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

CHAP. III.

1. THis second Epistle, beloved, I now write unto you; in both which I stirre up your pure minds by way of remembrance:

[Paraphrase] 1. I have now written two Epistles to you, both to the same purpose, to be re∣membrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophecied of in the Old Testament very frequently, 〈◊〉〈◊〉 and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the 〈◊〉〈◊〉 to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Saviour or deliverer.

2. That ye may be mindfull of the words which were spoken before by the holy prophets, and of the commandments of* 1.1 us the Apostles of the Lord and Saviour;]

[Paraphrase] 2. I have now written two Epistles to you, both to the same purpose, to be re∣membrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophecied of in the Old Testament very frequently, 〈◊〉〈◊〉 and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the 〈◊〉〈◊〉 to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Saviour or deliverer.

3. Knowing this first, that there shall come in* 1.2 the last daies [note a] scoffers, wal∣king after their own lusts,

[Paraphrase] 3. But before this come, there is one thing to precede, a very remarkable defection of many from the Christian profession, see 2 Thess. 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ, shall betake themselves to all unclean practices; and therefore this is now to be expected.

4. And saying, Where is the promise of his coming? for† 1.3 [note b] since that fa∣thers fell asleep, all things continue as they were from the beginning of the creation.]

[Paraphrase] 4. And they that do thus forsake the faith, shall, as a ground of it, pretend that they perceive themselves cheated by those prophecies, which have promised and foretold this coming of his (see c. 1. and Mat. 24. b.) which, say they, is so far from being performed, that all things stand unchanged, in the same constant form, from the beginning of the world till now, save onely that all the men that have lived upon the earth (father Adam, Noah, Abra∣ham, &c.) are dead, and others now live in their steads among us. ••ut for any thing else, say they, things have gone in a set∣led constant course ever since the creation, without any discernible or observable change.

5. * 1.4 For this they [note c] willingly are ignorant of, that† 1.5 by the word of God the heavens were of old, and the [note d] earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished.]

[Paraphrase] 5, 6. To these I answer, and first for the latter of these (see note on Mat. 7. b.) These Atheistical scoffers, that suppose or affirm that there hath been no considerable change since the creation, do not consider what a change there was once in Noahs time, the whole world destroyed with a floud, for the sins of impure impenitent sinners, such as these who now object thus; for the heavens being created at the beginning, and the earth to framed, that there was abun∣dance of waters within the globe thereof, and it self placed in the miast of waters, in the cloud round about, God being plea∣sed in the creation so to dispose of it, in order to the punishing of wicked men, at length the windows of the heavens, that is, the clouds, were opened, and the fountains of the great deep broken up, Gen. 7. 11. and by this means the whole earth was cover∣red and downed by waters.

7. But [note e] the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.]

[Paraphrase] 7. But the world which now is, by the same appoint∣ment of God, is now secu∣red that it shall be drowned no more, (God having given his promise for it, Gen. 9. 11.) not suffer any other kind of destructi∣on but by fire, which is the punishment to be expected by abominable men.

8. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.]

[Paraphrase] 8. This answer being first given to the latter part of the Atheist's objection v. 4. [that all things continue as they were since the creation] I now proceed in the second place, (by way of regressus, ordinary in Scripture, see note on Mar. 7. b.) to answer the former part proposed by way of question, [Where is the promise of his coming? that is, Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to pu∣nish the obdurate Jews and Gnosticks, and delivering the pure persevering believers, is not performed.] And my answer is this, That you may be mistaken in reckoning of time, in thinking that what the prophets have foretold of the latter days, the times of the Messias, must be instantly performed, as soon as Christ is gone to heaven, or else 'twill not be performed at all. In this matter it must be considered who it is that makes the promise, v. 2. an infinite God, and then though forty years (for exam∣ple) is a very great time among us men, whose lives are so short, yet with God, who is infinite, a thousand years is no considerable space, but a very short and small duration, Psal. 90. 4. and therefore though the prophecie be not yet fulfilled, about three or four and thirty years after Christ's departure from us, yet it may, and will most certainly, and that within few years now.

9. The Lord is not slack concerning his promise, (as some men count slack∣nesse) but is long-suffering† 1.6 to us-ward, not willing that any should perish, but that all should come to repentance.]

[Paraphrase] 9. As for any slownesse in performing his promise of coming, which they that ex∣pect and desire to reap a sudden fruit of it in their deliverance, or that others, which would corrupt them, and make them fall off through despair of it, are apt to charge upon God, it is meerly a mistake in them; for it is not thus deferred out of want of kindnesse to the preserving Christians, but out of abundance of patience and long-suffetance to the worst, and an earnest de∣sire that they may all amend and be delivered, without which amendment, whensover this coming shall be, all are infallibly de∣stroyed: see Act. 3. 19. note a.

10. But the day of the Lord will come as a thief in the night; in which the heavens shall passe away [note f] with a great noise, and the elements† 1.7 shall [note g] melt with servent hear, and the earth also and the works that are therein shall be* 1.8 burnt up.]

[Paraphrase] 10. But this judgment of Christ so remarkable on the Jews shall now shortly come, and that very indiscernibly, (see Luk. 17. 20 1 Thess. 5. 2.) and the temple shall be suddenly destroyed, the greater part of it burnt, and the city and people utterly consumed: see note d. and Mat. 24. 30. & Act. 2. 19, 20.

11. Seeing then that all† 1.9 these things shall be dissolved, what manner of per∣sons ought ye to be in all holy conversation and godlinesse?]

[Paraphrase] 11. Seeing then this de∣struction shall thus involve all and now approacheth so neer, what an engagement doth this lay upon us to live the most pure strick lives that ever men lived?

12. Looking for and† 1.10 hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fer∣vent heat.]

[Paraphrase] 12. Looking for the co∣ming of Christ for our de∣liverance, and by our Chri∣stian lives quickening and hastning God to delay it no longer (see v. 9.) that coming of his, I say, which as it signifies great mercy to us, so it signifies very sharp destruction to the whole Jewish state, see note d.

13. * 1.11 Neverthelesse we, according to his promise, look for new heavens and a new earth, wherein dwelleth rightsnesse:]

[Paraphrase] 13. In stead of which we look for a new, a Christian state, in which all provision is made by Christ for righteousnesse to inhabit, according to the promise of Christ, concerning the purity that Christ should plant in the Evangelical state, see note d. and Rev. 21. 1. and note a.

14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blamelesse:]

[Paraphrase] 14. This therefore being your expectation, you must in reason use all diligence to keep your selves from all pollution, spot or blemish, from indulging to any of the carnal invitati∣ons that are now soliciting you, and so to continue till this coming of his, that you may then be found acceptable before him, and that then you may reap the profit of it, that all may be prosperous with you:

15. And account that the long-suffering of our Lord is† 1.12 salvation; ever as our beloved brother Paul also, according to the wisdome given unto him, hath written unto you;]

[Paraphrase] 15. And resolve that the end of God's delaying this judgement, this execution so long, hath been (see v. 9.) on purpose to bring in and increase the number of convert Jews, those to whom this deliverance is promised, according at S. Paul hath also said, Rom. 2. 4, 5. and especially Rom. 11. to which this place seems to refer, (see the sum of that Chapter at the conclusion of the Paraphrase of it.)

16. * 1.13 As also in all his Epistles, speaking in them of these things,† 1.14 [note h] in which are some things hard to be understood; [note h] which they that are unlearned and unsta∣ble wrest, as they do also the other scriptures, unto their own destruction.]

[Paraphrase] 16. And indeed in most, if not in all his Epistles, hath he said somewhat of his mat∣ter, concerning this famous day of vengeance on the obdurate Jews, and deliverance of the faithful, and deterring that day of destruction on the former,, on purpose (v. 15.) to gather in as many of the latter as he could. So Rom. 9. 29, 33. Rom. 10. 8, 9, 10, &c. Rom. 11. 5. Rom. 13. 11, 12. 1 Cor. 1. 7, 8. and chap. 3. 13. 1 Thess. 2. 16. and chap. 5. 1, 2, 3, 9. and 2 Thess. 1. 6, 7, 8, 9, 10. and chap. 2 1, 2, 3, 8. and 1 Tim. 4. 1. and chap. 6. 14. in which matter some the things there are concealed by God purposely from the knowledge of men and angels, as the punctual time of the coming of it, &c. from whence some unskilfull unsetled Christians have taken occasion to fall off from the faith of Christ, and to ruine themselves by so doing. This they do by deductions from some places of Scripture, wrested by them (as it is ordinary with them to wrest and distort the writings of the prophets, &c.) but it is through their ignorance and ungroundednesse on the Christian faith that they doe so.

17. Ye therefore, beloved, seeing ye know these things before, beware left ye also being led away* 1.15 with the error of the wicked, fall from your own stedfastnesse.]

[Paraphrase] 17. You therefore, my bre∣thren, whom I have thus timely warned and instructed, ought to make this prudent use of my admonitions, to take all care that ye be not insnared by the filthy unnatural practices of the Gnosticks (see note on Jude b.) and so apostatize from the faith.

18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: To him be glory both now and for ever. Amen.

[Paraphrase] 18. But daily increase in the true profession of the Go∣spel, and in the knowledge and practice of the pure doctrine (in opposition to the Gnosticks knowledge falsly so called, I Tim. 6. 20.) delivered to us by Christ out eternal God and blessed Saviour, who must be for ever praised by us. Amen.

Annotations on Chap. III.

[ a] * 1.16 V. 3. Scoffers] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and Jude 18. is answerable to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, very frequent in the Old Testament, which denotes the highest degree of defection from and renouncing of piety: so Psal. I. I. of the three degrees of ungodly men the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉irrisores, scoffers or scorners, are the last. By these therefore are fitly here noted the Christians, which at this time in great numbers fell off to the Gnostick-heresie, and by so doing complyed and joined with the persecuting Jews, and fell into all the villany in the world express'd here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.17 wal∣king, that is, going on habitually, as in a course, accor∣ding to their own desires, or, (as when there was no King in Israel) every one doing that which was right in his own eyes, without any restraint of law, of nature, or Christ, &c. Of these S. Jude saith, that the Apostles of our Lord and Saviour Jesus Christ had foretold they should come in the last time; by the last time,* 1.18 or days, meaning there and here, the time immediately prece∣ding the destruction of the Jews, (as hath been often shewed.) And so; as Christ had foretold Mat. 24. 11. that at that point of time many false prophets should a∣rise, and deceive many, and again that many should be scandalized, or fall off from Christ, v. 10. and the love of many, that is, their zeal to the faith of Christ, grow cold, v. 12. so the Apostles of Christ in their prea∣chings and in their Epistles had also frequently foretold this, 2 Thess. 2. 3. that his coming or day of Christ, v. 1, 2.* 1.19 was not to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unless the apostasie first come, this apostasie of the many Christi∣ans to the foul Gnostick-heresie, and v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do you not remember that when I was with you I told you these things?* 1.20 So 1 Tim. 4. 1. the Spirit saith ex∣presly, that is, Christ, and his Apostles by their prophe∣tick spirit every where,* 1.21 that in the last times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some shall apostatize from the faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 giving ear to impostor-spirits,* 1.22 the very interpretation of Christs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that these false teachers should deceive many, and these de∣scribed in the following words, as those that had cast off all laws, forbidding to marry, &c. and so walking af∣ter their own unnatural lusts. And to these he refers a∣gain 2 Tim. 3. 1. But know this, &c. By all which it ap∣pears, that these that were thus foreseen that they should fall off at this time, and so mentioned here v. 2. were the Gnostick-hereticks, and those that were sedu∣ced by them; and so this weight there will be in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, first, that as these were to apostatize thus before that coming of Christ to the destruction of the Jews,* 1.23 so now in the discourse of it begun purposely v. 2. this was the first thing to be set down; & that is the full meaning of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Knowing this first.

[ b] * 1.24 V. 4. Since] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à qua, or à quo, may be taken in respect of time, as an Epocha from whence the wri∣ter takes his rise, from such or such a time, excluding what was before, and including all since. But it may also referre to matters as well as to time, and then it notes no more then the excluding or excepting that which is named, and including all that is not na∣med, and will then best be rendred, unlesse it be, or ex∣cept that. That this must be the notion of it here, and not the former, is evident by what follows, that all things remain in the same manner from the beginning of the creation, where the creation is an Epocha of a farre longer date then that of the death of the Fathers. Be∣sides it would be hard to define what fathers are here

meant, if that were the meaning of it: For it cannot be appliable so to Abraham, Isaac and Jacob, the fa∣thers of the people of the Jewes; for to confute this speech of these scoffers, the Apostle draws his proof from the times of the Flood, which was long before them, which would not be a good way of arguing against them, if they had dated their observation no farther then the times of Abraham; for they might well acknowledge a change in the Deluge, though none since Abraham. But in the other notion the matter is clear, From the creation of the world, say they, there hath been no change in any material thing, so as to be fit to deterre men from complying with the Jewes, for the avoiding of persecutions, so as to make men fear that Christ will now come in any eminent manner to destroy the Jewes or Gnosticks, or to persevere in hope that he will deliver the persecuted Christians out of their hands. One change they acknowledge there hath been in the world, some men have slept with their fathers, and others have lived in their stead, a succession of fa∣thers and sons to replenish the world, men have not been immortal, the fathers have died, and given way to their children: But except this (which is an uncon∣siderable matter, not pertinent to the point in hand) all things-else, say they, have continued in the ordina∣ry constant course, without any discernible interposing of God's providence to punish one, or to relieve ano∣ther. This sure is the Atheists objection, occasioned by the delay of Christ's coming to destroy the Jewes. And this it is which is punctually confuted in the fol∣lowing verses; and so that must in all reason be the notation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is most reconcileable with this.

[ c] * 1.25 V. 5. Willingly] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems here to be taken in a sense not ordinary in other places, for be∣ing of opinion or affirming, perhaps with this addition of asserting it magisterially, without any reason ren∣dred for it, but a Sic volo, &c. So I will, I command, my will is my reason. Thus in Latine we are wont to use it, Qui hoc volunt, they that will this, for, they that are of this opinion; and thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 1. 17. the things that I will, that is, which I teach, or af∣firm. See Note e. on that Chapter. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that will this, are they that are of this mind, that affirm this.

[ d] * 1.26 Ib. Earth standing out of the water] The meaning of this fifth verse will be best discern'd by considering it as preparative to the sixth: For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism, v. 4. that There was no such thing as punishment inflicted on wicked men, or deliverance for the godly, to be expected from any overruling power of heaven, all things going on in a constant course from the beginning of the world to that time, was this, that the whole world was once drown∣ed for the sins of the inhabitants, and that is said v. 6. But to prepare for this, here is, in this verse, a descrip∣tion of the frame of this lower world in the first crea∣tion,* 1.27 as it was formed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the word of God, that word by which he said, Let there be light, and there was light; let there be a firmament, and there was so, and God saw that it was good, that is, all that he did was designed for such uses as he in his wisdome thought agreeable. And that is thus described, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there were heavens from of old,* 1.28 that is, in the beginning the heavens were created, and so the earth also, Gen. 1. 1. the earth so formed that, whensoever God pleased, it might be drowned without creating any new thing. For thus it was framed; The very globe of the earth consisted of a great quantity of waters, called the abysse or deep, Gen. 1. 1. so great as to cover the face of the earth, till God put it into one place, that drie land might appear, Gen. 1. 9. And this is it that now makes the whole body of the Ocean, and all other rivers in the world, and besides great quantities of water in the bowels of the earth, breaking forth in fountains, that flow perpetually, and maintaining with supplies all the rivers and seas in the world. And this may fitly own the expression that is here used of the globe of the earth,* 1.29 that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 made up of water, hath abundance of water in its compasse, which is the water which Gen. 1. 7. is called the wa∣ter under the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or expansion, that is, under the bo∣dy of the aire, and so makes up, as the Philosophers say, one globe with the earth. And so this part of the frame of the earth did competently prepare it for drowning, it being evident, that there was so much wa∣ter in that globe of the earth as, till it was put into re∣ceptacles and cavities, it covered the face of the earth, no drie land appeared, Gen. 1. 9. But beside this, there was great store of waters in the clouds, which is called the waters above the expansion, Gen. 1. 7. the lower region of the aire being between them and the earth, and when God is pleased to loosen those clouds, which is called opening the windows of heaven, then the rain falls, and adds to that store of waters which was in the globe of the earth already. And these clouds encompassing the earth on every side, the earth is here also said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.30 placed in the midst of the waters, for so the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by is set to render the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst, and so 'tis used by this Author, 1 Pet. 3. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were saved in the midst of water, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall be saved, but so as in the midst of fire, 1 Cor. 3. 15. So in Herodotus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is among, or in the midst of, Islands. And so this part of the frame being added to the former, the clouds and cataracts encompassing the earth, and impendent over it, the earth was ascertain'd to be drown'd and swal∣low'd up, whensoever God should let loose these cata∣racts upon it, as in the Deluge he did, Gen. 7. 11. and so there is the foundation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which, v. 6. this frame and disposition of Gods, that the earth should have so much water in its own bosome, and such clouds of water encompassing it, was the means by which the old world being drowned by water perished: and so this is the clear meaning of the place.

[ e] * 1.31 V. 7. Heavens and the earth] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the heavens and the earth, are here set to signi∣fie the whole compages of this Sublunarie world, and all the creatures that are in it, all that was destroyed by the Flood, and is now secured from perishing so again, and is reserved for fire, by which it is (by per∣petual tradition) believed that the world shall finally be destroyed. The Hebrews have no one word to signifie this,* 1.32 but ordinarily use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hea∣vens and earth. And so the heavens, and elements, and earth, v. 10, and 12. which would literally denote the world, signifie figuratively the whole city of Jerusa∣lem, Temple and palace, towers and buildings of the city, not one signified by one, another by another, but all by all together, and proportionably to that, the new heavens and new earth are a Christian people,* 1.33 ver. 13. And so 'tis ordinary in other expressions in that lan∣guage; as,* 1.34 his body, his flesh, and his bones, Eph. 5. 30. signifies him, and no more: and so in other authors, the body and the soul are set severally, when yet they signifie nothing distinct, but the whole man together. See A. Gellius, 1. 3. c. 1. And so the evening and the morning signifie the natural day: see Note on Mat. 12. n. So the Elders, high Priests and Scribes every where in the Gospels, signifie the Sanhedrim; and so in like manner the phrase Father and mother,* 1.35 and wives and children, and fields, &c. signifies this one thing, possessions or comforts of life, and must so be rendred in the grosse, and not in the retail, or else the true meaning of some places in the New Testament will not be intelligible. As Mar. 10. 30. when 'tis said

that he that leaves father and mother, &c. shall re∣ceive an hundred-fold more in this life, houses and bre∣thren and sisters and mothers: for 'tis clear enough that he shall not receive an hundred mothers; but as all these severals put together denote the comforts and possessions of this life, so it is to be expected that the promise of God will be performed to those that part with any thing for Christ's sake. See Note on Ephes. 5. h. and Col. 1. c.

[ f] * 1.36 V. 10. With a great noise] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Phavo∣rinus: so that it signifies swiftly as well as with a noise. And that the former is the meaning of it here, is proba∣ble, because 'tis added to the coming of that day as a thief, unexpectedly, and in order to that is this of swiftnesse, not that other notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with noise; for thieves in the night do not willingly do so, or if they doe, lose the advantage of the night, that is, the secrecie of it.

[ g] * 1.37 Ib. Melt with fervent heat] The destruction of Judea is here, ver. 10, and 12. described by dissolu∣tion, or consumption, by fire, and so Isa. 9. 5. & 66. 15, 16. & Mal 4. 1. & Joel 2. 3, 30. where that destru∣ction is described•• so 2 Thess. 1. 8. In flaming fire taking vengeance (which that it belongs to that matter, see the Context of that place, and Note b.) so Heb. 10. 27.* 1.38 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a burning of fire to consume the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that obdurately stand out against Christ, and that belonging to this matter also, as will appear by comparing v. 25. and v. 37. see Note a. on that Chap∣ter; and so perhaps 1 Cor. 3. 13, 15. And this either first, figuratively, after the manner of Prophetick style, wherein fire, and burning, and melting signifies destru∣ction and utter desolation: or else secondly, in relati∣on to the Zelots,* 1.39 and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 raised by them, the fearfull combustion and conflagration within the nation and city, the fire of sedition and contention, which was so great an instrument of destruction among them, kil∣ling vast multitudes at once, Joseph. de Bel. Jud. lib. 7. c. 14. rifling the palace and all the wealth of the city (being at that time carried thither) and many other par∣ticulars of that kind in that story: or else thirdly, in reference to the exact truth of the fact (of which this is a literal description) the burning of Jerusalem mentio∣ned by Josephus, l. 7. c. 14. where 'tis said of the Ro∣mans that they fired all unto Siloa; and again in the same Chapter that the Sicarii, the other faction in the city, contrary to the Zelots, got into vaults, from whence they fired the city more then the Romans, and murthe∣red them that escaping the flames fled into the caves; and again, c. 16. The Romans being entred fired houses, and, saith he, many things that were fired were quenched with the blood of the slain, with which the streets of the city flowed; and again, All the night long the fire encrea∣sed, and in the morning Sept. 8^th. all was on fire, and c. 17. they fired the outward parts of the city. Then for the burning of the Temple particularly, that is set down 1. 3. c. 9. first of the dores, where the silver plate be∣ing melted first, the flame quickly fired the wood, and from thence increased to the next porch, and that day and all the next night the fire encreased, till Titus cau∣sed the army to quench it: But as it follows, the sen∣tence of God had already determined that it should be consumed with fire; and so it was on August 10. of which he pronounceth, Now the fatal day was come after many years, the phrase so usual in the New Te∣stament, the day,* 1.40 and the coming of that day. And c. 10. a souldier without command cast a firebrand into the golden gate, and presently it set a flaming; and when Titus came violently in to quench it, no body would hear him, but cried the more to set it on fire, and nei∣ther his commands nor intreaties would serve turn, but it was (absolutely against his will) burnt down, and no help for it, saith he, because the destinies had so deter∣mined, that is, the counsel and decree of God, testifi∣ed by predictions. What is here thus express'd by S. Peter, is ordinarily conceived to belong to the end of the world, and by others applied to the end of this world, & the beginning of the Millennium or thousand years. And so, as S. Peter here saith v. 16. many other places, in S. Paules Epistles, and in the Gospel, especi∣ally Mat. 24. are mistaken and wrested. That it doth not belong to either of those, but to this fatal day of the Jewes, sufficiently appears by the purport of the whole Epistle, (see Note a. on the Title of it, and on ch. 1. Note e. and g.) which is to arm them with constancy and perseverance till that day come, and particularly in this Chapter, to confute them who object against the truth of Christ's predictions, and resolve it should not come at all; against whom he here opposes the certain∣ty, the speediness, and terribleness of its coming. That which hath given occasion to those other common mis∣takes, is especially the hideousness of those judgments which fell upon that people of the Jewes, beyond all that ever before are related to have fallen on them or indeed on any other people; which made it necessary for the Prophets which were to describe it, (and who use tropes and figures, and not plain expressions, to set down their predictions) to expresse it by these high phrases of the passing away, and dissolving, of hea∣ven, and earth, and elements, &c. which founding very tragically are mistaken for the great, finall dissolution of the world. What is first literally, and then figura∣tively meant by the heavens and earth, hath been said Note d.* 1.41 As for the addition of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elements an∣nex'd to the heavens, that is no more then will bear due proportion to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the works therein,* 1.42 which are join'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the earth. By one is meant all that is in the earth, the creatures that inhabit there; and by the other is meant all that is in the heavens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the host of them, Gen. 2. 1. for so the Hebrew word, coming from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a military word, for standing, or moving, in rank and order, is answerable to the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which bears the same sense. And so Wisdome 7. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elements are in the Chaldee, cited by* 1.43 Rabbi Moses ben Nachman, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Planets, or signes in heaven, which are ordinarily call'd the host of heaven; and so Justin Martyr, Apol. 1. uses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the Sun, Moon, &c. which are appointed by God for the increase of fruits, and changes of seasons. So in Theophilus ad Autol. the Sun and Moon,* 1.44 &c. are oft call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elements: Only the word heavens being an equivocal word, used either for the superior heavens, whether Empyreal, or Aethe∣real, or for the sublunary heavens, the air, (as the word World is either the whole compages of the superiour & inferior, or else onely of the sublunary lower world) we may here resolve, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hea∣vens, and host or elements thereof, are literally the sub∣lunary aereal heavens, and all that is therein, clouds and meteors &c. fowls and flying creatures; and so fit to join with the earth, and the works that are there∣in, &c. and both together prophetically, or figura∣tively, to signifie the whole people of the Jews, which are sometimes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the habitable world,* 1.45 Is. 10. 23. (compared with Rom. 9. 28) and 13. 5, 9. & 24. 1. and Luc. 21. 26. and Rom. 10. 18. and, which is all one, the heavens and earth, Hagg. 2. 6, 21. Is. 51. 15, 16. and c. 34. 2, 4, 5. See Note d. Or if it be understood of the Aethereal heavens, and the Planets or signs therein, it will then be parallel to the Sun, Moon and Stars, Mat. 24. 29. (agreeable to the Prophetick style Is. 13. 10. and 34. 4. Ezech. 32. 7. Joel 2. 10, 31. and 3. 15.) and so again will fitly expresse the city and Temple, the Civil and Ecclesiasti∣cal state of the Jews, or the ruling part of both, the Priests and the Sanhedrin, as the people are decyphe∣red by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the earth, and the works therein;* 1.46 and all

these together are the whole nation, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or total final destruction whereof is here described.

[ h] * 1.47V. 16. In which] In this place the King's MS. read∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which in the Feminine gender (which if it be true, then it must refer to the Epistles fore-mentio∣ned) but other Copies, and the printed ones generally reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Neuter, which cannot agree with Epistles, but with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of these things, it is not certain which reading must be adhered to. That which seems to me most probable is, that the ordinary rea∣ding should be retained, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and that tender'd, among which things some are hard to be understood, &c. If this be the sense, then Saint Peter doth not at all give this character of any parts of S. Pauls Epistles, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hard to be understood but that a∣mong those things (of which S. Peter is nowa treating,* 1.48 and of which, saith he, S. Paul hath written in all his Epistles, and generally the Prophets of the Old, and the Apostles of the New Testament, v. 2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some are hard to be understood, &c. What the things here spoken of are, hath been cleared by the Paraphraese of this▪ and the former Epistle, viz. in general, the coming of Christ to destroy his crucifiers and deliver the pious Christians out of their persecu∣tions. This is apparently spoken of by the Prophets and by Christ, and by the Apostles, both in their prea∣ching (see Note a. on the Title of the Epistle to the Romans) and in their Epistles, written but a little be∣fore it was to come. That it was so long deferred, was matter of some trouble to some, and objection against the truth of these predictions, v. 4. to which this Apo∣stle here answers, v. 9. that the reason why God doth make some stay in this matter, is that men may have time to repent, and reform, and escape this vengeance, which when it comes, will come so suddenly and unexpectedly as to surprize many that look not for it, v. 10. and that he repeats again, v. 15. bidding them count the long-suffering of the Lord (that is, this de∣ferring his judgments) salvation, that is, a means de∣signed by God to bring men to repentance. And for this particular it is that he cites S. Paul, as concurring with him in this account of the reason of Christs delaying his coming, adding only this of S. Paul, that in all his Epistles he hath spoken of these things, that is, said a great deal concerning this coming of Christ. Having gone thus far, he passeth his observation of the then present temper of men, and behaviour in this matter, that there were some giddy, unsetled Christians, which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ, have fallen into pernicious errors. What things those were which are here said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hard to be understood, and what dangerous errors drawn from thence, will per∣haps be hardly defined by us at this distance. That Ce∣rinthus, by misunderstanding some of these predictions, came to think that Christ should have a temporal kingdome upon earth, where men should enjoy all car∣nality, see Note on Rev. 2. a. and he and his followers may be thought to be these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, the unstable Christians that distorted these predictions. Or because it is added of the same men, that they doe disstort other scriptures also to their own destruction, it will not so fit∣ly be restrained to Cerinthus, but more generally be spoken of the Gnosricks, who by a strange liberty which they used in expounding the Scriptures of the Old Te∣stament (calling it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knowledge of mystical senses) brought in most damnable doctrines of uncleannesse,* 1.49 &c. And these sure are the men here spoken of, called unstable,* 1.50 because they fell off from the truth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) scoffers,* 1.51 V. 3. as that notes Apostates (see Note on Jude 18.) And having thus discovered who the men were, it will be more possible by the same clew to discover what the things were which are by S. Peter called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.52 hard to be understood. I shall here of∣fer my conjecture. Our Saviour, when he foretells this his coming very particularly, Mat. 24. and defines the time so far, that it shall be certainly within the com∣passe of that generation, V. 34. (and in the life-time of some that were there present, Mat. 16. 28.) yet for the precise time of it, the day and hour, he pronoun∣ceth clearly that no man, nor angel, V. 36. (no nor the Son himself, Mar. 13. 32.) knows of that, that is, none but the Father. Accordingly he answers the Apo∣stles Act. 1. 7. demanding whether he would then (after his resurrection) restore the kingdome to Israel, It is not for you to know the times and the seasons which the Father hath kept in his own power; that is,* 1.53 the day and houre in Matthew, the punctual time of this kingdome of God, this coming of Christ, God the Fa∣ther had kept secret, revealed it neither to man nor An∣gel, neither should it be revealed to any. This I suppose is the meaning of 1 Thess. 5. 1, 2. that of the times and seasons, that is, of the very time which God in his wis∣dome had chosen for this remarkable coming of Christ upon his crucifiers he needed not write, it being suffici∣ently known that it was to come as a thief in the night, that is, not to be discerned beforehand. In which place, that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 times and seasons, V. 1. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day of the Lord,* 1.54 V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour, Mat. 24. 36. and so in stead of no mans knowing of it Mat. 24. and Gods reserving it in his own power, so that it is not for them to know it, Act. 1. 7. is there, the coming of that day as a thief in the night; ••y which may be concluded, that that phrase of that dayes co∣ming as a thief in the night▪ is set to signifie the uncer∣tainty when that day would be. And so Christ explains that phrase; if the good man of the house knew in what watch the thief would come, &c. intimating that the coming of a thief is supposed to be unknown to him that is to be robb'd by him. Now it is apparent that this saying of Christ's, in this sense, is here laid as the foundation of the discourse and words which here we are endevouring to explicate,* 1.55 But the day of the Lord shall come as a thief in the night, V. 10. that is▪ But the punctual time of this coming is unknown, upon which he builds all watching, and caution, and con∣tinual expectance, V. 12. And having added what ad∣vantage the faithful Christians shall receive by this means, peaceable days of serving Christ, express'd by new heavens and new earth, that is, a new world, where∣in dwelleth righteousnesse, which therefore he adviseth all to wait for, (for that is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.56 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let us (not we doe) expect them, and depend on them according to his promise) he then gives them an account why 'tis thus long deferr'd, and adviseth all to make the right use of it, make it their season of repentance, V. 15. which being confir∣med by S. Pauls authority, he hath no more to add on this matter but this, that the objection of the Apostates, V. 3. against the truth of Christ's promise of coming in this manner, was founded onely in the obscurity and un∣knownnesse of some particulars in this matter, which very probably signifies that profess'd unitelligiblenesse of the punctual time of Christ's coming, which because no body would or could tell them when it would be, therefore they will not wait for it in purity and sobrie∣ty, and practice of such Christian vertues as were re∣quired to prepare them for it when it should come, but walk after their own lusts, V. 3. follow their own sensual courses, and perswade themselves that it will never come, that no such judgment is likely to come at all upon them, and so that day comes upon them unawares, and they perish in it with the crucifiers; and so are fitly said to detort these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the uncertainty of the punctual time (and some other such particulars) to their own destruction, to perish remarkably by this means. This is no improbable meaning of these words, com∣pared

with v. 3. from whence the rise of this discourse was taken. And if it be here objected, that this parti∣cular of the day and hour was more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hard to be understood, God having kept it a perfect se∣cret to himself, and so that this cannot be it which is here spoken of; I answer, that words of this nature are not so strictly to be taken as to be thought to signifie no more then hard. For which it is said of him that trusts in riches,* 1.57 that it is hard for him to enter into the king∣dome of God, that which is express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hard, Mar. 10. 24. is presently interpreted to be impossible, not onely by the matter which is such, but also by the similitude of the Camel entring through the eye of a needle, v. 25. So when the Disciples complain of an hard saying, Joh. 6. 60. it follows, who can hear it? that is, no man can possibly be supposed to eat the Son of mans flesh, and so hard is impossible there also, that is, morally so, that which cannot be done without great impietie: and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here in the forementioned in∣terpretation are not absolutely impossible to be known, because God my, though he will not, reveal it; but which could not be understood, supposing that God (as Christ had said) would keep it in his own power, and reveal it to no man.

Notes

• * 1.1

  your A∣postles, for the Kings M S. ••ead•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  the end of the days 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.3

  except that
• * 1.4

  For they that are of this mind, are igno∣rant.
• † 1.5

  there were heavens from of old & the earth confisting of water & in the midst of water by the word of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  or, 〈◊〉〈◊〉 sake, for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.7

  being on 〈◊〉〈◊〉 shall be 〈◊〉〈◊〉
• * 1.8

  〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  these shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  hastning the coming and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  ••ut ••
• † 1.12

  or delive∣rance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  or, in all his Epistles, for the King's Ms. leavuts own 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  among which things some are hard∣i•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉act 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the Kings MS. reads iv 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 referring to Epistles.
• * 1.15

  by the se∣duction of abominable men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

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

  〈 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

  Prafat 〈◊〉〈◊〉 Peasche ha•• to ah: see Shickard Happeruse•••• Bech••noth, p. 44.
• * 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 〈 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 〉