Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS Upon the second Epistle of PETER. (Book 2 Peter)

CHAP. I.

IT is written to the same that the former Epistle was written to, ch. 3. v. 1. the principall argument of it is to take heed of false Prophets and teachers.

Vers. 1. Have obtained] Obtained by lot, so the Greeke, sortiti sunt, So Luke 1.9. Acts 1.17.* 1.1

Like precious faith] See Eph. 4.5. Not that it is equall in all, but because all possesse the same Christ with his righteousnesse, and the same salvation by faith.

Through the righteousness of God, and our saviour Jesus Christ] The righteousnesse of Christ is called Gods righteousnesse here, 2 Cor. 5.21. Rom. 1.17. and 3.21. and 10.3. Not because it is the righteousnesse of the God-head, but of him that is God. This is an excellent testimony to prove the deity of our Saviour; like to that of Titus 2.13. For it is not said, of God and of our Saviour, as noting two persons,* 1.2 but of God and our Saviour, as betokening one.

Vers. 3. Called us to glory and vertue] Through the Temple of vertue we must passe on to glory.

* 1.3Vers. 4. Partakers of the divine nature] Not of the substance of the God-head as the Familists say, therefore they use those phrases Godded and Christed when they are converted, but the words following shew the meaning, having escaped the corruption that is in the world through lust, they love and hate what they did not afore, the whole soule in the bent of it is carried to new objects. To bee made partaker of the divine nature, notes two things,

1. A fellowship with God in his holinesse, the purity which is eminenter and infi∣nitely in Gods most holy nature, is formaliter, or secundum modum creaturae, fashioned in us.* 1.4 2. A fellowship with God in his blessednesse, viz. in the beatificall vision and bright∣nesse of glory.

* 1.5Vers. 5. And besides this, giving all diligence, adde to your faith vertue, and to vertue knowledge] That is, see that every grace act in its season and order; he speaks not of the habits of Grace, (all graces are wrought together) but of the Acts.

* 1.6Adde] The Greek word hath a greater emphasis taken from dancing round, as in dancing they took hands, so we must joyne hand to hand in these measures or graces. Lead up the dance of the graces, as in the galliard every one takes his turne, in every season bring forth every grace.

Faith] Is first mentioned, because it gives us the first hope and comfortable accesse to God, it is the Mother grace.

By faith he meanes true religion and that gift of God, whereby we put our trust and confidence in God; by vertu••, an honest and upright life shining in the vertues and workes of the morall law.* 1.7 By knowledge he meanes a gift of God whereby a man may judge how to carry himselfe uprightly, or prudence a more full understanding of hea∣venly mysteries, and applying them to practice.

Vers. 6. Temperance] By it is understood a gift of God, whereby we keepe moderation of our naturall appetites, especially about meate, drinke and attire; by patience, a vertue whereby we moderate our sorrow in induring affliction. Godlinesse] Is a vertue whereby we worship God in the duties of the first Table.

Vers. 7. Brotherly kindesse] Is a vertue whereby we love the Church of God, and the members thereof. Charity] Or love, that vertue whereby wee are well affected to all men, even to our enemies.

Vers. 9. And cannot see farre off] The Greek word* 1.8 signifieth, him that naturally cannot see except hee holdeth neere his eyes, so Peter calleth such as cannot see heaven∣ly things which are farre off, poare-blind or sand-blind. Beza renders it nihil procul cernens.

Vers. 10. Wherefore the rather brethren, give diligence to make your calling and election sure, for if ye doe these things yee shall never fall] Which words containe 1. An exhortation to make our election sure;* 1.9 there is a double certainty, 1. Objecti, so it is sure with God, for with him both it and all things are unchangeable. 2. Subjecti, sure to our selves, in our own hearts and consciences. Secondly, the meanes whereby to come to this assu∣rance, that is, by doing the things before named in the 5.6. and 7. verses, to pra∣ctise the vertues of the morall Law, there set downe, to labour to grow in grace, and use diligence. First calling, from it thou maist easily ascend to assurance of election.

For if ye doe these things ye shall never fall] That is, into scandalous sinnes, or fall ut∣terly, yee shall not fall for ever, Greek.

Vers. 12. But so an entrance shall be ministred unto you abundantly,* 1.10 into the everlasting kingdome of our Lord and Saviour Iesus Christ] The Kingdome here mentioned is the kingdome of glory. 1. Because it is promised as a reward to one that hath made sure his calling. 2. Because it is stiled an everlasting kingdome. It is called the kingdome of Christ; because it is given to Christ as a reward of his sufferings, and because the go∣vernment of it is committed to him, Heb. 2.5. he hath entred into it, Luk. 14.19. He is the Ruler in this kingdom, Eph. 1.21. As conversion gives one an entrance into the king∣dome of grace, so assurance gives one an entrance into the kingdome of glory. 1. Be∣cause it is not barely faith but light with it. 2. An earnest. 3. Affections are hereby laid up suitable to a glorious estate, rejoice with joy unspeakable and full of glory.

It is an everlasting kingdome, because the union between the soule and him is everlast∣ing; Christ is there medium visionis & fruitionis, as here he is medium reconciliationis & communionis.

Vers. 14. That shortly I must put off this my tabernacle] In Greek it is, that the laying aside of this my tabernacle is quick.

Vers. 15. I will endeavour that you may be able after my decease to have these things alwaies in remembrance] These words (according to the Rhemists Translation) their Je∣suites Salmeron, Suarez, and Bellarmine, do judge excellent for their purpose, to prove that Peter after his departure would remember them: And this must needs be (say they) by praying for them. Not to stand upon their bad Latine, and worse English Transla∣tion, the true construction of the words is, that Peter promiseth (whilest he is in the way) that is, in this life, that they should have his Books,* 1.11 (viz. his Epistles) which after his departure might put them in mind of such things.

Vers. 16. Vnto the power and comming] That is, the powerfull comming of our Lord Jesus Christ. So Estius, and others.

Vers. 19. We have a more sure word of Prophecie] More sure than Gods own voice in the Mount, of which he spake before. Erasmus explaines the Comparative by the Po∣sitive, more sure, that is sure. Beza and Piscator by the Superlative, most sure, or very sure.

Vntill the day dawne, and the day-star arise in your hearts] Not (as some most falsely in∣terpret it) till Christ come into your hearts, and then throw away the Scriptures; ra∣ther, till there be a more full Gospell-light. So Estius, Gerhard and others.

Vers. 20. No prophecie of Scripture is of any private Interpretation] Word for word, all prophecie is not of any private Interpretation, an Hebraisme,* 1.12 for no prophecie is of any private Interpretation. So Rom 3.20. Stapleton saith, Interpretation is private, either Ratione personae, when the man is private, or ratione medij, when it is not taken out of the Context or circumstance, or ratione finis, when it is for a false end. Now a private In∣terpretation in regard of the person, if it be publike in regard of the meanes, is not for∣bidden, for it is lawfull for one man with Scripture toti resistere mundo, saith the glosse of the Canon Law; the meaning of the place is, that the Prophets were not Inter∣preters, or Messengers of their own private minds, but of the will of God, as the next verse shews.

Vers. 21. But holy men of God spake as they were moved] Or acti & impulsi, Esay 48.10. Heb.

13.7. Acts 28.25. Mic. 3.8. Nehem. 9.30. That is, they did not only utter their words by the Holy Ghosts immediate direction, but by the same direction did commit them to writing; for speaking is used for writing, 1 Kings 4.29.

CHAP. II.

Vers. 1. BVT there were false Prophets also among the people, even as there shall be false Teachers among you] Prophets then, Teachers now; it is but a variation of the Language of the time, yet the new Testament calls false Teachers false Prophets, 1 Iohn 4.1. One may be called a false Prophet, or Teacher in a twofold respect, 1. As he teacheth lies,* 1.13 or prophesies falsely. Ezek. 13.6. 2. As he teacheth without a Commissi∣on. Ier. 14.14. and 23.22, 35. The Hebrew expresseth not a false Prophet in one word, but calls him a Prophet, the Greeke (which hath the felicity of composition) doth.

Who privily shall bring in damnable Heresies] Greeke, Heresies of destruction, that is, destructive Heresies,* 1.14 an Hebraisme, as Psal. 5.6. a man of blouds, that is a bloudy man.

* 1.15Heresie was first taken in a good sense: it signifies Election, and was referred both to good and bad Sects. It seemes to be taken from the Schooles of Philosophers, where∣in every one chose a Faction to which he fided. Heresies in the plurall to point at a multitude.

Even denying the Lord that bought them] The Socinian denies that men are bought by Christ, as if he were pointed at in this Text. See Laurentius.

* 1.16Object. How can Reprobates be said to be redeemed or bought by Christ?

Answ. Not in Gods decree, for then they had been saved, but in their own conceit and judgement, and also in the judgement of other men led by the rule of Charity.

Vers. 3. With fained words] Fine set words, formes of speech.

* 1.17Vers. 4. But cast them down to hell] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is read but only here.

Vers. 5. But saved Noah the eighth person a preacher of righteousnesse] Erasmus reads it, the eighth preacher of righteousnesse,* 1.18 (person is not in the Greeke) but Beza dislikes that reading, and gives a good reason against it. See Gerhard.

Bringing the fioud upon the world of the ungodly] That is, the generation of sinfull men who lived in the daies of Noah.

Vers. 8. Vexed his righteous soule] The word is a fine word implying two things: 1. The search and examination of a thing. 2. The racking and vexing a man upon the triall; so Lot observed all the evills, he weighed them. 2. He racked his soule, and vex∣ed himselfe with the consideration of them;* 1.19 the same word is used, Mat. 14.24. in the matter of a storme.

Vers. 14. Having eyes full of Adultery] Greeke, full of the Adulteresse, the Apostle alludes to Mat. 5.28. the very eyes discover the mind adulterating.* 1.20

Vers. 18. They allure] As the baite doth the fish, as the Greeke word signifies. See Rom. 16.18.

Vers. 19. Is he brought in bondage] Greek, made a servant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 20. For if after they have escaped the pollution of the world] That is, such sinnes as worldly men are wont to be ordinarily defiled with, by being entangled,* 1.21 viz. in the like occasions of sin, and such sines as Satan had in the same set for them.

Vers. 22. According to the true proverbe] The first of a dogge is a very ancient pro∣verbe used in Solomons time, Prov. 26.11. whence some thinke Peter tooke it.* 1.22

The dog is turned to his owne vomit againe, and the sow that was washed, to her wallowing in the mire] Though the sow be outwardly washed never so cleane,* 1.23 yet because her swi∣nish nature is not altered, so soone as she commeth at mud, she besmeares her selfe againe by wallowing in the mire; and a dogge though being pained at his stomacke, hee vomits out that which paineth him, yet so soon as he hath ease, he licketh it up againe. They are two proverbes used to the same purpose. Christ joynes these two living creatures together, Matth. 6.7.

CHAP. III.

Vers. 3. SCoffers] Such as shall make childrens play of all the terrours of the Lord.* 1.24 The Greeke nowne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is onely here used, and v. 18. of the Epistle of Jude.

Vers. 9. The Lord is not slacke] That is,* 1.25 he sits not in heaven as one of the Idoll-gods, that regarded not what acts were kept here below, or laid not to heart mens carriages toward him.

But is long suffering] Or patient, that is, he apprehends himselfe wronged, and is fully sensible of it.

Not willing that any should perish] Of his. Calvin saith, he speakes here of his will re∣vealed in the Gospell.

But that all should come to repentance] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to withdraw, to go aside, and bee private, to sequester our selves to our repentance.

Vers. 10. The heavens shall passe away with a great noise] Like the hissing of parch∣ment riveled up with heate, for so signifies the originall word.

Vers. 11. What manner of persons] Even to admiration * 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In all holy conversation and godlinesse] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in sanctis conver∣sationibus & pietalibus, vulg. in holy conversations and godlinesses;* 1.27 when the Scripture would expresse a thing exactly it useth the plurall number. Cant. 1.4. thy loves, and the God of our salvations. Ps. 68.20. The God from whom salvation comes in the most high & eminent way. Gen. 19.11. with blindnesses, coecitatibus Montanus. That is, with the greatest blind∣nesse.

Vers. 12. Looking for and hasting unto the comming of the day of God] The one is a word of faith, the other of earnest desire. See 2. Tit. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 votis accelerantes. Steph. God hath appointed when the day of judgement shall bee, but we may be said to hast unto it. 1. In our desires. 2. In our preparation.

* 1.28Vers. 13. Wherein dwelleth righteousnesse] That is either perfect righteousnesse, or men perfectly righteous. Estius.

* 1.29Vers. 16. In which are some things hard to be understood] There are many things in the Scriptures hard to be understood, yet whatsoever is necessary to be knowne, is plain∣ly set forth and easily to be understood, of them that will reade diligently, marke attentively, pray heartily, and judge humbly. The Apostle would not by this hee saith here, discourage or disswade the people from reading and studying the Scrip∣tures; For in the first Chapter he commended the faithfull for their diligent attenti∣on unto the Scriptures of the Old Testament, which are more obscure in the chiefe mysteries of Salvation, than these of the New.

Wrest] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A metaphor from torments; lay them on the racke to make them speake otherwise than they meant. See Gerhard.

Yet Paul exhorts Timothy, 1 Tim 4. and others, to reade the Scriptures, even in the congregation. 1 Thes. 5.27. Col. 4.16.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat non solum sortiri sive sortes duce∣re, Ioh. 19.24 sed etiam sorte aliquid accipe∣re vel obtinere. Gerh. in loc.
• * 1.2

  B. Down. of Iustification. l. 4. c. 2.
• * 1.3

  Naturae nomen hic non sub∣stantiam sed qualitatem de∣signat. Calv. Vide Bezam. Non transfor∣matione natu∣rae humanae in divinam, sed participatione donorum, quibus conformes efficimur divinae naturae. Pareus.
• * 1.4

  Dr Reynolds.
• * 1.5

  Totus hic Ser∣mo B. Petri usque ad ver∣sum octavum Climaticus esi, sive scalaris, constans septem gradibus; quibus per octo virtutes jucundissimè progreditur. Estius. See Heb. 6.11.
• * 1.6

  The Greek word signifieth to supply and further, to mi∣nister.
• * 1.7

  Mr Perkins in cases of consci∣ence.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quae vox de∣ducta est à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nictare connivere, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, oculus. Dicuntur enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui non vident nisi quae oculis prope admoventur. Estius.
• * 1.9

  The Greek word transla∣ted give dili∣gence, signifi∣eth two things, 1. All possible haste & speed, so the verbe & nown are used, Luk. 1.39. Mark. 6.25. so the LXX. use it commonly, Exod. 12.11. Deut. 16.3. Dan. 6.19.2. All manner of se∣riousnesse and intention in doing: 2 Cor. 8.7. 2 Pet. 3.14.
• * 1.10

  Calvin refers this to the sup∣plies of the Spirit of grace here. Luther refers it to the time of a mans death, a godly man which hath as∣surance shall go to heaven alacri animo ac plena fiducia. Some interpreters refer it to a mans state after death: Oecumenius to the day of judgement; Estius to the different rewards in Heaven.
• * 1.11

  So Caj••tane. Petrus satagit ut etiam se mor∣tuo recta d••ctri∣na mane at apud fideles, & ad posteros transmittatur. Estius.
• * 1.12

  Potest quilibet Scripturam in∣terpretari pri∣vata industria ut tamen non inducat privatā sensum, hoc est, sensum aliquem ex cerebro na∣tum interpre∣tantis, longè il∣la ableganda est à Scriptura, sive is interpres privatam personam gerat sive publicam nullo discrimine. Chamierus. Vide Bezam, & Ca∣meronem.

  A private man may expound, but not in a private manner, by stamping new expositions upon holy Writ, different ab ecclesiae consortio, or by not taking the Text, and those things that naturally cohere.
• * 1.13

  Mr. Vines in loc.
• * 1.14

  Damnable is either restri∣ctive to some Heresies, as im∣plying that there are some Heresies which are not damnable, or descriptive as describing what Heresies are in suo genere, so it is taken here. Gerhard. in loc.
• * 1.15

  Grecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quam vocem Vulgatus ali∣quando vertit haeresim, ut Act. 5.17. & 17.5. & 34.14. & 1 Cor. 11.19. Aliquando sectam, ut Act. 24.5. & 26.5. & 28.22. Gal. 5.20. & in hoc loco. Derivatur haeresis, non ut quidam insulsè nimis dixerunt, à Latino haereo, est enim vox graeca, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est eligore. Laurentius.
• * 1.16

  Perkins on Iude, and El∣ton, see verse 20.
• * 1.17

  Ad poenastarta∣reas damnavit. Mede. Vide Gerhardum.
• * 1.18

  See 1 Pet. 3.20. Noah was the first in order of yeares and dig∣nity of entrance into the Arke, yet he is called the eighth, in that he was one of them (as the Learned observe) qui octonari∣um numerum perficiebant, who made up the number of eight.
• * 1.19

  Mr. Hooker. Vide Bezam.
• * 1.20

  Plenos adul••e∣rae. Inescant] Idest, quosi pisces ha∣mo captant. Beza.
• * 1.21

  That is, grosse sinning.
• * 1.22

  Canis reversus ad vomitum.
• * 1.23

  Si canis hoc facit horret o∣culus tuus, tu quid eris oculis Dei. Aug. in Psa. 83. Dr Gouge. This similitude sheweth that the beginning of the Chapter is understood of wicked men as swine washed outwardly, then they are as faire as a sheepe, but backsliders have not their natures changed. Competunt haec proverbia in omnes quidem relapsos; sed pot••ssimum ac propriissimè in illos, qui semel ab hujus saeculi immunditiis abluti ac mundati, & sanctificati; iisdem sese ru••sus in∣volvunt, ut olim, qui impurissimae sectae Gnosticorum sese adjungebant; nam pro luto sive coeno Graecè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à quo nomen acceperunt Gnostici, ut Borboritae dicantur. Estius. Vide Cornel à Lap.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbum simplex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proriè significat lud•• pueriliter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, veluti puer, sive puerorum more; Compositum autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 valde familiare est Evangelistis. Laurentius.
• * 1.25

  Tardus is di∣citur qui occa∣sionem pi••ritia effluere sinit, in Deo nihil simi∣le, qui tempo∣rum rationem ad salutem nostram optimè attemperat. Calvinus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dr Hackwell.
• * 1.26

  Non simpli∣citer qualita∣tem significat rei vel personae sed cum emphasi quadam admirationis, ut Matth. 8.27. Marc. 13.1. Luc. 7.39. Estius. Vide Gerhardum in loc.
• * 1.27

  Numerus plu∣ralis excellenti∣am & magni∣tudinem rei de∣notat.
• * 1.28

  Iustitiam pro justis accipio, abstractum pro concreto. Aret. Vide De Prid. in loc.
• * 1.29

  Fulke on the Rhem. Testam. Locus hic evi¦dens est adver∣sus sectarios do∣centes Scrip∣turam sacram ubique facilem esse & omnibus intellectu per∣viam. Estius. Loquitur de magnitudine rerum divinarum non obscuritate Scripturae. Res in Scripturis sunt difficiles non in se, sed propter nostram coecitatem. Deinde non loquitur de omnibus, sed tantum de quibusdam: qualia sunt oracula de futuris temporibus, de Antichristi adventu. Pareus.