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
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
ministrations 1 Cor. 12. 5. And these are elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of God 1 Thess 3. 2. the title that was then bestowed on Timothy as the fellow-labourer of Paul in the Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chryst as of Epaphras 't is said Col. 1. 7. our fellow-servant all one with his fellow-labourer before who is for you a faithfull minister in Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord as of Tychicus Ephos 6. 21. our beloved brother and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfull minister in the Lord. In all which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those adjuncts is applied to those assistants and attendants on the Apostles that were as they pleased employed by them in the Gospel Besides these other places there are wherein 't is applied to the Apostles themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deacons or ministers simply 1 Cor. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 2 Cor. 6. 4. of Christ 2 Cor. 11. 23. Ephes 3. 7. 1 Tim. 4. 6. of the Church Col. 1. 25. of the Gospel ver 23. of the New Testament 2 Cor. 3. 6. And this still in a more general notion as it denotes servants officers of what kind soever V. 7. My grace That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies any favour or mercy of God should here peculiarly be used for the sufferings which had befaln S. Paul in the discharge of his office will not appear strange if first it be considered how often this state of suffering is mention'd by Christ and by S. Paul S. Peter and S. James as an eminent mercy of Gods to them who are thus honoured by him accordingly that it is to be look'd on as matter of all joy in their account whensoever it befalls any secondly if it be compared with ver 29. where the Philippians suffering for Christ as eminently as their believing in him is mention'd as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was granted them by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace or mercy or special favour of God As for that which is affirmed in both these verses that this Church of Philippi was thus persecuted for Christianity and so participated with him in his bands or sufferings though it be not mention'd in the story of the Acts yet it is in it self easie to be believed and by these testimonies put beyond all question the Jewish unbelievers everywhere stirring up the Roman magistrates to persecute the believers in their Provinces V. 13. Palace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Latine and so in Greek and same the common hall or court where judgment used to be had the Praetor being a Roman officer in their judicatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place where the people meet saith Phavorinus and so sure it signifies here and S. Paul's being imprisoned and brought before the judges might be a means to make Christianity known to the bench and the whole court Thus one of his Judges had told him that he had perswaded him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little way to be a Christian which is the thing that here seems to be related to or some other of the same nature V. 18. Pretense The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only a pretext or pretense and so is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true cause but also an occasion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seeks occasions Prov. 18. 1. and so it seems to be taken here and so more fitly to connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all means then it could doe if it were rendred in pretense thus by all means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether by occasion onely that is accidentally and not by a designed causality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether by truth that is by a direct real way of efficiency V. 22. Fruit of my labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a Latinisme operae pretium and so to signifie accordingly worth my labour worth doing as we say a desirable thing So Theophylact renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fruitless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for I bring forth fruit by this means V. 23. To depart Of the many acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none seems more proper to this place then that which is in its self most simple and plain that it signifie to depart this world or retire remove out of this life migrare abire discedere reverti every of which is usually taken for an expression of death and are answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack here makes use of the same which is by the Chaldee used of Moses on Cant. c. 1. when Moses's time came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depart or that he should depart out of the world and so 2 Tim. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily rendred the time or season of my departure or decease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Palladius Hist Lausiac p. 506. A to loose from thence or most properly to return alluding to Eccles 12. 7. where the body returnes to the earth as it was to the place from whence originally it came out and so the spirit unto God that gave or first breathed it into the first man And so ordinarily in Christian Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like And for the original of this use and acception of the word nothing can be more probable then that it is a phrase of the Mariners who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose from the haven when they goe out oram solvere and absolutely solvere to loose and when they do this by way of return homewards then 't is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Luk. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is coming home returning from the marriage feast So 2 Mac. 8 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retiring disorderly So the method of reducing conclusions to their principles is by Aristotle styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philoponus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning or running back from the conclusions or effects to their Principles adding that it is a metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from travailers returning to their homes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returne from strangers to ones own home is thus styled V. 25. Having this confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat an obscure phrase and may best be explicated by two considerations First that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hoping with some confidence answerable to the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope but 2 Kin. 18. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion confidence So v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoping confidently this very thing So 2 Cor. 1. that which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hope v. 13. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
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