A Paraphrase on the New Testament, 2 Corinthians

A Paraphrase on the New Testament · 2 Corinthians

The Second Epiſtle of PAUL the Apoſtle to the CORINTHIANS.

CHAP. I.

1. PAul an apoſtle of Jeſus Chriſt by the will of God, and Timothy our brother, unto the church of God [which is at Corinth, with all the ſaints which are in all Achaia:] 2. Grace be to you, and peace from God our Father, and from the Lord Jeſus Chriſt.

1, 2. When it is read to the Church at Corinth, to whom it is ſpecially directed, to be communicated to others in Achaia by them.

3. Bleſſed be God even the father of our Lord Jeſus Chriſt, the Father of mercies, and the God of all comfort; 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our ſelves are comforted of God.

3, 4. —[By the ſame Reaſons that comforted me, and by the experience of his Mercies, which giveth me a comforting frame of Mind.

5. For as the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt.

5. As I ſuffer more than others for Chriſt, ſo I have proportionable comfort by Chriſt.

6. And whether we be afflicted, it is for your conſolation and ſalvation, which is effectual in the enduring of the ſame ſufferings which we alſo ſuffer: or whether we be comforted, it is for your conſolation and ſalvation.

6. So great is the love of God to you, that both our afflictions and our comforts are intended as means to your comfort; that you may the eaſilier ſuffer as we do, and hope for that comfort that we enjoy, and that all may further your Salvation.

7. And our hope of you is ſtedfaſt, knowing that as you are partakers of the ſufferings, ſo ſhall ye be alſo of the conſolation.

7. Therefore I hope that ſuffering will not overthrow your Faith, while you look for the ſame conſolation.

8. For we would not, brethren, have you ignorant of our trouble which came to us in Aſia, that we were preſſed out of meaſure above ſtrength, inſomuch that we deſpaired even of life:

8. I would have you know how great our ſufferings were in Aſia, even beyond our own ſtrength to bear them, and ſuch as put me in expectation of death.

9. But we had the ſentence of death in our ſelves, that we ſhould not truſt in our ſelves, but in God which raiſeth the dead.

9. But God brought me to this expectation of death, that I might not truſt to my preſent life, but unto God alone, and that as one that can raiſe the dead, and give them a better life hereafter, than that which they lay down for Chriſt.

10. Who delivered us from ſo great a death, and doth deliver: in whom we truſt that he will yet deliver us: 11. You alſo helping together by prayer for us, that for the gift beſtowed upon us by the means of many perſons, thanks may be given by many on our behalf.

10, 11. Who hath delivered us from ſo terrible a kind of Death, and ſtill doth deliver us, and we hope will do till our Work be done: But your Prayers muſt concur as the Means, that God alſo may have all your Thanks.

12. For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world, and more abundantly to you-wards

12. Note, 1. That a Chriſtian muſt have rejoicing not only in Chriſts Merits, but in the Conſcience of his own Sincerity. 2. Sincerity is much in Simplicity, and contrary to ſelf-ſeeking fleſhly Wiſdom. 3. It is Gods Grace that giveth this Sincerity. 4. Where it is uſed in eminent Self-denial, it may lawfully be gloried in againſt D…tractors.

13. For we write none other things unto you, then what you read or acknowledge, and I truſt you ſhall acknowledge even to the end.

13. For I willingly expoſe my ſelf and Doctrine to your Trial; I write but the ſame things which you have received and own, and I hope will own even to the end.

14. As alſo you have acknowledged us in part, that we are your rejoycing, even as ye alſo are ours in the day of the Lord Jeſus.

14. As I my ſelf have been owned by you as your Comfort, though I have ſome Accuſers, even as you are my Comfort when I render an Account of my Miniſtry to Chriſt.

15. And in this confidence I was minded to come unto you before, that you might have a ſecond benefit:

15. And in confidence of this our mutual Love, I purpoſed to come to you, for the increaſe of your Graces.

16. And to paſs by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea.

16. When I carry the Contribution to Judea.

17. When I therefore was thus minded, did I uſe lightneſs? or the things that I purpoſe, do I purpoſe according to the fleſh, that with me there ſhould be yea, yea, and nay, nay? 18. But as God is true, our word toward you, is not yea and nay.

17, 18. What I purpoſed was with ſubmiſſion to Gods Providence and Will. Had any cauſe then to accuſe me of Levity and Falſhood in my Promiſes, as if my Word were not to be credited? I take God to witneſs, that I ſpake my real Purpoſe in truth, though I was hindred from Performance.

19. For the ſon of God, Jeſus Chriſt, who as preached among you by us, even by me, and Sylvanus, and Timotheus, was not yea and nay, but in him was yea. 20. For all the promiſes of God in him are Yea, and in him Amen, unto the glory of God by us.

19, 20. And more abuſive is it hence to gather my Incredibility in preaching, and the uncertainty of my Doctrine: For Chriſt whom we preached is a certain Saviour, and his Promiſes all ſure, and are ſealed, confirmed, and proved to Gods Glory, in the Power of our Miniſtry.

21. Now he which ſtabliſheth us with you in Chriſt, and hath anointed us, is God: 22. Who hath alſo ſealed us, and given the earneſt of the ſpirit in our hearts.

21, 22. And it is God himſelf who ſtabliſheth both us and you in Chriſt, and hath anointed and ſealed us, and given us the Earneſt of his Spirit, which is his Pledge, and our Security.

23. Moreover, I call God for a record upon my ſoul, that to ſpare you I came not as yet unto Corinth.

23. I do by Oath call God himſelf to witneſs, that my not coming yet to you, was not out of any ſuch Falſhood, Levity, or Self-reſpect as my Accuſers intimate; but I delayed, as foreſeeing how unpleaſing it would be to have exerciſed the Severity among you, which your Sin, before Repentance, required.

24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye ſtand.

24. Not that we are Lords over your Faith, or have any power to change it; but our Preaching and Diſcipline is to help your Joy, by caſting out Sin, and by ſtabliſhing you in Faith, in and by which you muſt ſtand and live.

CHAP. II.

1, 2. BUt I determined this with my ſelf, that I would not come again to you in heavineſs. For if I make you ſorry, who is he then that maketh me glad, but the ſame which is made ſorry by me?

1, 2. But the true cauſe of my delay to come to you, was, that having reproved you for many Sins, which required ſharper Cenſure if you had not diſowned them, I was not forward to grieve you by ſuch diſpleaſing Work, and ſtaid to hear of your Repentance. For your Grief is my own; and none can take it from me, but your ſelves, by your Repentance.

3. And I wrote this ſame unto you, leſt when I came, I ſhould have ſorrow from them of whom I ought to rejoyce, having confidence in you all, that my joy is the joy of you all.

3. And I gave you my Reproof by a Letter, tha… it might cauſe that Reformation which might prevent my Sorrow when I came my ſelf: for I ought to have joy in you, as I hope alſo my joy is yours.

4. For out of much affliction and anguiſh of heart, I wrote unto you with many tears; not that you ſhould be grieved, but that ye might know the love which I have more abundantly unto you.

4. For I was ſo far from inſulting over you, or deſiring your hurt, that I performed that neceſſary part of my Office with great grief and anguiſh, and wrote to you with many tears; not delighting to grieve you, but to ſhew my Love for your Reformation and Salvation.

5. But if any have cauſed grief, he hath not grieved me, but in part: that I may not overcharge you all.

5. But the Grief which I had by the Sins of ſome particular Perſons, I am far from charging on all the Church.

6. Sufficient to ſuch a man is this puniſhment, which was inflicted of many.

6. The Churches Cenſure and Rejection of ſuch a Sinner, is as much Puniſhment as I judged meet.

Note, That the Puniſhment was not only in the preſence of Many, (that is, the Aſſembly) but alſo [by many:] For though the Paſtor had the Keys, the People were conſenting Executioners, by avoiding Communion with the Excommunicate.

7. So that contrariwiſe, ye ought rather to forgive him, and comfort him, leſt perhaps ſuch a one ſhould be ſwallowed up with overmuch ſorrow.

7. But now he is penitent, ye ought to forgive, and comfort him with the notice of Pardoning Mercy from God, leſt too much ſorrow overwhelm him.

Note, That Sorrow for Sin may be too much; and it is ſo, when it ſwalloweth us up, and doth more hurt than good.

8. Wherefore I beſeech you that ye would confirm your love towards him.

8. I that judged him for his Sin, now abſolve him, and intreat you in Love to receive him.

9 For to this end alſo did I write, that I might know the proof of you, whether ye be obedient in all things.

9. I wrote to you to caſt him out, to exerciſe your Obedience: and ſo I now do to take him in.

10. To whom ye forgive any thing, I forgive alſo: for if I forgave any thing, to whom I forgave it, for your ſakes forgave I it, in the perſon of Chriſt;

10. As …o… forgive him, and deſire his Reſtoration, …o do I: And I abſol…e him by Chriſts Authority, as his Miniſter, for your own Good and Comfort; Diſcipline being for the Churches good.

11. Leſt Satan ſhould get an advantage of us: for we are not ignorant of his devices.

11. For we know that Satan hath his Stratagems, and would turn our Juſtice and Diſcipline to our hurt, (either by too much dejecting the Sinner, or by exaſperating and dividing the Church:) And we would not be over-reached by him: The Means are for the End.

12. Furthermore, when I came to Troas to preach Chriſts goſpel, and a door was opened unto me of the Lord, 13. I had no reſt in my ſpirit, becauſe I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.

12, 13. At Troas I had great Encouragement in my Miniſtry; but not hearing of you by Titus, diſquieted me, &c.

14. Now thanks be unto God, which always cauſeth us to triumph in Chriſt, and maketh manifeſt the ſavour of his knowledge by us in every place.

14. To God I give Thanks, who cauſeth me to rejoice in the Succeſs of my Miniſtry for Chriſt; and whereever I come communicateth to Men the Knowledge of his Goſpel.

15. For we are unto God a ſweet ſavour of Chriſt, in them that are ſaved, and in them that periſh. 16. To the one we are the ſavour of death unto death; and to the other the ſavour of life unto life:

15, 16. For our Service to God is an acceptable Sacrifice, for the ſake of Chriſt, both about them that are ſaved, and them that periſh; to them that abuſe and reject the Goſpel to their own deſtruction, and them that are converted and ſaved by it: For God will be glorified in both, and accepteth our Miniſtry to both, notwithſtanding the various Succeſs.

16, 17. And who is ſufficient for theſe things? For we are not as many, which corrupt the word of God: but as of ſincerity, but as of God, in the ſight of God ſpeak we in Chriſt.

16, 17. So great is this Work, that neither I nor any is ſufficient for it, in our own Strength, without Gods ſuitable Help and Grace. But I have the Conſcience of my Sincerity, that I do not as do the Corrupters of the Word of God; but I ſpeak the things of Chriſt in truth, as God inſpired me, and as in his ſight.

CHAP. III.

1. DO we begin again to commend our ſelves? or need we, as ſome others, epiſtles of commendation to you, or letters of commendation from you?

1. And ſeeing the Reputation of our Perſons is ſo needful to the Ends of our Miniſtry, let me expoſtulate with you, why you ſhould hearken to them who make it needful to vindicate our ſelves? Am I a Stranger to you? Do I need, as ſome others, to be recommended to you by other Mens Letters? Or by your Letters to be recommended to other Churches? Do I not bring with me the Proof of mine Apoſtleſhip?

2. Ye are our epiſtle written in our hearts, known and read of all men:

2. Your own Converſion by my Miniſtry, which is the rejoicing of my Heart, is more than a Commendatory Epiſtle; and this may be read of all that know you.

3. For as much as ye are manifeſtly declared to be the epiſtle of Chriſt, miniſtred by us, written not with ink, but with the Spirit of the living God; not in tables of ſtone, but in fleſhly tables of the heart.

3. For your Converſion openly proveth, that you are as it were Chriſts own Epiſtle by our Miniſtry, written by the quickning Spirit of the Living God, and not with Ink; not as Moſes's Law, on Tables of Stone; but on your very Hearts; And therefore, as you are the Epiſtle or Teſtimony of the Work of Chriſt, ſo of me, as his Miniſter.

4, 5. And ſuch truſt have we through Chriſt to God-ward: Not that we are ſufficient of our ſelves to think any thing as of our ſelves: but our ſufficiency is of God.

4, 5. It is of God that I have this Confidence and Glorying: Far be it from me to think that I have any ſuch Sufficiency of my ſelf, to convert Souls; but my Sufficiency and the Succeſs is all of God.

6. Who alſo hath made us able miniſters of the new teſtament, not of the letter, but of the ſpirit: for the letter killeth, but the ſpirit giveth life.

6. It is he that hath made me an able Miniſter of the New Covenant; not a Preacher of the Law of Moſes written in Stone, but of the Goſpel of Chriſt, who ſendeth us forth by his Spirit, and giveth his Spirit by our Miniſtry: For the Law of Moſes curſeth Sinners, and ſheweth them Sin, and condemneth them: But the Spirit of Chriſt doth quicken them, and kill their Sin, and lead them in the way of Life.

7. But if the miniſtration of death written and ingraven in ſtones, was glorious, ſo that the children of Iſrael could not ſtedfaſtly behold the face of Moſes, for the glory of his countenance, which glory was to be done away.

7. For if that Miniſtry of Moſes, which by conſequence was of Death, (or of a Law that condemned, but gave not the Spirit of Life) written and engraven by God in Stones, was accompanied with ſo great Glory, that the Iſraelites could not endure to look Moſes in the Face, for the Glory of his Countenance, which yet is now done away;

8. How ſhall not the miniſtration of the ſpirit be rather glorious.

8. Muſt not the more excellent Miniſtry of a durable Goſpel, by which God giveth Men his Spirit, be more glorious? (though we the Miniſters ſeem contemptible.)

9. For if the miniſtration of condemnation be glory, much more doth the miniſtration of righteouſneſs exceed in glory.

9. The different Covenants ſhew the different Glory of the Miniſtry: For if Moſes's Miniſtration of a condemning Law was Glory, our Miniſtration of a juſtifying, ſaving, Goſpel-Covenant muſt needs exceed his Miniſtry in true Glory.

10. For even that which was made glorious, had no glory in this reſpect, by reaſon of the glory that excelleth.

10. For as a greater Light maketh a leſſer ſeem as none, ſo the Moſaick Miniſtry of the Law had as it were no Glory, being, clouded by the Glory of the Goſpel.

11. For if that which is done away was glorious, much more that which remaineth is glorious.

11. For if the Law of Moſes (conſidered formally as ſuch, and given to the Jews to rule their Commonwealth, and lead them to Chriſt) which was to ceaſe when the Goſpel came, to which it was a Schoolmaſter, was yet given in Glory; much more is the Goſpel, which is to continue, and its Miniſtration, glorious.

12. Seeing then that we have ſuch hope, we uſe great plainneſs of ſpeech.

12. Wonder not then that we ſpeak boldly to you, when we can ſhew ſuch Authority.

13. And not as Moſes, which put a vail over his face, that the children of Iſrael could not ſtedfaſtly look to the end of that which is aboliſhed.

13. We do not as Moſes veil our Faces, ſignifying that the Iſraelites could not well look to the true End and Meaning of their own Law, which is Chriſt, to whom by Types it pointed them; nor ſee that it was to be aboliſhed by his better Covenant, as it now is. We ſpeak freely to you with open Face.

14. But their minds were blinded: for until this day remaineth the ſame vail untaken away, in the reading of the old teſtament; which vail is done away in Chriſt.

14. But the Minds of the unbelieving Jews were blinded, and to this day the Veil remaineth by this their Blindneſs, ſo that they underſtand not the End and Deſign of the Old Teſtament when they read it. B…t it's taken away by Chriſt to true Believers.

15. But even unto this day when Moſes is read, the vail is upon their heart.

15. Their Unbelief ſheweth us, that the Veil and Blindneſs is on them to this day.

16. Nevertheleſs, when it ſhall turn to the Lord, the vail ſhall be taken away.

16. But when they ſhall be converted to Chriſtianity, the Veil ſhall be taken away, and they ſhall underſtand the Meaning and Tendency of the Law.

17. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

17. And as the Letter doth but point unto the Spirit, without which it doth but kill; ſo it is Chriſt who is that Spirit which is the Sum and End of the Letter and Types: And where the Spirit of the Lord is, there is Freedom and Power of Speech, as well as Deliverance: And therefore we uſe that Freedom with you.

18. But we all with open face, beholding as in a glaſs the glory of the Lord, are changed into the ſame image, from glory to glory, even as by the Spirit of the Lord.

18. And ſo all true Chriſtians, not veiled as the Jews, but with open Face, in the open Light, though yet but as in a Glaſs, behold the Glory of the Lord; and by our Spiritual Renovation are changed into the Image of Chriſt, from one Degree of Glory to another, by the Spirit of the Lord, who will perfect his Work.

ANNOTATIONS.

THe fear of favouring Antinomianiſm hath tempted ſome to pervert this Chapter, about the aboliſhing of Moſes's Law. I know of no Man that hath written ſo much againſt the Antinomians as I have done, nor with ſo much ſucceſs, in caſting down their Libertine Errours in this Land: And yet I abhor running into the contrary Extreme. And therefore I ſay, that it is evident to any unprejudiced conſidering Reaſon, that Paul here affirmeth, That the very Law written in Stone is aboliſhed and done away, To ſay, It is only the Glory of the Burning Mount, or of Moſes Face, that is done away, is plainly contrary to Ver. 7, 9, 10, 11, 13. I will not tire the Reader with Arguments from ſo plain Words. The Truth is this:

1. The Law of Nature is not done away by Chriſt, but made part of his own Law, into whoſe Hands that and all things are given.

2. The Ten Commandments, except the Preface, and a Word or two in the Second Commandment, and the Determination of the Seventh Day in the Fourth Commandment, are the Common Law of Nature.

3. Chriſt alſo hath expreſly made them his Law, by reciting them preceptively: And ſo they bind all Chriſtians now, as the Law of Nature, and the Law of Chriſt.

4. God by giving the Jews their Laws, gave us Directions to know in the like Caſes what is equal or wrong to us.

5. But formally, as it was Gods Law delivered by Moſes to the Jews, it binds not us, and it's done away.

For, 1. It never, as ſuch, bound any but the Jews, and the few Proſelytes among them. For it was never promulgated to the World: And even the Decalogue was Political, and all made for that Commonwealth. And all the World was never bound to turn Jews, nor to dwell or come into a remote Country, no bigger than half England.

2. The Jews own Commonwealth is diſſolved, and ſo are their peculiar Laws.

3. The Apoſtle expreſly ſaith, That the Law written in Stone, that was glorious, is done away, ver. 7. & 11.13. compared.

4. Moſes was no Ruler or Mediator to the whole World.

5. If one part of Moſes Law, as ſuch, bind, then all of it bindeth, a quatenus ad omne; and ſo we muſt turn Jews.

6. Paul expreſly nameth Sabbaths as aboliſhed; that is, A Day of Ceremonial Reſt, which the Fourth Commandment ordaineth as a Type of Spiritual Reſt by Chriſt.

The Sum is, That we are bound to the Law commonly called Moral, as it is the Law of Nature, and of Chriſt; but not formally, as the Law given the Jews by Moſes, or as written in Stone.

CHAP. IV.

1. THerefore ſeeing we have this miniſtery, as we have received mercy we faint not:

1. Therefore having received a more honourable Miniſtry than that of Moſes, Gods Mercy encourageth us, and keepeth us from fa…nting in our Labours and Sufferings.

2. But have renounced the hidden things of diſhoneſty, not walking in craftineſs, nor handling the word of God deceitfully, but by manifeſtation of the truth commending our ſelves to every mans conſcience in the ſight of God.

2. But have renounced thoſe things which cannot endure the Light, leſt they ſhould be ſhamed, but are craftily carried on in the dark; nor do we uſe deceiving Arts in handling the Word of God, but in the open Light, by Evidence of Truth, we expoſe our ſelves to trial, and expect Succeſs.

3. But if our goſpel be hid, it is hid to them that are loſt:

3. So that if our Preaching be not yet underſtood and believed, it is not for want of our clear Delivery, but from the miſerable Caſe of loſt uncapable Hearers.

4. In whom the God of this world hath blinded the minds of them which believe not, leſt the light of the glorious goſpel of Chriſt, who is the image of God, ſhould ſhine unto them.

4. Becauſe the Devil, by the love of worldly things, ruling the Hearts of worldly Men, hath blinded them, that they may not believe the Goſpel, and ſee that Glory which ſhineth in Chriſt, who is the Image of God.

5. For we preach not our ſelves, but Chriſt Jeſus the Lord; and our ſelves your ſervants for Jeſus ſake.

5. It is not our ſelves that we commend by preaching to you, or ſet up for you to believe in; but it is Chriſt Jeſus the Lord, (elſe indeed our Miniſtry were inglorious:) and we only manifeſt our ſelves to be faithful Servants for your Salvation by Chriſt, who hath called us hereto, and whoſe Glory we proclaim.

6. For God who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt.

6. For God, who by his Word created Light, hath ſhined by Spiritual Light into our Hearts, giving us that Knowledge of God which gloriouſly appeareth in the Perſon, Doctrine, and Works of Chriſt, which he commandeth us to communicate to others.

7. But we have this treaſure in earthen veſſels, that the excellency of the power may be of God, and not of us.

7. But we that are thus truſted and honoured of God, are our ſelves poor, frail, afflicted Mortals, that it m…y appear, that it is by the Power of God, and not of Men, that the Goſpel proſpereth.

8. We are troubled on every ſide, yet not diſtreſſed; we are perplexed, but not in deſpair; 9. Perſecuted, but not forſaken; caſt down, but not deſtroyed;

8, 9. We are many ways troubled, but not brought to any extreme diſtreſs; in ſtraits, but not in deſpair; perſecuted by Men, but not forſaken of God; caſt down low, and yet upheld, and not deſtroyed.

10. Always bearing about in the body, the dying of the Lord Jeſus, that the life alſo of Jeſus might be made manifeſt in our body.

10. We ſtill bear in our Bodies a memorative Conformity to our ſuffering dying Lord, that our delivered Bodies alſo might have ſome conformity to his Life, by whom we live, and whom we preach.

11. For we which live, are alway delivered unto death for Jeſus ſake, that the life alſo of Jeſus might be made manifeſt in our mortal fleſh.

11. For we that yet live are in continual danger of death by Perſecutors, for Jeſus ſake: that we might be Emblems of Chriſts Reſurrection and Life, and a Proof that he liveth, who preſerveth us, while we preach that bleſſed Life which he poſſeſſeth, and hath purchaſed and promiſed.

12. So then death worketh in us, but life in you.

12. So that in our Sufferings Chriſts Death is reſembled; but his Life in your Converſion and Preſervation.

13. We having the ſame ſpirit of faith, according as it is written, I belived, and therefore have I ſpoken: we alſo believe, and therefore ſpeak;

13. But we have the ſ…me Spirit of Faith as you have, and therefore ſay with David, That we ſpeak becauſe we believe.

14. Knowing that he which raiſed up the Lord Jeſus, ſhall raiſe up us alſo by Jeſus, and ſhall preſent us with you.

14. For he that raiſed up Chriſt, ſhall raiſe us up both from our Suf…erings and Death, and preſent us with you who are the B…eſſings of our Labours.

15. For all things are for your ſakes, that the abundant grace might, through the thankſgiving of many, redound to the glory of God.

15. For it is for you that we ſuffer, and labour, and are preſerved; that as many have the Benefit, ſo God may be glorified by the Thankſgiving of many.

16. For which cauſe we faint not, but though our outward man periſh, yet the inward man is renewed day by day.

16. Therefore we are not tired in our Labour or Suffering; but while our Bodies ſuffer and periſh, our Souls receive daily new Supplies of Strength and Comfort.

17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

17. For all our Sufferings for Chriſt, and Bodily Afflictions, are very tollerable and light, and ſo ſhort as to be but as for one moment; and ſo gainful, that they are the Means appointed to procure us a Crown of Glory, which is weighty, and of exceeding Worth, and Everlaſting.

18. While we look not at the things which are ſeen, but at the things which are not ſeen: for the things which are ſeen, are temporal; but the things which are not ſeen, are eternal.

18. For we intend no worldly End, nor fix our Eyes and Mind on theſe tranſitory things, which now are here ſeen; but on the Glory and Kingdom which is unſeen: For the things which are ſeen are temporary, mutable, and fly away, and therefore are not to be much regarded; but the things which are now to us unſeen, are unchangeable and everlaſting.

CHAP. V.

1. FOr we know, that if our earthly houſe of this tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens.

1. For by Faith we know, that if our Bodies, which are as a Tent or Tabernacle to the Soul, were diſſolved, we have in the Heavens a Building of Gods providing for the Bleſſed, not like our Houſes here made by Man, but Celeſtial and Everlaſting.

N…te, 1. That Faith is a ſort of Knowledge: We kn…w what God ſaith is true; and we know this to be his Word.

2. That our Happineſs will not be only in the New Earth, and at the Reſurrection: but it is a Dwelling in Heaven, now exiſtent, and ſuch as ſhall be everlaſting: And therefore no hope of Chriſts Reign on Earth, ſhould take down our Hopes and Deſires of Heaven.

2. For in this we groan earneſtly, deſiring to be cloathed upon with our houſe which is from heaven. 3. If ſo be that being clothed, we ſhall not be found naked.

2, 3. For in this Body we are under a conſtant uneaſineſs, which maketh us groan with earneſt deſire to be better cloathed, even with the Incorruptible Celeſtial Glory: For when Death unclotheth us, we ſhall not be found naked and deſtitute, (or, as ſome expound it, [So be it we be not found, as Adam, naked in our Guilt, when we enter into the future State.])

4. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be ſwallowed up of life.

4. For our Burdens in this Body are ſo great, as make us groan: not that we deſire Death, as Death; or to be unhouſed, or without Cloathing to the Soul: but we would be better clothed with a Heavenly Glory, that that which is Mortal may be ſwallowed up by Immortal Glory.

5. Now he that hath wrought us for the ſelf-ſame thing, is God, who alſo hath given unto us the earneſt of the Spirit.

5. And we have good Evidence for the certainty of this Hope: For God himſelf, who doth nothing in vain, hath made and formed us hereunto: It is he that gave us Immortal Souls, and Faculties to prepare for a better Life: And it is he that hath redeemed us to it, and hath promiſed it, and provided and commanded us the Means that lead to it, and hath given us by his Spirit thoſe holy Affections, Deſires, and Endeavours which are the Earneſt of it, and which he will not fruſtrate.

6. Therefore we are always confident, knowing that whilſt we are at home in the body, we are abſent from the Lord: 7. (For we walk by faith, not by ſight.)

6, 7. Therefore we go on in the Confidence and Boldneſs which beſeem Believers, being above the Fear of Death; knowing, that while we dwell here in theſe Bodies, we are abſent from the Glory where God is fully manifeſted to the Bleſſed: For it is not things ſeen which are the Motives, Hopes, and Comfort of our Lives; but it's things believed and unſeen.

8. We are confident, I ſay, and willing rather to be abſent from the body, and to be preſent with the Lord.

8. I ſay, we are bold and comfortably confident in all our Labours and danger of Death, and rather willing to go from the Body, and to be at home or preſent with the Lord.

9. Wherefore we labour, that whether preſent or abſent we may be accepted of him.

9. Whether we ſhall yet live or die, we leave to God; but it's our earneſt deſire, care, and labour, that whether we live here or die, or whereever we are, we may pleaſe God, and be accepted by him.

10. For we muſt all appear before the judgment-ſeat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

10. For we muſt all appear at the Judgment-ſeat of Chriſt, where all that we have done will be brought to light, and every Man ſhall be ſentenced and rewarded according as he hath lived and done in the Body, whether it be good or evil, according to that Law which pardoneth penitent Believers.

11. Knowing therefore the terrour of the Lord, we perſwade men; but we are made manifeſt unto God, and I truſt alſo are made manifeſt in your conſciences.

11. It is the knowledge of the Terrours of the Lord, and how woful it will be to be found there unjuſtified under Guilt, and ſentenced to Damnation, which cauſeth us to make ſo much ado in the World, to perſuade Men to believe and repent, that they may be ſaved: And God, that knoweth our Hearts and Ways, will juſtifie us herein, and I hope ſo do your convinced Conſciences.

12. For we commend not our ſelves again unto you, but give you occaſion to glory on our behalf, that you may have ſomewhat to anſwer them which glory in appearance, and not in heart.

12. I ſay not all this to get your Praiſe by my ſelf-commendation, but to give you the Matter of Anſwer to them that would draw you from the Truth, by drawing you into a diſeſteem of us that were your firſt Teachers, and by boaſting of themſelves by outward appearances, without an anſwerable inward Worth.

13. For whether we be beſides our ſelves, it is to God: or whether we be ſober, it is for your cauſe.

13. And if any tell you that our Zeal is but crazed Melancholy, (as Feſtus thought of Paul) it is in obedience to Gods Command, and for his Work and Glory; (and dare any accuſe this of Madneſs?) And if we be thought to do it ſoberly, it is not for our Glory, but for your Stability and Safety.

14. For the love of Chriſt conſtraineth us, becauſe we thus judge, that if one died for all, then were all dead: 15. And that he died for all, that they which live, ſhould not henceforth live unto themſelves, but unto him which died for them, and roſe again.

14, 15. If any think we are too zealouſly tranſported, let them know, that the greatneſs of Chriſts Love to us, and ours to him, conſtraineth us, and will bear no cold Indifferency: For we have cauſe to judge, that they are great things which our Redemption intimateth, even that Chriſt, who died for all, found all Men dead in Sin and Miſery; and that he therefore redeemed them by his Death, that they who are recovered by him ſhould not hereafter live to themſelves, but to him that died for them, and roſe again.

16. Wherefore henceforth know we no man after the fleſh: yea, though we have known Chriſt after the fleſh, yet now henceforth know we him no more.

16. Wherefore it is the great things of Spirituality and Eternity which we now look at in our Miniſtry and Life: We value no Man on meer Carnal Advantages or Account; yea, if we had been of thoſe that converſt with Chriſt on Earth in the Body, and had eat and drunk in his preſence, ſuch Corporal Familiarity is ended, and is not it that our Faith, and Hope, and Preaching moſt reſpecteth; but his Spiritual Kingdom, and Glorious Preſence, and the Means thereto.

17. Therefore if any man be in Chriſt, he is a new creature: old things are paſt away, behold, all things are become new.

17. Therefore if any one be a Chriſtian indeed, a true Member of Chriſt, he is a new Man, as it were new made by Regeneration. The old Legal and Carnal Mind and Converſation are ceaſed; his old Mind, and Will, and Life are changed; his fleſhly and earthly Mind is become ſpiritual and heavenly, and all is new.

18. And all things are of God, who hath reconciled us to himſelf by Jeſus Chriſt, and hath given to us the miniſtery of reconciliation;

18. The Divine Revelation and the Divine Nature in us, now cauſeth us to mind and uſe all things as they belong to God, and as they are all Of Him, and By Him, and To Him; and to overlook comparatively Carnal Intereſt: and as reconciled, and brought home to God by Jeſus Chriſt, and placing all our Intereſt and Hopes in him, who alſo hath committed to us this Miniſtry, to draw home the World into this reconciled State.

19. To wit, that God was in Chriſt, reconciling the world unto himſelf, not imputing their treſpaſſes unto them; and hath committed unto us the word of reconciliation.

19. To tell them, that it was God himſelf that ſent Chriſt to redeem us, and was in Chriſt, reconciling the lapſed World to himſelf, by the Doctrine, Merits, and Sacrifice of Chriſt, which was performed by his gracious Will for that end; purchaſing their Pardon, and not uſing them as their Sin deſerveth, but giving them an Act of Oblivion, on condition of Believing Acceptance; and hath committed to us the Miniſtry, to preach this Reconciliation to the World.

20. Now then we are ambaſſadours for Chriſt, as though God did beſeech you by us: we pray you in Chriſts ſtead, be ye reconciled to God.

20. By all this they that contemn us may ſee what is the Nature and Dignity of our Apoſtleſhip: We are ſent to Men from God, as his Ambaſſadors, to perſuade them to believe in Chriſt. As though God himſelf did beſeech you by us his Meſſengers, we pray you in Chriſts ſtead, who is the Prime and Great Apoſtle from the Father, to be reconciled to God, even thankfully to accept his Grace, and to give up Heart and Life to him.

21. For he hath made him to be ſin for us, who knew no ſin; that we might be made the righteouſneſs of God in him.

21. For God hath made Chriſt to be a Sacrifice for Sin, who himſelf was ſinleſs; and this in our ſtead, and for our Pardon and Salvation, that ſo in him we might have the Righteouſneſs which is freely given us of God, and be Partakers of the Divine Nature.

ANNOTATIONS.

1. THe Socinians ſtrive hard to diſtort the firſt part of this Chapter, as if it ſpake of no Heavenly Houſe till the Reſurrection: Their firſt Reaſon is, Becauſe foreign, Domicilium, is oppoſed to the Body here, and therefore it muſt mean the future Body. But, 1. by [the Tabernacle of our Earthly Houſe] Paul ſeemeth to me to mean both this Body and Earth together; our preſent worldly ſtate in the Fleſh. 2. Were it otherwiſe, yet their Concluſion would not follow: For the Heavenly State of Glory without a Body, may be called our Houſe as contradiſtinct to this Body. 3. Nor is this Objection any thing to the Old Fathers, and ſome preſent Divines (as Dr. Mo…e, &c.) who think that departed Souls have a pure ſort of Bodies above, to us inviſible; either taking with them ſome tenacious, igneous Spirits hence, or paſſing into ſome Etherial Vehicle there; as even Mammertus thought, and others, who yet aſſert, that Souls themſelves are immaterial.

2. Their Second Reaſon is from v. 2. becauſe it is called foreign, our Houſe which is from Heaven, and not [which is in Heaven.] But, foreign oft ſignifieth the Subſtance, Matter, or thing of which another thing is made; as we ſay, ſome things are made from or of Earth, Stone, Iron, Silver, &c. So here foreign doth neceſſarily ſignifie no more, but that our Houſe or Building after Death, will be Heavenly, that is, of Heavenly Subſtance, Quality, and State.

3. And the Context doth confute the Perverters; For 1. The firſt verſe intimateth that we ſhall have the Eternal Building in Heaven, when the Earthy Tabernacle is diſſolved; for the conditional foreign intimateth the time.

2. Verſe 3. ſignifieth, that we ſhall not be found naked; which none could ſuſpect after the Reſurrection that believed it; but the putting off the Body might make Men fear.

3. What elſe can be meant v. 6, 8. by being abſent from the Lord while we are in the Body, and being abſent from the Body, and preſent with the Lord? And v. 9. by being accepted of him as the height of our Ambition when we die?

II. Verſe 19. is miſtaken by many, as if by [the World] were meant only [the Elect] becauſe Reconciliation and not imputing Treſpaſſes are mentioned: But the Text moſt plainly tells us of a General Reconciliation and non-imputation to Mankind, and a particular to Believers. God did ſo far reconcile and forgive the World, as not to deal with them meerly on the terms of the violated Law of Innocency, but to give them a Redeemer, and a Law of Grace, and a Sealed Pardon of all ſin, and free gift of Salvation by Chriſt, on condition of Believing Acceptance; and that is commonly ſaid to be given, which is freely by a deed of Gift conferr'd, though Acceptance be implyed or expreſt as the Condition of enjoymenr, and a Man may yet wilfully refuſe it or neglect it; yea, ſuch Conditions a…e ſo naturally neceſſary, that they uſe not to be expreſſed. Yet no Man is Actually (but only Conditionally) poſſeſt of Pardon and Reconciliation, till that Condition be performed: Yet God was forgiving them on his part, and was not imputing ſin and unworthineſs of Redemption to them, when he gave them a Saviour. And yet the work of the Miniſtry remaineth, even to intreat Men to believe and accept this Pardon and Reconciliation as offered; and it is then actually theirs, when they thus accept it. To ſay, that then their Faith doth more than Chriſts did, or Gods Grace, is a putid Cavil. Their Faith or Acceptance is no efficient cauſe at all of their Pardon or Juſtification: It is but a neceſſary Receptive Qualification; he that ſhuts the Window cauſeth darkneſs: But it's ſottiſh to ſay, that he that openeth it doth more than the Sun to cauſe light; which he cauſeth not at all, but removeth the impediment of reception; and Faith it ſelf is Gods Gift of Grace, though Preaching and Perſwaſion be the means of working it.

CHAP. VI.

1. WE then as workers together with him, beſeech you alſo, that ye receive not the grace of God in vain:

1. We then whoſe Office is to ſubſerve Chriſt ſo your Salvation, beſeech you that ye take care that all the Mercy which he hath ſhewed you in the Goſpel, and you profeſs to have received, be not in vain, and …uſtrated by any deceit.

2. (For he ſaith, I have heard thee in a time accepted, and in the day of ſalvation have I ſuccoured thee: behold, now is the accepted time; behold, now is the day of ſalvation)

2. It is of exceeding great moment to know your time and day of Grace: God hath his accepted time, and ſpecial day of Mercy, which all ſhould watch and take; as it is written, I have heard thee, &c. And certainly this is your time and day of Mercy, while Mercy is ſo freely and fully preached to you.

3. Giving no offence in any thing, that the miniſtery be not blamed:

3. Our care is to give no occaſion of falling to any, nor expoſe the Miniſtry to blame, or to the hard thoughts of thoſe that ſhould be ſaved by it.

4, 5. But in all things approving our ſelves as the miniſters of God in much patience, in afflictions, in neceſſities, in diſtreſſes, in ſtripes, in impriſonments, in tumults, in labours, in watchings, in faſtings.

4, 5. Note, What an approved Miniſter of Chriſt muſt endure and do, for the Ends of his Miniſtry, if he be called to it.

6. By pureneſs, by knowledge, by long-ſuffering, by kindneſs, by the holy Ghoſt, by love unfeigned, 7. By the word of truth, by the power of God, by the armour of righteouſneſs on the right hand and on the left, 8. By honour and diſhonour, by evil report and good report:

6, 7, 8. Note, By how many means the Work of the M…niſtry is promoted, and how we muſt be qualified thereto.

8, 9, 10. As deceivers and yet true; as unknown, and yet well known; as dying, and behold, we live; as chaſtened, and not killed; as ſorrowful, yet alway rejoycing; as poor, yet making many rich; as having nothing, and yet poſſeſſing all things.

8, 9, 10. Our Life is made up of ſeeming, but not real Contradictions. As Deceivers uſe Craft to hu…t Men, we uſe our Wit and Skill (or Wiles) to ſave Men; and yet we deliver nothing but the truth: Our Spirit and Spiritual Condition is unknown; and yet our Out-ſide known to many. We daily are expoſed to the danger of Death, and die daily; and yet you ſee we are alive. We are oft chaſtened, and yet not killed; we are under many Sorrows in the Fleſh, and yet we continually rejoice in God; we are poor, and yet God uſeth us to make many rich in Grace; we have nothing, and yet by Faith all the World is ours, as ordered by God and uſed by us for our Spiritual Good Love maketh all other Mens Eſtates comfortable to us as our own, and God uſeth all things for our good.

11. O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12. Ye are not ſtraitned in us, but ye are ſtraitned in your own bowels.

11, 12. Our Mouth hath been opened to you in full Communication of the Goſpel, and our Hearts enlarged towards you, in Love and Zeal for your Salvation. If yet there be any ſtraitneſs and defects in you of Knowledge and Love, it is of your ſelves, and your own deficiency.

13. Now for a recompenſe in the ſame, (I ſpeak as unto my children) be ye alſo enlarged.

13. And Juſtice requireth, that (as Children to a Father) your Love and Kindneſs be large towards us, and that the Fruits of our Miniſtry in you be not narrow and defective.

14. Be ye not unequally yoked together with unbelivers: for what fellowſhip hath righteouſneſs with unrighteouſneſs? and what communion hath light with darkneſs? 15. And what concord hath Chriſt with Belial? or what part hath he that believeth with an infidel?

14, 15. Let not Seducers, or Carnal Intereſt, draw you to Communion with Infidels and Idolaters, as if you were inclined to their way, or were yet indifferent in Religion. Partake not externally of their Sacrifices, as if you were of their Society: For how can ſuch Contraries as Righteouſneſs and Unrighteouſneſs, Light and Darkneſs, Chriſt and Belial, a Believer and an Infidel, be united, or have ſpecial Communion, even Symbolical, in the things wherein they are contrary?

16. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath ſaid, I will dwell in them, and walk in them; and I will be their God, and they ſhall be my people.

16. Will you join the Temple of God and Idols together? God hath made you his Temple, and peculiar People, and promiſed ſpecially to own you in Communion as your God: And will you go to Idols Temples, as if your God had Concord and Communion with them?

17, 18. Wherefore come out from among them, and be ye ſeparate, ſaith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye ſhall be my ſons and daughters, ſaith the Lord Almighty.

17, 18. Wherefore go not to the Idols Temples, and ſymbolize not with them in Religion to avoid Perſecution; but come out from among them, as a holy People ſegregate to the Lord, and defile not your ſelves with their unclean things, and then God will own you as his Sons and Daughters, while you are pure, and cleave to him.

1. Note, That this Command for the Church to avoid Communion with Idolaters and Infidels, is perverted by them that feign it to forbid Communion with Chriſtians and their Churches, if they do but differ in ſome tollerable Opinion or Practice from them, which their cenſorious Ignorance will falſly call Idolatry. They call ſuch Differences or Defects Falſe Worſhip, and then ſay we muſt not join in Falſe Worſhip: Whereas every faulty Manner of Worſhip may be called Falſe, becauſe it is ſo far diſagreeable to the Rule: And no Man offers any Worſhip to God that is not Falſe, if all Faultineſs be Falſeneſs. But it's no Falſe Worſhip that will allow us to ſeparate from Churches or Chriſtians, further than they ſeparate from Chriſt, and Chriſt diſowneth them for that Faultineſs; or than they make any Sin to be to us neceſſary to any part of their Communion. They were very foul Sins, even in Worſhip, that the Corinthians were guilty of; and yet none was commanded to come out from them.

And much more are thoſe Papiſts diſpleaſing to God, who caſt out and violently perſecute good Chriſtians, that do but avoid as ſinful ſome Circumſtances or Forms which their Canons impoſe as things Indifferent, or made Neceſſary meerly by themſelves.

Yet is it not the Name of a Chriſtian Church that will make it lawful for us to communicate in Idolatry, or to commit any Sin for their Communion, or to own ſuch Worſhip as we know God rejecteth: But as he pardoneth the faulty Imperfections of other Mens and Churches Worſhip, and of our own, ſo muſt we bear with our own and the Churches tollerable Failings, ſo far as we cannot cure them.

II. They are miſtaken that think it is unequal marrying with Infidels, which the Apoſtle here only or chiefly meaneth. The Word tranſlated [Yoaked] ſignifieth here rather Inclined towards them, as the Ballance is by Weight: And that wh…ch Paul chiefly pleads againſt all along, is that Rev. 2. & 3. called the Doctrine of Jezebel and the Nicolaitans, which God hateth, which taught the Lawfulneſs of Fornication, and eating things offered to Idols; and this on pretence of greater Wiſdom and Revelation than Paul had.

CHAP. VII.

1. HAving therefore theſe promiſes (dearly beloved) let us cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs in the fear of God.

1. Having theſe Promiſes, That God will be your God, and own you, and dwell in you, on this Condition, that you keep your ſelves pure to him, from Fleſhly Vice and Idol-Communion; let us avoid all Defilement of the Fleſh, by Fornication, or outward ſymbolizing with Idolaters; and of the Spirit, by entertaining the Doctrines of Seducers, or ſuffering our Hearts to depart from God.

2. Receive us: we have wronged no man, we have corrupted no man, we have defrauded no man.

2. And let not ſeducing Teachers turn you from receiving the Miniſtry of us by whom you were converted: We have not done by you as they do; we have wronged none, corrupted none, nor covetouſly over-reach'd or defrauded any.

3. I ſpeak not this to condemn you: for I have ſaid before, that you are in our hearts to die and live with you.

3. It is not cenſoriouſly, or for your reproach, that I ſay this; for you are dear unto me.

4. Great is my boldneſs of ſpeech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

4. It is my Love that makes me uſe ſo much freedom of Speech to you, and maketh me boaſt of you. I am full of Comfort and Joy, to think of your continuance in the Faith.

5. For when we were come into Macedonia, our fleſh had no reſt, but we were troubled on every ſide; without were fightings, within were fears.

5. And our Condition needed ſuch Conſolation: for in Macedonia our Fleſh had no reſt from Labour and Trouble; we had Perſecution and Oppoſition without, and Fears within.

6. Nevertheleſs, God that comforteth thoſe that are caſt down, comforted us by the coming of Titus:

6. But God who comforteth them that are humbled, made the coming of Titus a Comfort to me.

7. And not by his coming onelyonly, but by the conſolation wherewith he was comforted in you, when he told us your earneſt deſire, your mourning, your fervent mind toward me; ſo that I rejoyced the more.

7. Not ſo much for his Company and Welfare, as for the glad Tidings which he brought of you, even of your earneſt deſire of me, your ſorrow for the Sin which I reproved, and your Zeal in my juſt Vindication againſt Accuſers, which were my Joy for you.

8. For though I made you ſorry with a letter, I do not repent, though I did repent: for I perceive that the ſame epiſtle made you ſorry, though it were but for a ſeaſon.

8. For though, till I heard of the Succeſs, I was troubled my ſelf that I muſt trouble you; yet now I repent not of it: for I perceive, that the Sorrow which it cauſed in you was but ſhort, till the reproved Sinner did repent.

9. Now I rejoyce, not that ye were made ſorry, but that ye ſorrowed to repentance: for ye were made ſorry after a godly manner, that ye might receive damage by us in nothing.

9. And now I rejoice, not in your Grief, as ſuch; (for Sorrow is but to prepare for Joy by Reformation) but that your Sorrow was godly, and wrought Repentance; which is ſo neceſſary to Forgiveneſs and Salvation, that I am ſatisfied my plain dealing with you was not to your damage, but to your gain.

10. For godly ſorrow worketh repentance to ſalvation not to be repented of: but the ſorrow of the world worketh death.

10. For godly Sorrow, as it is commanded of God for your own good, ſo it worketh Repentance and recovery from Sin, and ſo the ſaving of the Sinner: But the Sorrow for Loſſes and Croſſes, which proceedeth from the over much love of the World, is ſinful; and as it doth but hurt the Soul, ſo doth it the Body, and haſteneth Death.

11. For behold the ſelf-ſame thing that ye ſorrowed after a godly ſort, what carefulneſs it wrought in you, yea, what clearing of your ſelves, yea, what indignation, yea, what fear, yea, what vehement deſire, yea, what zeal, yea, what revenge! in all things we have approved your ſelves to be clear in this matter.

11. Of this you have now experience in your ſelves; for your godly Sorrow for the Scandals that roſe among you, hath wrought great carefulneſs to ſearch out the Caſe, and to reform it; great care to clear your ſelves from partaking in the guilt, great indignation againſt the Sin; great fear of God, leſt he ſhould avenge it; great deſire after a Reformation; great Zeal againſt any Church-pollution in the things of God; yea, and juſt Revenge on the Offenders by way of Penitence, and on your ſelves for any degree of guilt: ſo that you have by all means ſhewed, that you are clear from the guilt.

12. Wherefore though I wrote unto you, I did it not for his cauſe that had done the wrong, nor for his cauſe that ſuffered wrong, but that our care for you in the ſight of God might appear unto you.

12. And my ſharp writing to you was not meerly to right one Man againſt the Injuries of another, as an Act of Juſtice between Man and Man; but it was in love to you, and care of your Souls, that you might not be found guilty before God.

13. Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, becauſe his ſpirit was refreſhed by you all.

13. Therefore in theſe fruits which tend to your own comfort, I alſo an comforted; to which much is added by the Comfort that Titus had amomg you.

14. For it I have boaſted any thing to him of you, I am not aſhamed; but as we ſpake all things to you in truth, even ſo our boaſting which I made before Titus is found a truth.

14. For you have confirmed to him all the good which I boaſtingly ſpake of you; ſo that I have no cauſe to be aſhamed of it: But as I ſpak… truly to you, ſo I did of you.

15. And his inward affection is more abundant toward you, whilſt he remembreth the obedience of you all, how with fear and trembling you received him.

15. And he is greatly affected towards you, by finding you ſo obedient, and how you received him and his Meſſage with a careful fear of Gods diſpleaſure, and the guilt of Sin.

16. I rejoyce therefore that I have confidence in you in all things.

16. My expectation therefore of your Obedience, diſperſing my fear of you, and increaſing my confidence of your ſtability, doth increaſe my Joy.

CHAP. VIII.

1. MOreover brethren, we do you to wit, of the grace of God beſtowed on the churches of Macedonia:

1. And I think it meet here to give you notice of the Grace of God on the Churches of Macedonia, which appeared in their willing Liberality in our Collections for Judea.

2. How that in a great trial of affliction, the abundance of their joy, and their deep poverty abounded unto the riches of their liberality.

2. How that while they were themſelves under a great Trial of Affliction, and in deep Poverty, yet they joyfully abounded in Liberality.

3. For to their power (I bear record) yea, and beyond their power, they were willing of themſelves.

3. For they were voluntarily ready, even beyond their Power; which they extended to the utmoſt.

4. Praying us with much intreaty, that we would receive the gift, and take upon us the fellowſhip of the miniſtring to the ſaints.

4. Earneſtly entreating us to receive their Contribution, and undertake the adminiſtring of it to the Saints at Jeruſalem, as an Expreſſion of their Communicating Love.

5. And this they did, not as we hoped, but firſt gave their own ſelves to the Lord, and unto us by the will of God.

5. And in this they exceeded our hope, firſt giving themſelves to God, and to us as his Miniſters, as ready to help us with their Perſons, as well as with their Purſes.

6. Inſomuch that we deſired Titus, that as he had begun, ſo he would alſo finiſh in you the ſame grace alſo.

6. And ſo we deſired Titus, that as he had begun the motion or this Charity to you, he would be at the labour to travel to you, and bring it to perfection.

7. Therefore as ye abound in every thing, in faith, in utterance, and knowledge, and in all dilligence, and in your love to us; ſee that ye abound in this grace alſo.

7. Therefore as you are a Church eminent for Gifts of Faith, Knowledge, Speech, Diligence, and Love to us, ſee that your charitable Contribution abound in anſwerableneſs to your Gifts.

8. I ſpeak not by commandment, but by occaſion of the forwardneſs of others, and to prove the ſincerity of your love.

8. I do not this as the Maſter of your Purſes, by way of command; but I ſet before you the good Example of others, and I invite you to give this proof of the ſincerity of your Love to me, and to the Brethren: (For Hypocrites will afford us a cheap ſor… of Love, but not a coſtly one.)

9. For ye know the grace of our Lord Jeſus Chriſt, that though he was rich, yet for your ſakes he became poor, that ye through his poverty might be rich.

9. And what can be a ſtronger Motive to you, than the Example of Chriſt, who, though he was Lord of all the World, for our ſakes lived in the Body, in the Condition of the Poor; and this was to procure us the Heavenly Riches: So that you relieve him reputatively, in relieving his Members; and you imitate him, when you forſake your own Abundance for the good of others.

10. And herein I give my advice: for this is expedient for you, who have begun before, not onelyonly to do, but alſo to be forward a year ago.

10. And I am the bolder herein to adviſe you, becauſe you your ſelves have herein begun, and reſolved to go on, a year ago; and therefore it is but agreeable to your own Reſolves.

11. Now therefore perform the doing of it; that as there was a readineſs to will, ſo there may be a performance alſo out of that which you have.

11. Therefore now perform what then you readily reſolved on, according to your ability.

12. For if there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

12. For if there be a true willingneſs, it will be performed according to a Mans ability; and God requireth no more, but accepteth the Will for that which we are unable for.

13. For I mean not that other men be eaſed, and you burdened: 14. But by an equality, that now at this time your abundance may be a ſupply for their want, that their abundance alſo may be a ſupply for your want, that there may be equality.

13, 14. Not that I would lay more on you than your Proportion, to eaſe others: but that now you abound, you may ſupply their want; and that when you are in want, the abundance of others may ſupply your wants.

15. As it is written, He that had gathered much had nothing over: and he that had gathered little, had no lack.

15. In which I may allude to what is ſaid of the Iſraelites gathering Manna; [He that, &c.] Obey God, and you ſhall not want; and if you abound, what enjoy you of it more than they that have but Food and Raiment? God will reduce all his Servants to an Equality ſuitable to them ſeverally, in the Uſe and End.

16. But thanks be to God, which put the ſame earneſt care into the heart of Titus for you. 17. For indeed he accepted the exhortation, but being more forward, of his own accord he went unto you.

16, 17. I thank God that Titus was as forward to move you to this Work as I; for he did not only yield to it at my requeſt, but of his own accord was forward to go to you about it.

18. And we have ſent with him the brother, whoſe praiſe is in the goſpel, throughout all the churches:

28. And with him we ſent Luke, whoſe Service for the Goſpel hath made him honoured in all the Churches.

19. (And not that onelyonly, but who was alſo choſen of the churches, to travel with us with this grace which is adminiſtred by us to the glory of the ſame Lord, and declaration of your ready mind)

19. And who was choſen by the Churches to go with us in this Miniſtration of your Charity to the Jews, that God may have the Glory of this notified Concord of Jewiſh and Gentile Chriſtians, and of your ready Minds to ſo good a Work.

20. Avoiding this, that no man ſhould blame us in this abundance, which is adminiſtred by us: 21. Providing for honeſt things, not onelyonly in the ſight of the Lord, but alſo in the ſight of men.

20, 21. For I took care to avoid all occaſion of ſuſpicion, that I ſhould detain any of this large Conribution to my ſelf, or unfaithfully diſtribute it: Providing that all be done decently and blameleſly in the ſight of Men, as well as faithfully in the ſight of God.

22. And we have ſent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.

22. And with them I have ſent another Brother, whoſe Diligence I have oft tried, but now find him much more willing; being encouraged by my confidence of your forwardneſs.

23. Whether any do enquire of Titus, he is my partner, and fellow-helper concerning you: or our brethren be enquired of, they are the meſſengers of the churches, and the glory of Chriſt.

23. If any doubting of their Truſtineſs, enquire what theſe Brethren are, let them know, that Titus is my Partner and Helper even for your Service; and the other two Brethren are Meſſengers of the Churches (who would not truſt untruſty Men) and an Honour to the Chriſtian Faith.

24. Wherefore ſhew ye to them, and before the churches, the proof of your love, and of our boaſting on your behalf.

24. So far therefore regard them, as to let them ſee, and the Churches that ſent them, hear the Proof of your Love to me, and to all Saints, by your Liberality, and that I have not boaſted of you in vain.

Note, 1. That Paul's Importunity for this Collection ſheweth that the Caſe was much altered, ſince in Acts 4. &c. they ſold all and laid at the Apoſtles Feet, and had all things common. And as Men were quickly grown more cold, ſo that was not intended for a conſtant and univerſal Practice, but to ſhew with the Gift of Tongues, the marvellous degree of holy Love and Unity which the Holy Ghoſt was given to effect: For to continue it every where, would have diſabled them all to do much future good with Riches, when all was gone. And perhaps the Chriſtians at Jeruſalem were then in greater want by that.

2. We ſee, that even among Chriſtians coſtly Duties come hardly off (elſe Paul had not needed all this ado) even where Gifts and Parts are eminent.

3. And yet it is coſtly Duties of Charity that muſt prove the truth of our Faith and Love, which are dead if barren.

4. We ſee, that a Miniſter who ſeeth cauſe obſtinately to avoid being chargeable to any of his Hearers himſelf, leſt they contemn or ſuſpect him as a Self-ſeeker, may yet put on confidence, and be bold and importunate in urging them to Charity for others, and Collections for the Service of the Church and Goſpel.

CHAP. IX.

1. FOr as touching the miniſtring to the ſaints, it is ſuperfluous for me to write to you. 2. For I know the forwardneſs of your mind, for which I boaſt of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

1, 2. But to uſe many Arguments with you, for the Duty of relieving the needy Saints in general, or for this Contribution in particular, I ſuppoſe it needleſs, you being your ſelves ſo forward to it, that I have boaſted of your readineſs a year ago, which hath quickned the Zeal of many others.

3. Yet have I ſent the brethren, leſt our boaſting of you ſhould be in vain in this behalf; that, as I ſaid, ye may be ready:

3. Yet to make ſure, I have ſent the Brethren, leſt it be to do when I come, and my boaſting of you fail.

4. Leſt haply if they of Macedonia come with me, and find you unprepared, we (that we ſay not, you) ſhould be aſhamed in this ſame confident boaſting.

4. For I would not have them of Macedonia, if they come with me, by finding your Collection unready, think that you are unwilling, to your diſhonour, and mine, that boaſted of you.

Note, That it's lawful to uſe an honeſt Craft to draw Men to their Duty, 1. By engaging their Reputation in it: 2. And by alluring them by juſt Praiſe.

5. Therefore I thought it neceſſary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the ſame might be ready as a matter of bounty, and not as of covetouſneſs.

5. Therefore I ſent theſe three Brethren, to deſire you that it might be ready, (you having notice of it alſo heretofore) that it may appear to be of willing Liberality, and not extorted from covetous Men.

6. But this I ſay, He which ſoweth ſparingly, ſhall reap alſo ſparingly: and he which ſoweth bountifully, ſhall reap alſo bountifully.

6. As to the Proportion, I will ſay but this; All ſhall reap in that meaſure that they ſowe.

Note, That Paul's diſclaiming Juſtification by Works, conſiſteth with this Doctrine, That all Men ſhall be rewarded not only according to the Sincerity of their Hearts, but alſo according to the Degrees of their obedient Will and Works.

7. Every man according as he purpoſeth in his heart, ſo let him give; not grudgingly, or of neceſſity: for God loveth a chearful giver.

7. Let your Will command you in the proportion: Do it not grudgingly, and as urged and conſtrained againſt your Wills; but as you are truly willing: For God loveth a chearful Giver, and not the outward Deed only, which is againſt or without the W…ll.

8. And God is able to make all grace abound towards you; that ye always having all ſufficiency in all things, may abound to every good work:

8. And it ſhould take off all unwillingneſs, to conſider, that God is All-ſufficient to give you by his Bleſſing ſuch Abundance, that you ſhall always have enough to furniſh you for Good Works, as well as to ſupply your own Neceſſities.

9. (As it is written, He hath diſperſed abroad; he hath given to the poor: his righteouſneſs remaineth for ever.

9. For God hath promiſed in his Deſcription of the Righteous, Pſal. 112. That he will ſo bleſs him that is charitable and liberal in Good Works, that he ſhall proſper, and have ſupply from God, for all that he requireth of him, and ſhall for ever be rewarded for it, as for that which is part of his Perſonal Righteouſneſs.

10. Now he that miniſtreth ſeed to the ſower, both miniſter bread for your food, and multiply your ſeed ſown, and increaſe the fruits of your righteouſneſs)

10. And this is my Benediction and Prayer for you, That God, who giveth both Seed and Increaſe, will ſupply all your Wants, and bleſs your Liberality with the Increaſe of his Gifts, and the Fruits of this your Righteouſneſs to your ſelves.

11. Being enriched in every thing to all bountifulneſs, which cauſeth through us thankſgiving to God.

11. That, you may be enriched by him in all things, ſo as to feed your Bounty, which when we diſtribute will make many thankful to God.

12. For the adminiſtration of this ſervice not only ſupplieth the want of the ſaints, but is abundant alſo by many thankſgivings unto God;

12. For the diſtribution of your Charity will not only ſupply the Saints Neceſſities, but alſo cauſe them to give thanks to God, who ſendeth them his Mercies by the Hands of Men.

13. (Whilſt by the experiment of this miniſtration, they glorifie God for your profeſſed ſubjection unto the goſpel of Chriſt, and for your liberal diſtribution unto them, and unto all men.)

13. The diſtribution of your Gift will be a convincing Experiment to the Jews, that the Gentiles are converted to a loving Union with them, and are ſincerely ſubject to the Goſpel, and that your Faith is not barren, but effectual and fruitful.

14. And by their prayer for you, which long after you, for the exceeding grace of God in you.

14. And it will provoke them to pray for you, who greatly value you, for the abundant Grace of God, which ſheweth it ſelf by ſuch evident Fruit.

15. Thanks be unto God for his unſpeakable gift.

15. And as Gifts and Grace▪ Wealth and willing Minds, are all the unſpeakable Gifts of God; to him we return our chiefeſt Thanks.

CHAP. X.

1. NOw I Paul my ſelf bes;eech you, by the meekneſs and gentleneſs of Chriſt, who in preſence am baſe among you, but being abſent am bold toward you. 2. But I beſeech you, that I may not be bold when I am preſent, with that confidence wherewith I think to be bold againſt ſome which think of us, as if we walked according to the fleſh.

1, 2. And having pleaded with you for the poor Chriſtians in Judea, let me next ſpeak for my ſelf. Though ſome among you report, that my bold Speech to you is onelyonly by Letters, and that my Preſence is contemptible; I will by this Letter alſo uſe the Meekneſs and Gentleneſs which is according to the Command and Example of Chriſt, in beſeeching you not to put me to uſe that Boldneſs that elſe I muſt do againſt them that calumniate my Miniſtry as Carnal and Self-ſeeking.

3. For though we walk in the fleſh, we do not war after the fleſh:

3. For though we yet dwell in the Body, our Miniſtry and Life are not from Carnal Principles, to Carnal Ends, nor by Carnal Means.

4. (For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of ſtrong holds)

4. For it is not Bribes, or Swords, or outward Violence, but more powerful Arms, by which we batter and caſt down the Fortreſſes of Sin and Satan.

5. Caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt:

5. It is not Mens Eſtates or Bodies that we conquer, by Fines, Impriſonments, or Captivity; but even the Conceits, Opinions, and Imaginations of Mens Minds, the Logick of Cavillers; the Philoſophy of Oppoſers, the Pride of Jews and Gentiles, and all their Miſapprehenſions of the Chriſtian Verity, and Oppoſition againſt it, and bringing their Thoughts and Minds into ſubjection to Chriſt.

6. And having in a readineſs to revenge all diſobedience, when your obedience is fulfilled.

6. And tho we call not for Fire from Heaven to revenge our ſelves, and gratifie our Paſſions; yet when the Church is ſetled in their Obedience, ſo that the Wheat may be ſeparated from the Tales, God, who hath furniſhed me with Authority, will not deny me Ability to inflict ſuch Penalties as he judget… fit for the Impenitent, by delivering them to Satan.

7. Do ye look on things after the outward appearance? if any man truſt to himſelf, that he is Chriſts, let him of himſelf think this again, that as he is Chriſts, even ſo are we Chriſt.

7. Do you judge by Mens outward Appearance and Oſtentation, and judge of me by the meanneſs of my Garb, and Bodily Stature, and Aſpect? If it be Pretence of any Gifts or Authority from Chriſt, which puffeth up theſe Men, let them conſider, whether we have not as much of theſe from Chriſt to ſhew as they?

8. For though I ſhould boaſt ſomewhat more of our authority, (which the Lord hath given us for edification, and not for your deſtruction) I ſhould not be aſhamed:

8. If I ſhould ſay, that I can ſhew more Authority from Chriſt than they can▪ I ſhould not be aſhamed, as unable to prove it: (Yet we pretend to none that is deſtructive and hurtful to the Church, or any of the Brethren; but onelyonly to ſuch Power as is to edifie and do good.)

9, 10. That I may not ſeem as if I would terrifie you by letters. For his letters (ſay they) are weighty and powerful, but his bodily preſence is weak, and his ſpeech contemptible.

9, 10. I will not ſeem to terrifie you by Letters, contrary to what I ſay in preſence: Though my Accuſers ſay, that my Bodily Preſence and Speech are contemptible, and not anſwerable to my Letters.

Note, That Tradition tells us, That Paul (according to his Name) was a Man of a very little Stature, and his Voice anſwerably ſmall; and it may be that hence they raiſed this Report of his Preſence and Speech.

11. Let ſuch an one think this, that ſuch as we are in word by letters, when we are abſent, ſuch we will be alſo indeed when we are preſent.

11. But let ſuch believe, that when I come, my Deeds ſhall he as awful as my Words are.

Note, That the thing which Paul would have his Accuſers fear, was, that by the miraculous Gift of the Holy Ghoſt they ſhould ſpeed as El…m…s did.

12. For we dare not make our ſelves of the number, or compare our ſelves with ſome that commend themſelves: but they meaſuring themſelves by themſelves, and comparing themſelves amongſt themſelves, are not wiſe.

12. I will not imitate them in Self-commendation and Compariſons: but it is their folly and ſelf-deceit, to meaſure themſelves by their own ſelf-conceit, and compare themſelves with their own Followers, not knowing the Grace of God in others.

13. But we will not boaſt of things without our meaſure, but according to the meaſure of the rule which God hath diſtributed to us, a meaſure to reach even unto you.

13. But I will not boaſt of any thing done beyond the Province and Meaſure of Gifts aſſigned and vouchſafed to us of God, as thoſe that would reap the praiſe of other Mens Labours; but of that which God hath really done by us, of which your ſelves are part of our Witneſſes.

14. For we ſtretch not our ſelves beyond our meaſure, as though we reached not unto you; for we are come as far as to you alſo, in preaching the goſpel of Chriſt:

14. You know, that when I extend my boaſting even to you, that I boaſt not of that which I never performed: For you are my Witneſes, as being the Fruits of my Miniſtry.

15. Not boaſting of things without our meaſure, that is, of other mens labours; but having hope when your faith is increaſed, that we ſhall be enlarged by you according to our rule abundantly,

15. I boaſt not of Labour in another Mans Province, and of other Mens Performance (as theſe do.) But I hope that the increaſe of your Faith will be the increaſe of my Advantage, and of my Comfort and Reward, whoever helpeth you, it being the Fruit and Increaſe of the Seed which I ſowed.

16. To preach the goſpel in the regions beyond you, and not to boaſt in another mans line of things made ready to our hand.

16. I hope by your Increaſe to have the better opportunity to carry the Goſpel beyond you, to the Regions that have not yet received it; and not to boaſt, as entring on other Mens Labours.

7. But he that glorieth, let him glory in the Lord.

17. But let us all take heed that we glory not in our ſelves, but purely in God, and for God, that we do his Work, and promote his Kingdom and Honour in the World.

18. For not he that commendeth himſelf is approved, but whom the Lord commendeth.

18. Self-commendation is no juſt Praiſe (but a detection and ſhame of Pride and Folly.) But it's Gods Approbation and Praiſe which is our real Honour.

CHAP. XI.

1. WOuld to God you could bear with me a little in my folly; and indeed bear with me. 2. For I am jealous over you with godly jealouſie: for I have eſpouſed you to one husband, that I may preſent you as a chaſte virgin to Chriſt.

1, 2. I would you could bear a little with that which is like to fooliſh Boaſting! Yea, you muſt bear with me, becauſe it is from a godly Jealouſie of Love to you, for Chriſts ſake, to whom I did eſpouſe you as chaſte and peculiar to him.

3. But I fear, leſt by any means, as the ſerpent beguiled Eve through his ſubtility, ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt.

3. But I fear, leſt by the Craft and fair Pretenſes of them that tell you of a more ſublime Degree of Knowledge, as the Serpent by ſubtilty beguiled Eve, by telling her that they ſhould be as God, knowing Good and Evil; ſo your Minds ſhould be corrupted, while you think that they are edified, by forſaking that Chriſtian Simplicity and Purity which is the true Wiſdom.

Note, 1. That fair Promiſes and Beginnings may end in ſoul Corruptions.

2. Forſaking Chriſtian Simplicity, is the Corruption of Minds and Churches. That is, 1. Turning from the ſimple Doctrine of the Creed, and things neceſſary and ſure, to vain Curioſities, and uncertain Aſſertions and Contentions, on pretenſe of Orthodoxneſs, or of higher Knowledge. 2. From the ſimplicity of Worſhip, to ludicrous Humane Ceremonies and Formalities. 3. From the Simplicity of Diſcipline, to Tyranny and Domination, and enſnaring unneceſſary Canons and Cuſtoms, impoſed on the Churches. 4. From the Simplicity of Chriſtian Love and Converſation, to ſegregate Sects, and to Partiality, and ſelf-ſeeking wordly Craſt.

3. Pretended extraordinary Knowledge is one of Satans Methods to corrupt the Church.

4. For if he that cometh, preacheth another Jeſus whom we have not preached, or if ye receive another Spirit, which ye have not received, or another goſpel, which ye have not accepted, ye might well bear with him.

4. It is one Chriſt, one Spirit, and one Goſpel, that we have preached, and you received: If your new pretended Teachers have another Chriſt, and Spirit, and Goſpel to preach, and can give better Proof of what they ſay, than I have done for the Chriſt, Spirit, and Goſpel which I have preached, let them ſhew it, and let them be born with and received.

5. For I ſuppoſe I was not a whit behind the very chiefeſt apoſtles. 6. But though I be rude in ſpeech, yet not in knowledge; but we have been throughly made manifeſt among you in all things.

5, 6. I ſuppoſe that I have no way come ſhort of thoſe that are the moſt eminent Apoſtles: If my Speech be as mean and rude as they object, ſo is not my Knowledge, (which is the thing that they pretend to excel in.) But ſure I need not tell you of this, who have had the Proof of it in my Miniſtry to your ſelves.

7. Have I committed an offence in abaſing my ſelf that you might be exalted, becauſe I have preached to you the goſpel of God freely?

7. Is it my offence, that forbearing the oſtentation of Learning called Wiſdom, I have preached the Goſpel of the Croſs according to your capacity, and that without putting you to Charge, by taking any Maintenance from you?

8, 9. I robbed other churches, taking wages of them to do you ſervice. And when I was preſent with you, and wanted, I was chargeable to no man; for that which was lacking to me, the brethren which came from Macedonia ſupplied, and in all things I have kept my ſelf from being burdenſom unto you, and ſo will I keep my ſelf.

8, 9. I did that which had been partiality and robbing, had there not been juſt cauſe, &c.

Note, That, 1. One Church ought to contribute to the furtherance of the Goſpel to others.

2. This is a cloſe Reproof of the Corinthians, whom Paul ſaw ſo covetou…, or ſuſpicious of him, that if he had made himſelf beholden to them, he had croſſed the Ends of his Miniſtry.

10. As the truth of Chriſt is in me, no man ſhall ſtop me of this boaſting in the regions of Achaia.

10. And that you may not think I am covetous, or like to burden you, I ſolemnly proteſt, that I will not in Achaia give away this Advantage of ſerving you freely, knowing what occaſion ſome among you would elſe take to reproach my Miniſtry.

Note, If it was ſo meritorious in Paul to ſerve them freely, what a ſort of People are they among us, that reproach that Miniſtry that would, in ſtead of burdening them, give even their own Eſtates to the Poor, as well as their Labours?

11, 12, Wherefore? becauſe I love you not? God knoweth. But what I do, that I will do, that I may cut off occaſion from them which deſire occaſion, that wherein they glory, they may be found even as we.

11, 12. This is not, God knoweth, becauſe I love you not; but becauſe I know how ſome Men watch for an occaſion to accuſe us; which I will cut off from them, that they may not have an advantage to boaſt on this account.

Note, That it's very like theſe Accuſers of Paul were ſome rich Men, that complied with the Times for Intereſt, and took no Pay of the Churches, but deceived them freely, and reproached Paul has a poor indigent Fellow, that preached for Bread.

13. For ſuch are falſe apoſtles, deceitful workers, transforming themſelves into the apoſtles of Chriſt.

13. For theſe falſe Apoſtles are deceitful Workers, pretending that they are Chriſts Apoſtles, and acting as if they were ſuch indeed.

Note, It's no wonder then if there be ſwarms of falſe Miniſters, pretending to be the true Miniſters of Chriſt.

14. And no marvel; for Satan himſelf is transformed into an angel of light.

14. And no marvel, when Satan doth but teach them to do as he doth, who counterfeiteth an Angel of Light, and bringeth in Errour and Sin, by bold pretending that it is Light, and extraordinary Knowledge and Vertue.

15. Therefore it is no great thing if his miniſters alſo be transformed as the miniſters of righteouſneſs; whoſe end ſhall be according to their works.

15. Therefore it is not an incredible thing, that Men ſhould be really the Devils Miniſters, animated and taught by him to do his Work, againſt the Intereſt of Chriſt, and Truth, and Godlineſs; and yet pretend to go beyond Chriſts own Apoſtles in preaching Righteouſneſs, Wiſdom, and Godlineſs.

Note, That the Pretenſes of Truth, Orthodoxneſs, Righteouſneſs, Free Grace, Unity, Peace, &c, are no ſufficient Evidences of true Miniſters. The Devils Miniſters may pretend them all, and may cry down Chriſts Miniſters as Carnal, Hereticks, Legal, Schiſmaticks, &c.

16. I ſay again, let no man think me a fool; if otherwiſe, yet as a fool receive me, that I may boaſt my ſelf a little.

16. Take it not for Folly to vindicate my Miniſtry: But if you do, yet hear me, try, and judge.

Note, That Paul meaneth, that Boaſting is the uſual mark of a Fool; but it is no Folly, when the Intereſt of God and Souls require it: It was ſeemingly, not really his Folly.

17. That which I ſpeak, I ſpeak it not after the Lord, but as it were fooliſhly in this confidence of boaſting.

17. That which I ſpeak of my ſelf, I ſpeak not as I do the Goſpel by Inſpiration; and I confeſs that materially it hath the appearance of Folly in oſtentation.

18, 19, 20. Seing that many glory after the fleſh, I will glory alſo. For ye ſuffer fools gladly, ſeeing ye your ſelves are wiſe, For ye ſuffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himſelf, if a man ſmite you on the face.

18, 19, 20. You can eaſily bear with a Fool, becauſe you are wiſe your ſelves: So bear with me, while I do that neceſſarily, which they do vainly. You can bear with greater Provocations, even with them that would captivate you to Errour and the Law, and would make a Prey of you, and make themſelves your Lords and Maſters, and abuſe you.

21. I ſpeak as concerning reproach, as though we had been weak: howbeit, whereinſoever any is bold, (I ſpeak fooliſhly) I am bold alſo.

21. I ſpeak of them that reproach me of contemptible Weakneſs: Though I confeſs, that Boaſting uſually ſignifieth Folly, I will ſay, that I have as much as they to boaſt of.

Note, That Paul is ſo cautelous leſt any by his Example ſhould be tempted by proud Boaſting, that materially he calls it Folly, though formally it was not ſo in him.

22, 23. Are they Hebrews? ſo am I: are they Iſraelites? ſo am I: are they the ſeed of Abraham? ſo am I: Are they miniſters of Chriſt? (I ſpeak as fool) I am more: in labours more abundant, in ſtripes above meaſure, in priſons more frequent, in deaths oft.

22, 23. They boaſt that they are Hebrews, Iſraelites, Abraham's Seed, and Miniſters of Chriſt: And am not I ſo too? Yea, though my Words be like thoſe of a Fool, I ſay, that I have laboured and ſuffered more for Chriſt, by Stripes, Priſons, and daily dying, than they have done.

24. Of the Jews five times received I forty ſtripes ſave one. 25. Thrice was I beaten with rods, once was I ſtoned, thrice I ſuffered ſhipwrack; a night and a day I have been in the deep:

24, 25, Scourged by the Jews to the utmoſt ſeve…ity, beaten by the Romans, ſtoned by the Rabble, thrice ſhipwrack'd, a Night and a Day in ſome darkſom dangerous Paſſage at Sea (or a Dungeon ſo called, as ſome think.)

26, 27. In journing often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderneſs, in perils in the ſea, in perils among falſe brethren; in wearineſs and painfulneſs, in watchings often, in hunger and thirſt, in faſtings often, in cold and nakedneſs.

26, 27, Note, That the Sufferings which deter Carnal Men from Religion by Shame and Fear, are the Honour of Believers.

28. Beſides thoſe things that are without, that which cometh upon me daily, the care of all the churches.

28. Beſides the things that are without my Body, even the Caſe of all the Churches, which are my daily Care.

29. Who is weak, and I am not weak? who is offended, and I burn not?

29. Every Mans Weakneſs and Sufferings are to me as my own: The danger of the Tempted and Scandaliſed is my pain, and care for their preſervation.

30. If I muſt needs glory, I will glory of the things which concern mine infirmities.

30. If you will put me to boaſt, it ſhall be of that which worldly Men will turn to my reproach; not of any Preeminence, but of my Sufferings.

31. The God and Father of our Lord Jeſus Chriſt, which is bleſſed for evermore, knoweth that I lie not. 32. In Damaſcus the governour under Aretas the king, kept the city of the Damaſcenes with a gariſon, deſirous to apprehend me: 33. And through a window in a basket was I let down by the wall, and eſcaped his hands.

1. Note, That through all this Chapter Paul calls his Boaſting Folly, not formally and really, but materially and ſeemingly, becauſe it's Fools that boaſt unneceſſarily; when the falſe Apoſtles made it his Duty.

2. Note, That it was no ſmall Quarrel of Brethren (like that of Barnabas) which put him upon all this Apology, (which elſe would not have ſavoured of Humility.) But it was the Intruſion and envious Accuſation of ſuch Jewiſh, Heretical, falſe Apoſtles, as he calleth the Miniſters of Satan, who endeavoured to ſubvert the Goſpel, and by diſgracing him, to fruſtrate all his Labours, and deſtroy the Church: It's like to be thoſe called Nicolatians, Rev. 2. & 3.

CHAP. XII.

IT is not expedient for me doubtleſs to glory: I will come to viſions and revelations of the Lord.

1. I know that boaſting is unſeemly for an humble Miniſter of Chriſt: but ſeeing it is put upon me, I proceed to a higher Matter, even Viſions and Revelations from God.

2. I knew a man in Chriſt above fourteen years ago (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth) ſuch an one caught up to the third heaven. 3. And I knew ſuch a man (whether in the body, or out of the body, I cannot tell: God knoweth) 4. How that he was caught up into paradiſe, and heard unſpeakable words, which it is not lawful for a man to utter.

2, 3, 4. I knew a Man that was acted by the Spirit of Chriſt above himſelf▪ who above fourteen years ago (whether Bodily, or onelyonly by mental Extaſie and Rapture, I know not, God knoweth) was caught up to that Place of Glory called the Third Heavens, and caught up there into Paradiſe, a Place of Joys, and heard that which neither can nor muſt be uttered, being unſuitable to the Ears of Mortals, and proper to Poſſeſſors.

5. Of ſuch an one will I glory: yet of my ſelf I will not glory, but in mine infirmities.

5. I think this Fore-taſte of the Heavenly Glory, worthy to be gloried in: But (though I be the Man) I will not glory in it as my own, who was but paſſive, and advanced to it by God, to whom all the Glory is due. It is my Infirmities, or debaſing Sufferings in the World, which I will call my own, and boaſt of.

6. For though I would deſire to glory, I ſhall not be a fool; for I will ſay the truth: but now I forbear, leſt any man ſhould think of me above that which he ſeeth me to be, or that he heareth of me.

6. Should I boaſt of this ſo great a G…ft, to the Glory of the Giver, it would be no Folly: But I lay it by, expecting that no Man judge highlier of me, than by what himſelf ſhall ſee or hear.

7. And leſt I ſhould be exalted above meaſure through the abundance of the revelations, there was given to me a thorn in in the fleſh, the meſſenger of Satan to buſfet me, leſt I ſhould be exalted above meaſure.

7. And leſt this Revelation ſhould too much lift me up, there was given me a Thorn in the Fleſh, a Meſſenger of Satan to put me to pain, and keep me from too much Exaltation.

Note, 1. It is moſt unlikely which ſome feign to be the ſenſe of theſe Words, viz. That it was a Temptation to Luſt: It's moſt like it was ſuch a Pain as the Stone, or at leaſt ſome bitter Perſecution.

2. Even the holieſt Chriſtians, after their moſt heavenly Acquaintance, are not out of danger of Pride, or being too much exalted.

3. This Spiritual Pride is ſo dangerous a Sin, that it's a Mercy to be ſaved from it, even by Bodily Pain.

4. God will hurt the Bodies, to ſave the Souls, even of his deareſt Children.

5. Satan, that intendeth hurt, is oft Gods Inſtrument to do us good.

6. Bodily Pains are oft the Meſſengers of Satan, and yet of God.

8. For this thing I beſought the Lord thrice, that it might depart from me.

8. Note, 1. That it is lawful to pray for the removal of Pain; 2. Yea, to be oft in prayer for it.

9. And he ſaid unto me, My grace is ſufficient for thee: for my ſtrength is made perfect in weakneſs.

9. And the Anſwer which I had was not a preſent removal of the Thorn, but a Word for Patience and Truſt in God, viz. That his Favour and Grace was ſufficient for me, to ſupport and comfort me till deliverance came; and that it is his way in our Weakneſs to manifeſt moſt his helping Power.

9, 10. Moſt gladly therefore will I rather glory in my infirmities, that the power of Chriſt may reſt upon me. Therefore I take pleaſure in infirmities, in reproches, in neceſſities, in perſecutions, in diſtreſſes for Chriſts ſake: for when I am weak, then am I ſtrong.

9, 10. It is therefore in Sufferings that I will glory, as being the occaſion of my greater Experience of the Lo…e and Power of Chriſt: Yea, I even take pleaſure in abaſing Sufferings for him, though not as painful, yet as an advantage to his Grace that ſtrengthneth me, ſo far am I from being aſhamed or impatient of them.

11. I am become a fool in glorying, ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefeſt apoſtles, though I be nothing.

11. I have ſaid all this as in the Habit of a Fool: but it's you that put it on me, by neceſſity, who ſhould have vindicated me and my Miniſtry againſt ſeducing Accuſers.

12. Truly the ſigns of an apoſtle were wrought among you in all patience, in ſigns, and wonders, and mighty deeds.

12. Are not you my Witneſſes? I appeal to your ſelves: Among you my Apoſtleſhip was fully proved, by patient Suffering, and by miraculous Gifts, and Signs, and Wonders, and Works, done by the Power of God.

13. For what is it wherein ye were inferiour to other churches, except it be that I my ſelf was not burdenſom to you? forgive me this wrong.

13. For what Gifts of the Spirit poured out among you? what Signs and Miracles have other Churches excelled you in? The difference between you and others was, that I ſpared your Purſes, and put you to no charge: If that be a wrong, I hope you can eaſily forgive it.

14. Behold, the third time I am ready to come to you; and I will not be burdenſom to you; for I ſeek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

14. A third time I purpoſe to come to you, and not to burden you, but as to my children, to give, rather than to receive.

15. And I will very gladly ſpend and be ſpent for you, though the more abundantly I love you, the leſs I be loved.

15. And I will gladly ſpend my Time and Labour, and be ſpent my ſelf, even as to my Strength and Life, for your Salvation, though my Love ſhould be requited with Neglect.

16. But be it ſo, I did not burden you: nevertheleſs being crafty, I caught you with guile. 17. Did I make a gain of you by any of them whom I ſent unto you?

16, 17. But be it as ſome object, that though I took no Money of you, I craftily caught you with guile, that getting your Affections, I might hereafter make advantage of you for my ſelf: But my Craft was but to win you to Chriſt. Did I make a gain of you, by any of them whom I ſent unto you? Will you judge of my Deſign contrary to my Practice?

18. I deſired Titus, and with him I ſent a brother: did Titus make a gain of you? walked we not in the ſame ſpirit? walked we not in the ſame ſteps?

18. Did Titus, or the Brother whom I ſent to you, make a Gain of you? Did we not all agree in Mind and Practice?

19. Again, think you that we excuſe our ſelves unto you? we ſpeak before God in Chriſt: but we do all things, dearly beloved, for your edifying.

19. Think not that I ſay all this to inſinuate my ſelf into your eſteem for any by Ends of my own: I ſpeak it as before God in Chriſt; It is your Edification that is my End in this and all things that I do concerning you.

20. For I fear, leſt when I come I ſhall not find you ſuch as I would, and that I ſhall be found unto you ſuch as ye would not: leſt there be debates, envyings, wraths, ſtrifes, back-bitings, whiſperings, ſwellings, tumults: 21. And leſt when I come again, my God will humble me among you, and that I ſhall bewail many which have ſinned already, and have not repented of the uncleanneſs, and fornication, and laſciviouſneſs which they have committed.

20, 21. For I fear leſt when I come I ſhall find among you theſe Sins, which are the Characters of Factious Minds, Debates, &c. and leſt God will humble me among you with grief for you, and mourning over the Impenitent, that have been guilty of thoſe filthy Sins, which Deceivers and Idol-Feaſts have drawn them to; and left I be forced to be unwelcom to ſuch Perſons.

Note, I. Though Paul ſeems to contradict himſelf in praiſing the Corinthians ſo largely in the beginning of this Epiſtle, and deſcribing them ſo ill in the end: yet, 1. It is not the ſame Perſons that he praiſeth and diſpraiſeth, though of the ſame Church. 2. We muſt praiſe all that is good in Men, when we reprove the evil.

II. Note, That the very Characters of factious ſeduced Profeſſors, are the Sins here named, which therefore we ſhould ſpecially abhor: 1. Debates, 2. Envying Zeal, 3. Wraths, 4. Strifes, 5. Back-bitings, 6. Whiſperings, 7. Swellings againſt each other, 8. Tumults. Yet it is very notable, That notwithſtanding all theſe Corruptions, and Abuſes and filthy Scandals, Paul neither ſeparateth, nor perſuadeth any to ſeparate; but leaveth that to the Heretical, who uſed to ſeparate themſelves into diſtinct Bodies, for the promoting of their Opinions and Parties.

CHAP. XIII.

1. THis is the third time I am coming to you: In the mouth of two or three witneſſes ſhall every word be eſtabliſhed.

1. As the Teſtimony of two or three Witneſſes confirmeth queſtioned Truth, ſo my ſecond and third Admonition warneth you to prevent Severity.

2. I told you before, and foretel you as if I were preſent the ſecond time, and being abſent, now I write to them which heretofore have ſinned, and to all other, that if I come again I will not ſpare:

2. Though I be abſent, my Writing may paſs for warning as if I were preſent, by which I foretel you, that if I come, I will not forbear to exerciſe on the Impenitent the Power given me by Chriſt.

3. Since ye ſeek a proof of Chriſt ſpeaking in me, which to you-ward is not weak, but is mighty in you.

3. And ſeeing you call for a Proof of Chriſts ſpeaking in me, you ſhall have this further Proof (the Corporal Puniſhment of the Impenitent by Miracle or Satans Execution): Though ſure the Power of Chriſt atteſting my Miniſtry, hath been ſo fully manifeſted among you, that you ſhould have been thereby convinced.

4. For though he was crucified through weakneſs, yet he liveth by the power of God: for we alſo are weak in him, but we ſhall live with him by the power of God toward you.

4. For as Chriſt in the State of Humane Weaknſs was crucified, but by Divine Power was raiſed, and liveth; ſo, as we are conformed to him in Weakneſs and Suffering, we ſhall ſhew you that we partake of the Power of God in our Life and Miniſtry.

5. Examine your ſelves whether ye be in the faith; prove your own ſelves: know ye not your own ſelves, how that Jeſus Chriſt is in you, except ye be reprobates?

5. If you queſtion my Miniſtry, do but examine your ſelves, whether you be Chriſtians or not: If you are, was it not by the convincing Power of Gods Atteſtation to my Miniſtry? and do you queſtion that which converted you? If not, you are yet without a Saviour, and in your Sins: And if you deny Chriſt in you, and his Power ſhewed among you, you may expect that he will deny you.

6. But I truſt that ye ſhall know that we are not reprobates.

6. And I truſt that you ſhall be convinced that we have not forſaken Chriſt, nor ſhall be caſt off or forſaken by him.

7. Now I pray to God that ye do no evil; not that we ſhould appear approved, but that ye ſhould do that which is honeſt, though we be as reprobates.

7. My Prayer is, That you may be ſaved from Sin and Seduction, not ſo much that you may think well of us, but that you may do that which is right, how ill ſoever you think of us.

8. For we can do nothing againſt the truth, but for the truth.

8. For as we have no Authority or Commiſſion to do any thing againſt the Truth, but only for it; ſo we have no deſire to do otherwiſe.

9. For we are glad when we are weak, and ye are ſtrong: and this alſo we wiſh, even your perfection.

9. For how much ſoever we be vilified or afflicted, it is our joy that you are ſtrong, and that it is better with you: yea, it is your Perfection that is our deſire.

10. Therefore I write theſe things being abſent, leſt being preſent I ſhould uſe ſharpneſs, according to the power which the Lord hath given me to edification, and not to deſtruction.

10. It is to prevent Severity when I am preſent, and the trouble that you and I ſhall have in Penalties on you, that I give you this Admonition by Letter: ſtill profeſſing, That Chriſt hath given me no Power of Tyranny, or againſt your own good, but only for your Edification. Should I claim any other, it's not of Chriſt.

11. Finally, brethren, farewel: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace ſhall be with you.

11. My concluding Valediction is, Be compact together in holy Union; Rejoyce in the Lord; Be of one mind in Faith and Love, though you cannot in leſſer things; Live in peace: and then he that would be known to us as the God of Love and Peace, will be among you.

12, 13, 14. Greet one another with an holy kiſs. All the ſaints ſalute you. The grace of the Lord Jeſus Chriſt, and the love of God, and the communion of the holy Ghoſt, be with you all. Amen.

12, 13, 14. Expreſs Chriſtian Love to one another. The Saints here ſalute you. The higheſt Bleſſing I can wiſh you is, The Grace of Chriſt, the Love of God, and Communication of, and Communion in the Holy Spirit. Amen.

Note, out of all this Epiſtle, That though proud tenderneſs of our Reputation be a Sin, yet it is a Duty to vindicate it when the Intereſt of the Goſpel and of Souls require it; which it did more with an Apoſtle, than an ordinary Miniſter.