A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.

CHAP. II.

Vers. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] Grotius rightly observes that St. Peter here means those Vices which had been very common among the Jews, and with which those to whom he writes had been infected. But our Author, without reason, would have the Vices of the Gnosticks to be intended; which yet at that time, wherein he supposes this Epistle was written, could hardly have infected so many. Besides, the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lay aside, shews that the Discourse here is about Vices, with which those to whom St. Peter writes, had been corrupted, in Judaism it self; and not about unknown Vices, against which they were only to fortify themselves.

Vers. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] By a Metaphor taken from Plants, which stick yet fast to their Roots, and are nourished by juice ascending from them, Stones which remain still in the Quarry are said to be living. By which Epithet here, I suppose, is meant the firmness of that thing which is signified by the name of a Stone; because nothing is firmer than Stones, still growing in a Quarry, or cleaving fast to a Rock by their Roots. For which reason a steddy and inflexible purpose of Mind is compared by Ovid to such a Stone, in Metam. xiv. where he speaks of Anaxaretes:

Durior & ferro, quod Noricus excoquit ignis, Et saxo quod adhuc VIVUM radice tenetur.

Hermas in his Vision of the Tower, thus describes Christ, Lib. iii. Sim. 9. §. 2. In medio campo candidam & ingentem mihi petram ostendit, quae de ipso campo surrexerat; In the midst of the Field, he shewed me a white and huge Rock, which had risen out of the Field it self.

Vers. 12. Note f. I. In St. Peter's words there is an Ellipsis, com∣mon in all the best Greek Writers, who expressing only the Relative Pronoun, leave the Demonstrative to be understood. Thus there∣fore we must Grammatically explain this Phrase, where the Pronoun to be supplied is expressed in great Letters: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

that wherein they speak against you, as evil doers, understanding THIS more throughly, by your good Works, they may glorify God. In the same manner we must resolve the Phrase, occurring about the same matter in Chap. iii.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that wherein they speak evil of you, as of evil doers, IN THIS they may be ashamed, that falsely accuse your good Conversati∣on in Christ.

II. It is true that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to see, for it is properly to look into, or understand throughly; for this Verb is immedi∣ately derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Judg or Witness of the more secret Rites used in Holy Mysteries; the sight of which not on∣ly the profane Multitude, but also the Mystae themselves were de∣barred; which we may learn as from others, so especially from J. Meur∣sius in his Eleusinia Sacra. I shall produce but one Testimony out of Suidas: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: were those who took part of the Mysteries; they were called at first Mystae, and the next Year Epoptae and Ephori. Afterwards it follows: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which words he seems to intimate that there is the same difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and to know, viz. superficially or externally, as between an Epopta and Mysta. The same Author hath: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, consideration. Therefore I believe we ought to correct the Old Glosses, in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred prospicio, to look forward, whereas it signifies rather perspicio, to look through, as I suppose it should be read. This significa∣tion being supposed, there results an excellent sense; for by the words of the Christians, denying that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the truth could not be understood, which false pretenders to Vertue carefully conceal by deceitful words; but by their good Works, whereby the thing it self is throughly discerned. For it could not but be a good Doctrin which made such good Men. Christ shewing his Disciples how they might di∣stinguish Hypocrites from good Men, saith, beware of false Prophets which will come unto you in sheeps Clothing, but inwardly they are ravenous Wolves: Ye shall know them by their Fruits, Mat. vii.15. For tho they cunningly dissemble their Wickedness, it is not long before it discovers it self. But on the other hand, when we see any Man live well, and that for many Years, we easily perceive that Man cannot profess a Doctrin which favours Wickedness.

III. Our Author therefore, without necessity, recurs to Hesychius, and suspects there is a mistake here committed by some Scribe, or that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contrary to all Copies, and the A∣nalogy of the Greek Language. But it is the greatest Absurdity ima∣ginable,

what he says about the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which never signified su∣spicere, but only suspicari, to suspect, for which signification there is here no place. Besides, the Latin suspicere is not to look upon the ground, but as it were from some low place to look upon another as above us, or reverence him. Our Author was scarce awake when he wrote this, and it does not seem to have been written by the same hand with the rest of his Annotations.

Ibid. Note g. I. No Body will doubt but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 phkoudah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, visitation, signifies very often Revenge; but it is as well known that this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ambiguous, and signifies also God's Benefits. So that we may as fitly understand the day of Visitation, of the time in which God favourably visits the Heathens, when he converts them to the Christian Religion; and so the meaning of St. Peter will be: By your Conversation, so reconcile the Minds of the Heathens to the Christian Religion, as that they may at last acknowledg its truth, when God shall more fully set it before their Eyes. The day of Visi∣tation signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the time when the Gospel is more fully and clearly revealed, as manifestly appears from Luke xix.44. where Christ, speaking to Jerusalem, foretels all those evils which afterwards came upon her; because thou knewest not, saith he, the time of thy Visitation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, wouldst not understand that God called thee, by my Ministry, to Salvation.

II. The fame of the Christians flight out of Jerusalem, does not seem to have so much as reached the Ears of the Heathens who lived in Asia Minor, or the Roman Magistrates, and those that attended them through the Asiatick Provinces; much less to have been taken notice of by them as a remarkable Deliverance. For a great while after the most learned Men among the Romans, did not distinguish Christians from Jews; as sufficiently appears by Tacitus and Suetonius. The Halcyonian days, which our Author tells us the Christians enjoy∣ed throughout the whole Roman Empire, after the destruction of Jerusalem, are mere Dreams.

Vers. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;] Aeschylus, in his Seven Captains that went against Thebes, says something very much like this:

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

If any one suffer evil, without infamy, well and good; for this is only gain among the dead. But for wicked and vile Men [to suffer] cannot be

reckon'd any Glory.* 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies wickedness, the punishment of which is suffer'd, not without Shame and Infamy by him that com∣mits it.

Vers. 24. Note h. If the Apostles words had been, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who being upon the Tree, bare our Sins, there would have been some place for Dr. Hammond's Interpretation. But when St. Peter says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he took them up with his Body upon the Tree, it is clearly not so much the expiation of Sins, as the Mortification of them, as the Apostles speak, that is here signified. For St. Peter's meaning is, that our Sins were as it were fastened to the Cross, that is, mortified, when Christ was lifted up upon it: See Rom. vi.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I render with his Body, because as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ב in Hebrew is frequently so taken, so the Phrase it self will not bear to be otherwise rendred.

Notes

• * 1.1

  Chapter III.