Annotations on the New Testament

Annotations on Chap. III.

[ a] V. 10. In knowledge ] What 〈 in non-Latin alphabet 〉 signifies here is somewhat uncertain. If the Preposition 〈 in non-Latin alphabet 〉 be taken by an Hebraism for 〈 in non-Latin alphabet 〉 in or by, then it denotes the means of working our renovation, the knowledge of the Gospel, in which our pattern is set, according to which we are to form our lives for the future; and this is generally expressed by 〈 in non-Latin alphabet 〉 the acknowledgment of the truth, Tim. 2. 4. Tit. 1. 1. Heb. 10. 26. But it is possible also that 〈 in non-Latin alphabet 〉 being taken in the proper notion of it, 〈 in non-Latin alphabet 〉 may be set in opposition, or by way of superaddition, to 〈 in non-Latin alphabet 〉 knowledge, which the Gnostics boasted of, and from whence they had their name, and with it joined all vicious corrupt practices; whereupon he requires his Colossians to forsake those sins, and to be renewed to that which the Gnostics have not attained to, 〈 in non-Latin alphabet 〉 to acknowledgment, or discerning, that is, the experimental, practical knowledge of God's goodness to us in regenerating (which is more then the first creating) us after his own image, to live according to the divine pattern which he hath set us.

[ b] V. 14. Bond of perfectness ] 〈 in non-Latin alphabet 〉 , bond of perfectness, may be, by an hypallage, the most perfect bond. But it may be also bond of perfectness in that notion that perfect Mat. 5. 48. is all one with merciful Lu. 6. 36. for so the Christian charity, that is a transcript of Christ's love to us, is a conspiration or meeting together (so 〈 in non-Latin alphabet 〉 may signify, see Note on Act. 8. e.) of all mercifulness, or else an obligation to it.

[ c] V. 15. Peace of God rule—] 〈 in non-Latin alphabet 〉 as it is an gonistical word for the 〈 in non-Latin alphabet 〉 the reward of the Conqueror, hath been already spoken of. Hence the 〈 in non-Latin alphabet 〉 are the 〈 in non-Latin alphabet 〉 , they that adjudge and give this reward to those to whom it belongs, the rulers or administrators of the combat, and they that decide all controversies about it. Hence is the word used for 〈 in non-Latin alphabet 〉 , saith Phavorinus, an umpire, or days-man, that reconciles doubts or differences between any; and accordingly 〈 in non-Latin alphabet 〉 , saith he, (referring, as I conceive, to this place) 〈 in non-Latin alphabet 〉 , and so here, let the peace of God, that peaceable-mindedness that Christ commandeth you, Mat. 5. be the umpire to compose all differences between you and other men.

[ d] V. 21. Provoke ] 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , contumely, saith Phavorinus, and 〈 in non-Latin alphabet 〉 it signifies evil speaking in Homer, & 〈 in non-Latin alphabet 〉 , it consists in hard or bitter words. The word signifies contumelious, harsh language; and that is most likely to be the meaning here, because of the mention of the 〈 in non-Latin alphabet 〉 , that is here added, such words in parents being apt to discourage children.

Annotations on Chap. IV.

[ a] V. 16. From Laodicea ] If the right reading in this place be 〈 in non-Latin alphabet 〉 , that from Laodicea, then the meaning of it may be, That Epistle which the Laodiceans have received, do you, when you send them a copy of this, require a copy of, and when you have received it, read it in your assembly. But if 〈 in non-Latin alphabet 〉 without 〈 in non-Latin alphabet 〉 be the truer reading, then it must be rendered that of Laodicea, noting again some Epistle sent to them, and in their possession, according to that of the Civil law, L. si Epistolam, D. de acquir. Rer. domin. Literae ejus sunt cujus tabellario sunt traditae, multo magis ubi sunt redditae, An Epistle is his to whose messenger 'tis delivered, especially when 'tis received by him. And so which way soever it is, it refers to some Epistle sent to the Laodiceans, which Tertullian against Marcion seems to affirm of that Epistle which is now inscribed to the Ephesians, that a copy of it was written to the Laodiceans, which, if it were done by S. Paul, is yet very reasonable to imagine to be sent from Ephesiu to them. For Ephesus being the chief Metropolis of Asia, and Laodicea being a Church within that circuit, as appears Rev. 1. 11. as the Epistle written to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so no doubt was copied out and communicated to them, and as the letter from the Council of Jerusalem to the Church of Antioch did belong also to all Syria and Silicia, and was by Paul communicated to all the Churches thereof, Act. 16. 4. and as the Epistles to the Thessalonians are said to belong also to Philippi, another Metropolis of Macedonia (and thereupon Polycarp in his Epistle to the Philippians, mentions 〈 in non-Latin alphabet 〉 Epistles in the Plural, which Paul had sent to them, whereas there is but one now known to be inscribed to the Philippians ) and lastly, as here the Epistle to the Colossians is expressly directed to be communicated to the Laodiceans, and this to be sent from Laodicea to Colossae; so there is no difficulty to conceive that the Epistle to the Ephesians was by them communicated (as by Paul meant) to the Laodiceans also, and so may fitly be called 〈 in non-Latin alphabet 〉 , the Epistle of Laodicea, or which the Church of Laodicea had received.

[ b] V. 17. Archippus ] It is the opinion of some that Epaphras was at this time Bishop of Colossae, but imprisoned at Rome with Paul, and that Archippus did now in his absence supply his place. That Epaphras was about this time prisoner at Rome is concluded probably by Philem. 23 where he calls him 〈 in non-Latin alphabet 〉 his fellow-prisoner, (for that that Epistle to Philemon and this were written from Rome about the same time will be conjectured by the naming Timothy at the beginning, and all the same persons, (save only Iustus ) as Epaphras, Marcus, Aristarchus, Demas, Lucas, at the end of both of them) but that he was then Bishop of Colossae appeareth not, only he is here said ver. 12. to be 〈 in non-Latin alphabet 〉 , one of them, or that came from them, a servant of Christ, that heartily prayed for, and had great kindness toward them. But all this may well belong to him as the person who, by Commission from Paul, had preached the Gospel to them, and so being their spiritual fat her might be allowed to love them passionately, and to be very solicitous of their prospering. And then it will be more probable that Archippus should be their Bishop, of whom it is here affirmed, that he had received 〈 in non-Latin alphabet 〉 , a Ministry in the Lord: where it is certain that the 〈 in non-Latin alphabet 〉 ministry signifies an office in the Church, which he is to take care that he perform. And it is no way necessary, that it should denote the inferior office of Deacon, (or if it did, that would not sufficiently qualify him to supply the Bishops or Rulers place, whose attendant the Deacon was) but in a greater latitude the Episcopal function, which being an authority and presidency over the flock, is yet, like that of a Pastor, a laborious one, to attend and wait on them, as Christ, who being the Lord ( 〈 in non-Latin alphabet 〉 ) of his disciples, was yet as the 〈 in non-Latin alphabet 〉 he that ministered unto them, washing their feet, &c. and so 〈 in non-Latin alphabet 〉 , a good work, 1 Tim. 3. 1. that is, an office of task and ministry.

Annotations on Chap. II.

[ a] V. 1. In vain ] The word 〈 in non-Latin alphabet 〉 empty, idle, vain, is known to be proportionable to the Hebrew 〈 in non-Latin alphabet 〉 , which (in the third Commandment and many other places) being rendered vain doth yet signify false, viz. empty or void of truth. And so here being applied to S. Paul's 〈 in non-Latin alphabet 〉 entrance unto them, that is, his first preaching the Gospel to them, it doth not signify the uneffectualness of it, or want of success among them, for that he had spoken of c. 1. 9. but, as the consequents here manifest, the fallaciousness or treacherousness of his aim in coming, which that it was not imputable to him He here proves v. 2. by remembering them of the entertainment which he found at Philippi, very far from such as would encourage a worldly designer from going any farther, nothing but persecution and tribulations: and then ver. 3. he expressly adds to this matter, 〈 in non-Latin alphabet 〉 , Our exhortation was not out of deceit, or that I might deceive.

[ b] V. 2. Contention ] The word 〈 in non-Latin alphabet 〉 , strife or contention, may be taken in an Active or in a Passive sense, that is, either for labor, or sufferance, both in an high degree. In the former sense it is, when Christ commands us 〈 in non-Latin alphabet 〉 , to strive to enter in at the straight gate, that is, to be very diligent and industrious. In the latter it is Heb. 12. 1. being joined with 〈 in non-Latin alphabet 〉 sufferance, and persevering, and afflictions, mentioned before c. 11. and after v. 2, &c. so Phil. 1. 30. and Cor. 1. 29. where 〈 in non-Latin alphabet 〉 striving, is bearing, suffering afflictions, and so more fit to be joined with 〈 in non-Latin alphabet 〉 toiling, or suffering hardship, there; for so 〈 in non-Latin alphabet 〉 & signify, the 〈◊〉 or pains, in bearing, as 〈 in non-Latin alphabet 〉 in doing ver. 9. So 1 Tim. 4. 10. where we ordinarily read 〈 in non-Latin alphabet 〉 suffer reproaches, the Kings MS reads 〈 in non-Latin alphabet 〉 we combat, that is, suffer persecutions, (which is joined with 〈 in non-Latin alphabet 〉 also) which they that do; do it in hope, and trust in the living God, which can and will reward all their sufferings. And this is agreeable to the na • ure of the agones, combats, or games, among the Grecians, whereof the Poet saith,

[ c] V. 3. Deceit ] That 〈 in non-Latin alphabet 〉 , which signifies deceit, error, is used not only Passively for being deceived by others, but especially Actively for deceiving and seducing others, will appear at large, Note on Jude f. And so also that in the Epistles it refers especially to these grand seducers that were then a-foot, so rife in the Churches, the Gnostics, whose heresy being accompanied with so much uncleanness and carnality, wheresoever the 〈 in non-Latin alphabet 〉 or seduction is joined with words that express or intimate that, there is great reason thus to interpret it. Thus Theophylacts gloss intimates, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , I teach not any impurity, such as are the doctrines or practices of the Magi and Sorcerers. And accordingly here 〈 in non-Latin alphabet 〉 uncleanness (and that word signifies all manner of unnatural lusts) being subjoined to 〈 in non-Latin alphabet 〉 deceit, or seduction, it must be thought to refer to these practices of those seducing heretics, to whom S. Paul desireth to oppose his own dealing among them, at once vindicating his own simplicity and uprightness, and accusing them for the contrary. He came merely to convert them from all the villainies that they, while they were Idolaters, had lived in, and doing so, suffered great hardship of persecutions; but they (which took sure care not to be persecuted) infused into them all false heretical doctrines and corrupt practices, uncleanness and villainy. They shly stole in 〈 in non-Latin alphabet 〉 , but he 〈 in non-Latin alphabet 〉 v. 2. took all boldness and confidence to preach publicly the Gospel unto them.

[ d] V. 5. Used we flattering —] 〈 in non-Latin alphabet 〉 signifies talk, discourse of men, and so 〈 in non-Latin alphabet 〉 to be on the tongues of men, and 〈 in non-Latin alphabet 〉 , to be talked of for flattery, to be accused by men for this fault.

[ e] Ib. Cloke of covetousness ] 〈 in non-Latin alphabet 〉 signifies not only an occasion and pretence, but also an accusation, or charge, against any. So saith Phavorinus, 〈 in non-Latin alphabet 〉 , 'tis a charge, an occaesion, against any; and again, 〈 in non-Latin alphabet 〉 , a long specious oration in accusation of any man: & therefore the rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , may be a false print for 〈 in non-Latin alphabet 〉 accuso; for that will best agree with 〈 in non-Latin alphabet 〉 , words that note accusing and suspecting, that went before, And so again, 〈 in non-Latin alphabet 〉 , it is either a true or false accusation. So 〈 in non-Latin alphabet 〉 are clancular depravings of men's reputations, raising suspicions of them: so Dan. 6. 4. 〈 in non-Latin alphabet 〉 , they sought some occasion, that is, accusation, against Daniel. As for the 〈 in non-Latin alphabet 〉 that is joined with it, that signifies sometimes unnatural lusts and filthiness, as hath been formerly shown, Note on Rom. 1. h. and so it seems to signify here and to answer 〈 in non-Latin alphabet 〉 uncleanness, v. 3. so notorious among the Gnostics, which were the pest of Christianity at that time.

[ f] V. 6. Burthensome ] 〈 in non-Latin alphabet 〉 weight is here taken for the censures of the Church, the exercise of that Apostolical authority and severity; so 2 Cor. 10. 10 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 letters that had a great deal of weight, that is, severity, threatening of censures, &c. and so 〈 in non-Latin alphabet 〉 to light heavy upon them, to use severity toward them (which some desired to seem to do out of vanity and ambition:) and is here set opposite to the 〈 in non-Latin alphabet 〉 , we became gentle, the tender usage of a nurse v. 7. and the spirit of meekness, 1 Cor. 4. 21.

[ g] V. 8. Affectionately desirous ] Theophylact is so peremptory for another reading in this place, 〈 in non-Latin alphabet 〉 , in stead of 〈 in non-Latin alphabet 〉 , that I cannot but set it down, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , The phrase 〈 in non-Latin alphabet 〉 , signifies bound, or close, or near, to you, from the word 〈 in non-Latin alphabet 〉 together and 〈 in non-Latin alphabet 〉 which signifies to bind together; adding that some have read it 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 desiring, 〈 in non-Latin alphabet 〉 but that it is not so. If his meaning be that 〈 in non-Latin alphabet 〉 doth not so signify, I suppose his authority will not prevail against the known use of the word, and the express Glossarie of Hesychius, 〈 in non-Latin alphabet 〉 , it signifies to love, to desire. But if his meaning be that 〈 in non-Latin alphabet 〉 is not the right reading, then unless we know what copies he had to authorize that confidence, there will be no reason to consent to it, and yet as little cause to make a controversy of it, the sense being either way the same, the word 〈 in non-Latin alphabet 〉 rendered by Hesychius just as 〈 in non-Latin alphabet 〉 is: for so in him all that we find of that word is, 〈 in non-Latin alphabet 〉 , it signifies to desire, as the other before had done.

[ h] V. 13. Effectually worketh ] That 〈 in non-Latin alphabet 〉 is to be rendered in a Passive not Active sense, and that it signifies 〈 in non-Latin alphabet 〉 to be perfected, or accomplished, hath been largely shewn, Note on Gal. 5. b. But to what the accomplishment of the word, or Gospel, here refers particularly, must be concluded from v. 14. There the proof is set down of that which is here affirmed, and that with the particle For, 〈 in non-Latin alphabet 〉 For you, &c. and therefore in all reason that must interpret this. Now that which is there mentioned is the Thessalonians suffering persecution after the manner that other Christians had done before them, which as it is an evidence of their constancy in the faith, so is that of their proficiency to the highest degree of perfection which this life is capable of. And besides, it being foretold by Christ, that they which will receive the saith, and live according to his prescriptions, shall suffer persecutions, their sufferings are a completion of that word of his.

[ i] V. 14. Country-men ] 〈 in non-Latin alphabet 〉 men of the same tribe, or race, or country, with the Thessalonian Christians, to whom he writes, may not be resolved to be the heathen inhabitants of that city or country, but the unconverted Jews which were dispersed there. For at the Apostles coming to that city, Act. 17. the first thing we read of there, is a synagogue of the Jews, v. 1. thither Paul went unto them, that is, to the Jews, and preached Christ unto them, and some of them received the faith, and of devout Greeks, or Gentile Proselytes, a great multitude, &c. v. 4. And immediately the unbelieving Jews, making use of the officers of the courts of the city, raised a tumult against them, v. 5. and the Apostle and Silas escaping, they seised upon Jason and other brethren, that is, Christians, that had received the faith, and hailed them to the magistrates of the city, and accused them for doing contrary to Caesar's orders, v. 7. And so the persecution thus early begun at Thessalonica, was evidently by the Jews which received not the faith, against the Jews and Proselytes which received it: and these Jews of Thessalonica were so zealous in the matter, that as soon as they heard of the receiving the faith at Beroea, they went thither, and solicited the multitude there against them, v. 13. And so there is no question but the 〈 in non-Latin alphabet 〉 their countrymen, that are here spoken of, are the Jewish inhabitants of Macedonia, and particularly of Thessalonica; and accordingly that they may not think it strange, that they should thus be used by those of their own nation, he gives them the example of the unbelieving Jews in Judea that had persecuted the Christians there, as before they had crucified Christ himself, &c. v. 15. And their special quarrel to the Apostles was, that they preached to the Gentiles, v. 16. for which and all other their obstinacy he foretells the wrath of God upon them, and their utter destruction approaching v. 16. That in this persecution at Thessalonica some were dead, and others so evil handled that there was need of this Epistle to comfort them for those that were fallen, and confirm them, by foretelling them the approach of Christ's coming to relieve the constant sufferers, and to destroy the persecutors, and those that cowardly fell off to them, will appear, c. 4. 13. and 5. 1. &c.

[ k] V. 19. Crown ] A crown was an attire or dressing for the head, and so is mentioned Ezech. 16. 12. together with jewels on the forehead, and ear-rings in the ear, and so Ezech. 23. 42. bracelets upon their hands, and crowns upon their heads: not that this was an Ensign of Majesty-peculiar to Kings, but the name of an ornament worn by others, both men, as the Sabaeans, Ezech, 23. 42. and women, as in that description of the Jewish nation by a woman c. 16. So the Misna makes mention of Crowns that Bridegroom's and Brides were wont to wear. The Bridegroom's was of Gold, or gilt, or painted, or of Roles or Myrtle, or Olives, and so the Brides also, Gemara Hierosol. ad tit. Sota c. 9. But these interdicted by the Jews about the time of Vespasian, saith the Misna tit. Sota. c. 9. Of these there is also frequent mention among the heathens, 〈 in non-Latin alphabet 〉 , in Bions Epitaph of Adonis, & in Libanius Declam. 8. speaking of nuptial rites 〈 in non-Latin alphabet 〉 ; was I not crowned? But as of all other ornaments so of this it must be observed that they were either of every days use (unless day of fasting and mourning) or for extraordinary or festival days (in like manner as there was an every days anointing unless upon days of humiliation) Mat. 6. and the oil of gladness or festival oil, Psal. 45. 7) and the latter of these is in those places of Ezekiel called a beautiful crown, and here 〈 in non-Latin alphabet 〉 a crown of boasting, that is, either of rejoicing or festivity, as rejoicing and boasting is all one, (such we know, was the nuptial crown, wherewith his mother is said to have crowned Solomon in the day of the gladness of his heart, Cant. 3. 11.) or of boasting, as that sounds literally, such as are the special kinds of ornament, wherein one is set out most pompo • sly and magnificently, so as vain glorious persons adorn themselves.

Annotations on Chap. III.

[ a] V. 5. Tempted ] It is ordinary in the Scripture-dialect for Verbs to signify, beside the action or passion noted by them, the effect which is consequent thereto. Of Passives it hath been noted at large, Note on Mat. 11. b. And of Actives there want not examples, especially in this one word 〈 in non-Latin alphabet 〉 which now we speak of. For to tempt doth ordinarily signify no more then to offer temptations, to propose, or suggest, those objects, which if the man resist and reject, are matter of virtue in him: but having tempted here, signifies evidently, having brought them unto sin, that is, wrought upon them, corrupted them by temptations; for otherwise his labor in preaching the Gospel to them would not become vain by that means. So when God is said to give men to Christ, Joh. 6. 37. the meaning is, that by God's preventing and preparing grace, they do effectually come to Christ, receive and embrace the Gospel.

[ b] V. 8. Live] To live, beside the literal notation of it, signifies also to be cheerful, or merry, to rejoice. So Psal. 22. 26. your heart shall live forever, which is a consequent of eating and being satisfied, & praising God. So Joh. 14. 19. Because I live, ye shall live also, In the first place it is literally taken for Christ's resurrection, but in the second for their rejoicing, such as was caused by the recovery of a friend from death to life, (& these joined by the figure 〈 in non-Latin alphabet 〉 observed on Mat. 8. Note k) And this is ordinary in all languages, Hebrew, Greek and Latin. And so here it is evidently used, we live, if, &c. that is, it is matter of infinite joy to us; and accordingly it follows, as an expression of exultancy, For what thanksgiving can we return for all the joy, &c.

Annotations on Chap. IV.

[ a] V. 4. His vessel ] It is the conceit of a learned man that 〈 in non-Latin alphabet 〉 , his own vessel, here signifies his lawful or proper wife: But there is no example nor analogy for this interpretation, unless that the wife is elsewhere called the weaker vessel, 1 Pet. 3. 7. But that supposes the man to be a vessel too, and concludes no peculiarity of that title to the woman, but only that she is the weaker. The wives are indeed by some called 〈 in non-Latin alphabet 〉 your fields, in Demetrius Cydonius, by others 〈 in non-Latin alphabet 〉 your dwelling. in Euthymius Zygabenus; but nowhere 〈 in non-Latin alphabet 〉 vessel. And indeed the Context doth otherwise incline it to denote the man's own body. For that which is opposed, v. 5. to this possessing his own vessel with chastity and honor, is 〈 in non-Latin alphabet 〉 , the passion of lust, that is, inordinate lust, as the Gentiles, &c. Now those Gentile impious unnatural practices were not peculiarly opposed to conjugal chastity, but simply to chastity or purity, whether in marriage or out of marriage. And to that best agrees the notion of his own vessel, as it signifies his own flesh, his own body. Now the word 〈 in non-Latin alphabet 〉 signifying simply an utensil, or instrument of use, (see Mat. 21. Note b.) the body being the great utensil or instrument of the mind, is fitly so called. Thus Barnabas in his Epistle calls the body of Christ 〈 in non-Latin alphabet 〉 , the vessel, or utensil, of the Spirit; and so the Jews call the body 〈 in non-Latin alphabet 〉 an instrument, and the Greek 〈 in non-Latin alphabet 〉 is very near that, only the first 〈 in non-Latin alphabet 〉 abundant. This poss • ssing, or (as 〈 in non-Latin alphabet 〉 signifies sometimes in the idiom of these Writers) preserving or keeping (Luk. 21. 19.) the body in purity and honor, is the perfect chastity either in coelibacy or the conjugal state, in opposition to all those unnatural lusts which are called 〈 in non-Latin alphabet 〉 Rom. 1. 26. dishonorable affections, the basest, vilest submissions imaginable; and the same is here called 〈 in non-Latin alphabet 〉 , which makes it not improbable that that should be read 〈 in non-Latin alphabet 〉 also, but however it signifies the same thing, inordinate desires, or lusts. And to this also agrees that which follows v. 6. See Note b.

[ b] V 6. Go beyond ] 〈 in non-Latin alphabet 〉 is a general word to signify transgressing of the due limits in any thing; 〈 in non-Latin alphabet 〉 , to go beyond the bounds, 〈 in non-Latin alphabet 〉 transgressing of oaths and obligations, saith Hesychius; and when the close of Hesiods 〈 in non-Latin alphabet 〉 . is,

[ c] V. 9. Taught of God ] The word 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is. There 〈 in non-Latin alphabet 〉 is peculiarly God the Father, as appears v, 37, 39, 44, 65. and so the taught of God are the followers, disciples of him, who as being first such, (having that honest heart which hath always been taught them by God, and by his preventing grace wrought in them, and accepted by him) do, when Christ is revealed to them, constantly receive and entertain him: But here 〈 in non-Latin alphabet 〉 , God, seems rather to signify Christ speaking of that which was not in them till they were Christians, viz. brotherly love, at least was taught them and required of them most eminently by Christianity. (Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotle's works, nec Philosophos se ostentent, sed satagant fieri Theodidacti; Let them not boast that they are Philosophers, but let them be content that they are, or endeavor to be, God's scholars, that is, Christians, instructed by the tractates of holy Fathers, as there it follows.) And therefore the 〈 in non-Latin alphabet 〉 for the loving of one another, may either be a notation of the End, or only of the Effect. and it is uncertain which. The word 〈 in non-Latin alphabet 〉 will bear either. If it be the End, then the sense is, that to this especially is their Christianity designed, that they love one another, their being Christians obliges them expressly to that, and makes his exhortation to it unnecessary. Thus S. Chrysostom applies the words of the Prophet, they shall be all taught of God, to the perspicuity and plainness of the Evangelica • precepts, 〈 in non-Latin alphabet 〉 . &c. The Apostles, as common Doctors of the world, proposed to all things perspicuous and manifest of themselves, that everyone might by bare reading learn them, and to this the Prophet agrees, saying, They shall be all taught of God, and shall not say everyone to his neighbor, &c. If it be the Effect, then the meaning is, that by there having been thus formed by the Christian faith, they do already (see ver. 18.) perform this, and therefore need no exhorting to it.

[ d] V. 13. Are asleep ] That 〈 in non-Latin alphabet 〉 to sleep signifies to die, to depart out of this world, (according to the Scripture-style) there is no question. Only two things are here to be observed: first, that the word which is in the ordinary reading 〈 in non-Latin alphabet 〉 in the praeter tense, those that have fallen asleep, is in the Kings MS. 〈 in non-Latin alphabet 〉 , they that sleep, in the present, to note simply those that die not only those that are already dead, but that die daily; remembering withal, that 〈 in non-Latin alphabet 〉 to sleep is the word which is proper to express the death of the righteous, whose death is but a repose of their bodies in their graves, or dormitories, and a rest of their souls in God's hands: secondly, that the men here peculiarly spoken of are those that die in the cause, or for the faith of Christ. That sure is expressed by 〈 in non-Latin alphabet 〉 , those that sleep through Jesus, that is, by occasion of him, or for Christianity sake. And so signifies those that have been persecuted, and died either by the hands of the persecutors, or before the time comes of Christ's destroying the persecutors, and releasing the persecuted by that means. And the considering of this will give us the occasion of this discourse, and of that concerning the times and seasons following it ch. 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jews, and hailed and dragged to the Roman Officers, as disturbers of the civil peace, hath been evidenced, Note on ch. 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle. And the direct way of doing it was to put them in mind of what he had told them when he was with them, that God's judgments should shortly seize upon the unbelieving Jews, their persecutors, chap. 2. 16. and bring them relief by that means. Of this he speaks as of a thing known to them, ch. 5. 1. But yet one objection there was either expressed by them, or foreseen and here answered by him, viz. that this deliverance being not yet come, some of the faithful either were daily put to death by the Roman Officers upon the Jews instigation (for the accusations brought against them were capital, Act. 17. 6, 7.) and so were not thus rescued, or else did daily die before this promised deliverance came. And to this the Apostle gives answer here, that they should not be discouraged or grieve for those which thus died, especially in the cause of Christ, because their souls being by death brought to their harbor and their crown the sooner, their bodies, which alone were supposed to be the sufferers, were no way losers by it, being sure to be raised by Christ, (whose resurrection converted his death into advantage to him) and that so speedily, at the sound of the dooms-day trumpet, that they which should then be found alive, which have never died, should have no advantage of them, but on the other side, they that were dead for the faith of Christ, should first be raised before they that were remaining alive should be caught up with Christ. And this was full matter of comfort to them, and answer to the objection. After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jews, and deliverance of the faithful by that means, ch. 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place.

Annotations on Chap. V.

[ a] V. 1. Times and season ] What 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , times and seasons, here signify, appears sufficiently by v. 2. where in another phrase the same thing is expressed by 〈 in non-Latin alphabet 〉 , the day of Christ cometh; which is without question the same which is so oft called the coming of Christ, for the destroying the enemies of Christianity, (which he should do 〈 in non-Latin alphabet 〉 in the proper seasons, 1 Tim. 6. 15.) & the day approaching, and day in all languages signifies judgment (so 1 Cor. 3. 13. the day shall declare, that is, the judgment that shall sit upon them; and so diem dicere, is to call a man into any court of judicature, and a days-man among us is a judge ) and so the word 〈 in non-Latin alphabet 〉 season is used Rom. 13. 11. 〈 in non-Latin alphabet 〉 knowing the season, and that season expressed in the end of the verse, as here, by 〈 in non-Latin alphabet 〉 the approaching of the day. So Mat. 16. 3. 〈 in non-Latin alphabet 〉 the signs of the times, were the signs of that approaching destruction, and accordingly Luk. 12. 56. it is called 〈 in non-Latin alphabet 〉 this time or season. And to this matter (plainly set down before, c. 2. 16. the full vials of God's wrath falling on the persecuting Jews,) the rest of this discourse to v. 12. doth evidently belong, and the suddaianesse and unexpectednesse of it (and the surprise of all carnal men, which joined with the persecutors or went on in unchristian sins) described, as it is frequently in the Gospel, Mat. 24. Luk. 19. and in the Epistles, Rom. 13. 2 Pet. 3. and elsewhere. And that it cannot belong to the last coming of Christ to judgment or final doom, appears both from hence that that was the subject of the former discourse, cap. 4. 13, &c. and this as a distinct matter is entered upon with a 〈 in non-Latin alphabet 〉 , &c. But concerning the times and seasons; and secondly by the end to which this discourse is here designed by the Apostle, viz. to comfort the Christians that were under persecution, and give them patience and constancy, for which this was a fit consideration, that this judgment of God would come suddenly, and when it was least expected, and so would surprise them if they were not watchful: And this but a transcript of Christ's words on this matter, Mar. 13. 32. (and the very word 〈 in non-Latin alphabet 〉 season there made use of v. 33.) and more punctually under the phrase of the thief in the night, Mat. 24. 43. All which belonged peculiarly to this doom upon the Jews, and not to the general judgment, which it is to us certain that those that then lived were not concerned in, but only in this other. And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia, and so be matter of such particular advertisement to the Thessalonians, I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia, did likewise wheresoever they were, oppose the Apostles preaching to the Gentiles, and not only so, but persecuted those that received the saith with all bitterness: and how peculiarly this was observable at Thessalonica, see Note on c. 2. i. The Jews were the fountains of persecutions, saith Tertullian: and as they prosecuted the Christians before the heathen powers, so all the false-hearted, temporizing, carnal Christians, that were not willing to bear persecutions, complied and joined with them against the pure and Orthodox, and all that did so, being engaged in the same course, were involved also in the same destruction; and so the Jews and Gnostics, which at this time were the cockle among the wheat in every Christian plantation, overran all the Churches of Asia, &c. as appears by the Apostles (and Christ's Rev. c. 2. 3.) Epistles to them, and infested this plantation in the Churches of Macedonia also (as oft appeared in the Epistle to the Philippians, another Church of Macedonia. ) It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy; and to fortify them against timidity on one side, and the carnal baits on the other (as he doth in the former part of this Epistle,) by this assurance that God's judgments would suddenly surprise these enemies of his, and nothing but constancy and purity be likely to preserve any from that heavy destruction.

[ b] V. 10. Live together with him ] To live together with Christ, though it comprehend under it, yet must not necessarily be confined to, the future immortal life, but may belong first and literally to preservation and deliverance here; so as 〈 in non-Latin alphabet 〉 , which is ordinarily rendered, to be saved, doth (v. 3. 8, 9. and oft elsewhere) denote deliverance out of calamities and destructions here, which is also attended constantly (and when the temporal is not had, supplied) with eternal life. Thus doth the matter here in hand incline to interpret it; being the description of that coming of Christ for the destroying of the enemies of Christianity, which is designed as a means of preserving the constant Christians, and giving them quiet halcyonian days after the storms wherein they had been tossed. And so to live is to live prosperously and cheerfully in the profession of Christianity here, together with an assurance of living and reigning with him eternally. And according to this must the phrase, whether we sleep or wake, be interpreted, not so as sleeping signifies death, and waking being not yet dead but alive (though that sense will have truth in it also appliable to the notion of life for eternal life) but as may best agree with the contexture of this Chapter. Here this calamity approaching the Jews and Gnostics is said to come as a thief in the night, v. 2. Upon which he tells the pious Christians that they are in no danger of receiving hurt from this, v. 4. they are not in darkness, that this day or judgment should thus surprise them, and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep, but watch and be sober, in the figurative notion of sleep for sin, and watching for carefulness and constancy; and v. 7. the ground of that figurative notion of sleep is set down, because as sleep is a night-work, so drunkenness is a night-work, and so every sin, and therefore that visitation that comes as a thief in the night is likely to surprise them, and none else. And on the contrary the sober, pure, constant Christian, he is sure to escape; which he farther proves v. 9. by Christ's dying to that end to bring us to that purity: and consequently being risen again, and coming to dee vital acts (such is executing vengeance on enemies) he will be sure to preserve those which are thus qualified, and that whether they wake or sleep. That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live; but (as by the figure 〈 in non-Latin alphabet 〉 , noted on Mat. 8. • . it is ordinary) in the vulgar ordinary sense of waking and sleeping, the one noting solitude, the other security: and so the sense will be most currant, that without their special care and solicitude (referring all to God, and so laying them down to sleep, and taking their rest) they shall be secured by Christ, and live when others that were more solicitous for their safety, the Gnostics, were destroyed with the Jews.

[ c] V. 12. Are over you ] 〈 in non-Latin alphabet 〉 , those that are set, or rule, over you, are sure the Bishops of several Churches, called in the first times 〈 in non-Latin alphabet 〉 Prefects, and Presidents in the Latin Church. As for that objection which may arise here from the plural number, which argues that they were more then one, the account is to be the same that was given for 〈 in non-Latin alphabet 〉 more Bishops then one Phil. 1. 1. because first▪ as Philippi was a Metropolis of Macedonia, and contained many Churches and consequently Bishops under it, so was Thessalonica here also, and all the Churches that were under it were written to also in this Epistle inscribed to the Metropolitan Church. Secondly, it hath been before observed (Note on Phil. 1. a.) that Thessalonica and Philippi being both Churches of Macedonia, these Epistles were written to both, and indeed to all the Christian Churches of Macedonia (as the Epistle to the Corinthians belonged also to the Saints or Christians of all Achaia. ) And there being many Bishops constituted in that whole country, they are all here contained under these phrases▪ 〈 in non-Latin alphabet 〉 , they that labor among you, that is, labor in the word and d • ctrine, 1 Tim. 5. 17. and 〈 in non-Latin alphabet 〉 those that are set over you, and 〈 in non-Latin alphabet 〉 they that exhort you, it being the Bishops office to do all these.

[ d] V. 14. Unruly ] 〈 in non-Latin alphabet 〉 irregular is a military word, and signifies disbanded Soldiers, that have left their employment or service or obedience to their commanders, and so may here be set to express those that live not in obedience to the Apostles rules, or to the commands of their superiors the Bishops in their Churches, who are here first admonished according to Christ's directions, Mat. 18. 15. and so again a second time, 2. Thess. 3. 12. and if they reform not are then to be censured and excommunicate, 2▪ Thess. 3. 6. But the Context in that place seems to refer to one particular kind of irregularity (contrary to the express orders of the Apostle there, v. 10.) viz. living idly, giving over the works and duties of their callings, v. 11. which beside the disobedience to his orders, was literally also a forsaking their colors, • leaving that rank wherein they were placed by God; and so there v. 7. 〈 in non-Latin alphabet 〉 is set opposite to laboring, v. 8.

[ e] V. 22. Appearance ] The word 〈 in non-Latin alphabet 〉 , which is ordinarily rendered appearance, is known to signify (as the Latin species among authors,) kind, or sort. Thus they that interpret it otherwise, acknowledge the Syriac to render it. And so the meaning of the place will be, 〈 in non-Latin alphabet 〉 , from all sort, or the whole kind, of evil, from all that is truly so, be it never so small, according to that of Ribbi in Pirche avoth c. 2. 〈 in non-Latin alphabet 〉 be as careful in the keeping a light, as an heavy commandment. Thus the place seems to be understood by Saint Basil, who opposes 〈 in non-Latin alphabet 〉 every kind of evil to 〈 in non-Latin alphabet 〉 , which will upon trial bear the touch, on the beginning of the Prov. 〈 in non-Latin alphabet 〉 , A good merchant will keep that which is good, unadulterate metal, but will abstain from all king of evil, or adulterate; not from that which appears ill, if it be not, for to what purpose then is his skill or touchstone? but from that which is ill, whatever it appear. So Theophylact, 〈 in non-Latin alphabet 〉 , fly from all simply, not from this or that, from every lying prophet and from every sin. So Leontius de sect. 〈 in non-Latin alphabet 〉 . speaking of the heresy of the Manichees, which chose the worst things 〈 in non-Latin alphabet 〉 out of each heresy, he adds, 〈 in non-Latin alphabet 〉 , it abstains not even from Idolatry, nor from any sort (not show or appearance, but kind or sort) of evil.

[ f] V. 23. Whole spirit and —] The 〈 in non-Latin alphabet 〉 , the all, or whole of you, the entire or complete man is here divided into three parts, spirit, soul, and body. There seems to be a particular mention of each of these in the creation, Gen. 2. 7. First 〈 in non-Latin alphabet 〉 the dust of the earth, that visible mass, the flesh or members, that is, the body: then secondly, 〈 in non-Latin alphabet 〉 the living soul, the animal or sensitive faculty, common to man with beasts and other sensitive creatures, and that is 〈 in non-Latin alphabet 〉 the soul, which therefore in the New Testament ordinarily signifies the life, Luk. 12. 20. 〈 in non-Latin alphabet 〉 , they require thy soul, that is, thy life, from thee. So Matt. 10. 39. and 16. 25, 26. and elsewhere. See c. 2. 8. Thirdly, 〈 in non-Latin alphabet 〉 the breath of life, the rational faculty capable of divine illumination, and so called 〈 in non-Latin alphabet 〉 the spirit, or that which was at first breathed into man by God, and returns immortal into his hands again. And so this may be the full meaning of the words, your spirit, soul and body, that is, your rational, immortal spirit, your sensitive, mortal soul, and your body, the place of residence of both, which three make up the whole man, the 〈 in non-Latin alphabet 〉 the whole of us; and so Marcus Eremita 〈 in non-Latin alphabet 〉 , the three-parted hypostasis of body, spirit, and soul. But there is another notion of the word soul, which may possibly make a change in this matter: For the Hebrew 〈 in non-Latin alphabet 〉 soul, Gen. 23. 8. is by the Chaldee paraphase rendered 〈 in non-Latin alphabet 〉 the will, & so it must there signify; for there Abraham communed with them, saying, If it be your soul (we render it mind ) that is, your pleasure, your election or choice, (that is an act of the Will) that I should bury my dead out of my sight, hear me, &c. So Ps. 27. 12. the soul of my enemies, must signify the pleasure, and is rightly rendered the will of my enemies, so as they may deal with me as they please; and so the same phrase is again used Psal. 41, 2, So Deut. 21. 14. Thou shalt let her go 〈 in non-Latin alphabet 〉 according to her soul, that is, her will, whither she please, or choose, to go, that is, freely, the will being that free faculty which chooses what it pleases, and accordingly the Septuagint read there 〈 in non-Latin alphabet 〉 free to gee whither she will. This Thalassius, Cent. 2. 27. calls 〈 in non-Latin alphabet 〉 the practical soul, viz. the beginning of Action, for such the Will is. And that this is the notion of the 〈 in non-Latin alphabet 〉 soul here, is the opinion of the most ancient writers, Origen and Irenaeus, as shall anon appear: And if it be so, then the word 〈 in non-Latin alphabet 〉 body must be taken in a more comprehensive latitude, so as to contain the senses and sensitive appetites that are seated in the body, in the notion that the flesh and the members are opposed to the spirit. and the mind Rom. 7. and Gal. 5. And then this will be the division of the man, the flesh, or body, or sensitive, carnal appetites on one side, and the Spirit, or upper soul, the rational proposals on the other side, and the Will or choice, that freely inclines to one or the other of these as it pleaseth. For the first of these three, the Fathers are wont to set 〈 in non-Latin alphabet 〉 the passions, 〈 in non-Latin alphabet 〉 sensual desire; 〈 in non-Latin alphabet 〉 the common people of the soul in Maximus Tyrius, 〈 in non-Latin alphabet 〉 the woman-part in Philo, 〈 in non-Latin alphabet 〉 the child in us in Simplicius on Epictet. p. 70. and again p. 296. 〈 in non-Latin alphabet 〉 the lower foot-part of the soul, by which the soul communicates with the body, 〈 in non-Latin alphabet 〉 the unreasonable affections generally among the Stoics, and 〈 in non-Latin alphabet 〉 unreasonableness, 〈 in non-Latin alphabet 〉 the horse in Socrates, 〈 in non-Latin alphabet 〉 the beast in Plotinus, or 〈 in non-Latin alphabet 〉 the body enlivened, 〈 in non-Latin alphabet 〉 the beasts and fourfooted creatures of the soul, which still allure us to bestial things; 〈 in non-Latin alphabet 〉 , not of man as man (saith Nemesius de Nat. Hom. c. 1.) 〈 in non-Latin alphabet 〉 , but of the living creature primarily, and consequently of the man, in that man is a living creature. For the Spirit they set to 〈 in non-Latin alphabet 〉 the leading faculty of the soul, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the intellectual faculty, 〈 in non-Latin alphabet 〉 the rider of that horse in Socrates, 〈 in non-Latin alphabet 〉 , the paedagogue that modulates the irrational appetite, and sets it right to that which is profitable; in Simplicius, 〈 in non-Latin alphabet 〉 the God in us; in Julian, 〈 in non-Latin alphabet 〉 , Orat. 2. p. 127. the chief part of the soul, the daemon that is given to everyone, dwelling in the top of the body, and raising us from the earth to our kindred in heaven; the 〈 in non-Latin alphabet 〉 the masculine part in Philo, 〈 in non-Latin alphabet 〉 the man in others, the inward man in Saint Paul, and 〈 in non-Latin alphabet 〉 the mind, 〈 in non-Latin alphabet 〉 the understanding Mar. 12. 30. and 〈 in non-Latin alphabet 〉 in the same sense v. 33. Betwixt these two then, as in the middle of them, is placed 〈 in non-Latin alphabet 〉 , as that signifies the will, the elective faculty, called by the Ancients 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the will or choice. This Philosophy concerning the parts and division of man Nemesius cites from Plotinus, 〈 in non-Latin alphabet 〉 , that the man is made up of three, body, soul, and mind; and he affirms Apollinarius Bishop of Laodicea to have followed him in it. The same we may see in Irenaeus l. 5. c. 9. together with the notion of 〈 in non-Latin alphabet 〉 for the whole of you, which we have given. Sunt, saith he, tria ex quibus perfectus homo constat, Carne, animâ, spiritu, There are three things of which the entire, perfect man consists, flesh, soul, spirit. And again, anima est quidem inter haec duo, aliquando subsequens spiritum elevatur ab eo, aliquando autem consentiens carni decidit in terrenas concupiscentias, The soul is betwixt the flesh and spirit, and sometimes following the spirit is elevated by it, sometimes consenting to the fl • sh falls into earthly concupiscences. So Origen l. 1. sup. Epist. ad Rom. Triplex hominis portio, Corpus, seu caro, infima nostri pars, cui per genitalem culpam legem • uscripsit peccati serpens ill vererator, quáque ad t • rpia provocamur, ac victi diabolo nectimur; Spiritus, quo divinae Naturae similitudinem exprimimus, in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito, h. e. spiritu suo, hoc Deo conglutinamur, unúmque cum Deo reddimur; Porro tertia, & inter ea media, Anima, quae velut in factiosa republica non potest non alterutri partium accedere, hinc atque hinc sollicitatur, liberum habet utro velit inclinare; si carni renun • ians ad spiritûs partes sese induxerit, fiet & ipsa spiritalis, sin ad carnis cupiditates semet abjecerit, degenerabit & ipsa in corpus. There are three parts of a man, the Body, or fl • sh, the lowest part of a man, on which the Serpent by original sin inscribed the law of sin, and by which we are tempted to filthy things, and as oft as we are overcome by the temptation are joined fast to the devil; the Spirit, by which we express he likeness of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest, with his own hand or spirit, by this we are joined fast to God, and are made one with him; then the Soul, which is the middle betwixt these two, which as in a factious commonwealth cannot but join with one or other of the former parties, being solicited this way and that, and having liberty to which it will join; If it renounce the flesh and join with the spirit, it will itself become spiritual, but if it cast itself down to the desires of the flesh, it will itself degenerate into the body. All most distinctly and largely to the same purpose, when the Soul or Will thus consents to the body or flesh, then lust is said to conceive & bring forth sin, Jam. 1. 15 Thus the flesh or lower soul, like the harlot, solicits the Will, the middle faculty of the man, to impure unlawful embraces 〈 in non-Latin alphabet 〉 , invites & aitract it with somepleasant bait; 〈…〉 it hath obtained is consent, by this means it conceives sin, which, when by some degrees it is grown to perfection proceeds from consent to act, from conception to birth, from act to delight, from delight to frequent iteration, thence to habit, from habit to obduration, and at last itself is able to bring forth again, it brings forth death: with which agrees that of the Poer,

Annotations on Chap. II.

[ a] V. 1. In vain ] The word 〈 in non-Latin alphabet 〉 empty, idle, vain, is known to be proportionable to the Hebrew 〈 in non-Latin alphabet 〉 , which (in the third Commandment and many other places) being rendered vain doth yet signify false, viz. empty or void of truth. And so here being applied to S. Paul's 〈 in non-Latin alphabet 〉 entrance unto them, that is, his first preaching the Gospel to them, it doth not signify the uneffectualness of it, or want of success among them, for that he had spoken of c. 1. 9. but, as the consequents here manifest, the fallaciousness or treacherousness of his aim in coming, which that it was not imputable to him He here proves v. 2. by remembering them of the entertainment which he found at Philippi, very far from such as would encourage a worldly designer from going any farther, nothing but persecution and tribulations: and then ver. 3. he expressly adds to this matter, 〈 in non-Latin alphabet 〉 , Our exhortation was not out of deceit, or that I might deceive.

[ b] V. 2. Contention ] The word 〈 in non-Latin alphabet 〉 , strife or contention, may be taken in an Active or in a Passive sense, that is, either for labor, or sufferance, both in an high degree. In the former sense it is, when Christ commands us 〈 in non-Latin alphabet 〉 , to strive to enter in at the straight gate, that is, to be very diligent and industrious. In the latter it is Heb. 12. 1. being joined with 〈 in non-Latin alphabet 〉 sufferance, and persevering, and afflictions, mentioned before c. 11. and after v. 2, &c. so Phil. 1. 30. and Cor. 1. 29. where 〈 in non-Latin alphabet 〉 striving, is bearing, suffering afflictions, and so more fit to be joined with 〈 in non-Latin alphabet 〉 toiling, or suffering hardship, there; for so 〈 in non-Latin alphabet 〉 & signify, the 〈◊〉 or pains, in bearing, as 〈 in non-Latin alphabet 〉 in doing ver. 9. So 1 Tim. 4. 10. where we ordinarily read 〈 in non-Latin alphabet 〉 suffer reproaches, the Kings MS reads 〈 in non-Latin alphabet 〉 we combat, that is, suffer persecutions, (which is joined with 〈 in non-Latin alphabet 〉 also) which they that do; do it in hope, and trust in the living God, which can and will reward all their sufferings. And this is agreeable to the na • ure of the agones, combats, or games, among the Grecians, whereof the Poet saith,

[ c] V. 3. Deceit ] That 〈 in non-Latin alphabet 〉 , which signifies deceit, error, is used not only Passively for being deceived by others, but especially Actively for deceiving and seducing others, will appear at large, Note on Jude f. And so also that in the Epistles it refers especially to these grand seducers that were then a-foot, so rife in the Churches, the Gnostics, whose heresy being accompanied with so much uncleanness and carnality, wheresoever the 〈 in non-Latin alphabet 〉 or seduction is joined with words that express or intimate that, there is great reason thus to interpret it. Thus Theophylacts gloss intimates, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , I teach not any impurity, such as are the doctrines or practices of the Magi and Sorcerers. And accordingly here 〈 in non-Latin alphabet 〉 uncleanness (and that word signifies all manner of unnatural lusts) being subjoined to 〈 in non-Latin alphabet 〉 deceit, or seduction, it must be thought to refer to these practices of those seducing heretics, to whom S. Paul desireth to oppose his own dealing among them, at once vindicating his own simplicity and uprightness, and accusing them for the contrary. He came merely to convert them from all the villainies that they, while they were Idolaters, had lived in, and doing so, suffered great hardship of persecutions; but they (which took sure care not to be persecuted) infused into them all false heretical doctrines and corrupt practices, uncleanness and villainy. They shly stole in 〈 in non-Latin alphabet 〉 , but he 〈 in non-Latin alphabet 〉 v. 2. took all boldness and confidence to preach publicly the Gospel unto them.

[ d] V. 5. Used we flattering —] 〈 in non-Latin alphabet 〉 signifies talk, discourse of men, and so 〈 in non-Latin alphabet 〉 to be on the tongues of men, and 〈 in non-Latin alphabet 〉 , to be talked of for flattery, to be accused by men for this fault.

[ e] Ib. Cloke of covetousness ] 〈 in non-Latin alphabet 〉 signifies not only an occasion and pretence, but also an accusation, or charge, against any. So saith Phavorinus, 〈 in non-Latin alphabet 〉 , 'tis a charge, an occaesion, against any; and again, 〈 in non-Latin alphabet 〉 , a long specious oration in accusation of any man: & therefore the rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , may be a false print for 〈 in non-Latin alphabet 〉 accuso; for that will best agree with 〈 in non-Latin alphabet 〉 , words that note accusing and suspecting, that went before, And so again, 〈 in non-Latin alphabet 〉 , it is either a true or false accusation. So 〈 in non-Latin alphabet 〉 are clancular depravings of men's reputations, raising suspicions of them: so Dan. 6. 4. 〈 in non-Latin alphabet 〉 , they sought some occasion, that is, accusation, against Daniel.