The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

CHAP. V. Containing Paul's Third Journey being accom∣panied with Silas,* 1.1 to visit the Brethren in th••se Cities, where He and Barnabas had before pre••ched the Gospel. Which we call, for di••••inctions sake, Iter Graecum, sive Macedonicum,* 1.2 His Macedonian Journey.

SECT. I.

PA••l being accompanied by Silas, and Titus, and re∣commended to the blessing of God, by the prayers of the Church, travels thorow Syria and Cilicia, to confirm those Churches which he and Barnabas in their first jour∣ney to••••ther had planted. And as they passed thorow the Cities they delivered them the Decrees to observe, which were or∣dai••ed by the Apostles and Elders, met in the Council at Je∣rusalem, whereby those Churches were established in the Faith, and many more every day converted unto Christ.

Act. 15. v. 40. And Paul chose Silas, and d••parted, being r••commended by the brethren unto the grace of God.

v. 41. And he went thorow Syria and Cilicia, confirming the Chur∣ches.

Act. 16. v. 4. And as they went thorow the Cities, they delivered them the decrees for to keep, that were ordained of the Apostles and Elders, which were at J••rusalem.

v. 5. And so were the Churches established in the faith, and increased in number daily.

SECT. II.

ABout this time, as 'tis probable: From Tarsus a Haven in Cilicia, Paul sailed to Crete, and there having for some

time preached the Gospel, left Titus to set in order the things that for want of time were unsetled by him.

Tit. 1. v. 5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.

SECT. III.

FRom Crete sailing back to Cilicia: At Lystra he sound (a∣mong other Disciples) Timothy born of a Father that was a Greek, though his Mother Eunice was a believing Jew, 2 Tim. 1.5. This young man had been religiously educated by the care of his pious Mother and Grandmother, being from a Child trai∣ned up in the knowledg of the holy Scriptures [2 Tim. 3.14, 15.], but was not circumcised in his infancy, after the custom of the Jews. He was well-reported of by the brethren at Lystra; and some remarkable prophecies, and predictions had passed concer∣ning him, what an eminent instrument he should prove in the Gospel, 1 Tim. 1.18. Paul intending to take him along with him, as his Companion, and to imploy him in preaching the Gospel, that his ministry might not be ineffectual among the Jews, (who knew him to be uncircumcised, and the Son of an uncircumcised Father, and thereupon would not admit him to speak in their Synagogues) he took and circumcised(a) 1.3 him. The Apostle and his Companions desired now to propagate the Gospel into the other Provinces of A∣sia, properly so called, (to wit, that part of it which lay about Ephesus) but when they had passed thorow Phrygia and Galatia, (where Paul was most kindly received and welcomed by them, even as if he had been an Angel from heaven, Gal. 4.14, 15.) they were forbidden by some revelation, or in∣ward speaking of the holy Ghost to them, for that time(b) 1.4 to go any further. For this blessed Spirit prescribed to them, what order and course they should hold in preach∣ing the Gospel, directing them to go to one people first, and then to another. Therefore being come to Mysia, they purposed to go into Bithynia, but the Spirit suffered them not, intending to hasten them into Macedo∣nia, to a new work; so that passing by Mysia, they came to Troas, where Paul had by night a Vision(c) 1.5 from God, and saw a man in a Macedonian habit stand by him, who prayed him to come over in∣to that countrey to help them; the like call he had not in all his travels to any other place. Hereupon he determined to pass from Asia

into Europe, concluding that God had cal∣led him to preach the Gospel in Macedonia. And here Luke seems to have join'd himself to Paul, and ever after to have been his constant Companion. For having spoken in the third person before, he speaks in the first here.

Act. 16.1. Then came he to Derbe, and Lystra: and behold, a certain disciple was th••re, named Timotheus, the son of a certain woman, which was a Jewesse, and believed; but his father was a Greek:

v. 2. Which was well reported of by the brethren that were at Lystra and Iconium.

v. 3. Him would Paul have to go forth with him, and took, and circum∣cised him, because of the Jews which were in those quarters: for they knew all that his father was a Greek.

v. 6. Now when they had gone thorowout Phrygia, and the region of Galati••, and were forbidden of the holy Ghost to preach the word in Asia,

v. 7. After they w••re come to Mysia, they assayed to go into Bithynia: but the Spiri•• suffered them not.

v. 8 And they ••••••sing by Mysia, came down to Troas.

v. 9. And a vision appeared to Paul in the night: there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.

v. 10. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them.

* 1.6 * 1.7 * 1.8

SECT. IV.

PAul, and Silas, with Luke, and Timothy now loosing from Troas, came with a very fair gale to Samothracia, an Island in the Aegean Sea, not far from Thracia, and thence to Neapolis (a City on the borders of Thracia and Macedonia), and from thehce they pass'd to Philippi the chief City of that part of Macedonia, and a Roman Colony. Here on the Sabbath day,

they went out of the City to a place, where a house of prayer(a) 1.9 was appointed by the Law to be by the River side. In this place, Paul preached the Gospel to several women there met together, the men it seems refusing to hear him. And in the time of his preaching, Lydia a stranger, born in Thyatyra (a City that lay on the borders of Mysia and Lydia), a Proselyte of the Jews, had her mind enlightened by the Spirit(b) 1.10 of God, and her heart graciously inclin'd to embrace the Gospel, and to believe in Christ.

Whereupon she her self was forthwith baptized, and desiring to consecrate all within her Family to Christ, her whole hous∣hold was baptized also. Then to testifie her gratitude, she cour∣teously entertained Paul and his Companions in her house.

After this, as they went again toward the place of Prayer, a certain maid servant that was possessed with a Devil (who speaking from within her, revealed secret, and future things, and thereby gained much to her Masters) followed them, crying out, These are the servants of the most high God, who declare unto us the way of salvation. Paul not brooking that the truth should be thus rendred suspected by the Testi∣mony of the Father of Lyes, commanded the unclean Spirit, in the Name of Christ, to come out of her, and he came out immediately. The Masters of the Maid seeing their gain, which came in by her divination, now at an end, they drew Paul and Silas before the principal Rulers and Commanders of the Co∣lony there, telling them that these men being Jews, did much disquiet and disturb the City, teaching a religion contrary to theirs, and to the Roman Laws, which permitted the practice of no Worship, but what was approved by the Senate of Rome. The multitude also being by this suggestion enraged against them, the Rulers commanded them to be stript, and beaten, and cast into prison; where they were harshly used by the Gaoler, being thrust into the inner prison, and their feet made fast in the stocks. At midnight as they were praying and singing Psalms (rejoycing that they suffered for Christs sake), there was a great Earthquake, and the prison doors were thrown open, and all the prisoners bands were loosed. The Goaler awaking out of his sleep, and seeing the prison doors open, and appre∣hending his prisoners had made an escape, was ready to have laid violent hands on himself, But Paul cryed out to him that he should not harm himself; for they were all there. Then he came trembling in, and fell at the Apostles feet, as one that would intreat pardon for his hard usage of them; and bring∣ing them out of the inner prison, he spake to them to this pur∣pose. Sirs, I now see and acknowledg that the doctrine taught by you is the truth of the Eternal God, and he hath by this mi∣racle testified to me, that you are his true and faithful servants. Tell me therefore I beseech you, what I must do to be saved. They

tell him, He must believe(c) 1.11 on the Lord Je∣sus Christ, which if he, and his Family (b) shall do, they shall be saved. Then they more largely opened to him and his houshold the Doctrine of the Gospel, and he to testi∣fie his love and thankfulness to them washed their stripes, and used the best remedies he could to asswage the pain,(g) 1.12 and heal the wounds and soreness, that remained to them from their scourging: Then immediately the Goaler and all his houshold, were baptized un∣to Christ, and dedicated unto his service. And further to testifie his respect and kind∣ness to the Apostles, he set meat before them to refresh them, and rejoiced exceedingly that he and his had obtained so great mercy from God, as to be brought to believe in Christ. When it was day, the Magistrates (possibly being terrified with the Earthquake, or considering how injuriously they had used the Apostles, only for casting out a Devil) sent their Serjeants to release them (yet privily) out of prison. The Goaler be∣ing glad of their release, chearfully brought them the news of it. But the Apostles refused(e) 1.13 to be thus privily released, alledging that the Rulers had without any legal tryal scourged them, who were not only innocent persons, but free men of Rome, and had the right and pri∣viledg of the Citizens thereof; and so by the Valerian Law, might not be bound; and by the Sempronian might not be scourged with∣out a legal Processe [See ch. 22.25.]. The Governours understanding this, and know∣ing that the punishment was great for any man to injure a Citizen of Rome, they came themselves, and brought them out, and be∣sought them to depart. And from the prison they went to the house of Lydia, and having spent some time in confirming and strengthning the brethren, they departed thence.

Act. 16. v. 11. Therefore loosing from Tarsus, we came with a straight course to Samothracia, and the next day to Neapolis:

v. 12. And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding cer∣tain days.

v. 13. And on the sabbath we went out of the city by a river side, where prayer was wont to be made, and we sat down, and spake unto the women which resorted thither.

v. 14. And a certain woman, named Lydia, a seller of purple, of the city of Thyatyra, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

v. 15. And when she was baptized, and her houshold, she besought us, say∣ing,

If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

v. 16. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination, met us: which brought her masters much gain by sooth-saying.

v. 17. The same followed Paul and us, and cryed, saying, These men are the servants of the most high God, which shew unto us the way of salvation.

v. 18. And this did she many days: but Paul being grieved, turned and said to the spirit, I command thee in the Name of Jesus Christ, to come out of her. And he came out the same hour.

v. 19. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place unto the rulers,

v. 20, And brought them to the magistrates, saying, These men being Jews, do exceedingly trouble our city,

v. 21. And teach customs which are not lawful for us to receive, neither to observe, being Romans.

v. 22. And the multitude rose up together against them, and the magistrates rent off their clothes, and comm••nded to beat them.

v. 23. And when they had laid many stripes upon them, they cast them into prison, charging the jaylor to keep them safely.

v. 24. Who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

v. 25. And at midnight Paul and Silas prayed and sang praises unto God: and the prisoners heard them.

v. 26. And suddenly there was a great earth-quake, so that the founda∣tions of the prison were shaken, and immediately all the doors were opened, and every ones bands were loosed.

v. 27. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

v. 28. But Paul cried with a loud voice, saying, Do thy self no harm, for we are all here.

v. 29. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas.

v. 30. And brought them out, and said, Sirs, what must I do to be sa∣ved?

v. 31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thin•• house.

v. 32. And they spake unto him the word of the Lord, and to all that were in his house.

v. 33. And he took them the same hour of the night, and washed their stripes, and was baptized, he and all his straightway.

v. 34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

v. 35. And when it was day, the magistrates sent the sergeants, saying, Let those men go.

v. 36. And the keeper of the prison told this saying to Paul: The magi∣strates have sent to let you go: now therefore depart, and go in peace.

v. 37. But Paul said unto them, They have beaten us openly uncondem∣ned, being Romans, and have cast us into prison, and now do they thrust us out privily? nay verily, but let them come themselves, and fetch us out.

v. 38. And the sergeants told these words unto the magistrates: and they feared when they heard that they were Romans.

v. 39. And they came, and besought them, and brought them out, and desired them to depart out of the city.

v. 40. And they went out of the prison, and entred into the house of Lydia; and when they had seen the brethren, they comforted them, and departed.

* 1.14 * 1.15 * 1.16 * 1.17 * 1.18 * 1.19 * 1.20 * 1.21 * 1.22

SECT. V.

FRom Philippi (where they had been thus ill used, See 1 Thes. 2.2.), they came to Thessalonica the chief City in Mace∣donia; and here being a Synagogue of the Jews, (Paul as his manner was) went unto them, and first preached the Gospel to them, and for three Sabbath days together, plainly shewed them, that it was foretold in the Scriptures, that the Messias promised to the Jews, must suffer death and rise again, and that this Jesus whom he preached, is, that long expected Messias. Some of the Jews hereupon were perswaded to believe and embrace the Faith, and associated themselves with Paul and Silas, and so likewise did many of the Greeks that were Proselytes, and ma∣ny women also of the better quality. Here Paul instructed them, not only concerning faith in Christ, but also concerning Antichrist, and when he should be revealed (as appears from 2 Thes. 2.2, 3, 4, 5.). And here also he received relief from the believing Philippians, once and again for the supply of his necessities, as he testifies, Phil. 4.16. But several of the Jews in this city, continuing in their unbelief, and being enraged at the Apostles, took to them certain lewd people of the Town, and assaulted the house of Jason, where they lodged, intending to drag them out to the people, and possibly to stone them. But finding them not there, they haled Jason, and some other

believers, who, as it seems, had newly receiv'd the Gospel, before the Magistrates vehemently accusing the Apostles and their followers, as disturbers(a) 1.23 of the peace, and enemies to Caesar; whereas they only endea∣voured to advance the spiritual kingdom of Christ, without doing any injury to the Ro∣man Empire. However these (though false) suggestions and criminations much troubled the people and the Magistrates. But when they had received satisfaction and security from Jason, and the rest that they would appear when called for, they dis∣missed them. However the Brethren immediately sent away Paul and Silas by night(b) 1.24 unto Beraea; whi∣ther being come they found there, persons be••ter bred, and of a more ingenuous tem∣per than those they had met with in Thessa∣lonica, and who examined whether the Doctrines taught by Paul were agreeable to what the Scriptures foretold of the Messias, ••or no: and here thier endeavours were bless••d with the Conversion of many of the Jews, and likewise of the Gentiles, and several of them were persons of the bet••••r sort. But the unbelieving Jews of Thessalonica hear∣ing of this, follow the Apostles hither also, with their persecu∣tion. Hereupon the Christians of this place (to cause these Persecutors to give over their pursuit), sent Paul towards the Sea-side, as if he meant to take ship, and to go quite away out of those parts: In the mean time some of them conducted him to Athens. But Silas and Timothy not being so much known or malic'd, as Paul was, stayed a little while longer, further to edifie the believers here.

Act. 17. v. 1. Now when they had passed thorow Amphipolis, and A∣pollonia, they came to Thessalonica, where was a synagogue of the Jews.

v. 2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures.

v. 3. Opening and alledging, that Christ must needs have suffered, and ri∣s••n again from the dead: and that this Jesus whom I preach unto you, is Christ.

v. 4. And some of them believed, and consorted with Paul and Silas: and of the devout Greeks a great multitude, and of the chief women not a few.

v 5. But the Jews which believed not, moved with envy, took unto them certain lew•• fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

v. 6: And when they sound them not, they drew Jason, and certain bre∣thren unto the rulers of the city, crying, These that have turned the world upside down, are come hither also.

v. 7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying, T••••t th••re is another King, one Jesus.

v. 8. And they troubled the people, and the rulers of the City, when they heard these things.

v. 9. And when they had taken security of Jason, and of the other, they let them go.

v. 10. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither, went into the synagogue of the Jews,

v. 11. These were more noble than those in Thessalonica, in that they re∣ceived the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

v. 12. Therefore many of them believed: also of honourable women, which were Greeks, and of men not a few.

v. 13. But when the Jews of Thessalonica had knowledg that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.

v. 14. And then imm••diately the brethren sent away Paul, to go as it were to the sea: but Silas and Timotheus abode there still.

v. 15. And they that conducted Paul, brought him unto Athens, and recei∣ving a commandment unto Silas and Timotheus, for to come to him with all speed, they departed.

* 1.25 * 1.26 * 1.27 * 1.28 * 1.29 * 1.30 * 1.31 * 1.32 * 1.33 * 1.34

SECT. VI.

PAul being come to Athens, he sends for Silas and Timo∣thy speedily to come to him, foreseeing a need of more Labourers in that place(a) 1.35. In the mean time, he diligently views and observes their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(b) 1.36 their Temples, Idols and Al∣tars, and takes notice how that City was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more full of Idolatry than any o∣ther. At this, his Spirit was much stirred within him, a holy indignation being kind∣led in his breast, to see their horrible Idola∣try and Superstition. He therefore sets himself to reform this great evil. And first, he applies himself to the Jews, and re∣ligious proselytes there, teaching Christ in their Synagogue. Then in the Market-place, and such places of publick concourse, he took occasion to make known the Doctrine of Christ to such as he met with there. And some of the Philosophers, of the Sect of the Epicureans, and Stoicks, encountred him and dis∣puted with him; and some of them derided and slighted him, calling him Babler: Others said, he was a publisher and setter forth of strange Gods, because he preached Jesus, and the resur∣rection. Hereupon they brought him to Areopagus, the place of Judicature in Athens, and examined him more strictly, what new religion it was he taught; the temper of that people being very inquisitive after new things.

Paul being brought before the Judges in Areopagus spake to them, to this purpose,

Ye men of Athens, I look upon you, as those which are generally given to the worship of more(c) 1.37 gods or Daemons than other cities are. For as I passed up and down in your City, beholding your Altars and Images, I found an Altar with this Inscription, TO THE UNKNOWN GOD: Whom ye profess to worship, and yet know not, him do I preach unto you, namely, The invisible God, the Creator of Heaven and Earth, who cannot be con∣tained in any Shrine, or Temple of mans framing. Nor can any Image made by mans hands be a proper instrument to re∣present him; Neither does he need any of the Sacrifices, or Gifts that are offered to him by men, seeing he gives to all their very life, and all that they have. And of one man and woman, viz. Adam and Eve, hath he made the whole race of mankind, and hath ordained their time, and place, when, and where, they shall dwell on the face of the earth: And the end of all this is, That they might seek after Him, that crea∣ted them, and worship him sincerely. And though they were lest through their fall, and degeneracy from Him, as in the

dark yet is this invisible God palpably to be discerned, and his glorious wisdom, power and goodness (manifest••d in his works of Creation and Providence), distinctly, and clearly to be known, if men would but seek and grope after him. And indeed we need not go out of our selves to find him, for he is very near every one of us. For our life, motion, and subsistence is wholly by him, and by his power, according to that which Aratus (a Poet of your own who hath written of the course of the Heavens) once delivered, saying, We are also his offspring, that is, we are descended from God by Creation. God therefore being our Creator, can in no rea∣son be supposed to be the work of our hands, as an Image of Gold, or Silver, or Stone is: And how irrational is it for man, the Image of God, to adore an Image, or work made by his own hands, which falls so short of representing the infinite, and invisible God, that it cannot represent the Spirit and Soul, the Reason and Understanding of man. And though God in his infinite patience hath long born with the world, thus lying in ignorance, and going on in such prodigious conceits, yet now he causeth his Gospel to be preached to all Nations, and thereby calls and invites them to repentance, and to forsake their Idols and sinful ways, which they ought seriously and speedily to do, because he hath appointed a day wherein he will judg the world in righteousness by his Son Jesus Christ, of which he hath given assurance by raising him from the dead. [vid. Act. 10.42.]

When Paul had mentioned the resurrection of the dead, some of those learned men (probably those of the Sect of the Epicureans who denyed all ••uture life) fell a scoffing; but some others of them desired to hear him again concerning those matters. So for the pres••nt he left them, having performed his part in sowing the good seed of the Gospel among them. And though we read not of any great success Pauls ministry had in this famous University, yet it pleased God to incline the hearts of some in this place to believe, and embrace his Doctrine, and to adhere to him. Among whom were Dionysius (one of the Areopagites, or Senators and Judges in Areopagus), and a wo∣man call'd Damaris with some others.

Act. 17. v. 16. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

v. 17. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.

v. 18. Then certain Philosophers of the Epicureans, and of the Stoicks, encountred him: and some said, What will this babl••r say? Other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

v. 19. And they took him, and brought him unto Areopagus, saying, May we know, what this new doctrine, whereof thou speakest, is?

v. 20. For thou bringest certain strange things to our ears: we would know therefore what these things mean.

v. 21. (For all the Athenians and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing).

v. 22. Then Paul stood in the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

v. 23. For as I passed by, and beheld your devotions, I found an Altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

v. 24. God that made the world, and all things therein, seeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with hands.

v. 25. Neither is worshipped with mens hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things.

v. 26. And hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.

v. 27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.

v. 28. For in him we live, and move, and have our being, as certain also of your own Poets have said, For we are also his off-spring.

v. 29. for as much then as we are the off-spring of God, we ought not to think that the God-head is like unto gold, or silver, or stone graven by art, and mans device.

v. 30. And the times of this ignorance God winked at, but now command∣eth all men every where to repent:

v. 31. Because he hath appointed a day in the which he will judg the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.

v. 32. And when they heard of the resurrection of the dead, some mock∣ed, and others said, We will hear thee again of this matter.

v. 33. So Paul departed from among them.

v. 34. Howbeit certain men clave unto him, and believed: among the which was Dionysius, the Arcopagite, and a woman named Damaris, and o∣thers with them.

* 1.38 * 1.39 * 1.40 * 1.41 * 1.42 * 1.43 * 1.44 * 1.45 * 1.46 * 1.47 * 1.48 * 1.49 * 1.50

* 1.51

SECT. VII.

SIlas and Timothy being now come to Paul from Beroea, He sends Timothy to the Thessalonians to confirm them in the Faith. For he bare a great love to them, and had a great de∣sire to have gone to them himself, but was hindred, 1 Thes. 2.18. & ch. 3. 1, 2. Which journey Timothy performing and re∣turning again to him, e're he left Athens [1 Thes. 3.6, 7.] and bringing him good tydings of their perseverance in the faith and growth in grace, he sends him (together with Silas) again in∣to Macedonia further to confirm the Churches there [Act. 18.5.] ordering them to come to him to Corinth, whither he was now going.

SECT. VIII.

PAul now leaving Athens comes to Co∣rinth(a) 1.52, where he found Aquila a Jew of the Province of Pontus in Asia and Priscilla his wife, who were come lately from Italy, because Claudius(b) 1.53 had by his decree banished all Jews from Rome. He being there in a strange place, and out of moneys, be∣takes himself to work with his own hands for his subsistence. It seems he had learn'd the trade of tent-making before he set him∣self to his studies, it being the Custom of the Jews to learn some trade(c) 1.54, yea, though they were to be Students. He had indeed power and warrant to challenge maintenance for his preaching, as he intimates many times in his Epistles. But there was not yet any Church at Corinth to maintain him; and be∣sides the Corinthians being ordinarily very covetous(d) 1.55, and greedy of gain, he would not take any thing of them, lest it should have hindred the success of his ministry. He therefore being of the same trade with Aqui∣la and Priscilla, he took up his lodging with them, and wrought at their trade. On the Sabbath-days he went into the Synagogue of the Jews, and reasoned and discoursed with them concerning the Messias promised to the Fathers, and endeavoured to perswade both

Jews and Proselytes to embrace his Doctrine. But when Silas and Timothy were come to him, and had brought him tydings of the great proficiency and growth of the Macedonian Churches, he was then pressed in Spirit, and grew more earnest, to bring on the Jews of Corinth to embrace the Gospel, and accordingly te∣stified to them that Jesus was the Christ, the true Messias whom they had so long expected. But they vehemently opposed him and railed at him and his Doctrine most contumeliously. Where∣upon he shook his Garments, and told them plainly, Their blood was upon their own heads (See 2 Sam. 1.16.) and that they were guilty of their own destruction [See Act. 13.46, 51.]. And seeing they were so obstinate, he would now leave them, and with Silas and Timothy go preach to the Gentiles. And so go∣ing out of the Synagogue, he went into the house of one Ju∣sius, (by birth a Gentile, but a Jewish Proselyte) whose house, it's probable, he chose as a fit place to preach the Gospel in, to such as would be willing to heat him And his endeavours here were not without success. For Crispus the chief Ruler(e) 1.56 of the Synagogue, and his houshold were brought to believe, with several others, among whom were Gaius, and the houshold of Stephanas, whom He baptized, 1 Cor. 1.14, 16. But notwithstanding this good success, the Apostle (as it it seems) was now through human frailty possessed with some fear and apprehension of danger to his person from the Jews, and therefore had thoughts of going thence, and leaving the City. But whilst he was agitating these things in his mind, it pleased God to speak to him in a Vision by night, that he should fear nothing, for He would be present with him to secure him from all harm, and bad him go on confidently to preach the Gospel there, for he had much people in that City, whom he in∣tended effectually to call by his ministry. Hereupon he conti∣nued there a year and half, preaching the Gospel; and as we may gather from 2 Cor. 12.12. he wrought many miracles for Confirmation of his Doctrine, and converted many.

Act. 18. v. 1. After these things Paul departed from Athens, and came to Corinth,

v. 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla (because that Claudius had commanded all Jews to depart from Rome) and came unto them.

v. 3. And because he was of the same craft, he abode with them, and wrought (for by their occupation they were tent-makers).

v. 4. And he reasoned in the synagogue every sabbath, and perswaded the Jews and the Greeks.

v. 5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in spirit, and testified to the Jews, that Jesus was Christ.

v. 6. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads, I am clean: from henceforth I will go unto the Gentiles.

v. 7. And he departed thence, and entred into a certain mans house, na∣med Justus, one that worshipped God, whose house joyned hard to the synagogue,

v. 8. And Crispus the chief ruler of the synagogue, believed on the Lord, with all his house: and many of the Corinthians hearing, believed, and were baptized.

v. 9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:

v. 10. For I am with thee, and no man shall set on thee, to hurt thee: for I have much people in this city.

v. 11. And he continued there a year and six months, teaching the word of God among them.

* 1.57 * 1.58 * 1.59 * 1.60

SECT. IX.

DUring his abode here, in his own name and in the names of Silas and Timothy he writes his First Epistle to the Thessalonians.

In which Epistle there are these two principal parts.

• First, He endeavours to confirm them in the Faith of Christ, and to assure them of his sincere affection to them, and encourages them to constancy in the profession of the Gospel, notwithstanding the ma∣ny afflictions they met with, on that account, Chap. 1.2, 3.
• Secondly, He instructs and exhorts them to holiness of life and conversa∣tion, inserting a consolatory discourse touching the resurrection of the dead, Chap. 4, 5.

* 1.61IN the First part, (After his Apostolical Salutation to the Church of the Thessalonians, which by the Grace of God, and Gospel of Christ preached unto them, had been converted to the Faith, and which was established in the Faith and belief of God the Father(a) 1.62 and J••sus Christ, whom he hath sent), he declares,

1. H w th o••f••l he was to God for their sincere conversion, and how he daily m••d•• m••ntio•• f th••m in his prayers, humbly bes••eching the L••rd th••y might p••rse••••re. And how j••yfully and continually he remembred that good work of th••ir s••ith, by which they so c••uragiously embraced the Gospel of Christ, that exc••••lent ch••rity which they had t••stified by their care, and pains, and industry for the go••d ••f the Saints, that patience and constancy which their hope in C••ri•••• ••••d w••••ught in them; all which graces, as they had manifested (by their ••ff••••) ••••••re men▪ so h•• doubted not, but they endeavoured to approve their h••••••ts to G••d(b) 1.63 in the exercise of th••m (as became good Children to their 〈◊〉〈◊〉 F••th••r), in wh••se sight tho••e graces are highly pleasing, v. 2, 3.

2ly. He pr••f••ss••s his firm b••li••f ••f their Election, which was manifested to him by many cl••••r signs th••re••f 1. His ministry among th••m had been accompa∣ni•••• with ••xtra••dinary and miracul••us gifts, and the powerful operation, and ••ff cacy of the H ly Ghost in their heartt, so that they were fully assur'd and per∣su••••d of the truth of the Gospel which he had preached unto them. And they th••ms••lves might rem••mber what manner of entrance, he, and his fellow-labou∣rers in the G••sp••l had among them, in so much, that they not only embraced the Doctrine ••f Christ, but firm••y adhered to it, though attended with persecution, and that with demonstration of such a(c 1.64 joy, which none but the H••ly Ghost could produce in th••m; by which things they rendred themselves in a sort like unto the Lord Christ, and like unto his servants the Apostles who suff••red for the truth, and preached the Gospel with joy in the midst of afflictions. 2. Their exemplariness to the neighbour-Chur∣ches in Macedonia and Achai••. For the G••spel which he had preached am••ng them, was, by means of their tra∣fiquing(d) 1.65 people carried not only into the neighbour-Countreys, but into th••se that are far distant, so that th••ir conversion to God, and faith in Christ was so famous, and spread into so many pl••c••s of the world that 'twould be superfluous for him to say any thing more of it, the thing ne••ding no other testimony than it self. And fur∣ther

he shews, that the faithful far and wide tell the history of the Thessalo∣nians conversion, and declare how the Apostles entrance among them was strangely and singularly blessed to the turning of them from dead idols to serve the true and everliving God, and to believe in his Son Jesus Christ, whom the Father hath raised from the dead, and to expect his second coming, (namely, to judg∣ment), at which time he will reward their faith and patience; having by the me∣rit of his death and passion delivered all that believe in him, f••••m the wrath to come. From v. 4. to the end.

3dly. He sets before them the sincerity and uprightness of his ministry a∣mong [Chap. 2d.] them, and the successfulness of it. For though he had been b••fore very ill used at Philippi for preaching Christ [Act. 16.], yet, (trusting in the assi∣stance of God), he boldly published the Gospel unto them, though he met with much contention and opposition from the still-necked Jews, and ignorant Gentiles. In the preaching of which, he had no design to seduce or corrupt any, by instilling any false doctrine into them, or to incourage them in any impure courses of life, (as the manner of false Teachers is); nor to procure to himself esteem, or any worldly advantage thereby. But as God was graciously pleased to chuse him to be an Apostle, and to approve him and think him meet for so great a trust; so he had endeavoured to approve his heart to God in the discharge of it, not accommodating his doctrine to the pleasing of mens humours, but preaching such things as are agreeable to the wil•• ••f God, whose eye pierceth into the heart, and discovers the secretest intentio•••• thereof. He sh••ws he never used to flatter them or soothe them in th••ir sins, 〈◊〉〈◊〉 themselves could t••stifie, nor carried any covetous d••sign under a Cloak of piety, as God kn••w, to whom he could appeal. Neither was he ambitious of vain glory and esteem among men, as false-Teachers are wont to be. And where∣as he might have exercised severity, and authority(f) 1.66 among them as an Apostle of Christ, yet he had not done it, but had used such mildness and tenderness towards them as a nurse does to a little child whom she feeds and cheri∣shes. He was so affectionately desirous of their eternal welfare that he was not only willing to impart the Gospel to them, but to have laid down his very life for them if it had been necessary for the procuring their salvation. And as an evidence of his cordial affection to them and earnest desire of their good, they might remember that he had wrought with his own hands, not only in the day-time but sometimes part of the night, to get something to maintain him(d) 1.67, that he might not be chargeable to them. He appeals to them, who saw his outward actions, and to God who saw his heart, how holily, justly, and unbl••meably he had behaved himself among them. They could not but be sensible, that he had carried himself towards them as a Father towards his Children, exhorting them to do their duty, and comforting and encouraging them in the performance of it, and testifying unto th••m all that they ought to walk worthy of God, that is, as be∣comes those that know God and profess his name, who had called them by his grace to a participation of his kingdom and celestial glory. From v. 1. to 13.

4ly. He mentions (with great thankfulness to God) some other evidences of the divine favour towards these Thessalonians; As first, their receiving the Gospel(g) 1.68 not as the word of man, but as the word of God, which testifyed it self to be divine, by its efficacious operation in the hearts of believers. 2. They shewed them∣selves like to the Christian Churches in Judea in patient suffering persecution from their own friends, kinsfolks, and fellow-citizens, as they did from the unbe∣lieving Jews; whom he d••scribes as the most perverse enemies of the Gospel of any other, setting out their wickedness in several particulars, declaring how, They kil∣led Christ, and before him, their own Prophets that were sent unto them [Math. 23.31, 37.], and now they persecuted the Apostles; they shewed themselves adversaries to God in persecuting his servants; they were ene∣mies to mankind by endeavouring to obstruct the Gospel which brings sal∣vation

to men. They forbad the Apostle to preach to the Gentiles; and so daily more and more filled up the measure of their sins, in so much, that the wrath of God seems come upon them to the uttermost in their judicial obduration. From v. 13. to 17.

5. He labours to assure them that he had a great love and affection to them, though he did not as yet come to them (as they might expect) to strengthen and comfort them in their afflictions. He tells them, he was not absent from them in heart and affection, though in body; and the more he was hindred from coming to them, the more earnestly he desired to see them. He designed to come to them once and a∣gain, but Satan still cast in impediments in his way. He tells them, he had great reason highly to value them, for he accounts them among the chi••fest Churches con∣verted to the faith by his ministry, and so he hopes they will be found, when Christ shall come to judg the world, and will be his crown and(h) 1.69 joy at that day. From v. 17. to the end.

[Chap. 3d.] 6. He goes on to give them further assurance of his love to them, and to esta∣blish them in the faith of Christ. 1. He tells them that being no longer able to bear the vehement desire he had of hearing how things went with them, he had sent Ti∣mothy unto them, and was content to deprive himself of the company of a person very dear to him, and to stay at Athens alone, that they by him might be comfor∣ted and confirmed in the faith; and that n••ne of them might be troubled at the affli∣ctions which the profession of the gospel exposed them unto, as if some strange thing had happened to them. For they themselves could not be ignorant that this is the condition unto which all true believers are call'd, God having ordained that they should first partake of the sufferings of Christ, before th••y partake of his glory: and they had been hereof before advertised by him, when he was with them (that they might prepare for sufferings) and it hath accordingly so come to pass; so that now they know it by experience. Having therefore so great sollicitude in his mind for them, he could not any longer forbear the sending of Timothy to them, to know the state of their faith, and to know whether they continued constant in it, or whether the Devil and the world bringing persecutions upon them on that account had not caused them to warp under those trials, and so rendred all his labours among them fruitless. But when Timothy return'd and brought him the welcom news of the firmness and constancy of their faith, and of the continuance of their charity, and of their kind remembrance of him, and great desire to see him, this, he tells them, was matter of exceeding great joy unto him; and the testimony he heard of their faith, did more comfort him, than all the afflictions which he suffer'd did deject him. For now we live(i) 1.70 (says he), that is, are lively, chearful, and couragious, if ye stand fast in your faith in Christ. He tells them he knows not how to be sufficiently thankful to God for their perseverance, and for giving him occasion to rejoyce so sin∣cerely before him for their proficiency. He further acquaints them that he daily pray'd unto the Lord that he might see their faces again, and might be instrumental more perfectly to instruct them, and to increase the measure of their faith by opening to them more fully the mysteries of the gospel. He accordingly prays for a prosperous journey to them, and that the Lord would grant that they may increase, and abound in love one towards another, and towards all men, as he did towards them. And lastly that their hearts may be established in holiness, unblameable before God (who is our rec••nciled Father in Christ) and that continuing so, they at the coming of Christ with all his Saints and Angels to judgment may not be ashamed(k) 1.71. From v. 1. to the end.

He comes now to the second part of his Epistle which contains exhortations, and [Chap. 4] precepts to duties of holiness. The doctrine concerning the Resurrection of the dead, and last judgment being by the way taken in.

In the First place, he tells them, He exhorts and intreats them in the name of the Lord Jesus, that as they had received of him how they ought to walk, and please God, so they would labour daily to excel and advance therein. They might remember what Commandments he had given them from Christ. Particularly, 1. That they should pre∣serve themselves in Chastity, and purity from the sins ••f the flesh. For this was the will of God that they should be holy both in soul and body, and that they should abstain from fornication, and continually keep their bodies as vessels consecrated to the Lord, and not defile them; whereby they would distinguish themselves from the Gentiles, who know not God, but live in impure lusts. 2. That they should not defraud any man; for God will avenge such kind of injuries as he had before assur'd, and warn'd them. And they should remember, that the end of Gods cal∣ling them to the Grace of Christ, is, that they should not defile themselves with any kind of sin(l) 1.72. And he that rejecteth these whole∣som exhortations, he shews is guilty of rejecting the divine authority ••f God, by the inspiration of whose holy Spirit, he had given them th••se precepts. 3. Touching brotherly-love, and how it is to be exercised, he tells them, he need not write much; for he found they were eminently taught, and inclin'd by the Spirit of God to the exercise of that grace, and that they manifested it not only at home but towards the Brethren round about in Macedonia. And he desires they may daily more, and more increase and excel therein. 4. He exhorts them to use their best en∣deavours(m) 1.73 to live quietly, and to follow their own bu∣siness [See 2 Thes. 3.12.], and to work with their own hands (as he had commanded them when he was with them), that by imploying themselves in honest labour, they may both preserve their reputation among the Gentiles (who will think ill of Christianity if it make men idle(n) 1.74, and that they may earn so much by their labour as may sup∣ply all their wants and necessities that they may have no need of help or relief from others. From v. 1. to 13.

2. He advises them not to mourn immoderately(o) 1.75 for their deceased Christian friends as Heathens do, that have no hope of a resurrection. He tells them he would not have them carry themselves as if they were ignorant of the happy state of those that dye in the faith of Christ. For as they believe, that Christ is risen from the dead, so they ought also to believe that those who have dyed in the faith of Christ, God will bring forth, and cause to appear with him, in the day wherein he shall judg the world, having first raised their bodies from the graves, and united them with their souls. And he tells them by revelation from the Lord, that the change of the faithful(*) 1.76 that are alive at his Coming shall not prevent the resurrection of those that are dead in Christ. For when Christ shall appear in that his great glory, and shall by the voice or trump of the Arch-Angel raise the dead, then the dead in Christ shall rise before the living be changed. And the faithful that are then alive being suddenly changed from mortality to an immortal glorious condition, shall be caught up together with the Saints that are raised from the dead, to meet the Lord in the air, and there being acquitted and absolved by the sentence of the Judg, shall enter into the kingdom pre∣pared for them, and so shall remain for ever with the Lord

in endl••ss bl••ss. As for the wicked he says nothing of them, s••••ing h•• had ••••¦w••rd of Comfort for them. But as for the other he bids them comfort one ano∣th••r with these words, that is, draw matter of consolation to themselves against the l••ss of th••ir d••ce••s••d friends from the consideration of the resurrection, and the future ••••••y. From v. 13. to the end.

[Chap. 5] 3dly. He tells th••m that if any among them did curi••••sly inquire into the pre∣cise time of Chri••ts c••ming to judgment, it was to no purpos•• for him to write any thing about it, seeing it was not revealed(p) 1.77. How∣s••••v••r this th••y could not be ignorant of, (having so often h••ard it from hims••lf and his associat••s) that Christ will c••me sudd••nly, and unexpectedly, as a thief in the night, and will surprize secure impenitent sinners unawares. But believers need not fear that day because th••y sleep n••t in the darkness of sin and ignorance; The last day c••n∣not as a thief in the night surprize them, because they are children of the light, and of the day, living and walking in the light of Gospel-truth, and in holin••ss ••f conversation. From v. 1. to 6.

4ly. Having thus spoken of the manner of Christs coming to judgment. He takes occasion from thence to exhort them to watchfulness and sobriety, that they may n••t f••ar b••ing surprized by that day. Let us not therefore (says he) live in car∣nal s••curity as infidels do, but be vigilant and sober; for they that sl••ep s••cure∣ly, or give themselves to drunkenness usually do it in the nig••t and darkn••ss, but such a course as this, would ill become us who are Christians, and the children of the day, and live in the light of the knowledg ••f Christ; we ought to be s••ber, and watchful remembring our life is a spiritual warfare, and therefore we ought al∣ways be upon our guard, having on a breast-plate compos'd of faith and charity to defend us against the assaults of Satan, and on our head the hope of salva∣tion for an Helmet. And this should further ••ncourage us in the doing of our duty, because God hath not appointed us to be vessels of his wrath, but hath c••l∣led us to the obtaining of salvation in and through his Son, who dyed for us, that whether we wake(q) 1.78 or sleep, that is, live or dye, we should live with him, namely, a spiritual life here, and hereafter an eternal life of glory. From the wh••le he exhorts them to comf••rt and build up one another in faith and holin••ss. From v. 6. to 12.

5ly. He comes n•••• to direct the people how to carry themselves t••wards their Pastors and spiritu•••• Guides, who labour among them, and faithful••y admonish and couns••l them (as their need requires) and are over them in the Lord, by vertue of his c mmission and authority in the things appertaining to their souls. He injoyns them to give th••m due respect(r) 1.79, thank∣fully to acknowledg their pains, and highly to esteem and love them on that account; and that they should live in peace and concord among themselves, and especially with their Pastors. V. 12.13.

6ly. He directs the Ministers how to carry themselves towards the People, nam••ly, that they should admonish th••se that are unruly, and w••lk dis••rderly, that they should comfort the feeble-minded, and such as are dejected under their afflictions, that they should bear with the weak and infirm in the saith, that they should be patient towards all. V. 14.

7ly. He gives now general directions to all. 1. That they abstain from all private revenge, not rendring evil for evil, but ever following that which is good both among themselves, and t••wards th••se that are without. 2. To rejoyce evermore in the sense of Gods love to them in Christ, upon which account, they should be of good courage, and well content, even in the midst of all tribula∣tions. 3ly. To pray without ceasing, that is, upon every occasion, in all their

nec••ssities, and in every business, as the matter required, yet not so as never to in∣termit; but so, as not to give quite over, but to return to it again. 4ly. In every thing to give thanks, in adversity, as well as prosperity. For so gracious is the will of God in Christ towards them, that they have reason so to do. 5ly. To take heed of quenching(s) 1.80 the gifts and graces of the Spirit in themselves, but to labour to stir them up by pray∣er, and the due exercise of them. 6ly. That they con∣temn not, nor neglect those holy, publick exercises(t) 1.81 wherein the Ministers of the Gosp••l do interpret the Scrip∣tures by the singular revelation of the Spirit, and speak unto men to edification, exhortation and comfort [See 1 Cor. 14.3.]. 7ly. To prove all doctrines and opinions, and to examine them by the rule of the word, and analogy of faith, and to hold fast that which is good rejecting that which is otherwise. 8ly. That they abstain from all sorts of evil, and the very appearance of it. From v. 15. to 23.

Lastly, He concludes his Epistle solemnly praying for them, that God who is the author of all true peace and comfort, would please to sanctifie them in every part, namely, that their Spirit [that is their intellectual part, their understanding and will], and their Soul, [that is, their affections and appetite], and their body, and outward man, may be kept immaculate, so that if it should so happen, that they should live to the Coming of Christ to judgment(u) 1.82, he may find them in this excellent condition at his Coming. He declares his confidence that he who hath called them to a participation of his grace, will carry on his own good work in them(*( 1.83; and having begun to sanctifie them, will continue to do it; for he is faithful, and his gifts and calling are without repentance. See 1 Cor. 1.8. Phil. 1.6. And so desiring their prayers for him, and injoyning them to salute one another, with the kiss of peace and charity (as believers were wont to do in those times, according to the custom of those countreys). He strictly charges them that this Epistle be read to the whole church, to all the holy Brethren(x) 1.84, and so shuts up all with his Apostolical benediction. From v. 23. to the end.

SECT. X.

PAul thus going on couragiously with his Ministry, the Jews were so horribly enraged at him, that they banded against him, and brought him before the Tribunal of Gallio the Pro∣consul of that Province, accusing him that he taught another way of worshipping God, than what the Law of the Jews pre∣scribed, and according to which the Romans had permitted them to live. But Gallio told them, if it were a matter that ap∣pertained to the civil government, it was but reason he should hear them, and do them justice; but seeing the Question betwixt them, was concerning things appertaining to their Religion, he would be no judg in such matters. The Jews, as it seems, were not satisfied with this answer, but press'd him again with vehe∣ment and somewhat uncivil importunity, that he would take some course with Paul; Gallio being offended at this their carriage, by his Officers drave them out of the Court. But they continuing yet to be troublesom and importunate, some of the Natives of Co∣rinth, fell upon Sosthenes (one of the Rulers of the Jewish Consistory, who probably was their Captain and Leader in this complaint against Paul) and beat him in the place; the Pro-consul taking no notice of it, or reproving it.

Act. 18. v. 12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judg∣ment seat,

v, 13. Saying, This fellow perswadeth men to worship God contrary to the law.

v. 14. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong, or wicked lewdness, O ye Jews, reason would that I should bear with you.

v. 15. But if it be a question of words and names, and of your law, look ye to it: for I will be no judg of such matters.

v. 16. And he drave them from the judgment seat.

v. 17. Then all the Greeks took Sosthenes the chief ruler of the synagogue, and beat him before the judgment seat: and Gallio cared for none of those things.

* 1.85 * 1.86 * 1.87 * 1.88

SECT. XI.

ABout this time, as it seems, a certain Egyptian came into the Province of Judaea, who termed himself a Prophet, and gathered together Four thousand men, and brought them from the wilderness to the mount of Olives, and there told them, that by his command, they should see the walls of Jerusalem fall down, by which they might enter into the City.

But the insurrection of this Egyptian and his Complices com∣ing to Faelix the Roman Governours ears, he brake in upon them with his Roman Horse and Foot, and killing Four hun∣dred, he took Two hundred Prisoners, and dispersed the rest; but their Prophet and Leader escaping, it was not known what became of him. Joseph. l. 2. c. 12.

Of this man Lysias the Captain spake, when he said to* 1.89 Paul, Art not thou that Egyptian, who before these days, mad'st an up∣roar, and leddest out into the wilderness four hundred men, that were murderers.

SECT. XII.

PAul tarried a good while at Corinth after he had been brought before Gallio, and had came off so well. During which time 'tis probable, he wrote his Second Epistle to the Thessalonians. For having in his former expressed his longing desires to visit them [1 Thes. 3.10, 11.] and finding by the inter∣vention of other affairs, and perhaps of dangers, that he was still hindred, he hastened to send this Second Epistle to supply the want of his presence.

* 1.90In which Epistle there are these parts.

1st. AFter his inscription and salutation (which are the same with that in [Chap. 1] his former Epistle), He labours to comfort and strengthen these Thessa∣lonians, against those pers••cutions and afflictions, which he understood they were exposed to, for the profession of Christ and his Gospel.

The Arguments he uses, in order hereunto, are these; 1. He shews the Con∣dition of their Church was very happy, because their faith did daily grow and in∣crease; and love(a) 1.91 did so much abound among them. 2. Their faith and pa∣tience was so eminent that he gloried in them, and set them forth as a pattern to other Churches. 3. The afflictions they so unjustly suffered from their unreasona∣ble Persecutors, were a manifest demonstration, that there will be a day of Judg∣ment, wherein God will give to every one according to their works. And He in his infinite wisdom sees it good to suffer them his servants, here to be sorely affli∣cted that they may be meet(b) 1.92 and fitly qualified accor∣ding to His order and constitution (who hath appointed that they should suffer with Christ, before they be glorifi∣ed with him), to enjoy the kingdom of Heaven, for the obtaining of which they suffered such hard things. And at the great day, He will manifest his righteous judgment in punishing their oppressors and persecutors, and will give them (together with the Apostles, and other Martyrs of Christ), rest and refreshment from all their trou∣bles and miseries. And this they may assuredly expect when Christ shall visibly come from heaven royally attended with all his glorious Angels, and shall in a terrible manner execute vengeance on all that regarded not to know God, nor to worship and serve him as they ought, and obstinately refused to entertain and obey the Gos∣pel of his Son. These shall be punished with everlasting perdition, when they shall appear before Christ the Judg, and shall see his glorious power(c) 1.93. And in that day wherein he shall thus pu∣nish his adversaries, he shall be highly glorifyed in the glory, which he shall impart to his Saints; the measure of which shall be so great, that it shall fill them with won∣der and admiration, they finding their expectation so much exceeded. And this he tells them, he spake for their comfort, because his testimony (that is, the Evan∣gelical doctrine he had preached) had found belief and entertainment among them. He further tells them, that he daily prayed for them, that the Lord would vouch∣safe to make them meet for that glory, to the participation of which he had so graciously called them (see Eph. 4.4.); and that he would accomplish all things which according to his good pleasure and bounty he had determined to do for them; and that he would powerfully compleat the grace of faith, which be himself had wrought in them; that the name of Christ may be glorifyed by them here, and they be glorified by him in that happy day, and all according to the riches of his free grace and mercy manifested in his Son. From 1. to the end.

[Chap. 2d.] 2d. He rectifies a mistake which he understood they were in, concerning the day of Judgment, as if it were now at hand, and would happen presently in that age. He beseeches and obtests them, that as touching(d) 1.94 Christs second coming, and the Saints gathering to∣gether from all quarters of the world, at that time, to meet him, [of which he had spoken in his former Epistle, Chap. 4. v. 15, 16, 17.] they would not be soon shaken and dri∣ven from what(e) 1.95 he had taught them by any seducers whatsoever, who either by some pretended revelation from the spirit, or some speech of the Apostle (which they pretended they had heard, or from some passages in his former Epistle (which they mis-understood), endea∣voured

to perswade them, that the day of judgment was at hand. He tells them there are several things which must pr••cede Christs second coming, which he will acquaint them with, that they may not be deceived. 1. A great and general Apostacy from the faith [see 1 Tim. 4.1.]. 2. The revelation of the great(h) 1.96 and chief Antichrist, whom he characteri∣zeth after this manner, calling him the man of sin, the son of perdition, one who opposeth and exalteth him∣self above Christ, (who is very God), in all his offi∣ces, Regal, Sacerdotal, and Prophetical, yea exalteth himself above every thing that is worshipped, that is, above magistrates [who in Scripture are called Gods, Psal. 82.6.], and are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 August, or illustrious. Yea, who exalteth himself above all that is cal∣led God; one way or other [that is, above all powers whatsoever], arroga∣ting such things to himself, as only belong unto God, and thereby endeavouring (as it were) to d••clare that he is God. He sits and rules in the Temple of God, that is, among the people that bear the name of Christ, the visible external Christian Church, (the society that profess themselves the Temple of God), he tells them, he fits and rules, and exalts himself, as if he were God, uncon∣troulably, antiquating, or dispensing even with the laws of God himself. All which things they might remember he had acquainted them with before. He comes there∣fore now to shew them what it was that with-held, and hindred, and stayed his revealing and manifesting of himself for the present, so that he could not pub∣lickly appear as yet, nor should before that time and season, which the divine pro∣vidence had appointed. That which hindred (as it seems) was the entireness of the Roman Empire, which (probably) he had hinted to them before, but mentions not here (possibly) that he might not provoke the present Roman power against the Christians, who promised themselves that their Empire should never have an end. And if any should enquire whether Antichrist was not yet in the world, he answers, the mystery of iniquity was even now working, that is, there was something now working in the world, that was a type and figure of that which should shew it self more plainly in the great Antichrist, viz. the spirit of conten∣tion for rule and priority* 1.97. This bore some similitude with the spirit of the great Antichrist, who should appear in his season. But this Antichristian heat of ambition must play at lesser game, till the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Roman Emperor be removed, who possess'd Rome, which was to be the Seat of Antichrist; which Seat being once void, Antichrist would enter, and discover himself, and advance himself above all laws, both divine and humane(i) 1.98. So that this man of Sin(k) 1.99 is to be understood of one that is to appear after the breaking of the Roman Empire in pieces(l) 1.100. The Apostle further shews, that Jesus Christ our Saviour shall destroy this Antichrist by the sword of his mouth, that is, by the preaching of his Gospel, and the power of his spirit concurring therewith, and by the brightness of his coming, that is, by clear and convictive reasons and arguments divulged by such, as shall speak by the spirit of Christ. He further declares that the coming of this Antichrist, his raising, and first advancement to his kingdom, will be with such kind of working, as Satan is wont to use to seduce men, name∣ly, with the power of signs, and wonders, and diaboli∣cal illusions, which Satan will produce to confirm the do∣minion, and false doctrine of Antichrist; and which are beyond humane, but not Angelical power; and with all unjust and fraudulent dealing and deceit, with all arts and tricks of cosenage, that the Devil himself can invent, which will take place and prevail in such whom God (because they received not the truth in the love of it, but had pleasure in unrigh∣teousness) will judicially give over to strong delusions, to their perdition and dam∣nation. From v. 1. to 13.

3dly. Having uttered this sad prophesie; lest the Thessalonians should be startled at it, he tells them they need not fear seduction by this Antichristian spirit, because God had chosen them to salvation through sanctification of his spi∣rit, and belief of the truth, having effectually called them by the Gospel, which he had preached unto them, that they might obtain the glory purchased by Christ. Wherefore he exhorts them to constancy in the faith, and to maintain the tradi∣tions, instructions, and doctrines delivered to them by him, and which they had received either by his preaching or writing.

Lastly, he earnestly prays for them, that Jesus Christ our Lord, and God our gracious father in him, (who hath given all true believers solid grounds of perpetual comfort, and good hope of eternal life through his free grace(k) 1.101), would comfort their hearts in all their afflictions, and strengthen them unto every good word and work(l) 1.102, that is, that they might so speak and so act as may be most pleasing, and acceptable in his sight. From v. 13. to the end.

[Chap. 3d.] 4ly. In the close of his Epistle, he exhorts them to pray earnestly, that the Gospel may have a free course and be glorified by the conversion of the uncon∣verted, and by the edification and further improvement of those that are effectu∣ally called, as it was among them; and that himself and other preachers of it might be delivered from unreasonable and absurd men, who perversly opposed it. And of that sort of men, he tells them, there be too too many in the world, among whom the Gospel will not be entertained, nor meet with faith(l) 1.103 and obedience. However as to them, he de∣clares his confidence, that God who hath effectually called them, and who is constant and faithful in promoting his own work, will establish them in faith and holiness, and will defend them against the evils, dangers, and tempta∣tions of Satan and his instruments; and that which further encouraged him to hope it, was their ready obedience to his injunctions. He prays that the Lord would by his Spirit direct and incline their hearts to express that ardent love to him∣self(m) 1.104, which they of duty owe him, and to an imitation of the patience of Christ(n) 1.105. From v. 1. to 6.

5ly. He prescribes the practice of Church-discipline, towards such as walk disorderly among them, and not according to the rule and doctrine by him de∣livered. He forbids them all familiar converse with such that they may be asha∣med, and (reflecting upon their evil courses) may repent and reform. By the disorderly, he means, such as liv'd idly, and were busy-bodies* 1.106 in other mens matters; which kind of course, he shews, was very contrary to his practise among them, who did not eat any mans bread gratis, but wrought with his own hands(o) 1.107 in the day time, and sometimes part of the night, at his trade of Tent-making [see Act. 18.3.], that he might not be chargeable to any of them, though he had power to have challenged mainte∣nance for his preaching the Gospel among them, as other Apostles did [see 1 Cor. 9.3, &c.]. But he had departed from his right, and had done that to which he was not bound, to incite them by his own example to labour, each one in his Calling very diligently. For this he injoyned them, when he was with them, that if any lived idly, and would not work, [having health, strength, and opportunity for it], they should not eat, namely be relieved by the Charity of the Church, who are only to take care of those that are indigent and necessitous. He there∣fore

exhorts the disorderly, and commands them in the name of Christ to reform, and to live peaceably upon the fruit of their own labour. As for those of them that were free from these misdemeanors, he exhorts them to go on constantly in their duty, and not to be weary of doing that which is good. And if any disorderly persons among them would not obey these admonitions, given in this Epistle, he in∣joyns, that they should be noted as persons not fit to be conversed familiarly with, that so (entring into a consideration of their evil ways) they may be brought to repentance. Yet he tells them, they must dispense this severity with wisdom, not reckoning these offenders as enemies(a) 1.108, (as of whose repentance and reforma∣tion they despaired), but as long as they made profession of the Christian Religion, they should consider them as lapsed brethren, and accordingly exhort and admonish them as those they desired and endeavoured to reduce and reform. From v. 6. to 16.

He shuts up the Epistle praying for them, that God, who is the author of peace, would give them peace, at all times and in all places (f),(b) 1.109 and every manner of way, namely with himself and with one another.

The Conclusion of the Epistle (wherein he salutes them), he wrote with his own hand, that they might discern it from any counterfeit, that might be carried about in his name. Vers. 17.18.

SECT. XIII.

THE Apostle having continued a year and half at Corinth, and fairly planted a Church there (though it were mise∣rably degenerated soon after) he now determines to sail to Ephesus; Aquila and Priscilla resolving to accompany him: And having taken his leave of the Brethren there; at Cenchrea a Haven on the East side of that City, he sha∣ved his head(a) 1.110. The reason of which, pro∣bably was this: He had (it seems) before ta∣ken upon him, for some time, the Vow of the Nazarites, whereby he was obliged to ab∣stain from wine, and shearing his head, and tou∣ching of the dead. But having now accomplish'd his Vow, he shore his head, and returned to the common way of living, according as was prescribed, Numb. 6.18, 19, 20. The reason of this Vow we may gather from 1 Cor. 9.20. namely, in things indifferent he was willing to comply with the weak Jews; to shew, that he was no con∣temner of the Law: And for the same reason he caused Timothy to be circumcised; and for the same reason, purified himself in the Temple at Jerusalem, Act. 21.23, 24.

The Apostle being now come to Ephesus, he taught in the Synagogue of the Jews; but thought not fit (though desired) to stay long there then, being prompted (as it seems) by some secret instinct of the Spirit, now to go up to the approaching Feast at Jerusalem; not that he now took himself obliged to observe the Feasts, or antiquated Ceremonies of the Law, (see Gal. 4.10. Col. 2.16. Rom. 14.5.) but he was willing to go to this Feast, that he might in that great solemnity and con∣course of people, have more advantage to spread the Gospel among the Jews. Leaving therefore Aquila and Priscilla at E∣phesus, he sailed thence to Caesarea, and thence went up to Je∣rusalem; where it seems he stayed not long, finding possibly not such success of his endeavours as he expected and hoped for. Whereupon he hastened from thence and went down to Anti∣och in Syria, where he stayed for some time.

Act. 18. v. 18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila: having shorn his head in Cenchrea: for he had a vow.

v. 19. And he came to Ephesus, and left them there: but he himself en∣tred into the synagogue, and reasoned with the Jews.

v. 20. When they desired him to tarry longer time with them, he consen∣ted not:

v. 21. But bade them farewell, saying, I must by all means keep this feast that cometh, in J••rusalem; but I will return again unto you, if God will: and he sailed from Ephesus.

v. 22. And when he had landed at Cesarea, and gone up, and saluted the Church, he went down to Antioch.

Notes

• * 1.1

  Anno
  Christi	Claudii
  53	11
  54	12
• * 1.2

  It••r Gr••••••m, sive ••••••••••o∣ni••um.
• (a) 1.3

  Paul would not permit Titus to be circumcised being a Gentile, Gal. 2.3. nor suffer that Yoke to be imposed upon the Gentiles, which God had never imposed on them. But Timothy being descended of a Jewish Mother, he circumcised him, to remove scandal from the Jews,

  Quod non est necessarium ad sa∣lutem, factu vel omissu; aliquando tamen laciendum, vel omittendum est, cum ita conducit ad aedificatio∣nem aliorum, vid. 1 Cor. 9.19, 20. &c. sed cum factio vel omissio talium in∣cipit haberi pro cultu necessario, & Christianae libertati insidiae struuntur, & aedificatio Ecclesiae per illa non pro∣movetur sed impeditur, abroganda sunt & non facienda. Stres. in loc.
• (b) 1.4

  For afterwards Paul preached the Gospel there for about two years, See Act. 19.10.
• (c) 1.5

  Manifestationes divinae quae fi∣ebant Prophetis & Apostolis, sivè fi∣erent per visiones sivè per somnia, sivè per instinctus, &c. semper secum habebant tamen lucem Spiritus San∣cti per quam in animis ipsorum essi∣ciebantur sides, & convictio, quod manifestatio esset à Deo; sicut Angeli apparentes hominibus semper appa∣rebant cum claritate Domini, ex quâ constabat quod essent Angeli Domini, Luc. 2. v. 9. Ita divinae compella∣tiones quae fiebant Prophetis & Apo∣stolis semper erant vest••tae claritate Spiritus Sancti, ex quâ & per quam divinitas earum testata reddebatur. Stres.
• * 1.6

  v. 3. Timotheus non fuit circumcisus, quia, ut Talmudici tradunt, non erat jus matri silium circumcidere, patre invito; Patris enim potestas praevalebat. Paulus circumcisionis & usum & omissionem ex temporum & locorum utilitate metiri nove∣rat, & in his rebus dijudicandis lumine fuit perfusus majore quàm aiii Apostoli. Spe∣rabat, Timothei operâ multos ex Judaeis, nondum conversos, ad Christum posse converti.
• * 1.7

  v. 9. Vir quidam Macedo stabat] Nocturnum visum fuit per quietem à Deo im∣missum, ut in Pauli imaginatione compareret vir habitu Macedonico: vel certè, ut ait Menochius, Angelus viri Macedonis speciem & vocem assumpsit; videturque An∣gelus fuisse Tutelaris Macedoniae, Paulum invitans ut ibi Evangelium praedicaret. Confer quae sunt apud Danielem, cap. 10. v. 5.12.13.20.21.

  Adjuva nos] Angelus curator Macedonum se Macedonibus accenset. Grot.
• * 1.8

  v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Argumentum inde trahentes, Nempe ex illo nocturno viso. Consentientes, pariter hoc statuentes, Deum nos vocasse, &c. De Dieu.

  Ʋt autem visionem viderat, statim studuimus proficisci in Macedoniam] Mutantur per∣sonae, unde liquet Lucam hoc tempore associatum esse Paulo in Troade, quod Gro∣tius primò observat factum, cap. 20. v. 5. At illud, secundum erat tempus cum profiscerentur à Philippis Troada; nunc verò profecti sunt à Troade Philippos. Knatchbull.
• (a) 1.9

  Ubi domus Orationis lege san∣cita est, esse, est enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lege sancio. Knatchbull.
• (b) 1.10

  Spiritus aperit cor sed per Verbum.
• (c) 1.11

  v. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phrasis insignis, quae satis declarat, quod vera fides sit inclinatio, & in∣nixio cordis in Christum tanquam in fulcrum sustentans. Sicut Adonijah reus mortis apprehendebat cornua Alta∣ris, 1 Reg. 1.50. Ita cor metu sui reatûs contritum, apprehendit cru∣cifixum Christum ut ejus merito tu∣tumsit.
• (g) 1.12

  Salvaberis tu & domus tua] Fides patris-familias non salvat fa∣miliam directè sed indirectè quatenus patrem-familias impellit, ut famili∣am quoque suam in doctrinâ Evan∣gelii instituat, vel institui curet, ut credant sicut ipse. Streso.
• (e) 1.13

  Christiana humilitas nos non obligat ad negligendam famam vel ad admittendam infamiam cum eam legitimè possimus à nobis avertere. Nam post bonam conscientiam non est majus bonum, quod homo magis tenetur custodire, quam bona fa∣ma, vid. Prov. 22.1. Prov. 15.30. Eccles. 7.1. Phil. 4.8. Hoc fine ergo voluit Paulus honorificè e∣duci ne ad impedimentum Evange∣lii spargeretur de ipso haec infamia, quod incarceratus Philippis, formi∣dine malae conscientiae effracto car∣cere clam aufugisset.
• * 1.14

  v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Est locus Judaeorum ubi orant. Oratorium sive locus oratio∣tionis. Dic ubi consistas in quâ te quaero proseuchâ. Juven. Sat. 3.
• * 1.15

  v. 16. Puellam quandam habentem spiritum Pythonis] Epitheton Apollinis qui responsa dabat pretentibus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unde Apollo Pythius, qui & Delphi∣cus, â loco illo celebri dicebatur, cui etiam nomen fuit Pytho, quem Graeci inter∣pretes aliquoties in Bibliis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt interpretati, quod ex obsessarum mu∣liercularum ventre oracula soleret edere, Hebraei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 istud Daemonium vocare solent, q. d. utres quod mulierum eo daemone correptarum ventres instar u∣trium intumescerent.
• * 1.16

  v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] licet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit ille, qui militibus praeest tamen in mu∣nicipiis etiam civiles & urbani magistratus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicebantur.
• * 1.17

  v. 22. Scindentes vestimenta illorum] Factum hoc ex more Romanorum, qui virgis caedendos vi spoliabant vestimentis, scindentes quae ultro detrahi non pote∣rant.
• * 1.18

  v. 27. Stricto gladio erat seipsum interempturus] Metu nimirum gravioris sup∣plicii. Solebant enim commentarienses, si effugissent vincti, eandem pati poenam quam vincti passuri erant.
• * 1.19

  v. 32. Sermonem Domini] i. e. Evangelium de Christo, ejusque beneficiis.
• * 1.20

  v. 33. Baptizatus est ipse & omnes domestici illius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illic] Similia exem∣pla dati sine mora baptismi habemus supra c. 8. 38. & 10.48. & 16.15.
• * 1.21

  v. 37. Viros Romanos Synecdochicè in plurali dicit. Nam jus civitatis Romanae solus habebat Paulus. Civem Romanum omnino virgis caedi non licebat per leges Porcias & Sempronias; quanto minus causâ indictâ. Novit Paulus ad innocentiae & causae bonae praesidium etiam legibus uti. Grot.
• * 1.22

  v. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ita enim constituerant leges ut in cive Romano laeso ipsa po∣puli Romani majestas laesa crederetur.
• (a) 1.23

  Non alio modo turbant orbem quam Medicus suis Pharmacis turbat aegrotum.
• (b) 1.24

  Disce hinc, Fugâ evadere peri∣culum persecutionis, licitum esse. Mat. 10.23.
• * 1.25

  v. 1. Amphipolis urbs vicina Philippis. Apollonia mari adsita Corinthiorum & Cor∣cyraeorum celonia. Thessalonica urbs praeclara Macedoniae ad sinum Thermaicum, condita à Philippo Amyntae filio, post victoriam de Thessalis, unde urbi nomen.
• * 1.26

  v. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] intellige 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ponens ob oculos Christum debuisse pati.
• * 1.27

  v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] significat plane illos addictos fuisse Paulo & Silae, sicut & res haereditariae apud Hebraeos. Graeci religiosi erant qui legem quidem Mosis non sus∣ceperant, sed idolatriâ, & pravis moribus relictis, unum colebant Deum.
• * 1.28

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt circumforanei, qui otiosi & ignavi forum frequentabant. Tacitus vocat sordidam plebem Circo & theatris assuetam.
• * 1.29

  v. 6. Qui orbis terrarum statum subverterunt: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc est, qui caelum terrae miscuerunt & novis inauditisque dogmatis omnia repleverunt. Politici qui saepe dogmata vera à falsis, salubria à noxiis non norunt distinguere, omnia nova suspecta habent.
• * 1.30

  v. 7. Regem alium dicentes nempe Jesum] Nec populus Romanus olim, nec posteà Caesares permisère in regionibus devictis quenquam regem dici nisi suo permissu. Nec Pilatus nec Macedones hi intelligebant regnum Christi ejus esse ingenii, ut Regibus mundi hujus non obstaret, imo & illorum firmaret imperia multis modis.
• * 1.31

  v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Satis accipit cui cavetur, quantum legi aut Judici, aut vi∣ro bono satis est. Grot.
• * 1.32

  v. 10. Beraea urbs Macedonia non Procul à Pella.
• * 1.33

  v. 11. h. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magis ingenui, generosiores: Audiebant patien∣ter, cogitabant de re, inquirebant; non generis nobilitatem, sed mansuetudinem ani∣mi designat hoc loco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Boisius.
• * 1.34

  v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] qui Paulum constituebant, h. e. qui conabantur Paulum constituere scil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in tu••o. Verbum actionis pro conatu. Qui deducebant, i. e. illi qui pro satellitibus & stipatoribus erant in perieuloso iti∣nere.
• (a) 1.35

  Ex totâ historiâ satis clarum est, quod conatus Pauli in hac civi∣tate reformandâ major suerit quam in aliis civitatibus, sed effectus mi∣nor.
• (b) 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which is un∣derstood any thing where divine worship is offered, or whereby di∣vine worship is practised.
• (c) 1.37

  Athenienses adeò superstitiosi erant ut putarent sibi colendum quic∣quid uspiam terrarum pro Deo co∣leretur & quia timebant ne omnium populorum Dii sibi non essent cog∣niti, etiam incognitis altaria erige∣bant.
• * 1.38

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] h. e. Civitatem idolis refertam. Athenae urbs fauorum referta. Cicero. Zenophon in Atheniensium repub. inquit festa duplo plura agitant quam alii. Sic Geographis dicuntur loci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, multis arboribus referti. Syrus vertit civitatem plenam idolis.
• * 1.39

  v. 16. Epicurei à Stoicis in doctrinâ valde discrepant. Illi enim pro summo bono voluptatem habebant, Deum & providentiam nec non animorum imortalitatem nega∣bant. Hi vero summum bonum in virtute collocabant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asserebant, affe∣ctus è naturâ tollebant, absolutum & irrevocabile fatum, Deo ipsi leges praescribens, introducebant.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: non à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dico sed à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 colligo. Metaphora ab aviculis sumpta, quae sata in agris depascuntur, & semina legendo, i. e. colligendo, victum sibi quaerunt, ut columbae, semina per arvum sparsa. Inde apud Atticos ad homines istos translata fuit ista vox, qui circa mercatus & fora versantur, ut quae ex saceis defluunt colligunt, atque inde vivant; eoque viles, & contempti ho∣mines describuntur, qui foro perreptantes dicta aliorum captant, & quae ex ore cu∣jusque velut grana è sacco, excidunt, colligans ut habeant quod fabulentur, & garriant. Syrus, quid vult hic collector verborum? Quid vult vilissimus iste homuncio dicere? Sic Boi∣sius.

  Novorum Deorum nuncius esse videtur] Non rarum id, publico scito extranea Numina admittere, & ma••è audiebant quòd faciles essent in admittendis sacris peregrinis. Hic igitur perperàm interpretantes verba ejus, tam Anastasin quam Jesum Daemonium seu seu Numen adorandum esse, eum indicare voluisse, sunt opinati, quod & Chrysostomus ibi annotat. Seldenus.
• * 1.40

  v. 19. In Areopagum] Erat Areopagus, teste Stephano, vicus Athenis à Templo Mar∣tis sic dictus. In templo Martis Judices, dicti Areopagitae, judicabant. De Dieu.

  

  View Page 110

  Areopagus erat locus judicandi, & Areopagitae ipsi Judices quos Solon instituit.

  Duxerunt eum ad Are••p••gum, non ad Judicium, sed quod ibi multi esse solerent ho∣mine, eruditi, senatores, oratores, & alii vid. infra 34 Grot
• * 1.41

  v 21. Peregrint qui ibi ad tempus diversabantur, facile imbibebant civium vitia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic est quod Plinius lib. 1. ep. 13. Vocat in stationibus sedere, tempusque audien∣d••s f••bu••is conterere. & ep. 22. g••mnasia, particus, & tonstrinas sectari long••sque fabula∣t onibu•• suum aliorumque otium delectare. Pricaeus.

  Hanc levitatem sui civibus saepe ex probrat Demosthenes, ut in Oratione illa, quâ respondet Epistolae Philippi
• * 1.42

  v. 2••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inquit Chrysostomus. Beza, Conspicio vos quasi religiosiores vulgo, superst••tiosiores. Boisiu sic. Quacunque eo (inquit Pau∣lus) con picio quaedam quae quam sitis vos O Atheniense c••ltu•• divino dediti, cla∣rum & testatum ••aciant. Nam pe••transiens, &c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Worshipper of Dae∣mons, or dead Hero's. See Mr. Mede's Apostacy of the la•••• times.
• * 1.43

  v 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philoni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••nt ea per quae Dii coluntur, Unde culturas hic non ma••e vertit Latinus. Grot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè est id ipsum quod colitur, quae quidem apud Athenienses erant s••m 〈◊〉〈◊〉 M••lim t men numina vestra reddere. Sic Paulus 2 Thes. 2.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Dieu

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Laertius Or••ginem hujus rei narr••ns, dicit ab Epimenide monitos Athenienses, pestilenti•• Athenis obortá, ut s••cra facerent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. ei Deo ad quem ea re p••rtineret, & qui po••est t••m habuit pestilent ae averiu•• c••ndae, quis∣quis i•• tandem foret. uod ••utem verus Deus Judaeorum Ath niensibu ignotas erat, videtur inde pro••enisse qu••d Judaei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dei nomen non offerebant vul∣gò, ne Ge••tium ludibrio exponeretur, v••l etiam in Populo Dei vilesceret. Nec po∣terant Gentes ex cul u Judaico, (qui ab Deorum Gentilium cultu plurimam distabat) certi quid co••igere. Lucanus.

  — & delita sacris Incerti Judaea Dei —

  Cognitus ergo erat verus Deus aliquo modo Atheniensibus, scil. confusâ aliqu•• noti∣tiâ, ignotus distincte, & actu: Ignorantes coluerunt istud numen quod Paulus iis an∣nunciavit, & quàdam con••u••â notitiâ invocarunt tanquam naturae opificem, & si non ante, s••ltem Hadriani Caesaris temporibus (qui à nato Christo CXX annis claruit) Deo suppl carunt Gentilium sapientiores ut te••is est Arrianus▪ n•• bilis ejus temporis script••r Dissert. Epictet•• l. 2. c. 7. ubi inquit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deum invocantes precamur eum, Domine miserere nostri, quae est Eccle∣sia Ch••••••••••nae precatio.
• * 1.44

  26. Ex uno sanguine] i. e. Ex semine unius Adami, ut eo, quoque modo nos om∣nes quodam naturali•• cogn••tionis vinculo coll••gare.
• * 1.45

  v. 27 Ʋt quarerent Dominum, si sortè palpando eum invenirent] Ostendit aliquam rei difficultatem. Nam palpare aut caecorum est, aut noctu incedentium. Sic Deus in crea∣turis invenitur, q••ando post diligentem inquisitionem & serutationem actu contrecta∣tur, & aeternita••, omniscientia, omnipotentia, & boni••as ejus quasi tanguntur.

  Non longe abest ab un••quoque nostrum] nempe vi poten••iae suae 8en ep 41 Prope est à te Deus tecum est, inius est Nihil Deo clusum est. Interest animis nostris & cogitatio∣nibus med••s intervenit. Jovis omnia pletia. Virgilius.
• * 1.46

  v. 28. In ipso vivimus, mov••mur & sumus] In ipso id est per ipsum, ipsius beneficio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Animo scil. quod de Jove dixerat Aratus in Phaenom: id vero Deo ••ptat Paulus. Claruit Aratus tempore Ptolemaei Phil••delphi. In aureis Pytha∣gorae carminibu•• simile extat hemisticum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sensus est, Hominem naturae suae praestantiâ Deum quodammodo referre, quod Scriptura dicit ad imaginem Dei esse con••litum.
• * 1.47

  29 Non debemus existimare auro, argento, lapidi.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arie & ingeniu hominis sculptis. Ad veroum scripturae artis & cogita∣tionis hominum, & sic reddidit Vet Interp.

  Nemo persuadere i•• quit sibi debet Deum esse auro similem argento vel lapidi, quem ars aut humana cogitatio formavit Heinsius. Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non modo sculptile opus, sed etiam pictum & omnia ea intelliguntur, quae homines colendo aut repraesentando numini solent commin sci. Beza.
• * 1.48

  v. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Cum ••eluti connivendo praeteriisset.
• * 1.49

  v. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hoc est, ce••to & side digno argumento probans Chri∣stum fore Judicem, quum eum •• mortuis suscitaverit. Deus Jesum resuscitando è mor∣tuis maximum doctrinae ejus testim••nium praebui•• In eâ autem doctrinâ & hoc erat, se fore Judicem humani generis. Math. 25 31. Joh 9.28.29.
• * 1.50

  v. 32. Aliqui sannis cum excipiebant] Nempe Epicurei. ••lii verò, audiemus te ru••sus de hac re] Nempe Stoici qui hominis mortui restitutionem non putabant impossibilem, ut ostendimu•• ad lib. 2. de V. R. Christianae. Grot.
• * 1.51

  34. Dionysius Areopagites] Unus ex illo nobilissimo Senatu, qui & in republicâ multum habebat authoritatis & de caedibus & vulneribus judicabat. Graeci vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Valerius Maximus sanctissimum Concilium. Multum proculdubio profuit Evangelio, viri tam gravis, & publico testimonio probati, con∣versio.
• (a) 1.52

  Hujus urbis subactio sub obedi∣entiam Evangelii ab ipso Paulo, habe∣tur pro nobilissima parte sui Apostola∣tûs, super qua maxime triumphat vo∣cans illam Ecclesiam Sigillum sui A∣postolatus, 1 Cor. 9.1, 2.

  Luxus & libidines Corinthiorum in proverbium abierunt. Unde, Paulus nullibi quam in Epistolis ad Corinthi∣os contra scortationem magis invehi∣tur, 1 Cor. 5. & 6. 2 Cor. 12.21.
• (b) 1.53

  Quae Claudio causa fuerit hujus exilii, non certò constat. Aliqui pu∣tant quod propter fervidas disputat••o∣nes de Messiâ sen Christo quae erant inter Judaeos Christianos, & non-Christianos, fuerint ejecti à Claudio, aliquid mali à Christi regno sibi me∣tuente.
• (c) 1.54

  The Jews have a saying among them, What is commanded a Father toward his Son? To circumcise him, to redeem him, [Num. 18.15.] to teach him the Law, to teach him a Trade, and to take him a Wife. R Judah saith, He that teacheth not his Son a Trade, does as if he taught him to be a Thief.
• (d) 1.55

  Avaritia apud ipsos max••me graslata est, quae unica videtur fuisse causa ob quam Paulus necessar••um putavit Corinthiis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 9.13. 2 Cor. 11.7, 8, &c. & 12.13.14.

  Venerant etiam ad hanc Eccl••si••m Pseudo Apostoli illi, qui in Synodo Hierosolymitanâ condemnati, per in∣vidiam ubique obsisteb ut Paulicon••∣tibus, & hoc sine se passim ••ssereb••nt ad gratis docendum.
• (e) 1.56

  The Rulers of the Synagogue were as Ecclesiastical Counsellers set o∣ver the Synagogues to keep and go∣vern them in good order. See Act. 13.15. See Sect. 2. of ch 3. Note (b).
• * 1.57

  v. 2. Eo quod edixisset Claudius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut excederent omnes Judaei Roma]. Memi∣nit hujus edicti Suetonius in Claudio. Exierunt igitur Româ cum Judaeis ipsi Christi∣ani, quia illi ad seculi morem generali Judaorum nomine erant contenti.
• * 1.58

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] tenebatur animo testificari Judaeis Jesum esse ipsum Christum, Had an earnest mind, or was earnestly minded. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Participium pro infinitivo ponitur verbis animi affectionem sig∣nificantibus. Knatchhull.

  Testificabatur Paulus Judaeis Jesum esse Christum sed absque successu. Atque ideo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. in dolore crat summo, & intimis angebatur sensibus, quod opera sua nusquam inutilius poneretur quam apud fratres suos, & cognatos se∣cundum carnem. Boisius.
• * 1.59

  v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ves;timemta, h. e. vestem exteriorem nimirura togam oblongam. Pluralis pro singulari.

  Sanguis vester super caput vestrum]. q. d. Si quid vobis mali evenerit, scitote id vestrâ culpâ evenisse.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Steti in specula & clamavi, vid. Ezek. 33.4.
• * 1.60

  v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Nempe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Populus multus] Populus hic dicuntur ii qui facilè Christi populus fieri poterant ut oves, Joh. 10.16.
• * 1.61

  The First Epistle ••n the Thessaloni∣ans.
• (a) 1.62

  In Deo Pa••••e & Do∣m••••o nostro J•••••• Chr••sto i. e. Q••••e c••lit Deum & Jesum, vel quae perseverat in fide in Deum, & in Christum. ••a••ab••us.
• (b) 1.63

  Acer stim••lus ad b •••• ••gen∣dum est me∣moria prae∣sentis Dei.
• (c 1.64

  Talia dona non largitur D us nisi cum vult salvari audientes. secun∣dum consilium bene placiti sui in Christo. Quare ex docentium donis re••tè colligitur Dei c••nsilium de E∣le••tione Audito••um

  Nihil magis admirabile, quia nihil magis naturae contrarium, quam in tribulatione gaudere, sed Spiri us per tribulationes bona coelestia & divina promitters efficite ut homo, haec bona sibi proponen•• in tribulatione gau∣de••t.
• (d) 1.65

  Multi ex Thess••lonica Mercato∣re•• per Graeciam omnem negotiaban¦tur.
• (f) 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Cum possemus in onere seu molestiâ esse, i. e. Onerosi, •• molesti. Infra phrasis. Et praecedens & sequens sententia videa∣tur postulare ut haec verba de autho∣rit••te Apostolicâ vel potius de illius usu intelligamus. Pisc.
• (d) 1.67

  See Act. 18.3. 1 Cor. 4.12.
• (g) 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Sermo∣nem auditus Dei, scil. per quem ipse Deus auditur, & intelligi∣tur.
• (h) 1.69

  Sunt hic tria Enuncia∣ta Metony∣mica. 1. Vos estis mea spes, id est, ii ex quibus spero me adepturum laudem apud Deum. 2. Vos estis meum gaudium, id est, ii qui gaudium mihi afferunt. 2. Vos estis mea corona, i. e. ii propter quos coronabor à Christo laude fidelitatis, & praemio beatitatis quum dicet, Euge bone servè fidelis fu∣isti, &c. Intra in gaudium Domini tui. Pisc.
• (i) 1.70

  Vivere sic sumitur in il∣lo dicto, mi∣ci dum vivi∣mus vivamus.
• (k) 1.71

  Apostolus S••••ritu ple∣n••s conglomerat hic multa quae affectus suggerebat, nec de verbis est sollicitus, sed verba nonnulla ubticet & ••ubaudit. A Lap.
• (l) 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic generalitèr su∣mitur ut supra, v. 2, 3. & tam latè patet quam quod ei opponitur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] significat Eni∣ti, i. e. Magno conatu quicquam age∣re, translate à more hominum ambi∣tiosorum qui summo studio, & animi Contentione nituntur ad honores Estius.
• (n) 1.74

  Mos est Paulo peculiaritèr ea vitia tangere quae quoque in loco vi∣gebant maximè.
• (o) 1.75

  He forbids not all sorrow for the dead, which Christ himself shew∣ed for Lazarus, Joh. 11.35. The Church for Stephen, Act. 8 2. And Paul for Epaphroditus when he was extreamly sick, Phil. 2.27. But he speaks against Heathenish and immo∣derate sorrow. For though many of the Gentiles believed the immortali∣ty of the soul, yet they never were able to comprehend the resurrection of the body, and the re-uniting it to the soul. See Act. 17.32.
• (*) 1.76

  Paul by an ordinary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reckons himself, and his Asso∣ciates among the survivers at Christs Coming, not as thinking that him∣self and those then living should be found of Christ in the body at that time, but knowing that all the Righ∣teous make one body in Christ, and reckoning himself one of that num∣ber, He says We that remain, that is, those of the faithful that shall sur∣vive to Christs Coming. See Dr. Sla∣ter in loc.
• (p) 1.77

  That there should be a second coming of Christ, viz. to judgment, and that this coming should be sudden and at a time when least expected, was revealed when Paul wrote this Epi∣stle. But that it should not be till the departing ••rom the faith, the revea∣ling o•• Antichrist, and his destruction by the b••eath of the Lords mouth [2 Thes 2 3.], it seems was an after-revelation; for the Lord did not at once reveal all his secrets to his ser∣vants, but by parcels, Dr. Slater in loc.
• (q) 1.78

  Sicut dormi••e dicuntur qui mor∣tem obi••re, ita vigilare qui ad cum mortis somnum non pervenerunt.
• (r) 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hic significat debitâ reveren•••• prosequi.
• (s) 1.80

  Lux Salutaris agnitionis Dei per Spiritum Sanctum accensa extin∣guitur per neglectum verbi divini, & precationis devotae, per securitatem, impietatem & ingratitudinem. Glass.
• (t) 1.81

  Prophetia hoc loco est verbi divini interpretatio.
• (u) 1.82

  See Notes to 1 Tim. 6.14. and to the 6. v. of ch. 1. to the Philip.
• (*( 1.83

  v. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic complutensis legit. Deus est fidelis & vitam cae∣lestem sicut vos sperare jussit ita & praestabit: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur quod re∣ipsâ imoletur. ut Rom. 4.16. Grot.
• (x) 1.84

  Hence the Papists are to be reprov'd who prohibit Lay-people from reading the Holy Scriptures.
• * 1.85

  v. 12. Gallio] Erat hic frater magni Senecae, dictus cum Junior esset, Novatus, sed adoptatus posteà à Junio Gallione.
• * 1.86

  v. 13. Contra legem]. Haec accusatio inde obtentum sumebat quòd Apostoli qui Judaei erant, incircumcisos ad suum coetum admittebant.
• * 1.87

  v. 14. Secundum rationem vos ferrem]. i. e. Rationi consentaneum esset ut vos ferrem, & paterer quantum velletis dicere, fuisset hoc mei officii.
• * 1.88

  v. 17. Sosthenem praefectum Synagogae]. Nempe Synagogae alterius ab eâ cui prae∣erat Crispus. Nam in magnis urbibus plures erant Synagogae, & singulis sui Archi. synagogi.
• * 1.89

  Act. 21.38.
• * 1.90

  ••he Second Epi∣•••• to the Thessa∣••••ians.
• (a) 1.91

  Fides & dilectio duae res maximae in quibus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chri∣stianismi. vide Eph. 4.15.
• (b) 1.92

  v. 5. Loquitur hic non de merito, sed de dignatione gratuitâ. Quis enim meritus est Vocari? Pa∣raeus. Digni, dignatione Dei, non dig∣nitate nostrâ.
• (c) 1.93

  A facie Domini & à gloriâ vir∣tutis ejus] i. e. Cum conspexerint fa∣ciem Domini & gloriam roboris, & potestatis ejus. Vatablus.
• (d) 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic positum est pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut 2 Cor. 8.23.
• (e) 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hic expono sententiam. Ne facile dimoveamini ab illâ senten∣tiâ quam me docente imbibistis. Grot.
• (h) 1.96

  Ebiou and Cerinthus and other Hereticks who denied the Deity of Chrsst, the Apostle calls Antichrists. 1 Joh. 2.18. as fore-runners of the great Antichrist.
• * 1.97

  See Dr. Mo∣ris learned piece called the mystery of iniquity.
• (i) 1.98

  He is therefore called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not intimate one individual man, but the series of shavelings that were to succeed in one Seat. As Heb. 9.7, 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The high Priest denotes the whole series or succession of Priests. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not one Pastor, but the series of faithful ministers.
• (l) 1.100

  If any ask Tertullian who this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, that hindreth the re∣vealing of Antichrist, he tells him, Quis nisi Romanus status? cujus in decem Reges abscessio dispersa, Anticichri∣stum super inducet, & tunc revelabitu•• iniquus.
• (k) 1.101

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He∣braismus. Pisc.
• (l) 1.102

  v. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (l) 1.103

  Ad fidem vocantur omnes quibus annunciatur Evangelium. Sed qui in vitiis sibi placeut, non credent nobis in∣quit Lactantius etiamsi solem manibus gestemus.
• (m) 1.104

  In Chari∣tatem Dei, i. e. in Cha∣ritatem suam. Emphaticè nomen cognatum pro reciproco.
• (n) 1.105

  v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sciscitor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Curiosus. vid. 1 Tim. 5.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Curiose agentes, i. e. Curâ rerum alie∣narum districti.
• (o) 1.107

  Mos hic Paulo ubique, 1 Cor. 4.12. Act. 20.34. 1 Thes. 2.9.
• (a) 1.108

  Vide Lev. 10.17.

  Haec enim ex∣communica∣tio non est instar veneni quod hosti datur ad exitium, sed medicina quae fratri datur ad salutem. Quod autem objicitur, Math. 18. Excommunicatum habendum esse instat Ethnici, illud non repugnat huic sententiae, quoniam illud à Christo non absolutè dicitur, sed tantum ratione Còmmunionis sacrae; à quâ arcetur, ne suâ con∣tagione reliquos inficiat. Gomarus.
• (b) 1.109

  v. 16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vetus inter∣terpres legit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quae lectio videtur genuina, Piscatori, Grotio, & Bezae.
• (a) 1.110

  Quod Cenchreis dicitur aut Aquila aut Paulus crinem totondisse quia votum habebat, de sacro voto id non potest intelligi, quia deponendus erat capillus votivus Hierosolymis & supponendus ollis pacisicorum. Ci∣vile istud votum fuisse videtur quod sumpserat vel Paulus vel Aquila qua∣lia multa, faciebant ••udaei Non ante capillum tondebo quam ad illum locum pervenero. Quae vota erant peregrinan∣tium. Ita Paulus votum fecit tonden∣di Capilli ubi Cenchreas pervenisset. Salmas.