Hē apostasīa, ho antichristos, or, A scriptural discourse of the apostasie and the Antichrist, by way of comment, upon the twelve first verses of 2 Thess. 2 under which are opened many of the dark prophecies of the Old Testament, which relate to the calling of the Jews, and the glorious things to be affected at the seventh trumpet through the world : together with a discourse of slaying the witnesses, and the immediate effects thereof : written for the consolation of the Catholike Church, especially the churches of England, Scotland, and Ireland / by E.H.

Of the APOSTASIE. The First Part. (Book 1)

CHAP. 1.

THis Chapter is a part of the second Epistle of Paul, which he wrote to the Thessa∣lonians; I call it the second Epistle in re∣gard of its posteriority to the first: in the order of place it is in all the Greek Co∣pies the last or second Epistle; yet Lear∣ned Doctor Estius and Grotius do con∣ceive this second in the order of time to be the first, as being written by Paul first: their grounds for this I shall not meddle with, it not lying within my circle at this time to enquire when and where Paul writ this Epistle; yet I doubt not ere I leave this Subject but to make it manifest that this Epistle is Pauls second Epistle in time, as well as place, to the Thessalonians.

That Paul was the Author of this Epistle, is on all hands gran∣ted; the only thing then that we shall enquire after before we come to the Text, is, who this Paul was? Here it will not be impertinent to give a word or two; 1. Of his Birth: 2. His Breeding: 3. His Conversion: 4. His Name.

1. Paul was born at a 1.1 Tarsus, the Metropolitan City of Cilicia

Acts 21. 39. The son of a Pharisee, an Hebrew of the Hebrews, Philip. 3. 4. 5. A man that for Natural Birth-right-Priviledges,* 1.2 could have boasted with the proudest Iew; he was of the Tribe of Benjamin, out of which Tribe God gave the twelve Tribes their first King, after whose name he was called; these two Sauls fulfilled the dark side of that Prophecy, Gen. 49. 27. being mon∣strous* 1.3 Wolves against Christs Sheep and Shepherds.

2. Pauls Breeding o•…•… Education was under Gamaliel, Act. 22. 3. who was a man of great Authority and Learning amongst the Iewes, he was a member of the great 〈◊〉〈◊〉 which sate at Ierusalem, and had the sole power of judging of a Prophet; he was a Doctor of the Law, of great repute among all the people, Act 5. 34. who by his eloquence and wisdom in one Dilemma, put to silence the High-Priest and all the Doctors, or rather (I may say) he made them, like Subjects, fall to his opinion. This Learned Doctor was Pauls Tutor. Now how to reconcile Act. 18. 3. with what I have writ, or rather, what the Holy Ghost disco∣vers in the forementioned Texts of Pauls Education, I do not know; for it is generally concluded from this Text, that Paul was a Tent-maker by Trade; now that Paul should be a Pha∣rifee and a Tent-maker, was as absurd amongst the Iewes, as it is amongst Orthodox Christians, to say a man is a Minister, and a also a Cobler or a Tinker, unless Paul were (as by his wild Zeal he should seem to be) a Tub-Pharisee: indeed, the Jewish Church was at that time exceedingly degenerated from its pri∣mitive Purity, and that very Sect declared so much; for a Phari∣see was but an hypocritical Sectarian Separatist: And Drusius tels us, that they •…•…an Division to seven: there was the Praise-seeking Pharisee, and the Self-justiciaty, and the Self-afflicting Pharisee, that wounded his head, and scratched his body with thorns; the Slavishly-fearful Pharisee, the virtuous Pharisee, the covetous Pha∣risee; and lastly, the down-look'd devoted Pharisee, who wore a thing like a Mortar on his head to hinder his looking upward. But I find another distinction more grave, but whether more Authen∣tick, I leave to the Jewish Antiquaries to determine; there are two sorts of Pharisees, namely, Porashim and Parushim, as the He∣brews term them, that is, Docentes and Separati, Teaching Phari∣se•…•…s, and Laik Pharisees: now this distinction is brought by An∣tiquaries purposely to salve that Text Luke 18. 12. where the Pharisees boast that they paid Tythe of Mynt and Cummin.

Now if they paid Tythes (saith the Disputant) how were they Church-men? To this it is answered, The Teaching Pharisees paid not Tythes, But received them, but the Laick Pharisees paid it. But this distinction is not satisfactory; for if none but Laicks paid Tythes, then we may as well conclude, that all the Levites were Laicks, because the Levits paid Tythes to the Priests. I humbly conceive the answer •…•…would be sound and true thus, That it does not follow, that of absolute necessity, the Pharisees that paid Tythes must be Laicks; for why might not they, being Church-men, pay Tythes to the Priests at the Temple, as well as the Levites who receive Tythes pay the Tythe of their Tythes to the Priests, Numb. 18. 28, 29. But the Priests were Levites, and the Levites called Priests, Ezek. 44. 15. Heb. 7. 5. But we need none of these distinctions or answers to solve this question a∣bout Paul, for we do affirm (from Act. 26. 4, 5.) that Paul be∣fore* 1.4 his Conversion was no Tent-maker; for Paul declares be∣fore King Agrippa, that all the Jewes knew, that from his youth he had lived after the strictest Sect of Iudaism a Pharisee: now no body believes that the strictest Sect of Pharisees were Trades men, much less Tent-makers.

Likewise Act. 22. 3. proves Paul was never bound to that Trade of Tent-making, for he was brought up at the feet of Gamaliel: now all men know that Gamaliel was no Laick Phari∣see, he was no Tent-maker, but a Doctor of the Law, who taught Paul not Tent-making, but as the Text tells us, the perfect manner of the Law of the Fathers. Tertullian and Hierom affirm* 1.5 that he was incomparably wise in the knowledge of the Scrip∣tures.

Moreover Pauls Learning, Eloquence and practices, tell us, that he never learnt before his Conversion, nor ever practised the Trade of Tent-making; he had a far worse Trade, which hee followed too hard, to be of that; in stead of making Tents for men, he pulled down and destroyed the Tabernacles of God, the bodies of the Sainrs. Such was his humane Lear∣ning, that (saith Chrysostome) it was a great question amongst the Heathens, Whether he were not more Learned then Plato?

3. Next let us view Pauls Conversion.

This Paul, that Lion that devoured the Saints, that brier that scratched and wounded all that came neer him, or hee could

come neer; that son of the Divel, that imprisoned the Saints, dragging them from Prison to the place of execution; that* 1.6 Rock that could stand and see them murdered without relenting: behold this Lion that devoured Gods Sacrifices, now lying down amongst them, and eating straw (food formerly against his pallate) with them: This Wolfe is now found feeding, not upon, but meekly with the Lambs: This Brier of the Wilder∣ness that formerly drew bloud, is now become a fruitful Vine in the garden of God, and yeilds not only pleasant fruit, but like the Apple-tree in the Forrest, yeilds pleasant shade unto the Church scorched with afflictions, For the Church had rest round about: This Rock in the Desert of Zin (as I may call him) is now become a pleasant River to multitudes of thirsty souls: This Paul that was the Son of the Divel in the morning, and ready mounted on his message, and more then three parts of his jour∣ney towards the place where he was to execute his Warrants, is made the Son of God at noon: This Mount Etna▪ we find re∣moved into the midst of the Sea, and all his fiery flames put out. This Cedar of Libanus is not only shaken, but falls at this sudden Thunder of God: This Iordan, that was swiftly running into the dead sea, is driven back at his re∣buke.

Adam was not more strangely disfigured by his fall, then this man gloriously transformed by his fall: His fall was his promotion, his blindness a giving sight. Paul met with a better Tutor now then Gamaliel; Gamaliel only (and scarce that) taught him Law; but this new Master teacheth him Gospel: he learnt more in one hour now, then ever he learnt in all his life before; he now learned the true knowledge of the Lord of life; and no marvel (though he were miracu∣lously taught) for he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taught by the Lord of life. It is most probable that this was the time that he was rapt into the third Heaven; I mean, the time of his three dayes ex∣tasie at Damascus.

Here Christ not only made him a Saint, but created him an Apostle: The other Apostles had the favor to see Christ after his Resurrection, but he had the honor to see him and hear him speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ineffable words, which were not law∣ful for man to utter, after his Ascension; which few, besides Iohn in Patmos, could ever boast of.

After he was thus baptized with fire in heaven by Christ, and with water on earth by Ananias; you may behold this Chri∣stian Champion, (the true Hercules) passing* 1.7 through his twelve fold Labours with mighty successe: insomuch that never any man before or after him can be compared to him. The Trophies of his Conquests still remaine in Eu∣rope, Asia, and other parts of the world: The weapons of his warfare were spiritual, there∣fore* 1.8 the more noble; and the enemies with which he grapled and encountred, were not carnal, but spiritual; he had to deal▪ with prin∣cipalities,* 1.9 and powers, and spiritual wickednesses in high places, therefore his Conquests are the more glorious. See how hee conquered that roaring Lion Sergius Paulus proconsul of Pa∣phus, and made him lie fawning at his foot: See him again crushing the head of that See pent Elymas Barjesus. How many wilde Boars did he came, which wasted and destroyed the Church? It would be too tedious to relate either the Conquests that he got, or the Scarrs of honour that he bore for Christ. He that thinks he can hy∣perbolize in his Encomiums of Paul, wee'l take up that Pro∣verb on Pauls behalf (as once on Hercules's against Iuno) a∣gainst him. P•…•…strà Paulum.

Indeed, he was mortall as other men, but went to his grave with more honour then other Conquerors after all their Victo∣ries do; he died in the field, and yet the weapons with which he conquered are immortall, which he hath left to succeeding Ages. And we finde in his fourteen Epistles, which (like the Tower of David, builded for an Armory) have hanging in them a thousand bucklers, all the shields of mighty men. There is no weapon that the Church, or any member of the Church wants at any time, in any case, against any Enemy but he may be ready furnished in Paul's Armory against him: His Epistles are another Paradise full of fruit and flowers.

Thus out of Paul the man-eater came out meat for man. This barren wildernesse became a spiritual Canaan to the Christian Church, flowing with spiritual milk and honey.

Q. Why do you call him Paul, when his name is Saul?

A. I call him as he calls himself in all his Epistles, except that to the Hebrews. But since it fals in my way to discourse of his name, and the changing of his name; I shall not baulk it, but briefly touch of it, and passe immediately from the Author, to the Subject; from the name to the thing.

Some think Paul had two names given him, as an honor to him: if so, then the question will be, who bestowed that Title of honor upon him; who gave him that name of Paul? Truely the answer will be uncouth, yet very true; not his God∣fathers nor God-mothers (I mean the Church or Company pre∣sent) at his Baptism; nor the Minister that baptized him; For they all after his baptism called him Saul, Brother Saul. Indeed, the correlate title [Brother] was Paul's greatest title of Ho∣nour; for however the world contemns it, it is not onely a ti∣tle of great honour, but of exceeding great and unconceivable profit to be a true brother of the Church militant; for they have undoubted Title to an everlasting Crown and Kingdome, which Usurpers cannot dispossess them of.

Now if the Church gave not Saul the name of Paul in ho∣nour to him; certainly the enemies of the Church would not doe it: then it must be concluded as most probable, that Saul gave himself the name of Paul: and so that opinion will fall to the ground; for 'tis not to be imagined that he would give him∣self a Title of honour: Self-created Titles are false and ridicu∣lous, and rather defame the person as a proud Usurper, then speak him a person of merit, to whom truly belongeth honour.

But if we seriously view this new name of Paul, we shall finde the person owning the name to be probably the Author of it, and the name in no wise to be a Title of honour, but of true Christian debasement.

Erasmus takes the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be a Greek name, which comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies ceasing, because as soon as he ceased from persecution, he changed his name. Others think, that Paulus is a Latine name, and signifies as much as paucus, mean and little; he so esteeming himself, when his conscience had an eye opened to reflect upon his former actions. Others say, Paulus signifies as much as pusillus, that is, vise or base; for so Paul esteemed himself after his Conversion; and the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to import as much. Others again think, that he had his name from his person, which they say was little:

He was a little man, and therefore was called Paul, which signi∣fies little, both in Greek and Latine, it being an ancient custome both amongst the Greeks and Latines, from such accidents to give names, as Caesar was so called à caes•…•…is oculis, from his gray eyes; and Plato so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, broad, because he had broad shoulders.

I humbly conceive that Saul took this name of Paul to him∣self after God had converted him: He took it as a garment of Pennance upon him, he thought the other name of Saul too good for so vile a person, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shaul, in Hebrew signifies Petitus, i. one wished for, or much desired: though Saint Am∣brose thinks Saulus comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he was a great disturber of the peace of the Church: but I rather incline to the Hebrew Interpreter, Saul being not a Greek name: and (with submission to the Learned) I conceive Paul did change his name from one Hebrew name to another, not from a Hebrew to a Greek or Latine name, for the difference between Saul and Paul in the Hebrew is only in the first letter; take away the He∣brew letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and add the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ and the name Shaul be∣comes Paul, and then his Hebrew name probably comes from [Pau] which signifies Hissing, as much as to say, I am so far from being a man to be desired in the world, that I deserve to be hissed out of the world, and to be made the scorn and derision of all the men in the world. It was an ancient custom among the He∣brews, when they would express their passions, to change their name, and so make it sutable to their sad condition; so Nahomi in Ruth changeth her name to Marah. True repentance works a self-abhorrencie, and raiseth a holy indignation in the soul a∣gainst it self for sin. Paul little thought he had persecuted the God of that Law which he was so zealous for, when he went to bring Christians from Damascus to Ierusalem on purpose to pu∣nish them: 'Twas a dreadful speech in Sauls ears, Saul, Saul, why persecutest thou me? I believe this voice caused as great an heart-quake in Saul, as the hand on the wall wrought an hand∣quake on the Babylonish King. What! that Paul the great Zea∣lot for God, should now by the voice of God be questioned for persecuting God! This was a little day of Judgment with Paul, happy man that it was not Doomes-day with him; that God that struck him to the earth, might justly have struck him down to Hell; certainly this gracious dealing of Christ with Paul,

considering what a bloudy enemy Paul had been against him, so overcame him that he ever after loathed himself; therefore he calls himself, The least of the Apostles, not worthy to be called an Apostle, a man born out of due time, a wretched man, or a man carrying 〈◊〉〈◊〉 in his heart; these expressions agree with his mean name which he chose for himself; and possibly after his conver∣sion, with this new name he might take the new Trade of Tent∣making up, especially in Arabia where Tents were used, and where after his Conversion he continued three yeers to preach the Lord Jesus: nor was this imployment unbefitting Paul,* 1.10 who desired now to be as conformable to his Master in all things as might be; for if his Master the great Carpenter (with re∣verence be it mentioned) of the mighty Fabrick of the Universe, did not disdain to be, when he was on earth in the flesh a Carpen∣tar, much less ought Paul to disdain to be a Tent-maker.

Thus I have briefly touched of Pauls Name, his Conversion, Education and Birth, that the Reader may be justly informed of the Author of this Subject I am now entering upon; and the ra∣ther I have writ all this, because I find some from Act. 18. 3. un∣dervaluing Paul before his Conversion too much, and o∣thers elevating him much above himself, from Act. 13. 1. where (misreading the Text) they would make him a man of Princely Education, pretending him to be some great Officer in this time of Perscution, whereas I scarce believe he was above a Solicitor General; I am confident, and I believe most men believe, that he could not be so high as an Atturney General in the height of his Persecution: and therefore let no man favour himself in so gross and disorderly a mistake, as to put a Lord Presidents Gown up∣on a Pursuiants back: for though Paul before his Conversion had a heart as full of venome and malice against the Saints, as the highest of them, yet his power extended no farther then to bring them to the High-Court, he could not pass sentence upon them; he could only accuse them, and rail upon them, and de∣sire them to execute the Saints, that was all.

But we have no more to do with him as an enemy, but as a friend, and the greatest friend of all the Apostles to us Gentiles, for whom he was designed. This Paul did, as it vvere, passe the great Gulph betvvixt Dives and Lazarus, and wa•…•… (almost according to Dives's vvish) taken from amongst the D•…•…mned, and sent from them to us Gentiles, the Sons of the Divel, and

so▪ the brethren of Dives, to forevvarn us that vve repent and be∣lieve, least vve also come into that place of torment: This is the drift of all his Epistles, and of all his Labours and perils; and this is the main end of his Writing and Preaching to the Thessalonians.

CHAP. II.

THis second Epistle is partly Consolatory, partly Prophetical,* 1.11 partly Exhortatory.

The Prophetick part of this Epistle lieth in the twelve first Verses of this second Chapter, which is my designed task.

This part of the Chapter hath been for above these hundred yeers past, the common Theater whereon the learned Christi∣ans of the Europan Churches have met, and fiercely incountred each other. Paul was not more tossed in his Voyage from Ie∣rusalem to Rome, then Pauls Text hath been tossed amongst Christians since the name of Protestant and Papist hath been heard of in the world. They both throw dirt in each others faces, and then set this Prophecy of Paul's before each other as a glass of Infamy. My care shall be to avoid those that cause Division, my Design being to follow truth and peace, and thereby (if pos∣sibly I can) to unite those that love it.

The very Title of this Subject may justly cause me to relin∣quish it; for as the Sun is too glorious an object for a sore eye to look on, and the Rocks too hard for foundered feet to go upon; so is this Prophetick Subject too high and mysterious for such a weak head as mine to comprehend, especially since the Ancients conclude, this prophesie is not to be fulfilled until to∣wards the end of the world, so that we in this Age must look* 1.12 for the fulfilling of it: And in good manners I might take that Greek Fathers grave Counsel, rather patiently to wait on God for the fulfilling of Prophesies, then rashly to determine of future events.

But, if I may, I shall plead my excuse for this my boldness to the Reader in the Preface.

I am now (though long first) come to the Text.

This Chapter is divided as many several wayes as the Levites

wife was sent: I shal divide only so much as I intend to handle, avoiding all affectation of Noveltie or Singularitie.

These twelve first Verses divide themselves into two General parts: 1. A Doctrinal Part: 2. A Prophetical part. Which* 1.13 distinction Criticks will go neer to say is without a difference; for what is Prophetical but Doctrinal? only it is in a cloud more mysterious.

But by the Doctrinal part here, we mean, that Thesis which lieth implicitely in the two first Verses, and part of the third, That the day of Iudgement is not at hand: This I call the Doctrinal part; and then from ver. 3. to ver. 1•…•…. you have the Reason confirming this Doctrine, and that I call the Prophetick part.

First then of the Doctrinal part in the two first Verses.

Ver. 1. Now we beseech you, brethren, by the coming of our Lord Iesus Christ, and our gathering together to him,

2. That yee be not soon shaken in mind, or be troubled, neither by Spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand.

We must first see to the true reading of these words before we can come to divide them aright.

Though there be a harmony in the Original Greek Copies, yet there is jar•…•…ing in the translating of them. The greatest dif∣ference which is material in the first verse, is about the transla∣ting of the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most translate it [Pe•…•…] others with the Preposition [D•…•…] which changeth the sense of the words: now the question is, Who are in the right? That is now our part to enquire; Learned men are on either side, some take in both as probable, but incline more to one then another.

The words in the Greek are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the old Latine Version, •…•… Beza, Tremelius▪ and several o∣ther learned a 1.14 Expositors, both Protestant and Popish translate thus, per adventu•…•…, by the coming of our Lord Iesus Christ, conceiving the words to carry in them the force of an oath, or vehement obtestation. The Authority that they bring for the translating it so▪ is from an b 1.15 humane Author, and that but a single proof out of Homers •…•…aàs▪ and that scarce a proof; where Mer∣cury pleading or inte•…•…ding in the behalf of Achillis, expresseth himself thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—.i. by his father and by his

mother. If this be all that can be said why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be tran∣slated, per, by, I believe more will be said, why it should be translated De, of, or concerning,

First from the Authors themselves, who translate it per adven∣tum▪* 1.16 Zanchie saith, it may signifie the matter or the thing it self about which the Controversie was, and so it may be expounded, [We beseech you, concerning the coming of Christ] as if he should say, but as to the controversal point among you, viz. concerning the coming of Christ▪ •…•…dmonish you not to think that it is at hand. This seems to be the true sense and scope of the Text, for the tumult that was raised in the minds of the Thessalonians was about the day of Judgment being neer, which opinion the Learned conceive was raised by false brethren, who a∣bused and mis-interpreted these words of Paul, 1 Thess. 4. 15, 17. thence persw•…•…ding them that they should all be caught up into the clouds▪ this was a startling Doctrine to new plan∣ted Christians, which caused such a Church-quake amongst them, and therefore P•…•… comes in seasonably, I beseech you brethren, concerning the coming of Christ, and your being gathered together, that ye be not troubled.

Estius confesseth, that it may be so translated, De adventu: The Sy•…•…ck reads it, Ob adventum, which directly falls in to the foregoing sense: It is not fit so material a difference in the read∣ing should be passed over lightly, especially since the most (as I conceive) translate it to the most improper sense; which as E∣stius observes, is repugnant to the Greek Copie also; for accord∣ing to the reading, per adventum, the Genitive Cases are all governed of adventum, and then it yeilds us this sense (or rather▪ nonsense) [By the coming of our Lord Iesus▪ and by the com∣ing of our gathering together to him.] For (saith Estius) it is requisite, according to the Vulgar Translation, to repeat ad∣ventum, which is most improper, as himself confesseth, though against the received and adored Roman Translation.

Now for the avoiding this discommodious sense, Learned men, such as Hierom and Beza, that they might make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 govern both adventus and congregatio, they read congregatio in the Accusa∣tive Case, clipping the Greek Copy to make currant their own.* 1.17 But leaving both these, and reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Genitive Case, as it is in the Greek, our English Translation will afford us this sense, [But we besee•…•… you br•…•…thren, of the coming of our

Lord Iesus, and of our gathering to him] you shall see a parallel Text for this, not out of Homer's, Plate's, or Theophrastus's Greek phrases, but out of Pauls own Copy, in Phil. 3. 13. For it is God that worketh in us both to will and to do * 1.18 of his good pleasure. I presume hereupon, that it will be granted, that so reading the Text in English, is neerer to Pauls phrase in other Texts, and the nearest to his own Greek Copy here, and therefore I shall take the boldness so to read it. There being no material difference that I find in the reading of the rest of the two verses, we shall omit the sifting of them until we come to explain them.

The Doctrinal part may be summed up in this negative Propo∣sition:

The day of Iudgment is not presently to come.

In the General we are led to take notice of Pauls modus pro∣cedendi, his wise and orderly dealing with these affrighted Thes∣salonians; where there is first the Subject matter; and secondly the introduction to this matter. The Introduction is Rhetori∣cal: the Subject matter in the form of it is Logical, and may be reduced to this Syllogism,

You are shaken and troubled in mind because the day of Christ is at hand: But the day of Christ is not at hand: Ergo, you need not be troubled or shaken in mind.

CHAP. III.

IN his Rhetorical Introduction, we have 1. His form of de∣livery: 2. his terms of expression.

1. His form of delivery is not mandatory, but supplicatory: he does not say, mandamus, but rogamus: 2. His terms of ex∣pression he gives them, are not harsh, but mild, and full of af∣fection: he does not say, vos Thessalonicenses, or vos amici, but vos frates.

Ver. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But we beseech you, bre∣thren. Though Humane Authors (as the Learned observe) sel∣dom use this word in a Petitionary way, yet the holy Apostles use it often so in the Scriptures: The word is (like Solomons* 1.19 Chariot) paved with love, it comes from a word signifying love; So that the word seems to carry all this honey in its loyns, We

lovingly beseech you. Hee that by his Apostolicall Authoritie might have come with a rod of correction and sharp conviction, becomes a Petitioner in love and meeknesse: we lovingly be∣seech you, brethren; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, brethren; a significant word, full of bowels and naturall affection; as much as to say, You that are uterini, of the same womb with me, that sucked one and the same milk with me.

Herein the wisdom of that Lamb-like Lion (as I may call him) Paul doth much appear. Paul perceived how the design of the Seducers was to undermine his new planted Church at Thessa∣lonica, by disquieting their souls with terrifying Doctrines, as that Doomes-day would be within a yeer; and for proof here∣of they quoted Paul. Wonder not then if the new planted Church of Thessalonica, which were all but tender Lambs, were much tossed and perplexed in their mindes at the hearing of this strange Doctrine; for if Felix that lion was made to tremble but at the hearing of that day, well might these Lambs who daily expected to see it. This tender Church was to be fed with milk, and not with such strong (to say truth) poysoned meat. They were begotten by Paul to the true faith; but not to that heighth of evidentiall faith, as not to be moved, to hear that on a sudden they, their wives and children should be brought to judgment.

These boisterous windes of false Doctrine raised by these in∣carnate Divels, the false teachers, and beating so impetuously upon the fluctuant passions of these new planted Christians, raised so great a storm against that holy house and houshold, that had it not been built upon the rock, it had doubtlesse fallen, and great had been the fall thereof. To allay this storm, it seems to me a harder task for Paul at land, then for Christ at sea to effect. Christ first rebuked the wind, and then comman∣ded the water to be still, and they were so; but contrariwise, Paul begins first to allay the waves, as the onely means to dis∣pell the winde: Paul like a wise Physician layes his finger on the right pulse, he there began the cure where the enemy be∣gan the wound: their passions had made them enraged; di∣stractions caused through sudden fear, had made them as it were mad; and therefore Paul comes in good season with his heavenly melodious charm to allay them: [We lovingly beseech you, brethren.] Thus Paul (like another Orpheus, or rather, like

David) with the well-tuned harp of Rhetorick, perswades these brain-stung Thessalonians to take a cure. He hath half done the cure upon the judgment, that hath but allayed the timorous distempered affections of a seduced soul.

Paul comes in the same method here to the Thessalonians, that Christ came to his disciples in, after his Resurrection: the first word is peace; it was a word in season from the Prince of peace to his poor disconsolate and disquieted servants: He that would settle Truth, must first make Peace. The first word of Command is Peace, which being made, is commonly the intro∣duction to Obedience.

Behold here also the vehement desire of Paul, and the excee∣ding earnestnesse of his spirit to repair the ru•…•…nes that this sud∣den Church-quake had caused in Thess•…•…lonica. What, must a King put off his Crown to his subjects? Must he become petitioner, that ought to be petitioned? Indeed, in reason and conscience it ought not. But Paul voluntarily falls upon his face, to set them (fallen) upon their feet. Paul saw the dangerous consequences that would follow; and therefore (as* 1.20 Aretius observes) Paul useth these supplicatory terms, as a prudent Ambassador of Christ, who knew the times and sea∣sons, the time when to imbrace, and when to refrain from im∣bracing; when to come with a rod, and when to come in love. Thus you have Paul's Exordium.

2. The second thing observable in the doctrinal part, is the Matter it self; which though in its form it be Supplicatory, yet in its quality it is Dehortatory.

In the Supplicatory dehortation may I beg leave to call it* 1.21 os) the Apostle dehorts the Thessalonians from three things, (in which (leaving their Affections) he comes home to their Judgments by most plain conviction.) 1. He dehorts them from the matter of their present fear, as if the day of Judg∣ment were at hand; 'Tis no such matter, saith Paul. Wherein 2. He dehorts them from the intrinsecall causes of this fear; viz. instability in the Truth through forgetfulnesse of it, and groundlesse credulity, in receiving every new fangle of false Teachers, without searching the Scriptures; so intangling them∣selves to their own trouble, making themselves 1 1.22 miserable be∣fore their time, without any ground; A sin against Philosophie. 3. He dehorts them from the external causes of their trouble

and those are Seducers; be sure so long as their hearts were a Magazeen of powder, these fire-brands would never cease until they had blowed them up, by the sparks of false Doctrine cast in amongst them: therefore the Apostle dehorts them from crediting such persons, whom he describes by their subtile pra∣ctices, commonly putting on one of these three cloaks when they went a cheating: 1. Either fained revelations: 2 Or fained words: 3. Or fained Epistles.

Of the coming of our Lord Iesus Christ, and of our gathering together to him] (for so we read the Text.) The whole verse runs thus, We beseech you, brethren, of, or [concerning] the coming of our Lord Iesus Christ, and our gathering together to him:] This verse is imperfect in its sense without the other, therefore this of the next must be comprehended, That ye be not troubled, as that the day of Christ is at hand.

Of the coming of our Lord Iesus Christ]. The general opini∣on of Authors is, that this is meant of the coming of Christ to Judgment, as is manifest by the scope of the Text. But herein those Learned men, divers of them, do, in my opinion, too much imprison the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that they allow it no other sense in the Scripture but Christs visible appearance in the flesh: it is granted, that the word in this Text may be translated, [concer∣ning* 1.23 the 〈◊〉〈◊〉 appearing of Christ:] But that it should be al∣waies so interpreted, excluding any other coming of Christ, I shall never yeild unto; though very Learned men affirm it.

Some Learned men observe a threefold coming, some a four fold coming of Christ. There is (as a Learned Author observes) a threefold coming of Christ mentioned in Scripture; * 1.24 The one when he came in the flesh▪ when he himself became bone of our bone, and flesh of our flesh; the other when he enters into a heart of stone, and makes it flesh; this is by the influence of his grace: the third is, when he shall come to raise up and judge all flesh: and to these I may lawfully adde a fourth coming of Christ mentioned in Scripture Prophecies, and that is, when he shal come to call the I•…•…wes, to raise the witnesses, and to ruine Anti-christ: though this truly falls under that of the coming of Christ by the especial almighty influence of his Spirit, yet I mention it, because I believe in Scripture this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used to set forth this special coming of Christ. But more of this in its due place.

And of our gathering together unto him:] So the Vulgar La∣tine Translation reads it. The addition of this clause deter∣mines the controversie against those that say the Apostle meanes not here the day of Judgment; for to 1 Thess 4. 15, 16, 17. the A∣postle alludes, where he had delivered the comfortable Doctrine of the Resurrection of all the Saints, and of their glorious gather∣ing together, and their being caught up with Christ at the day of Judgment: Out of this chapter, most probably, the Seducers took their Text; and therefore Paul both repeats his own words, and their false glosses upon them in this Text I treat on, and the second verse, as we shall shew in order as we open the ensuing words. The Seducers (it seems) repeated Pauls words, they said, thus saith Paul; now in comes Paul as the fittest and best inter∣preter of his own words, openly professing and acknowledging that he had delivered such a doctrine as that of Christs coming, and the Saints being gathered unto him, but flatly denies that e∣ver he writ or spake any thing of the suddenness of that great day, as if it were neer at hand, as men account neerness, viz. within a yeer, or an age: and further he denies, that ever he preacht or writ it for to distract or trouble the Church, or drive them from the truth, but to comfort and settle them; this you may find in the Texts being compared together.

Thus Paul (in the Text) having repeated the matter of their fear, proceeds now to the causes of this their trouble, which in the general are two, extrinsecal and intrinsecal: one cause of this their trouble and fear, was from within themselves; the other was from without them, and that was false do∣ctrine brought in by false Teachers.* 1.25

The inward causes (which Aretius calls the effects of error) are expressed in three words [shaking of mind, trouble, and being deceived.]

Ver. 2. That ye be not soon shaken in mind, or be troubled.

I should be tedious should I be never so brief in relating all the several senses of several Authors upon these words, therefore I'l contract them for brevity sake. Many of them vary in their reading, as they vary in their sense.* 1.26

Tremelius reads it thus, That ye be not soon troubled in your minds.

Beza reads it thus, That ye be not (or lest ye be) soon remo∣ved from mind, omitting the emphatical Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Tran∣slation.

The old Latine Version reads it, That ye be not moved from your sense.* 1.27

That ye be not soon shaken in mind, so readeth our English Tran∣slation.

The variance of interpretors lyes in [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] for as for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Learned do all agree, that it properly signifies to toss or shake this way, and that way; this is the usual signifi∣cation of it in Scripture, as Matth. 11. 7. What went ye out for to see? a reed (à ventis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shaken of the wind? and why is Iohn called a reed shaken of the wind, but because he began to doubt whether Jesus were the Christ, and therefore for the more certainty sends one of his Disciples to know from his own mouth whether he were the Christ, or whether he must look for another? A strange distemper in Iohns faith, that he that had heard the voice from heaven at his Baptism, and had certain knowledg of his miracles, should now begin to doubt, and think to have it resolved by a word from his mouth. In this sense the Septuagint use the word, and few use it in any other sense then to signifie a violent concussion or a disordered distracting fear: which violently assaulting the soul, makes it drive from its station, like a ship in a storm, whose Anchor hath no other fastning then the mud of the Sea, which is not able in a storme to keep the Ship from driving; and such are seduced Christians, their hope is like a fleeting Anchor, which whiles they hope for heaven, are driven by the winds and tempests of Seducers from the fairer Haven of Truth, yet still drag this groundless Anchor of hope after them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a word, From the mind. Some Learned men un∣derstand it simply of the rational facultie of the soul called the mind; to note, that commonly they that are seduced by such impostors, are usually drawn into mad and* 1.28 unreasonable practices and opinions, as Beza observes, bringing for an instance, the madness and unreasonableness of the Eastern people se∣duced to Mahometism: and of the Western Christians under the Papacy, together with the ragings of Anabaptists, Libertines, Davidists, and others; which do evidently declare to the world that these Apostates have lost their common

reason; therefore Paul adviseth these Thessalonians, that these Seducers rob them not of their reason; that they do not remove them à mente, from their mind; the Latine word [mens] (which here the Translators use) comes, as the Learned observe, from a Greek word which signifies the Moon, to note the various dis∣positions* 1.29 of the mind. Pauls Doctrine was the Sun, and the Thessalonick Church was the Moon, which by those heavenly rayes was inlightned; now in came these Seducers (as the gross body of the earth betwixt the Sun and the Moon) and caused a great Eclipse in the minds of the Thessalonians: They that Paul left confirmed in the Truth, are now shaken off from the Truth: This Moon that was as white as snow in the truth, is now turn∣ing into blood, and darkned through the deceits of these impo∣stors. Hoodwink a Church with error or mis-belief, and in that* 1.30 mopish fit it is apt to be led any way by Seducers. The Scholiasts interpretation on this Text is notable: That ye be not shaken in mind, i. e. to be troubled or terrified out of ignorance of mind and servility of•…•…t, in prostituting it to the lusts of Seducers: There is no way to lead a Religious mind, but by darkning it, and terrifying it. Other Learned Interpreters, by mind here understand the faith, conceiving mind to be put by a Metoni∣my of the Subject, for the faith, it being the seat of faith; and in this sense they understand it, who read the words, à vestro sen∣su, that is (say they) from the truth I Paul taught you con∣cerning the day of Judgment, and the great Apostasie of the Go∣spel Church before that day, which you by faith embraced.

Others conceive that Paul speaks here of the Regenerate mind, whereby they did apprehend the truths of the Gospel; as if he should say, after once you have been brought* 1.31 to know aright, and imbrace the saving Doctrine of faith, suffer not your selves to be removed from this saving knowledg.

Grotius expounds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sentence or Doctrine delivered.

Since these various and Learned opinions do circle the Truth, I will not give the preceden∣cy to any; but as Augustin in such a like case said, so shall I, and I suppose it best becomes* 1.32 me to say, Why may not all these interpretati∣ons be taken in, since there is so much proba∣bility

of truth in all, and so little clashing betwixt any.* 1.33

Nor be troubled. The Greek word comes from a word (say the Criticks) which signifies the clamour or noise of those that make a tumult. To this Zanchie agrees, Therefore Nor be troubled, he thus expounds, Be not ye terrified with the clamor and noise of those Incendiaries, those false Alarmers of the Church, which (as Aretius observes from the word) with their mouthing terrible words of deceit and lyes, went about to raise a storm in a quiet Haven, to the intent to shipwrack the Church. An Army sometimes is more easily overthrown by a false Alarm in the night, then by a pitched Battel in the day: this was the way that these Seducers went, first they went to make it night in their understandings by leading them from the truth, and then they intended to give them a false A∣larme to distract them, fear them, and disorder them: As Gideon by his Rams▪horns sounding, his Pitchers chinking, and his new and sudden light appearing, ruined that strong and mighty Army; so did these Seducers intend by the chinking of their Pitchers, producing of their new and unexpected light, and crying the word of the Lord, and the word of Paul, intend to rent and ruine the Church of Thessalonica: Now Paul, that he might prevent the mischief, indeavours to remove the cause; which lay more in the weak minds and timorous hearts of the Thessalonians, then in any thing else; for had they held fast to Pauls Truth (which it seems by ver. 5. they had forgot) and not been terrified, these Seducers had been utterly disappointed of their ends; for they came into this Church but as Pick-poc∣kets into a Fair, making an uproar on purpose thereby with more ease to beguile the people; therefore the Apostle saith to this ef∣fect, O ye Thessalonians, Non solum non moveamini quoad intellectum, sed neque terreamini quoad affectum, Gorhanus. Having thus discovered the inward causes of this Church-com∣motion, he proceeds to discover (by way of dehortation from) the extrinsick causes of this Church-quake.

CHAP. IV.

NEither by Spirit, nor by word, nor by letter, as from us.

Christ when he plucked up the pale of his only (quondam)

Royal Park, the Jewish Church: He chose the Gentiles for his Forrest, and Paul that had been the Divels Huntsman hereto∣fore, is now made Christs Ranger of this Forrest; he with his commission from Christ goes (•…•…like another Orpheus with an harp from Apollo) and makes such melodious Musick upon that heavenly harp the Gospel, that by the Almighty power of him that sent him, he made multitudes of people like woods to fol∣low him; he made the trees of the Forrest to bud and bring forth fruit to God: He tamed the wild Beasts, and turned stones to living creatures, which became the sons and daugh∣ters of Abraham: In this Forrest there were many night-wal∣kers, who did hunt with vnlawful nets, and went about to destroy Christs Spiritual Game, they had many baits and snares about every Burrough, especially this at Thessalonica: Now that Paul might spoil their unlawful Game, he breaks their nets and spoiles their baits; which he does by discovering them, for these Seducers (like cunning Fishers) had mudded and trou∣bled the waters, that so their nets might not be discovered; they raised a storm in that Church, and then (like Syrens) sang their deceitful tunes in that storm.* 1.34

Neither by Spirit. Some conceive that Paul useth the word Spirit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mimically, in an holy scoffe at those Spirit-mon∣gers, who came with their empty, vain dreams and opinions, pre∣tending them to be revelations of the Spirit; therefore saith Iohn, Believe not every Spirit, 1 Ioh. 4. 1. i. e. every fellow that pretends to have the Spirit.

Primasius conceives by Spirit is meant the strange signes that Seducers shall shew, pretending them to be done by the Spirit: such Juglers there were doubtless in those dayes, as well as those we live in.

Spirit (say others) by a Metonimy is here put for the revelation of the Spirit, because the Spirit is the Efficient cause of revelation, these false Teachers came and fained revelations (as Zanchie hath it) and then fathered it on the Spirit, as Oecumenius hath it, al∣though those false Prophets themselves were the Authors of it.

Some conceive that by Spirit here is meant Prophesie; and not unlike, for the Spirit of Prophesie was then one special gift of the Holy Ghost, and that which Christians were to give much heed unto, and to try them by the Rule, i. e. of the old Testament Pro∣phesies, as wel as by the new delivered by the Apostles. Now this

being the likeliest way to deceive the people, in came these Sedu∣cers at this golden gate Hence Theophylact expounds it, Prophecie;* 1.35 because (as he conceives) certain men did counterfeit a Prophecie, as that the day of Judgment was at hand. If I should quote Beza, Aretius, Piscator, and many more Commentators, it would but inform us, that they vary only in expression, scarce any thing in sense: Therefore I leave the Reader to follow whom he pleaseth.* 1.36

Nor by word.] Here must be added [As from us:] and pro∣bably, [as from us] hath relation both to Spirit, Word, and E∣pistle; and so the Apostles meaning may be, We had no such revelation from the Spirit, we never delivered any such thing in any Sermon, nor did we ever write any Epistle that expressed any such Doctrine.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Learned observe) is here put for a specious pretence; So it is used in Coloss. 2. 23. which things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have a shew of wisdom, a specious pretence of high Divinity.

Others (as Hyperius and Zanchy) conceive the word imports* 1.37 as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a perswasory speech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A word that Paul useth Col. 2. 4. Lest any one beguile you with inticing words, or probability of speech.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an adapted perswasory speech to make that* 1.38 which is spoken (be it true or false) seem to be a reall, clear, and undobted truth. It is in Logick called a Paralogisme, which (saith Aretius) the false Apostles here made; drawing their false conclusions from 1 Thess. 4. 15, 17. Thus they might argue from these words, Then we which remain alive shall be caught up together with them in the clouds, and so shall we ever be with the Lord. Now if Paul reckon himself and the present Saints of Thessalonica amongst the number of them that shall be alive to be caught up with Christ; then the day of Judgment must be near; for Paul is well stricken in yeers, and many of the Saints of Thessalonica are old, and ready to go to their graves: But (say they) Paul expresly saith, Wee that are alive shall be caught up together with him. Ergo, The day of Judgment is neer at hand.* 1.39

Such kind of Sophisme, Zuinglius, Primasius, Hyperius and Aretius conceive the Apostle means.

Cornelius à Lapide and Estius, by word, understand the word

or sermon of Paul; as if Paul should say any such thing, that the day of Judgment was at hand; for (saith Estius) the false Apo∣stles affirmed, se ex ore Pauli audivisse, that they heard Paul speak it, That the day of Judgment was at hand: from beleeving which, the Apostle dehorts them, flatly denying that any such word ever proceeded out of his mouth.

Nor by letter, as from us.] This is to a* 1.40 word according to the Vulgar Translation, which reads it so from the Greek Copie.

'Tis generally conceived, that those false Apostles did either forge Epistles in Paul's name, or set false glosses upon those he writ: Therefore saith Theophylact, these Seducers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They fained Epistles, as if they had been written and sent forth by Paul: and Zanchy (as others) conceives, that either they did forge Epistles in Pauls name; or else Paul alludes to the former Epistle, where he had treated of this day of Judgment. Beza hath a notable saying upon these words, very fit to be applyed to our times, alluding to the hereticks of those times he lived in. If Beza, which saw those monsters but in their babie∣clouts, did conceive this Text to be fulfilled in his time; what would he have said if he were now alive in England to see these monsters in their full strength and power? But I leave this.

As that the day of Christ is at hand] or instantly to be. Some conceive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here the time past, and so the false do∣ctrine here they make to be the same with that in 2 Tim. 2. 17, 18. of Hymeneus and Philetus, who affirmed that the Resurrection* 1.41 was already past: but there is no word in the Greek Copie in all this Text, to draw any such Interpretation from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But we have parallel texts to prove that the word signifies the pre∣sent* 1.42 time, whether the present year, or the present generation, it is indifferent; but it signifies present: 1 Cor. 3. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either things present.

Some conceive possibly, the Apostle here repeats the words in derision of the false Apostles, who made it all their cry, The

day of Christ is coming upon us, 'Tis close at hand, tis close at hand.

Zuinglius affirms, that the Apostle took occasion to write this dehortation from a certain book that was writ Anno 24. which had this false doctrine of the day of Judgment's being at hand. This may have some probability, if Zuinglius mean the 24 yeer after Christs Ascension. But I can neither fully beleeve him, nor cleerly disprove him.

But the most learned conceive, that the Apostle grounds his Dehortation upon certain false teachers Doctrine, that of meer envie took upon them the profession of Christianity (possibly they were crafty Jews of that City) on purpose to overthrow it when they saw an opportunity: and Paul being absent, they thought the fittest time to do mischief was* 1.43 then. Now the mischef they intended was twofold: 1. To bring Paul, and Silvanus, and Timotheus into the greatest disgrace that might be, by defaming them as Seducers, false prophets, Baals priests, Antichristian Mini∣sters, &c. for if the day of Judgment did not fall out at their false set time, Paul and Sil∣vanus and Timotheus should be in all the blame; these false teachers would have seri∣ously professed that they were misled by those false prophets, Paul, and Silvanus and Timotheus; but now their eyes were o∣pened to perceive plainly that they were seducers, and for their part, they would no longer follow them, nor their Doctrine, which was so evidently false. Such an engine in that age (as well as this) might have blowed up a whole Church at once, and have made professors turn Apostates, and hate their Mi∣nisters. 2. By this Doctrine they intended to bring the Chri∣stian Religion into publick disgrace; not one∣ly* 1.44 to cast out Paul, but Paul's doctrine out of all esteem; for could they have possessed the people, that the day of Judgment would certainly be that present year (for 'tis concei∣ved that that was their designe) the Christians that beleeved it, would have neither sowed their seed, nor dressed their vineyards, nor provided for their families, for to what pur∣pose

〈◊〉〈◊〉 had been, when they daily expected fire from heaven to consume all? Now what a hardening would this have been, both to the heathens on one hand, and to the Jewes (who had there a Synagogue) on the other hand, when they should have seen these poor Christians and their Families in extreme want of family necessaries, meerly through the delusions of their Religi∣on? what shame & reproach would it be to Christians? and how would the Christian Religion have been cryed down as a most false deceitfull Religion? and what a door had here been open∣ed for weak Christians to have apostatized to their former A∣theisme? Many hundred yeers after, our Ecclesiastical histories tell us, that the Divell by such a cheat drew away many Pro∣fessors to become Atheists, when they saw the day of Judg∣ment (according to their Seducers Predictions) came not to pass.

Ver. 3. Let no man deceive you by any means.] The Apostle proceeds from intreating to commanding; and that negatively, that it might be the more obligatory at all times to their con∣sciences; Let no man deceive you by any means.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as noble Leigh that famous Critick observes) signifies such a de∣ceit which a false theef useth to a traveller, offering himself a* 1.45 guide to direct him a better way to his journeys end, and so leading him to some dismal place that he may rob him.

By any means.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a word it is thus, By any version; and so the meaning most probably is this, Let no one deceive you by any misinterpretation, or subtil kinde of false glosses upon any Sermon I preached, or Epistle that I writ to you, or any other of the Churches; and so this negative pre∣cept is brought in as a vehement reiteration of his dehortatory Petition, which mightily confirms his Doctrine, that the ge∣neral day of Judgment is not at hand. This doctrine he con∣firms in the ten next Verses. Thus I have done with the Do∣ctrinal part.

Notes

• a 1.1

  Tarsus jus mu∣nicipale à Ro∣manis consecuta est: ita ut Tar∣senses censeren∣tur cives Ro∣mani, & civi∣um Romanorum Privilegiis frucrentur: Ius hoc adepti sunt Tarsenses à Julio Caesare, & ab Augusto, eò quò•…•… utriusque partes, in bellis civilibus str•…•…nuè adjuvissent. Hinc Tarsus Iuliopolis di∣cta. Dio Cassius lib. 47.
• * 1.2

  Paulus fuit no∣bili Iudaorum prosapi•…•… orius. Hier. de Script. Eccles. cap. 15.
• * 1.3

  Mysticè imple∣tum est in Pau∣lo vaticinium Iacobi, Gen. 49.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Diligentissi∣mam, religiofis∣simam.
• * 1.5

  Tertul. contra Marcion. lib. 5. Ideo dicitur Paulus vas ele∣ctionis, qu•…•…ale∣gis & S. Scrip∣turarum erat armartum. Hie∣ron. ad Pauli∣num. Chrysost. Hom. 3 1 Cor.
• * 1.6

  Quàm mirum fuit in Paulo, Deum hominem turbin•…•…bus cō cu▪ piscentiae in ba∣rathrum ruen∣tem praecipitem sistere? Ejus amores & aestus inhibere, immò in contrarium reflectere? Ad Christum, quem pessimè oderat, trahere, Christo unire & vince∣r•…•…? Corn. Lap.
• * 1.7

  Verè dicere possumus Christum cum Paulo titulos & munia sua divi∣cisse: Christus enim orbis est Re∣demptor & Doctor; Paulus verò Praeco est & Doctor orbis omniú∣que gentium. à Lapide.
• * 1.8

  Ampliùs dico: Paulus Doctor fuit Petri, Doctor Apostolorum, im∣mò Doctor Angelorum.
• * 1.9

  It was the truest Article in Tur∣tullus his Charge, though the ba∣sest expression, That hee found Paul to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the prime of the Heresie of the Naza∣rites, meaning the Gospel.
• * 1.10

  Gal. 1. 18.
• * 1.11

  Pars Consola∣toria, 1^o Capite. Pars Propheti∣ca. 2^o Capite. Pars Paraeneti∣ca 3^o Capite.
• * 1.12

  Certius & fine periculo est ex∣pectare usque ad impletionem Prophetiae, quàm temerè divinare. Ire∣naeus l. 5. c. 21.
• * 1.13

  Pars 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.14

  Aug. d•…•… Civit. ▪Dei, l. 20. c. 19.
• b 1.15

  Plato, Theo∣phrastes, and Homer himself use often, if not altogether, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for Su∣per; the com∣mōness where∣of caused the Latines to take super from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both signify∣ing the same, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 governs a 〈◊〉〈◊〉 〈◊〉〈◊〉▪
• * 1.16

  Aut Praepositio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sign•…•…ficat materiam, seu rem de qua agi∣tur, & si▪ posset exponi, [de ad∣ventu;] quasi dicat, quantum autem ad arti∣culum apud vos controversum, nemp•…•… de adven∣tu Domini atti∣net, moneo vos ne putetis cum jamjam immi∣ner•…•…. Zanch. in locum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic est po∣situm pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. G•…•…otius. Suborta •…•…pinio, par•…•…im▪ ex ver∣bis quibusdam 〈◊〉〈◊〉 prioris, 〈◊〉〈◊〉 adventu•…•… Domini brevi futurum. Estius in locum. Iuxta nostram versio •…•…m hic re∣petenda ess•…•…t d•…•…∣ctio adventum, à quo reguntur Genitivi nostrae congregationis; sed sine dubio incommo•…•…us est talis s•…•…rmo. •…•…st.
• * 1.17

  Hieron cp. 152 〈◊〉〈◊〉 in •…•…um. Vatable.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phil. 3. 13.
• * 1.19

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

  In rebus magni momenti solet Apostolus adhi∣bere obtestatio nem. Aretius.
• * 1.21

  Opinione magis quàm re labo∣ravêre.
• 1 1.22

  Ne fis miser ante tempus; qu•…•…dam nos ma∣gis torquent quàm debeant; quaedam ante torquent quàm debeant; quae∣dam torquent, cum omnino non debeant. Sen.
• * 1.23

  Quoties 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de Domino nostro Iesu u∣surpatur, visibi∣lem ejus adven∣tum notat. Zan.
• * 1.24

  Unus in carnē, unus in spiritu, unus in carne. Hugo de S. Vi∣ctore. Adventu•…•… Do∣mini quadru∣plex, primus in carnem, 1 Cor. 15. Hag. 2. Se∣cundus in men∣tem, Joh. 14. tertius in mor∣te, Apoc. 3. quartus in judi∣cio, Jam 5. Gor∣hanus in loc.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sunt tres affectus er∣roris istius. A▪ retius in loc.
• * 1.26

  Ne citò com∣mov•…•…amini in vestris mentibus Tremel. Ne citò à men∣te dimoveamini. Beza.
• * 1.27

  Nè citò movea∣mini à vestr•…•… sensu. Vulg. Lat. ita Chry∣sost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vox ab arena maris sumpta, quae in Syrtibus conge∣ritur à flucti∣bus ut montes appareant, sed mox dissipentur ut ne vestigia quidem appare∣ant. Aretius.
• * 1.28

  Ita enim significat Apostolus homines istorum impostorum fraudibus ad fu∣rorem & insaniam rapi. Bez•…•…. Oriens crassissimis Ma•…•…umetis impe∣sturis deceptus, idololatria à Pontifice Romano in occidentem invecta, Ana∣baptistarum, Libertinorum, Davidi∣starum furiae satis super que ostendunt; communi etiam sensu privatos esse, qui à vero Christianismo deficiunt. Beza.
• * 1.29

  Mens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, .i. à Luna.
• * 1.30

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

  Forsan loquitur de mente renat â, quâ apprehenderint veritatem Evangelii; quasi dicat, postquam semel animo percepistis & amplexi estis sanam fidei doctrinam, ne à bouâ ista mente dimoveamini. Zancbeus. Ne facilè dimoveamini ab illa sen∣tentiâ, nempe quam me docente imbi∣bistis. Grotius.
• * 1.32

  Religio•…•…ius me arbitror dicere, cur non utrumque potius, si utrumque verum est? Aug. in Praef. Confes.
• * 1.33

  Loquitur de ti∣more indiscreto, non de timore cauto. Gorhan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piscat. in locum. Ne terrefiatis strepitu & cla∣more tumultu∣antium. Zanch. in locum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifi∣cat turbationem illam quae ex verbis enasci so∣let. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim est propriè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ loqui. Aretius.
• * 1.34

  Spiritus hic du∣plicitèr accipi∣tur, vel pro Spi∣ritu maligno apparente in specie boni An∣geli, 2 Cor. 11. vel pro Spiritu Sancto, i. e. pro revelatione, quam aliquis di∣cat à Spiritu Sancto fact à. Gorhan. in •…•…oc. Per Spiritum,.i. commentiti∣•…•… revelationes, quas cuthusiastae jactant, se à Spi∣ritu Dei accepis∣se Zanc. in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oc∣cum. in locum
• * 1.35

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

  Per sermorē,] Supple nostrū, vel à nobis di∣ctum: Hoc enim intelligendum esse arguunt se∣quentia in Gra∣co. C. à Lap. in locum.
• * 1.37

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

  Oratio ad per∣suadendū com∣parata, quò e∣tiam proprié spectat verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic Scholia.
• * 1.39

  Per se•…•…monem, scil. Dialecticae fallaciae, vel Rhetoricae sua∣sionis▪ Primas.
• * 1.40

  Neque per Epistolam, tanquam nobis authoribus. Oecumenius, H•…•…enius, Erasmus. Tanquam per nos scriptam. Beza. Vel fingebant in nomine Pauli, vel alludit ad superiorem Epistolam, in qua de die Domini disseruit. Zanch. in locum. Epistolas fabricabant sub Apostolorum nomine. Grotius. Caeterùm suggerit nobilissimus hic locus lucul•…•…ntissimum methodum tra∣ctandi de haereti•…•…is; quorum historiam quisquis novi•…•…, fa•…•…ebitur nec veriùs, nec breviùs, nec planiùs quicquam de iis dici potuisse: cum in •…•…a tempora inciderimus, quibus non jam sit divi∣nandum in quem 〈◊〉〈◊〉 ista com∣petant, sed aperiendi duntaxat oculi, ut quae futura praedixit Apostolus, prae∣sentiacernamus. Bez. in locum.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc dicitur de re prasenti. Grot.
• * 1.42

  Quasi instet dies.] Repetit Apostolus per Memisin verba seductorum, Ec∣ce instet dies Domini. Zanc
• * 1.43

  Error autem istorum, quorsum ten∣debat? 'Nempe, ut cum fideles vi∣derent diem Domini ultra praescrip∣tum tempus differi, vel impatientiâ deficerent, vel omnia duc•…•…rent pro fabulis. Interim verò fictiliis ist is revelationibus mirum ni pseudopro∣phetae magnam sibi compara•…•…ant sa∣pientiae opinionem ad alios spargen∣dos errores. Beza in locum.
• * 1.44

  Ideo Paulus nolebat ut illi crederent eis, à quibus audiebant instare diem Domini, ne fortè cum transire•…•… tempus, quo cum cr•…•…diderant esse venturum, et venisse non cernerent; etiam caetera fal∣laciter sibi promitti arbitrantes de ipsa mercede fidei 〈◊〉〈◊〉. Bed. in loc. Tempus aliquod definitum, et certum, ut diem, horam, mensem annum, saecu∣lum significare affirmabant. Rolloc.
• * 1.45

  Par on Rom. 16. 18.