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.

SECT. XIII.

THE Apostle Peter, not long after this, seems to have re∣ceiv'd a revelation from the Lord of his approaching de∣parture out of this life; and therefore writes this his second Epistle to the dispersed Jews, intimating the same unto them, Chap. 1.14. Our Saviour had long before given him an inti∣mation that he should dye a Martyr, Joh. 21.18, 19. Verily I say unto thee, when thou wast young thou girdedst thy self, and walkedst whither thou wouldst; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. This he spake, signifying by what death he should glorifie God. Our Saviour further told him, That this should be before His coming in judgment against Je∣rusalem, which John should live to see, Joh. 21. v. 22. It seems the Apostle was now more particularly warn'd thereof, and ac∣cordingly sends this his Epistle as his last farewel to the believing-Jews scattered at that time through many Nations. And this is the last we find in the Scripture of this great Apostle.

In the Epistle there are these three parts,* 1.1

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface; which shews us to whom the Epistle is directed, viz. to the believing-Jews scattered up and down in the Roman Empire, who had obtained like precious faith, for quality and nature, with the Apostle himself, and which interessed them all in the same precious promises and priviledges which he himself had interest in, and whose object is the righteousness of Christ(a) 1.2 our God and Saviour. To all these he heartily wishes an abundance of grace, and of that peace which does accompany it, together with all kind of prosperity; and that, in order hereunto, they may daily grow up in larger measures of the knowledg of God, and of Jesus Christ whom he hath sent. Ver. 1, 2.

2. He comes to the Body of the Epistle, wherein he expresses the ground of his confidence, that God would encrease grace in them,

because* 1.3 he had of his own goodness, and the free ex∣ercise of his divine power, afforded them all the helps needful for the attaining of eternal life hereafter, and for the making them truly pious here; having brought them to a saving-knowledg of Christ▪ who had called them by his own glory and vertue(a) 1.4, that is, by his Gospel [which is the great power of God, Rom, 1.16.], to glory and eternal felicity, as the end; and to the practise of vertue (that is, of grace and holiness), as the means. By which Saviour(b) 1.5 he tells them, are given unto us great and precious promises, as of justifica∣tion, sanctification, and eternal life. The fulfilling of which promises to believers, doth make them partakers (not of the infinite Essence of God, which can neither be divided nor communicated to any crea∣ture; but) of such heavenly qualities as make them in some measure to resemble their heavenly Father, they having escaped hereby the corrupt man∣ners and debauchedness whi••h the generality of the world run into, by fol∣lowing the sinful inclinations and lusts of their own hearts. And this same thing* 1.6, that they have receeved such great benefits from God, sh••uld mind and excite them to give all diligence to grow in grace, and to add one ver∣tue to another; particularly to faith to add the Chri∣stian vertue of fortitude(d) 1.7 or courage; to Christian-courage, a greater measure of knowledg; to knowledg, temperance; to that, patience; to that, godliness, or religiousness (which consists in a due care rightly to worship God); to that, brotherly kindness, and an especial love to the houshold of faith; and to that ch••ri••y, or good-will to all sorts of persons. He tells them, that if these vertues and graces be in them (especially in any eminent degree), they will produce excellent fruits and effects(e) 1.8; so that their knowledg of Christ and the Gospel, will neither be un∣profitable to themselves, nor useless to others. But that Christian-prof••ssor who lacks these graces, whatever il∣luminaeion he may pretend to, is indeed blind as to spirituals, and cannot have any true sight or knowledg of the things of the other life, and hath forgotten (as it seems) the purification(f) 1.9 of himself from his for∣mer sins, which he professed and obliged himself to in his Baptism. He exhorts them therefore earnestly to en∣deavour after these graces and vertues, that so they may prove and demon∣strate themselves to be effectually called and elected, and may make their cal∣ling and election sure and evident to themselves, and by this means they shall be kept from apostasie, and a total and final falling away; and God will with a larger and more copious affection, receive them into the everlasting king∣dom of his Son, and eternal life will (as it were) more largely open it self to receive them, and they shall have the sense and first-fruits of it in a more abundant measure. And seeing the hazzard of negligence, and the advantage of diligence, was so great, therefore he tells them, he would not be negligent to stir them to their duty, and to mind them of these things, though many of them he apprehended were both discerning and solid Christians. And he judged it meet so to do, whilst he was in the tabernacle of this body, knowing that shortly he must end his life by a glorious Martyrdom, as Christ had told him, Joh. 21.18, 19. And this exhortation which he had written, would be pro∣fitable to mind them of their duty after his departure. From Ver. 3, to 16.

He comes now to exhort them to constancy in the faith, and stedfastly to adhere to the doctrine taught by himself and the other Apostles. And to assure them of the truth and certainty thereof, he tells them, that himself and his

fellow-Apostles had not followed artificially-devised fables, when they made known and testified unto them the first coming of Christ in the flesh, and how by his Doctrine and Miracles he powerfully shewed▪ himself to be the true promised Messias. For himself, James, and John, had been with him in his transfiguration on Mount Tabor(g) 1.10 Mat. 17, and had there seen the Majesty that was then instated on him, and heard the voice that came from the excel∣lent Glory (that is, from the Majesty of God the Fa∣ther out of the shining-Cloud), saying, This is my be∣loved Son in whom I am well pleased. But besides this, he tells them they had the Prophecies of the Old Testament, which fore-told these very things concerning the Messiah, which have been fulfill'd and accomplished in the Person of Jesus of Nazareth; which prophecies were a more sure word to them than the voice from Heaven. Not that there was any uncer∣tainty in the Lord's voice uttered from Heaven, but because a transient voice is more easily mistaken or forgotten, than a standing authentick Record. There∣fore seeing the written word was so sure a ground for their faith to rest upon, they did well to attend unto it, as to a light that shined in the dark and shadowy time of the Old Testament [see Rom. 13. v. 12.]. And they should continue so to do, till(h) 1.11 by considering those an∣cient prophecies, and comparing them with what Christ hath really done and suffer'd, they might find the day dawning upon them, and the morning-star arising in their hearts, that is, the Spirit of Christ himself (who is the Sun of Righteousness, and the Morning-star of the Church, Rev. 22.16.), so enlightning their minds, and so fully convincing their con∣sciences, that no more doubts or scruples should be left in them concerning this great Truth attested by the voice from Heaven, and confirmed by the writings of the Prophets [Acts 10.43.], namely, that Jesus is true Messias, the Son of God. This also he shews, they must hold as a first principle, and a thing especially to be believed, That none of the writings of the Prophets were of any private impulse(i) 1.12 or incitation, or sprang meerly out of their own brains; neither did prophecy come upon them according to the will of man; that is, they did not prophesie when they would, or what they would [see 2 King. 4.27.], but they spake by the instinct and impulse of the Holy Ghost. From Ver. 16, to the end.

He now forewarns them of false Teachers(a) 1.13, and Heretical Seducers that should arise among them. He tells them, that as there were true Pro∣phets among the people of Israel of old (who spake by the instinct and impulse of the Spirit of God); so there were some also false, and such as were meer Cheats and Deceivers, who slily crept in: And thus they must expect it will be with them now; there will arise some false Teachers among them, who

will privily bring in damnable Heresies, and by their false doctrines (either directly or implicitly) deny* 1.14 the Lord Christ and his benefits, who by his precious blood shed on the Cross, paid a sufficient(a) 1.15 price for them (which would have been available for them, if they had truly believed in him), and so will bring upon them∣selves speedy destruction. And many, he foretells them, will be led away with their destructive carnal doctrines, whereby the glorious, pure Gospel of Christ will be evil-spoken of, whilst the very Gentiles shall take notice, that some that profess themselves Christians, teach impure doctrines, and live wicked lives.

He further tells them, that th••se Deceivers being acted by covetousness, will, with their cunning words and discourses, seek to circumvent them, and make advantage of them. However he suggests to them, they should not fear the being long expos'd to their temptations. For the judgment to which such Im∣postors were long since adjudged by God, is now approaching, and will cer∣tainly surprize them. And that he might the more clearly convince them of this, he sets before them a threefold instance: 1. Of the Angels that sinned, whom God did not spare, but upon their rebellion against him, cast them pre∣sently out of Heaven, and condemning them to the pains of Hell(b) 1.16, reserved them under the restraints of his irresistible power in a state of misery and horror (as condemned Malefactors are reserved in ch••ins and darkness) to the day of judgment, the time of their execution, when they shall be cast into everlasting torments, Mat. 8.29. And if God spared not the Angels that sinned, they might easily imagine, he will not spare false pro∣phets and their followers. 2. He instances in the people of the old world, on whom God brought the Flood, and drowned them, only preserving Noah (with seven more of his Family) who often warned them to repent and amend their lives. Lastly, He instances in the wicked Cities of Sodom and Gomorrha, and their neighbouring villages or suburbs, which he adjudged to utter destru∣ction, and consum'd them by fire from heaven, and made them an exemplary spectacle and document to all that should ever live in the like sins. Yet at that time when he manifested so much severity towards those wicked Cities, he de∣livered Righteous Lot, and his Family, whose pious soul was daily vext with the unrighteous deeds of these impure Sodomites.

From all th s•• examples he inferrs, That God knows how to preserve his own faithful s••rvants from the temptations and troubles wherewith they are here exercised, and he can reserve the wicked to the day of judgment, to be punished according to their deserts. From Ver. 1, to 10.

Now among these wicked ones, he shews these Hereticks and Seducers are chiefly to be reckoned; whom he thus characterizeth. 1. They are impure and unclean persons. 2. They despise government, and speak evil of dignities. 3. They are presumptuous, audacious, and self-will'd. Their sin in despising lawful authority, he aggravates by setting before them the contrary example of good Angels [see Jude v. 9.], who are greater in power and might than any Magistrates here on earth; yet even these, though God employs them to protect his Church, and sometimes to withstand and punish the tyranny and rage of wicked Rulers* 1.17; yet they bring not a railing-accusation against them before the Lord (that we can find in all the Scripture); neither do they set out, with reviling words, what they have to say against them, that bear upon them a lawful authority. But the temper of these Seducers is far different from this: For as brute-beasts, following the brutish impetus and force of their ap∣petites, pursue after their prey till they run themselves into the net (and so seem made(c) 1.18 to be taken and destroyed of men); so these false Teachers

speaking vilely and reproachfully of Magistrates (the use and benefit of whom they understand not), shall perish by the destruction(d) 1.19 which they justly bring upon them∣selves, and shall receive the reward of their wickedness and unrighteousness. He further shews them, That these are they who count daily(e) 1.20 voluptuousness their Hea∣ven, and in the day-time take pleasure in those villanies which are wont to need the night to cover their shame. He tells them, They are spots and blemishes to the Christian name. They are such as de∣liciously(f) 1.21 please themselves in the cunning artifices and fair pretences whereby they deceive others, insinuating themselves into them, both at their religious and ordi∣nary Feasts. And whereas at such Assemblies nothing but modesty and charity should be expressed; these Deceivers come thither with eyes full of adultery, and by their lascivious glances are continually solliciting others to sin. They also ensnare with their errors and vile pra∣ctises, such as are not well s••tled and grounded in Chri∣stianity. He further adds, That their hearts are a shop full of avaritious and covetous inventions and designs of extortion, whereby they ma∣nifest thems••lves children of perdition, and such as having forsaken the pure Christian Doctrine, are gone astray from the right path, following the example of the false(g) 1.22 prophet Balaam, the son of Bozor(h) 1.23, who instead of obeying the com∣mandment of the Lord, was so tempted by that great reward which Balak King of Moab promised him, that he would for the hope of it (even against his Consci∣ence) have cursed Israel: but the madness of this Soothsayer was miracu∣lously rebuked by an Ass speaking with Man's voice. He further shews, that these Deceivers pretend to be deep Fountains of saving-knowledg; but they have no such thing in them. They pretend to be Clouds(i) 1.24 that drop down the saving-doctrine, as rain, to make the Church fruitful; whereas they are only Clouds driven impetuously by every wind and tempest, from one vicious doctrine and practise to another; never affording the rain they promised, but only darkning the skie; to whom is reserved, by the just judgment of God, eternal darkness(k) 1.25 and blackness. He shews, that with a lofty and an affected stile they propound their vain and false doctrines, and thereby amuse the simple [Jude v. 16.], and allure to their party (by indulging a li∣berty to the lusts of the flesh, and to much wantonness) suc•• Novice-Christians who had left the heathenish bestiality, and had embraced the Christian profession; which they might do, and yet not be really regenerate. He tells them, They promise indeed to bring them into a state of liberty, when alas they draw them into the bondage of sin, and they themselves are the basest slaves to lust and corruption in the world. For those lusts by which they have been conquered and brought into bondage, the•• must needs be slaves unto. And they had need take heed of being thus in∣veagled by these Seducers, lest they prove flat Apostates from Christ, and then the••r condition will be far worse than that of ignorant unconverted Heathens. For they that have been converted from their Heathenism, and the Paganish sin▪ wherein they lived, by being brought to the knowledg of Christ and his Gopel, and then relapse and return to them again; this later estate of theirs, thi•• Christian-Heathenism (as I may so call it) is far worse than their bare Heithenism at first was. For it had been better for them never to have known the way of righteousness and justification revealed in the Gospel, than ha∣ving

known it, to turn away from the holy Doctrine thereof, and the pure precepts it enjoins, and to fall back again into their former vicious and heathenish courses. But such as do so, plainly shew, that they were never truly and inwardly renewed by the Spirit, as the sheep of Christ are; but were only outwardly washed in Baptism; and by an external profession of Christianity only, had renounced that vileness whereunto now they are return'd; so that the old Pro∣verb mentioned Prov. 26.11, is verified of them; The dog is turned to lick up his vomit, which before, when it troubled his stomach, he vo∣mited up; and the sow that was washed, is returned to her wallowing in the mire. From Ver. 10 to the end.

[Chap. 3] The Apostle having thus prest growth in grace and holiness, in the first part of his Epistle; and cautioned them against error in the second: He comes now, in this last, to clear up and defend the Doctrine of the last Judg∣ment, and to shew what use believers should make of it. He shews, the end intended by him in both his Epistles, was to be their Remembrancer, and to awaken and stir up the sincere-hearted among them, to obey the instructions which had been given them by the writings of the Prophets, and by the teaching of the Apostles. And in the first place he would have them to con∣sider this (and to arm themselves accordingly against it); That in these last days* 1.26, viz. the times of the Mes∣sias, which were now arrived; certain scoffers will arise, who walking according to their own lusts, and desiring to sin securely, will question the second-coming of Christ, and plead that this present world shall always continue as it is; and they shall scoffingly say, How long will it be ere that promise(a) 1.27 and prediction be fulfill'd, That Christ shall come to judg the quick and dead [see Mal. 2.17.]? We find this indeed long ago fore∣told in the prophecy of Enoch [Jude v. 14, 15.]; but yet we see no appearance of its accomplishment: for from the time(b) 1.28 that the first men, that were known in the world, dyed, and their children after them; there has been no resur∣rection, or summoning men to judgment. And excepting this, that people have dyed in all ages, there has been no considerable change (say they) since the creation, but all things have gone on in a setled constant course.

The Apostle replies to these scoffers, shewing them the ground of their vain reasoning to be their own voluntary and affected ignorance. For first, they seem'd not to understand how God created the world at first by his word; and how the earth, being the lowest and heaviest of the Elements, was yet by his power kept from being totally overflowed by the waters(c) 1.29 that go about it, and cover it in many places. By which miracle they might have perceived, that Nature is governed by the will of God; and from the whole they might have ar∣gued, That if all things were made by God, they might also easily be destroyed by Him. 2. He shews, they seemed ignorant how God brought the Flood upon the old world in the days of Noah, and drowned them for their wickedness; Heaven(d) 1.30 and Earth, both contributing at His command their waters thereunto. And if ••hey had known this, they might have clearly seen, that all things have not co••ti∣nued since the Creation as they were at first. And he that made so grea•• an alteration in the world then, can easily do so again if it please him. 'Tis true, he acknowledges the world that now is (by the word and promis•• of God, Gen. 9.11.) is secured from being drowned again, it being reserv'd to be destroy'd by fire(e) 1.31 at the day of judgment, that day that will be so terrible to the ungodly, when they shall receive a full reward of all their wick∣edness. But these prophane scoffers will perhaps again reply, If Christ intend

to come to judgment, why does he so long defer his coming? The Apostle answers, That this delay ought not to be judged according to our sense and apprehension. For God doth not measure times as we do; but unto him (in regard of his Eternity and Omniscience, comprehending all things past, pre∣sent, and to come), these periods of time which seem so long to us, are but a moment, Psal. 90.4. 2. This delay doth not proceed from slackness in God, as some may imagine. For that person cannot be said to be slack who is long ere he comes; but he is slack that comes not at his due and appointed time. Now God will not put off his coming one hour beyond his own set and deter∣min'd time [see. Heb. 10.37,]. And they ought to consider, that God's de∣ferring his coming, proceeds not from any other reason than the abundance of his patience and long-suffering towards poor sinners, not willing(d) 1.32 (as far forth as may consist with his Justice and Goodness) that any should perish, but that all should come to repentance; and accordingly, that time should be given them for that purpose. But though this great day of the Lord(e) 1.33 seem slow in coming, yet it will come, and that suddenly, as a thief in the night, and will surprize many secure and unprepared sinners▪ who shall then be found on the face of the earth. And when it shall come, there will be a great change and dissolution of the whole frame of Nature, the Hea∣vens will pass away with a great noise, and the ele∣ments shall melt with fervent heat; and the earth, and all the works therein, shall be burnt up(f) 1.34; yet so, as possibly out of this conflagration God will bring forth a new edition of Heaven and Earth, and of all or most of the Creatures in them contained, to be lasting monuments of His own Power and Glory, and objects of the Saints delight∣ful contemplation. From Ver. 1, to 11.

The Apostle comes now to make a practical improvement of this Doctrine, exhorting them, from the certain, sudden, and terrible coming of Christ, to the practise of sundry duties. 1. If the whole Systeme and Frame of Hea∣ven and Earth must be so wonderfully alter'd to make it a fit habitation for the Saints, then they should consider how holy they ought to be, and how great a degree of purity they should labour to attain, who profess themselves the people of the Lord, and hope to live in this new world. 2. Such per∣sons, he tells them, ought not only to expect that day, and to look for it; but to hasten to it in their longing-desires; and by their prayers and other en∣deavours (in their places), ••o further, what they can, those works which must he done, before it come; and so, as much as lies in them, hastning that day, which will be so full of terror and majesty, and wherein (as he said before) the Heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat. Yet this great change, he tells them, will not tend to the utter ruin and annihilation, but to the refining(g) 1.35 of the world. For according to the promise (says he) which God hath made unto us by his Pro∣phet Isa. 65.17, and 66.22.(h) 1.36 we look for new heavens and a new earth (not for substance, but renewed in qualities) wherein only righteous and holy persons* 1.37 shall dwell, Rev. 21.7. 3. From the consideration of that comfortable estate and everlasting blessedness which believers have ground to expect hereafter, he exhorts them to give all diligence, that they may be with∣out spot, and blameless(i) 1.38, being washed in the blood of Christ, and sanctified

by his Spirit; and if it shall so happen that any of them should live to that day, that then they may be found of him (when he comes to judgment) in a state of peace and reconciliation with God, and in peace of mind and con∣science, not being affrighted at the coming of it. 4. He exhorts them to in∣terpret and account the Lord's delay in coming to judgment, and his patience and long-suffering exercis'd towards sinners, as intended by him (not as a con∣nivance at their sins, but) to bring them to repentance, and so to salvation, if they will make a right use of it. And agreeably hereunto, he tells them, his Brother and fellow-Apostle Paul (according to the great wisdom given him by God) had written unto them in his Epistle to the Romans (wherein there are many things that properly concern the Jews), and in his Epistle to the He∣brews, and so in several of his other Epistles. In which he acknowledges, there are some things hard to be understood, which unlearned and unstable∣minded-men do often-times wrest (as they do also other Scriptures) to their own ruin and destruction. And therefore they had need to labour after a clear understanding of those Scriptures, that they may not mistake about them. From Ver. 11, to 17.

He comes now to the Conclusion of his Epistle; wherein he tells them, That seeing they were fore-warned of their danger, and acquainted how to prevent it, they should be more wary, lest they be drawn aside by the sedu∣ction of wicked men, from the way of Truth and Holiness wherein they had been in some measure established, and which they had hitherto professed. But on the contrary, they should labour daily to grow more and more in grace, and in a clear and distinct knowledg of our Lord and Saviour, and his Do∣ctrine. To this blessed Saviour he desires humbly and affectionately, that all honour and glory may be for ever ascribed. Amen. From Ver. 17, to the end.

Notes

• * 1.1

  The Second Epi•• of Peter.
• (a) 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ex Grae∣co apparet, haec de uno & eodem dici, non autem de duobus diversis, vid. Tit. 2.13. Justitia illa quam fides in actu justificationis ample∣ctitur, non est justitia Dei essentialis, sed justitia activâ & passivâ obedientiâ Christi parta. Fridlib.
• * 1.3

  V. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inservit illationi; & significat idem, quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 postquam vel siquidem. Fridlib.
• (a) 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic aliqui positum putant p••o 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vid. Bez. & Piscut. Alii per gloriam & virtutem intelligunt gloriosam virtu∣tem & potentiam Christi.
• (b) 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as some Greek Copies read it. Sic Vatablus per quem.
• * 1.6

  V. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.]
• (d) 1.7

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic recte puto posse accipi fortitudinem in fide. Grot.
• (e) 1.8

  V. 8. Ista efficiunt ut cogni∣tio Christi & Evangelii quam ad∣epti estis ne{que} inutilis sit aliis ne{que} vobis infructuosa. Grot.
• (f) 1.9

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

  Non meminit inquit baptismi in quo professus fuit se vitià omnia velle deserere. Vid. Eph. 5.26. Idem.
• (g) 1.10

  Called here the holy Mountain, because it was hallowed by the evi∣dent presence of God, and the glori∣ous appearing of Christ upon it; as the City of Jerusalem is called the holy City, Mat. 4.5, because there God hath planted his Worship and San∣ctuary.
• (h) 1.11

  Vox donec antecedens tempus semper includit, sed consequens non necess••riò excludit, ut Mat. 28.20, & alibi. Gousar.
• (i) 1.12

  Omnino assentior iis qui hic le∣gendam pu∣tant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Non est pro∣phetia res nostri impetus. Grot. Hammondus noster vocem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retinendam censet & sic interpretatur. No prophecy of Scripture is of their own incitation, motion, or letting loose; that is, is not without particular mission and appointment of God.

  Amiraut sic: Qu' aucune des propheties qui sont continues en l'Escriture, n'est de l'instinct parti∣culier d'aucun homme, ni ne doit sa revelation aux lumieres de son esprit. See his Paraphrase on this Epistle.
• (a) 1.13

  Hinc dis∣camus Sata∣nam semper veritati, Ec∣clesiae{que} insi∣diatum & in∣sidiaturum esse. Discamus etiam non propterea desinere aliquem caetum esse Ecclesiam, quia in eo tumul∣tuentur aliqui seductores. Nam Satan sua Zizania potissimùm in ipso culto agro Domini inter bonum triticum spargit, non in Sylvestribus ac saxosis spinetis. Et sicut Deus ipse olim tentavit po∣pulum suum an in semel acceptâ puritate religionis perseverare velint Deut. 13. Sic etiam Christus & Apostoli, constitutâ semel doctrinâ, jusserunt Christianos in eâ constantissimè perseverare, quià sint venturi pseudo-prophetae facientes magna miracula & signa Mat. 24. Hoc idem etiam hic Petrus agit. Fl. Illyricus.
• * 1.14

  Dominum suum à quo sunt re∣dempti negabunt] Si non ipsis verbis expressè, tamen ipso facto; si non di∣recte, tamen per ea quae ex impiâ eorum doctrinâ consequuntur. Fridlib.
• (a) 1.15

  Mors Christi sufficiens remedi∣um pro omnibus sed non sufficiens me∣dium, sine Fide. Vid. Heb. 2.9.
• (b) 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ad poenas tartar∣reas damnavit. Mede.
• * 1.17

  Ut apparuit in Aegypto & Sennacheribo
• (c) 1.18

  Quae ad interitum fa∣cta sunt] h. e. dum escam bruto impetu persequuntur, ultro in retia & exitium suum ruunt.
• (d) 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Praepositiò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redundat: suo interitu interibunt. Pisc.
• (e) 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in die delicias, i. e. quotidianas delicias. Glass.
• (f) 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] legendum videtur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui deliciantur in agapis vestris. vide Ep. Judae v. 12. Pisc.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicebantur convivia illa in quibus Christiani divites, & pau∣peres pari victu utebantur. Divitum enim sumptu pauperes isto quasi re∣frigerio juvabantur. Ea convivia claudi solebant sacramento Dominicae passionis. Grot.
• (g) 1.22

  Yet by the inspiration of God he prophesied the truth concerning the Messiah, Numb. 24.17.
• (h) 1.23

  Beor fuit pater ejus Num. 22, unde binominis censendus est. Fridlib.
• (i) 1.24

  Nubes quae à procellâ ferun∣tur. Loquitur de falsis Doctoribus, qui in doctrinâ & confessione suâ fluctuant; nec salutaris doctrinae & consolationis pluviam praebent. Jud. v. 12.
• (k) 1.25

  Poenae alterius seculi modò sub incendii, modò sub tenebrarum figurâ describuntur, ut Mat. 8.12, & 22.13. Augetur significatio cum non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tantum dicitur sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut & Judae v. 13.
• * 1.26

  The last days are to be reckon∣ed from the time that Christ began to execute his Ministerial function, to the end of the world.
• (a) 1.27

  Promissio per Metonym. pro complemento promissionis, vel p••o∣missio adventûs, i e. adventus pro∣missus. Intelligitur autem adventus Christi secundus, gloriosus & maje∣sticus. Fridlib.
• (b) 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subintellige 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sume pro tempore. Grot.
• (c) 1.29

  V. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut 1 Pet. 3. v. 20. scil. tanquam na∣tans in illa, vel per aquam scil. tan∣quam per fundamentum cui incumbit. vid. Psal. 24.2. Pisc.
• (d) 1.30

  V. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per quae intelligit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.31

  Seneca Natural. Ig∣nis, exitus mundi est.
• (d) 1.32

  Vult autem hoc non planè & absolutè, sed quantum justitiae & bo∣nitati ejus sufficit. Confer Ezek. 18.32. & 33.11. 1 Tim. 2.4. Grot. See Harm. of the Four Evang. ch. 5. pag. 163.
• (e) 1.33

  Dies illa ultima qua Christus homines judicabit: cujus arrhabo sunt judicia illa in Judaeos, Luc. 17.24.

  The day of the Lord] that is, of Christ, when he shall come to judg the world; or of God the Father, who shall the world by him, Act. 17.31.
• (f) 1.34

  Non quidem in nihilum reda∣cta sed in novam formam transmutata. Conser Psal, 102. v. 26. Rom 8. v. 19. Pisc.
• (g) 1.35

  Ex reli∣quiis molis antiquae re∣surget melior. Grot.
• (h) 1.36

  Ista pro∣missio Isa. 65.17, agit de regno gratiae, seu statu Ec∣clesiae Chri∣stianae in Novo Testamento. Solenne est Prophetis à descriptione regni gratiae transitum facere ad descriptionem regni gloriae, à statu regni Christi in hoc mundo, ad statum ipsius in altero seculo; quia regnum Christi hic duntaxat inchoatur, in futuro seculo consummabitur. Fridlib.
• * 1.37

  See Mat. 13.43. and Mat. 25.34.
• (i) 1.38

  Eph. 5.27. Jude v. 24. Col. 1.22.