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

CHAP. I.

1. SImon Peter, a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith with us,* 1.1 through the righteous∣nesse of God, and our Savour Jesus Christ;]

[Paraphrase] 1. Simon, by Christ, whose disciple I was, surnamed Pe∣ter, and by him after, with others, sent by commission to preach the Gospel, to all the Jews wherever they are dis∣persed, (see 1 Pet. 1. 1.) which have received the faith of Christ, (and in that respect are as valuable in Gods sight as we the Apostles of Christ) that faith, I say, whose object is the righteousnesse of Christ our God and Saviour, either as that signi∣fies his way of justifying men now under the Gospel (see note on Rom. 1. b.) or as it may note his fidelity and justice in per∣forming what he hath promised us in the Gospel:

2. Grace and peace be multiplied unto you through the† 1.2 know∣ledge of God, and of Jesus our Lord,]

[Paraphrase] 2. I salute you, and wish you all that felicity, which I promise my self you will enjoy by the receiving of the faith, and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ:

3. According as his divine power hath given unto us all things that pertain unto life and godlinesse, through the* 1.3 knowledge of him that hath called us† 1.4 to glory and [note a] vertue:]

[Paraphrase] 3. According as he of his goodnesse, and by exercise of his controlling omnipotent power, hath afforded us all things that pertain to felicity hereafter, or to piety here, by means of our faith, and profession or acknowledgment of Christ, who hath revealed himself unto us, and called us into his school, by most convincing arguments of his authority and mission from heaven; first by that glorious act of the holy Ghost's descending upon him, and the angel say∣ing from God [This is my beloved son, in whom I am well pleased,] (For that that is the meaning of the word Glory, see note on Mat. 3. k. Rom. 9. c.) secondly, by his miracles which he did among men here, and by his Apostles ever since:

4. Whereby* 1.5 are given unto us exceeding great and precious promises; that by these you† 1.6 might be partakers of the divine nature, having escaped the [note b] corru∣ption that is in the world through lust.]

[Paraphrase] 4. By which two, as evi∣dences and engagements of the truth of them, huge pro∣mises have been made over to us of a most glorious and valuable nature, on purpose to allure and attract you to all divine pu∣rity, by receiving the faith of Christ, and forsaking that abominable course of unnatural lusts, and other like sins, which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity, (see note on c. 2. a.)

5. * 1.7 And besides this, giving all diligence, add to your faith vertue; and to ver∣tue [note c] knowledge;]

[Paraphrase] 5. In respect of whom it i•• necessary that you be very careful and diligent, that constancy, courage, perseverance (see note a.) be superstructed on your profession of the Christian faith; that knowledge of mysteries be joyned to that courage, and that it supplant it not;

6. And to knowledge† 1.8 temperance; and to* 1.9 temperance patience; and to pa∣tience godlinesse;]

[Paraphrase] 6. That strict continence be one thing that accompa∣nies that knowledge; then to that continence, in avoiding the pollutions of the flesh, to which the Gnosticks would seduce you, under pretence of mysterious knowledge; and a chearful patience, or resolution of bearing whatsoever may fall on you from the enemies of your profession, whether Jews or false heretical Christians; to that patience, piety and frequen∣ting of the publick service of God, not giving over the assembly, as some of the Hebrews did, Heb. 10. 15. to avoid perse∣cution;

7. And to godlinesse* 1.10 brotherly kindnesse; and to brotherly kindnesse cha∣rity.]

[Paraphrase] 7. Then to your piety, kindnesse to all your fellow Christians (contrary to the fiery contentions and factions among them, caused by the Gnosticks;) and to that kindnesse to your fellow-Christian, perfect charity to all men, even your enemies and persecuters.

8. For if these things be in† 1.11 you and abound, they make you that you shall neither be* 1.12 barren, nor unfruitful† 1.13 in the knowledge of our Lord Jesus Christ.]

[Paraphrase] 8. For the practice of these vertues, especially if they be in you in any eminent degree, will render you good and faithful servants of Christ, and such as becomes your Christian profession.

9. But he that lacketh these things is blind, and cannot see far off, and hath forgotten* 1.14 that he was purged from his old sins.]

[Paraphrase] 9. And he that falls back into any of those sins, con∣trary to those vertues, is like a purblind man that cannot see things that are at a distance from him, thinks (through this fault in his eyes, or forgetfulnesse in his understanding) that Christianity may give him liberty and licence, (as the Gnosticks say it doth) whereas it was not long ago that Christianity call'd him out of these pollutions, and wrought this purification upon him, which is directly contrary thereunto.

10. Wherefore† 1.15 the rather, brethren, give•• diligence* 1.16 to make your [note d] calling and election sure: for if ye doe these things, ye shall† 1.17 never fall:]

[Paraphrase] 10. This, brethren, must oblige and engage you to all care and diligence to make God's mercies in calling you to be Christians, and designing you deliverances, effectual to you. This must be done by your vi∣gilancy over your selves, that you relapse not into those former sins from which you came out at your conversion to Christ: which if you do, you shall never miscarry, or forfeit that great benefit of being Christians, and of being that remnant that should now be delivered, when the rest of the Jews that believe not shall be destroyed.

11. For so an entrance shall be ministred unto you abundantly into the ever∣lasting kingdome of our Lord and Saviour Jesus Christ.]

[Paraphrase] 11. For by this means you shall be capable of being the men of which the kingdome of Christ shall be made up, that kingdome which begins in the vengeance executed on the unbe∣lieving impenitent Jews, and in delivering the believers, and shall last most gloriously for ever in subduing of enemies, and delivering of disciples.

12. Wherefore* 1.18 I will not be negligent to put you alwaies in remembrance of these things, though ye know them, and be established in the present truth.]

[Paraphrase] 12. The vastnesse of your concernments herein makes me thus solicitous to incul∣cate these things unto you: not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdome here on earth, viz. by coming in vengeance on the obdurate, and delivering the constant persevering Christians; for I am sure you have been taught it over and over again, and sufficiently instructed and satisfied in the truth of it.

13. † 1.19 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance:]

[Paraphrase] 13. But I think it not a∣misse, as long as I live in this world, or in this flesh, to be your remembrancer, and refresh these notions, stir up that knowledge which is already in you:

14. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.]

[Paraphrase] 14. Knowing that the time of my dissolution now sud∣denly approacheth, according as Christ, when he foretold of some that should survive this coming of his to the destruction of the Jews, (which now I speak of) gave an intimation to me that I should not, Job. 21. 18, 22. and positively affirmed that I should be crucified, as ere long I expect to be.

15. * 1.20 Moreover I will endevour that you may be able after my decease to have these things alwaies in remembrance.]

[Paraphrase] 15. And therefore I being to dy before this comes to passe, but many of you likely to live to see it, it is my duty and purpose by this Epistle to fix it in you, that when I am dead and gone, you may remember this certain truth of Christ's kingdome, and coming to destroy the Jewish unbelievers and cru∣cifiers, and to preserve and rescue the believers among them (see c. 2. 9.)

16. For we have not followed cunningly-devised fables, when we made known unto you the power and [note e] coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.]

[Paraphrase] 16. For they are not phan∣sies or deceivable arguments upon which we have groun∣ded this doctrine concerning Christ's coming in power to the destruction of his enemies, and rescuing of believers, but the very things which we saw adumbrated, and heard discoursed on by Moses and Elias (see note on Mat. 17. a. and Luc. 9. 31. note c:) when I and James and John were with Christ on Mount Tabor, and saw the Majesty that was instated on him at his trans∣figuration, Mat. 17.

17. For† 1.21 he [note f] received from God the Father honour and glory, when there came such a voice to him from the* 1.22 excellent glory, This is my beloved Son in whom I am well pleased.]

[Paraphrase] 17. For at the time of his receiving that Majesty from the Father by way of vision, foretelling what should soon be instated on him, there was a voice which came out of that shining cloud, Mat. 17. 5. and with it these words, Thou art my beloved Son, &c. which signified God's design of instating the kingdome on him.

18. † 1.23 And this voice which came from heaven we heard,* 1.24 when we were with him in the holy mount.]

[Paraphrase] 18. And I also with James and John heard this voice which came out of the cloud, Mat. 17. 5. being then with him on that mount, where he was transfigured, and which by the evident presence of God by his Angels there became an holy place: see note on the Title of this Epistle.

19. † 1.25 We have also a more sure word of prophecie, whereunto ye do well that ye take heed, as unto a light that shineth in a darke place, until the day dawn, and the [note g] * 1.26 day-star arise in your hearts:]

[Paraphrase] 19. And beside these ad∣umbrations by way of vision in the mount, we have many prophecies in the Old Testament concerning this matter, v. 12. of the destruction of the Jewes, and preserving of a remnant, which together with Christ's predictions Mat. 24. are yet a more firm, sure, infallible argument to us then any other. And 'tis well done of you to study and observe these prophecies, which may stay your hearts in this state of affliction and persecuti∣on, until that day of your deliverance come, or till the forerunners of it, Luk. 21. 28. begin to shew themselves unto you.

20. Knowing this first, that no prophecie of the Scripture is† 1.27 of any private [note h] interpretation.]

[Paraphrase] 20. This being a princi∣ple known to all, that no Scri∣pture-prophecie is without particular mission and appointment from God; that which the prophets there have foretold being not the suggestions of their own spirits, what they thought good, but what God inspired and moved them to, by his Spirit's co∣ming upon them.

21. * 1.28 For the prophecie came not in old time by the will of man: but holy men of God spake† 1.29 as they were moved by the holy Ghost.]

[Paraphrase] 21. For none of the pro∣phets of any time have under∣taken that office on their own heads, or prophesied their own fansies or perswasions, but all the Scripture-prophets have been men called and sent by God on his messages, and inspired and instructed by the holy Spirit of God, every word which they have delivered. And therefore you cannot run any hazard in depending upon that which they have foretold shall come to passe in these, which they called the last, days, Joel 2. 28, 30, 31, 32. and in many other places.

Annotations on Chap. I.

[ a] * 1.30 V. 3. Vertue] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vertue, beside the ordinary known notion of it for prubity of manners a∣mong men, as the generical word that contains all mo∣ral and Christian vertues under it, (in which sense it is used Phil. 4. 8.) doth in this Chapter signifie two things, very distant from one another, and both of them differing from this. In this verse it signifies the power of God which he shewed in Christ, especially the mi∣racles which he was enabled to work: and so 'tis here joined with the glory; whether the descent of the Ho∣ly Ghost on him and on the Apostles (which is ordi∣narily called Shechina and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory,* 1.31 see Mat. 3. c.) or whether the glory that shone in his works and do∣ctrine be meant by it.* 1.32 So 1 Pet. 2. 9, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the vertues (in the Plural) of him that called us out of darknesse into this great light, that is, his mira∣culous power, divine actions and words together. But then in the 5^th verse of this Chapter, the word seems to have yet a third notion, and belonging there evidently to men, not God, as here, it cannot yet be fitly inter∣preted by that word Vertue, which is the general com∣prehensive title of all vertues; for many of them are after named, as continence, patience, &c. and required to be superstructed upon this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vertue, which would not be so proper: but it seems rather to signifie (in that notion wherein both the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Latine virtus are often used) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.33 1 Cor. 16. 13. manhood, courage, or fortitude, in adhering to Christ, Mat. 16. 24. which the Gnosticks, against whom he armes them, would so fain rob them of now in time of persecutions; so as in those verses of* 1.34 Euripides,

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

Fortitude is very usefull against afflictions, a man may shew virtue in his death. For there fortitude and vir∣tue are all one. And so to their virtue or courage they must adde knowledge, that is, that true Christian knowledge,* 1.35 to which their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 know∣ledge falsly so styled was opposed; and to that, continence,* 1.36 contrary to their uncleannesse and filthy∣nesse; and to that, perseverance, &c. just as 2 Cor. 6. 6. after patience in afflictions, ver. 4. and purity, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge: which again that it is set opposite to that pretended of the Gnosticks, see the Context there, and Note a. on that Chapter.

[ b] * 1.37 V. 4.Corruption] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corrumpi signifies some∣times to be debauched to sin, particularly, and in the most eminent manner, to those sins against nature, abo∣minable heathen lusts:* 1.38 so 2 Cor. 7. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have corrupted no man, seems to relate to those false teachers, the Gnosticks among them, who did thus corrupt and seduce their disciples. Agreeable to which is that speech of Heraclitus in his Epistle to Hermodo∣rus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, With whom have I accompanied in adultery, in murther, in drunkennesse, in corruption, or pollution? I corrupt, I wrong no man of them all. Thus was So∣crates accused 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a deceiver, a debaucher, corrupter of youth; and this the summe of his accusation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he wrongs and corrupts the young men. So in a narration of Hippolytus in* 1.39 Palladius, of a Christian Virgin put by the tyrannical Judge into a bro∣thel-house, the debauch'd young men strait came, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to company with her for corruption, that is, to commit all filthinesse with her. And so after he that freed her from that house is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have deli∣vered her from this dishonourable or vile corruption. And so c. 11. 3.* 1.40 So perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rev. 11. 18. corrupting the earth, see Note c. So Ephes. 4. 22. the old heathen condition is called the old man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.41 corrupted ac∣cording to those lusts of deceit, that is, the unnatural lusts of the heathen world, then brought into the Church by the false teachers, the Gnosticks. So Jude 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.42 in these they are corrupted, no∣ting their corrupt practices contrary to nature. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Ignatius Epist. ad Ephes. is by the Tran∣slator rendred Masculorum concubitores, and by He∣sychius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Epistle of Barnabas, in this sense, so vulgar in other Authors. And thus it clearly signifies in this place, (and others of this Epistle) having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in lust added to it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is in the world, referring to those unnatural Gentile practices. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corruption c. 2. 12. is all unnatural filthinesse; see Note on Rom. 8. 1. and Note on 2 Pet. 2. b.

[ c] * 1.43 V. 5. Knowledge] The true notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge in this and many other places will be best discerned by observing that the word is used 1 Cor. 12. 8. as a peculiar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or gift of the Spirit (see Note on 1 Cor. 1. c. & 1 Pet. 3. c.) and signifies the understanding of the word of God, that is, the Scri∣ptures, in the diviner and more mysterious sublime sense, such as the Judaizing Gnosticks pretended to have an abstract of, Rom. 2. 20.* 1.44 called there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as to which the Jews pretend in their Cabala. So again c. 13. 2.* 1.45 where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all knowledge, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, know mysteries precedent,* 1.46 and differs from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all faith, in this, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.47 all knowledge, is that more subtile mysterious understanding of the Old Testament, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all faith, is all kind of Christian faith, even that that hath the gift of miracles annexed to it. So again ver. 8.

where 'tis mention'd as an extraordinary gift, and join∣ed with tongues and prophecyings; so c. 14. 6. re∣velation, knowledge, tongues, prophecie: and from thence it comes to signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the more exquisite knowledge of Christ and the mysteries of the Go∣spel, as Col. 2. 3. the hidden treasures of knowledge; which is also intimated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the key of knowledge, Luk. 11. 52. that knowledge which is lock'd up. So Rom. 11. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the knowledge of God, of which there was such a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 profundity,* 1.48 and chap. 15. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the knowledge of all mysteries. That this is it that is spoken of 1 Cor. 8. 1. appears by that which is affirmed of it,* 1.49 that it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, puffe up, for so knowledge of mysteries is of all things most apt to doe. So ver. 10. that knowledge which another looks on in thee with that reverence, and on occasion of which he, being not able to discern so subtilly, comes to sin and perish by reason of thy having and using it, v. 11.* 1.50 So 2 Cor. 4. 6. the knowledge of the glory of God in the face of Jesus Christ, that is, the understanding of that great mysterie wherein God exhibited himself to us in the person of Christ incarnate. So when we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abounding, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excelling joined with it, Ephes. 3. 19. and Phil. 3. 8. From these no∣tions of the word it is that the Gnosticks of those times took their names, pretending to all secret mysterious understanding of the Old Testament, and grounding all the filthy passages of their doctrine upon several places so interpreted by them after their own polluted phansies, as may be seen in Epiphanius. This is men∣tioned by the Apostle under the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge falsly so called,* 1.51 1 Tim. 6. 20. by them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 know∣ing persons, but, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very falsly so styled by them, and so 'tis acknowledged by Theophy∣lact. And according to this it is that the Apostle Bar∣nabas in his Epistle (those fragments of it ••hat are come to us) setting himself distinctly against these Gnosticks, that out of the mystical interpretation of the Old Te∣stament brought in many damnable doctrines, (not only the necessity of continuing Circumcision, &c. but the lawfulnesse of all abominable unnatural filthinesse, and withall the denying of Christ's coming really in the flesh) sets up another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or mystical expo∣sition of the Old Testament, and in that whole Epi∣stle interprets many places of Scripture to the maintai∣ning of Christianity against them. And hence I con∣ceive it is that in this Epistle, which is so wholly de∣signed as an antidote against the Gnosticks (as the Epi∣stle of S. Jude also is) and particularly against their abominable filthy practices, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 know∣ledge is used, not for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of gift of mysterious knowledge, but for the true saving Christian know∣ledge, in opposition to that pretended to by the Gno∣sticks, and therefore it is here encompassed with virtue on one side, meaning by it courage and constancy in the Faith (see Note a.) so opposite to their doctrine of compliances, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 continence on the other side; and the adding of these one to another, courage to their faith, and continence to their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge, is by him advised to, on purpose to testifie and demon∣strate their having forsaken the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 4. those abominable lusts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so used in the hea∣then world, and brought into Christianity by the Gno∣sticks.

[ d] * 1.52 V. 10. Calling and election sure] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calling, hath been said at large Note on Mat. 20. c. the mercy of God in making them Christians; and so what by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 election,* 1.53 Note on 1 Pet. 2. c. that peculiar favour of being the remnant to whom the promises of deliverance belonged, and in whom they should be fulfilled, when the rest of that people, remaining obdurate in their sins, should be destroyed. All the difficulty remaining is to determine what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.54 to make either or both these firm, or sure. And first, that this referres not to the as∣saring our selves of either, that is, to our being confident that we are called or elected, to our acquiring any cer∣tainty of belief or firmnesse of hope in our own minds that we are in the favour of God, which is ordinarily styled certitudo subjecti, the certainty of the subject, may appear by this, that there is in this verse no menti∣on of either faith or hope, or any thing in us, but only of calling and election, which are acts of God's favour without and concerning us. The King's MS. reads it indeed with some change, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by your good works to make consolation and election firm to you, where consolation doth more sound to that sense then calling could doe. But of that reading it is observa∣ble, first, That the antient Latine, that appears to have read the first part of it as it is in the King's MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by goods works, doth not acknow∣ledge the latter, but retains 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calling, with the o∣ther ordinary Copies; secondly, That the word Cal∣ling is oft in other places joined with Election, but Consolation never, which is a farther prejudice against this reading; thirdly, That if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consolation were retained, yet it must necessarily signifie that con∣solation as it is afforded by God, not as it is in us, his real goodnesse to us, not our apprehension of it, so that it may agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 election, which we know is God's electing or preferring of us, or the fa∣vour done to us by God, without any intimation of our apprehensions. Secondly, this phrase cannot refer to the promises of God, so as to signifie our making them sure or firm, for they are certainly and immuta∣bly so already, and it is God, not we, that is to make them so, by performing them to us. It remains then that by this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make firm, must be meant that which through the grace of God is in the Christians power by care and diligence to doe, viz. to qualifie themselves with a capacity of receiving the benefit and fruit of these mercies and favours of Christ, to remove the hindrances which will keep them from being actually beneficial to us, and so to render them firm, that is, effectual to the good of our souls. And all the promises of God being conditional, and our performance of that condition being from us requi∣red, that the favours of God bestowed on us, his cal∣ling and election, may be effectually such to us, real∣ly for our advantage, not our woe, the only way to make them effectual to us is our discharging our parts, performing the condition; and to this it is that our di∣ligence is here required, which cannot be available in any thing else. That this is the meaning of the words may appear by the like phrase,* 1.55 Rom. 4. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the promise may be firm to all the people, which no way re∣ferres or looks to their confidence or perswasion of it, nor to the firmnesse of the promise only, but to the benefit and fruit and effectualnesse of it to them: so Rom. 15. 8. Christ became a minister of the circumci∣sion for the truth of God, that is, to make good God's promises to the Jews,* 1.56 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make the promises of the fathers firm, that is, effectual, to exhibit and perform them to them. So Heb. 2. 2. If the word which was spoken by Angels, that is, the Law given to Moses be firm, that is, were per∣formed, failed not of the effect, (without any reference to their perswasion of it,) for so 'tis expressed by what follows, and every trangression and disobedience recei∣ved a just reward, that is, the breaches of that Law were actually punished. And accordingly here their diligence in making their calling and election firm, is taking care that the mercies of God toward them in calling, and chusing, or preferring them before others, may prove effectual to them, that is, that they may

obtain that benefit which was designed them by God in these mercies, and which they certainly shall obtain if they perform what is required of them. Thus in a like phrase,* 1.57 to apprehend, or lay hold on, eternal life, 1 Tim. 6. 12. is but the interpretation of, fight the good fight, going before, the only way to the ob∣taining of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or reward (like that in the Olympick games) which is given to none but con∣querors, being the contending 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the laws of the agones, fighting and overcoming, which is express'd Phil. 3. 12. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I pur∣sue, or run, if so be I may obtain.

[ e] * 1.58 V. 16. Coming of our Lord] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the coming of Christ signifies the remarkable destruction of the impenitent Jewes, and deliverance of the belie∣vers among them, hath been often shewed (see Note on Mat. 24. b.) and particularly that 'tis called his coming with power, Mat. 24. 30. that is, as a King or mighty person. Agreeably to that is here the power and coming of our Lord Jesus Christ,* 1.59 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this sense of his coming to discriminate be∣tween the persecuters and disciples, so that one should be taken, and the other left, Mat. 24. 40. the obsti∣nate obdurate Jewes to be utterly destroyed by the Ro∣man Eagles as by Christ's executioners, and the faith∣ful among them delivered out of that ruine. And to that doth the Context here, and almost all the rest of this Epistle, direct those words; see ch. 3. 1, and 4. All the difficulty will be, how that which here imme∣diately follows,* 1.60 but were eye-witnesses of his majesty, can belong to this particularly. To which I answer, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is there set to expresse that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor, at which Peter was present as an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or eye-witnesse.* 1.61 This is clear from v. 17. by the voice that came out unto him from the magnificent glory (that is, from that splendid cloud, Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of an∣gels, called his glory, Luc. 9. 31, 32.) This is my be∣loved son, &c the very passage that is there mentioned. Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of (a kind of parable to express) this coming of Christ in this glori∣ous manner against his crucifiers, and for the rescue of all persevering disciples. This appears by these two cir∣cumstances; first, by the passage immediately prece∣dent (with which the story of the Transfiguration con∣nects in all the three Gospels where 'tis mentioned,) viz. that he that will save his life, that is, forsake Chri∣stianity, to avoid the present pressures, shall lose it, that is, shall be destroyed in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but he that will lose his life for Christ's sake, that is, venture the utmost danger rather then fall off from Christ, shall find, or save, it, that is, be thus delivered, at Christ's coming to execute vengeance on those persecuters: which are the very words again used by Christ in the descri∣bing of that coming of his to the destruction of the Jews, Luc. 17. 33. And farther, that he that shall be ashamed of Christ, of him shall Christ be ashamed, when he shall come in his own glory, and his Fathers, and the holy An∣gels, that is, when he comes in this kingdome of his (not onely at the day of doom but) peculiarly within the space of the life of some by-standers, as all the Gospels agree in that place, and as at another time Job. 21. Christ saith particularly of S. John, who lived to see it. Of which that he might give them some essay, he had three of them up to the mountain, and was transfigured be∣fore them, gave them some glimpse of that future glo∣rious coming of his. The second circumstance to make this appear reasonable, is the businesse of the discourse which was betwixt Moses and Elias and Christ at that time, which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord, from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes, that Elias must first come? who, saith Malachi, was to come be∣fore that great and dreadful day. This S. Luke more particularly mentions,* 1.62 c. 9. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they spake of his exodus, which he was ready to perform at Jerusalem. What this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was hath there been said, see Note on Luc. 9. b. viz. Christ's going out of this world, as Moses went out of Aegypt, Heb. 11. 22. (which one story gives that title of Exodus to that second Book of Moses so called) and to this is that great day of the Lord resembled Jude 5. being attended first, with the destruction (as of the Aegyptians there, the oppressors of him and the people of God, and after of the Israe∣lites themselves that believed not, Jude 5. so) of the Jews here, the crucifiers of Christ, and persecuters of Christians, and withall of all vicious abominable Chri∣stian professors, that turn the Gospel into licentiousnesse; and secondly, with the deliverance of God's people, as there of the children of Israel, so here of all the true Israelites, the faithful disciples of Christ, that stick close to him in despite of persecuters and seducers. In re∣spect of which as Moses was their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saviour or de∣liverer, and a God of vengeance to Pharaoh, &c. and as saviours are said to Judge, Obad. 21. so is this coming of Christ, the coming both of a King and of a Saviour, to destroy enemies and deliver friends. Which being the matter of Elias and Moses's discourse with Christ, at which S. Peter himself was present (& by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume, and Moses he that thus delivered the Israelites cut of Aegypt) S. Peter here may very well mention it, as a demonstra∣tive evidence, by which he was able to make known unto them this power and coming, v. 16. that is, this powerful regal coming of Christ that now we speak of.

[ f] * 1.63 V. 17. Received—] What is meant here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receiving from God the Father honour and glory, will easily be guessed both by what hath been said Note e. and especially by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, majesty of Christ, of which they are said to have been eye-witnesses. For this verse being by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for, annex'd as a proof to the former, it must follow that the honour and glory which Christ received here, v. 17. is that majesty which they saw, v. 16. That sure∣ly signified the dignity royal that there, by way of vi∣sion or prophecie, he was instated in, this Commission sent him from heaven, as it were, by the hands of two great men, Moses and Elias, who also talk'd with him on this subject and told him what should befall him, first in his passage to this kingdome, and then how it should be exercised by him upon his crucifiers. And then this must be the meaning of his receiving honour and glory here, that is, this kingdome being thus (in vision) instated on him; a solemnity of which is that which follows,* 1.64 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this, or such a, voice being brought to him, or delivered out of the magnificent glory, (that is, out of the bright shining cloud (see Note on Mat. 3. c.) that appeared in that vision) This is my beloved son, &c. signifying God's pur∣pose of ruling the world by him, devolving the govern∣ment of all upon him. Some place of mistake here may be, by confounding together this solemnity and this majesty, from thence imagining that this voice from heaven was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honour and glory which he received.* 1.65 But this is a mistake, it being first evident, that there were two things here mentioned of this vi∣sion, one the object of their sight, of which they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eye-witnesses, the other, of their hea∣ring, or which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they heard. And the former of these was in several phrases, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 majesty, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honour and glory, that was vested on him; the latter the proclamation, as it were, before him,

when in vision he enters on this office: And of this it it said, ver. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This voice also we heard, as before they had seen the ma∣jesty or honour and glory, making these, two disparate things, as the lightning and the thunder, the one to the eye, the other to the ear, but both proofs of the same matter (the argument or subject here in hand) the kingdome which Christ had at his resurrection entred on, and should now shortly actually exercise it in the destroying of his crucifiers.* 1.66 That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here in the Nominative hath no Verb following to govern it, is after the manner of these Hebraizing writers, and in the construction must be set as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Genitive taken absolutely.

[ g] * 1.67 V. 19. Day-starre] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 day, for Christ's coming in vengeance on his crucifiers, hath been inter∣preted formerly. See Note on Heb. 10. a. Rom. 13. 12.* 1.68 and so most particularly here it signifies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the shining forth of that day that had been before but obscurely prophesied of. Then for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is a known star,* 1.69 which, as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or harbinger to the day or Sun, ushers him into our He∣misphere. Proportionable to this are the particular re∣markable passages which Christ foretold, as the im∣mediate harbingers before this coming of his, such as are mentioned Luc. 21. 28. which when they begin to appear, then, saith he, lift up your heads, take comfort, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for,* 1.70 or because, your redemption draweth near. And so the Lucifer or mor∣ning-star shall signifie the immediate forerunners of this day, which till it come, they must content them∣selves with the darker prophecies, and sustain them∣selves by that means. And if the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in your hearts, wherein the Phosphorus is said to arise, be thought to resist this interpretation, the account of that is ready; First, that the rising of the Phosphorus here not being literally to be understood, was by this addition very fitly confined to the Meta∣phorical notation, in our hearts being opposed to in the heavens: Secondly, that our hearts being the seat of pra∣ctical judgment, by which we ponder and consider, this morning-star, signifying the forerunners of that emi∣nent famous day, will then be said to arise in our hearts, when we by consideration of the predictions come to take notice of them as such. As the faithful are in story said to have done, when seeing the Roman armies to have begirt Jerusalem, they from thence con∣cluded, according to Christ's words, that the destructi∣on thereof was nigh, and thereupon, as soon as they had the advantage of the siege being raised, they fled out of the city to Pella, and there continued.

[ h] * 1.71 V. 20. Interpretation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here seems to be an Agonistical word, to signifie the starting, or watch∣word, or signe, upon which the racers set out or begin their course. The place from whence they set out is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where when they set out, they are said to be let loose, and this is literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To this is the sending of Prophets here compared, who are said to run, Jer. 23. 21. Ezech. 13. 6, 7. They run, and I sent them not, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I gave them no watch∣word to run, as in the Psalmist, God gave the word, great was the company of preachers. When any under∣takes to prophesie without Gods sending,* 1.72 this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of his own starting, and this is here denied of the Prophets of the Old Testament; for, as it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was never brought by the will of man, that is, 'twas never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of their own incitation, but holy men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, carried by the Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inspired and carried by God, did prophesie, &c.

Notes

• * 1.1

  in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  acknow∣ledgmen•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  acknow∣ledgment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  or, by his own glory, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  have been given 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  may
• * 1.7

  And to this purpose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, And you therefore, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.8

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

  continence
• * 1.10

  kindnesse to the bro∣thren 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.11

  or present to you, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  slothful 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.13

  unto the acknow∣ledgment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  the puri∣fication of his former sins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  brethren, be ye the more dili∣gent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  or by your good works to make your consolation and election firm, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.17

  by no means miscarry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  or, I will put, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

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

  But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.21

  receiving
• * 1.22

  magnifi∣cent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.23

  we also heard, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.25

  And we have a more firm pro∣phatick word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  morning-star
• † 1.27

  of their own incita∣tion, moti∣on, letting loose
• * 1.28

  For prophecy was not any time brought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.29

  being carried 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  in Bellero∣phon
• * 1.35

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

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

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

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

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

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

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

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

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

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

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

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

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.50

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

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

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

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

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

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

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

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

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

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

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

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

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

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