and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâ—l a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled Ib. Toly The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be frustrated defeated of his hope and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the person and then 't is absolutely to lie So 't is here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
and so what they did in that kind they did not willingly as 't is here said but in obedience to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Devil that had gotten such authority among them and kept them in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slavery or servitude of corruption doing it in obedience to his commands Thus doth Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us of Carpocrates that it was his avow'd doctrine that there was no other way of escaping or appeasing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly princes as they called them but by paying them their dues by all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural filthinesse And we know 't was most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina to appease those false gods Thus are men said to be caught and held in the snare of the Devill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken alive or captive by him 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after till by repentance and reformation they get out of it And there is no circumstance in the whole Context that renders this improbable to be the meaning of it but on the contrary this subjection from whence they hope to be delivered is opposed to that freedome which Christ gives and that is from the hands of enemies Luk. 1. 74. that is from Satan c. who may therefore be resolved to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that subjected them That which hath enclined interpreters to apply it to God is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope which followes it being not imaginable that the Devill should subject them thus in hope c. But that seems to be a mistake the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope belonging to the end of the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waites in hope all the rest of the 20 th v. being read in a parenthesis as the reason of their waiting v. 19. Secondly the resolving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature signifies the other creatures of God beside man but that hath been shewed to be a mistake also Noted Ib. Vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity hath a double notion one as it referres to the heathen Idols which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine or vanities Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship and so 't is Eph. 4. 17. where he warneth them not to walk as the rest of the Gentiles do in the vanity of their own minde and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they grew vain Rom. 1. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine by nature in the Book of Wisdome speaking of that popular custome of Idolatry that had generally over-run them all and so 2 Pet. 2. 18. Another notion of the word there is as it is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched miserable And both these may seem to be here put together as the course of the Gentiles was an idolatrous villanous and withall an unhappy wretched course to which the Devill had brought them and God in his just judgements had delivered them up for their despising the light of nature of which some of them were so sensible viz. those that by study of Philosophy or travail into Aegypt where they might hear of the worship of the true God came to any knowledge of the truth that they express'd their dislike of their own wayes and their desires to be rid of these so great burthens that thus press'd down their Soules Thus did Porphyrie and others lament the impurities of their natures which they found within themselves and set up a speciall project and pursuit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatives and when other helps failed made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magick and sorcery to that end consulted with the Devill to help to make them pure and this as discerning this want of purity to be utterly destructive of that true happiness which as rationall creatures they could not but seek after And in this respect it is that here 't is said of these heathens that they were thus subjected not willingly but through Satan's malice and God's just judgements upon them and yet had some kinde of dark hope that they should have some means allow'd of rescuing them and so did in a manner expect Christ and waite for a reversion of the Gospell when the Jewes had done with it and so as 't is observable in the Acts when he was preach'd unto them and the Jewes together did more readily and universally receive him then the Jewes did V. 21. Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes those abominable unnaturall uncleannesses which the Gentiles were guilty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. the corruption through lust which was in the world the unnaturall lusts among the Gentiles and Gnosticks So again 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to corrupt or good for nothing but to corrupt others an expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnaturall irrationall creatures and again in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their corruption which what it signifies may be guess'd by the luxury and licentiousness that followes v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living luxuriously in their deceits or hereticall Gnostick practices so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. servants of corruption answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the servitude of corruption in the same sense clearly and this very agreeable to Deut. 4. 16. lest you corrupt your selves c. So Wisd 14. 12. having said that the devising of Idols is the beginning of fornication he adds that the invention of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corrupting of life And in Philo de special leg praec 7. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption fornication adultery severall branches of sinne against that law See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h. V. 23. Adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoption signifies the assuming those into the number of children which are not so naturally In the 15. v. it is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude and v. 21. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of the sonnes of God for they that are adopted if they were servants before are made free men and sonnes together and so here it may signifie the change of state from servitude to son-ship and because it is spoken of in this verse as a thing not yet had but expected by Saint Paul and such as he those that had the first-fruits of the spirit that is had received the Gospell and believed in Christ and so were already Sonnes of God received into his family by adoption therefore it must here be taken in some other notion different from that which is
teachers did and to perswade God is to endeavour to say and preach that which may avert Gods wrath be acceptable to him obtain and secure his favour And this is in the next words explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to please men as that is contrary to and unreconcileable with the service or approving himself to God V. 15. Separated me from my mothers wombe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate in this place signifies in the same manner as Act. 13. 2. spoken of this Apostle a consecration to the Apostolical office onely with this difference that there it is spoken of it as instantly to be performed by the ministry of men here onely in the designation or decree of God which is therefore said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb to denote the no-contribution made by him toward this decree of giving him a commission to be an Apostle or the no-merit consider'd in him by God when he designed him to this office This farther includes a purpose of God's to call him from heaven in the midst of his madnesse against Christians which mercy of God's to him was founded in his doing it ignorantly 1 Tim. 1. 13. and his foresight that he would immediately convert upon that call which two being first supposed in God's eternal purpose and prescience it must needs follow to be an act of his unmerited free choice from all eternity that God purposed to make use of him for the converting of others who had himself been wonderfully changed from so profess'd an enmity to the faith to so perfect an obedience to it But this being a designation onely to the dignity of the Apostolical office as Jeremy c. 1. 4. and John Baptist and others appear to have been designed to the prophetick can with no reason be so applied as to inferre any irrespective decree or destination of his person to heaven and blisse that being lai'd up for him as a crown of righteousnesse a reward of the finishing his course and perseverance 2 Tim. 4. 8. CHAP. II. 1. Then note a fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also Paraphrase 1. After this some fourteen years after my conversion mentioned ch 1. 16. I went a second time to Jerusalem Barnabas and I together and Titus also attended me 2. And I went up by revelation and communicated to them that Gospel which I preach among the Gentiles but privately note b to them which were of reputation lest by any means I should run or had run in vain Paraphrase 2. And by God's appointment either first signified or after confirmed to me by vision such as Paul often had about several matters I went up at this time to Jerusalem and gave the Church there an account of my preaching and the successe of that among the Gentiles This I thought fit to doe and yet first to doe it to those that were the principal men among them James the Bishop of Jerusalem and Peter and John v. 9. who were all Apostles of the circumcision or Jewish converts and my reason of doing so was lest I should miscarry on one side or other lose either my present or my past labour my present among the Jewes my past among the Gentiles that is lest by the Jewes I should be thought to preach a different doctrine from those who had been called before me or by the Gentiles if I should to their prejudice comply with the Jewes I should be thought inconstant and be deemed not to count it lawfull to converse with them which would utterly obstruct their way to receiving the faith and shut it up from them 3. But neither Titus who was with me being a Greek was note c compelled to be circumcised Paraphrase 3. And by what I then did they did all so fully consent to my doctrine that Gentile Christians were not bound to the Jewish observances that as I would not yield so they did not force Titus to be circumcised though he were known to be a Greek and familiarly conversed with me and was employed by me 4. And that because of false brethren unawares brought in who came in privily to spie out our liberty which we have in Christ Jesus that they might bring us into bondage Paraphrase 4. This I thus did because of the slie Jewes that making as if they were Christians came to observe what liberty I took in omitting the observances of the Law that by some means or other they might accuse me and either by the verdict of the Councell of Jerusalem or by some other means by bringing persecution c. upon me inforce me to the observation of the Jewish ceremonies 5. To whom we gave place by subjection no not for an houre that the truth of the Gospel might continue in you Paraphrase 5. To these men though at other times I was content to comply with the weak I could not think fit to doe it never so little while though but for that space of my staying at Jerusalem or to yield by any kind of acknowledgment or condescension that the Gentiles should be obnoxious to that yoke and this that we might not betray the Gospel of Christ but preserve it entire to you 6. note d But of these who seemed to be somewhat whatsoever they were it maketh no matter to me God accepteth no mans person for they who seemed to be somewhat note e in conference added nothing to me Paraphrase 6. As for those prime men intimated ver 2. and named ver 9. James and Peter and John I need not give any other character of them God is not moved in this matter with the personal excellencies of any but can make use of any the meanest as well as most excellent instruments for these I say though they were persons of great knowledge and dignity and authority and that most justly yet when they understood what I had done they gave me no advice to alter any thing nor said any more to me than what I knew before 7. But contrariwise note f when they saw that the Gospel of the uncircumcision was committed unto me as the Gospel of the circumcision was unto Peter Paraphrase 7. But on the other side these three discerning by the account I gave them of my successes that I had received from Christ the commission of preaching to the Gentiles and so an equality of office Apostolical to Peter whose commission was to preach to the Jewes especially 8. For he that wrought effectually in Peter to the Apostleship of the circumcision the same was mighty in me toward the Gentiles Paraphrase 8. For the same God that had enabled Peter and given him gifts and miraculous powers to discharge that office of an Apostle to the Jewes gave me also the like commission and abilities to be an Apostle to the Gentiles 9. And when James Cephas and John who seemed to be pillars
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been