Westminster Annotations, 2 Corinthians 2

Westminster Annotations · 2 Corinthians 2

ANNOTATIONS ON THE SECOND EPISTLE OF PAVL THE Apostle to the CORINTHIANS.

CHAP. I.

Vers. 1. ANd Timothy our brother] Not according to the flesh, for we read not that Timothy was of kinne to Saint Paul; but brother in Christ in the profession of the Gospel, and brother also in the Ministery of the word, being Saint Pauls companion, and fellow-labourer in the office of an Apostle and an Evangelist.

at Corinth] Gr. in Corinth.

with all the saints] All who embrace the holy profession of Christians, who were admitted into the Church which is the communion of Saints, who attend upon the holy ordinances of God, and follow after peace and holinesse, without which no man shall see God. The Greek Scholiast noteth, that he useth not the word, foreign. not holy, but unearthly, whereby all those among the Corinthians that were earthly minded, and sought not the things that are above, but the things that are below, are excluded out of the Apostles salutation.

V. 3. Blessed be God] See Ephes. 1. 3. 1 Pet. 1. 3. God is essentially blessed, and cannot be made blessed or happy by us: this phrase therefore signifieth no more then praised be God: in the Originall, foreign▪ that is word for word, let God be well spoken of. God blesseth us really, but we blesse God but verbally, by lauding and magnifying him: or at the most, mentally. For as the kingly Prophet professeth, Psal. 16. 2. our goodnesse extendeth not to him. The Apostle here beginneth with thanksgiving, which notwithstanding otherwise then he was wont, he applyeth to himself; beginning his Epistle with the setting forth of the dignitie of his Apostleship, constrained as it should seem thereunto by their importunitie, who tooke occasion to despise him, by reason of his great crosses, and afflictions: but he answereth, that he is not so afflicted, but that his comforts do exceed his afflictions, shewing the ground of them, even the mercy of God, the Father of our Lord Jesus Christ.

the Father of mercies] Though judgements proceed from God as well as mercies, yet he is not in Scripture any where called the Father of judgements, as he is here, the Father of mercies: because merciemercy and compassion ariseth meerely from himself, and he delighteth in it, Mic. 7. 18. but our sinnes are the cause why he inflicteth any judgements upon us. And it is further here to be noted, for the comfort of all those that grone under any heavie crosse, or suffer conflicts with desperation it self, that the Father of our Lord Jesus Christ is the Father also of mercy, and not of mercy only in the singular number, but of mercies in the plurall, and which is yet more, the God of all consolation.

V. 4. Who comforteth us in all our tribulation] He saith no…, who suffereth us not to be afflicted: for he knoweth that it is good for us to be afflicted, as the holy Prophet David professeth; and Christ himself saith, As many as I love, I rebuke and chasten: Revel. 3. 19. but who comforteth us in our afflictions.

that we may be able to comfort them] Oecumenius out of this passage rightly observeth the singular modestie of the Apostle, who saith not, that he received comfort from God in those tribulations which he suffered for the Gospel, for his owne sake, because his patience or diligence in his ministery deserved any such consolation; but that God afforded him those comforts for the good of others, that he might be the better enabled to comfort them by those cordials, which he received by the hand of his heavenly Physitian.

V. 5. For as the sufferings of Christ abound in us] Gr. unto us. The afflictions and calamities which we suffer for Christ, or Christ suffereth in us his members.

V. 6. which is effectuall in the enduring of the same sufferings] Or, is wrought. Although salvation be given us freely: yet because there is a way appointed to us, whereby we must come to it, which is the race of an innocent and upright life which we must run, therefore we are said to worke our salvation: Phil. 2. 12. and because it is God only that of his free goodwill worketh all things in us, therefore is he said to worke this salvation in us by the selfe same things, by which we must passe to everlasting life, after that we have once overcome all incumbrances.

V. 8. For we would not, brethren, have you ignorant] He witnesseth, that he is not only not ashamed of his afflictions, but that he desireth also to have all men know the greatnesse of them, as also his delivery from them, although it be not yet perfect.

which came to us in Asia] Whether he meane by this affliction, the great opposition he found by those many adversaries mentioned by him, 1 Cor. 16. 9. or the great tumult at Ephesus by Demetrius and his fellow craftsmen, Act. 19. or some very dangerous sicknesse wherewith he was visited, it is not certain: but here he thought good to acquaint them with it, partly to shew his great love to them, in that he concealed nothing from them, which befell him: partly to stirre them up to give God thanks for his great deliverance.

V. 9. the sentence of death in our selves] Or, answer. We resolved in our selves to die, or we gave our selves for dead, we were not only past hope in other mens judgements, but even in our own.

V. 10. so great a death] He saith not, out of so great a danger, but so great a death, because the danger was so great, that it was past mans help, or hope of delivery. He taketh the word death, as else-where, in death often, (2 Cor. 11▪ 23.) either for such sicknesse, or persecutions in which there appeared no hope of escaping with life, or such torments as were equivalent to the pangs of death.

V. 11. You also helping together by prayer for us] Gr. Tec. we also helping together by prayer for you. See Rom. 15. 30. That he may not seeme to boast himself, he attributeth all to God, and withall acknowledgeth himself to be much indebted unto them for their prayers for him.

thanks may be given] The end of the afflictions of the Saints is the glory of God, and therefore they ought to be precious unto us.

V. 12. that in simplicity] Gr. Tec. puritie. Here he putteth away another slander, to wit, that he was a light man, and inconstant, seeing that he promised to come unto them, but brake his word and came not: and first he speaketh of the simplicitie of his minde, and plain and open dealing, which they knew by his speech when he was present, and they ought also to acknowledge it in his letters being absent; and moreover he protesteth that he will never be otherwayes.

and glory sinceritie] Gr. and sinceritie of God. In the Originall, it is the sinceritie of God, that is, such sinceritie as is in the God of truth, who is alwayes constant and immutable; or sinceritie before God, or in the sight of God, not feigned or hypocriticall.

with fleshly] Gr. in fleshly.

by the grace] Gr. in the grace.

V. 13. or] Gr. Tec. and.

V. 14. That we are your rejoycing] Pauls rejoycing in the Lord was, that he had gained the Corinthians to the Lord, and they themselves rejoyced, that they had such an Apostle to be their instructor, who taught them so purely and sincerely.

V. 15. a second benefit] Or, grace. Some render a double joy, but the word is not, foreign, but foreign: and the Apostles meaning is, that they might reape a double fruit, both of his letters and of his presence.

V. 17. purpose] Or, consult.

be yea, yea, and nay, nay] Christ commandeth, Matth. 5. 37. that our communication be yea, yea, and nay, nay; neither doth the Apostle here contradict it, but his meaning is, that with him there was not yea, and nay, concerning the same thing, that he was not light and inconstant in his words, as those who affirme and deny with a breath, promising and not performing, and changing their purpose at every turning of the hand, but according to the saying of the Hebrews; etiam justorum est etiam, & …orum non est non, so his yea, was alwayes yea, and his nay, nay, not his yea now, nay at another time, nor his nay yea.

V. 18. true] Gr. faithfull.

word] Or, preaching.

was not] Gr. Tec. is not.

V. 20. For all the promises of God in him are yea] God purposing to be glorified and perfectly acknowledged for his truth, in the accomplishment of his promises in Christ, preached by us, hath withall given unto us the Apostles, such an infallible guidance of his Spirit, that the truth of our preaching might answer to the truth of Christ his practice, even as himselfe did answer exactly by his performance unto the promises of God.

and in him amen] Gr. Tec. therefore also they are by him amen. As Christ is the same in Gods promises which are unchangeable, so are all such promises touching our salvation, yea, that is, truth; and amen, that is, assurance. For so much as God in the new covenant maketh no promises of salvation, nor fulfilleth any but in Christ, and by Christ.

unto the glory of God by us] Gr. to God for glory by us.

V. 21. hath anointed us] With the grace of his holy Spirit. So Saint John also speaketh, 1 Joh. 2. 27. But the anointing which you have received of him abideth in you, and the same anointing teacheth you of all things.

V. 22. Who hath also sealed us] He wrought the same in us, in regard of our Apostleship, by the virtue of the same Spirit, that ratifieth both in us and in all his faithfull children, his vocation and election, by the grace of regeneration, signing us for his an with a seale, 2 Tim. 2. 19. and as by a pledge assuring us of our future inheritance.

earnest of the Spirit] That is, the holy Spirit, which is unto us an an earnest, whereby God assureth us, that he will pay as it were the whole summe of his promises. For an earnest is as a pledge, whereby we confirme a bargain, or a piece of money, whereby we assure the payment of the whole. The first gift therefore of the Spirit, and of life, is a pledge of our whole inheritance; Insomuch, that this anointing, sealing▪ and pledging, all serve to one and the same end.

V. 23. I call God for a record upon my soul] That is, against my self, and to the danger of my own life. So the Hebrews say, to carry our soul in our hands, and Xenar…hus in Athenaeus useth the same phrase, foreign, whereby they signifie that the life is in great danger. This is then a deep adjuration, whereby the Apostle assureth them even by oath, that he did not only not change his purpose of coming to them out of levitie, but rather that he came not to them for this cause, that he might not be constrained to deale more sharply with them being present, then he would.

V. 24. Not for that we have dominion] He removeth all suspition of arrogancy, declaring that he speaketh not what he said before as a Lord over them, but as a servant appointed of God to comfort them.

but are helpers of your joy] He setteth the joy and peace of conscience, which God is the Author of, against tyrannous fear, and withall sheweth the end of the Gospel, which is peace and joy in the holy Ghost.

CHAP. II.

Vers. 1. IN heavinesse] Causing griefe amongst you, which he should have done, if he had come unto them before they had repented them.

V. 4. not that you should be grieved] The Apostle in sharply reproving them, though he could not but make them sorry, ye… that was not his intent, but to shew his affectionate love towards them, and care of their salvation; that by sorrowing after a godly manner they might receive spirituall consolation. For as worldly joy ends in sorrow, so godly sorrow ends in joy; whence is that exhortation of S. Jerome to the penitent▪ Dolea… & de dolore gaudeat, Let him grieve and rejoyce for such griefe.

V. 5. But in part: that I may not overcharge you all] Gr. overburthen. The words may carry different interpretations, either he hath not grieved me in my own particular, but as a part and member of the Church, whom that incestuous person hath offended: or he hath not wholly grieved me, as if you were all delinquents. For although before I knew of your detestation of his crime, I wrote unto you in generall tearmes, 1 Cor. 5. 2. Yet are puffed up, and have not rather sorrowed, that he which hath done this thing might be put from among you. Yet now since I have proofe of your love and obedience, and you have cleared your selves by excommunicating him, I have cause to sorrow but in part, only for his sake who was guiltie, not for you all, who have cleared your selves, that you are no upholders or maintainers of him.

V. 6. punishment] Or, censure.

of many] Gr. by.

V. 7. to forgive him, and comfort him] Or, gratifie. Release him of the sentence of excommunication, and receive him again into the Church, and upon his unfained tokens of repentance minister a word of comfort to him, that he be not swallowed up in the gulph of despaire.

V. 8. confirm your love towards him] That at my entreatie you would declare by the consent of the whole Church▪ that you take him again for a brother.

V. 10. forgive any thing] Or, grant any thing of favour; or, freely give.

to whom I forgave it] Gr. Tec. what I forgave.

in the person of Christ] Or, in the sight. Although Ferrandus the Deacon, in his Epistle to Egippius, taketh the person of Christ for the hypostasis, which is one in Christ, though he consist of two natures, saying, si quid donavi, donavi propter vos in persona Christi, vult probare unitatem personae; nam melius personas diceret si vellet in Christo significare duas substantias: yet Oecumenius his interpretation is more agreeable to the scope of the Apostle in this place, foreign, in the person of Christ, that is, in stead of Christ, or by Christs authoritie and command, who said, As my Father sent me, I send you: whose sinnes ye remi…, they are remitted, Joh. 20. 23.

V. 11. Lest Satan should get advantage of us] Lest Satan over-reach us. The Greeke word, foreign, signifieth to have more then belongs to one, and it is commonly used of the covetous: the comparison is taken from the greedy merchant, that seeketh and taketh all opportunities to beguile and deceive others. The meaning then is, that we give not Satan an occasion by our immoderate rigour to snatch away from us, or ruine any member of the Churc, to make the Gospel and the ministery thereof more hatefull, and to pervert the holy use of discipline, which consisteth in the temper of charitie, and hath no other end then the salvation of the sinner.

ignorant of his devices] Or, plots, or machinations. Machinations or stratagems, of which Acontius hath written a singular book: The particular wiles to which the Apostle here pointeth seeme to be these, whereby he endeavoureth to gaine upon the Church both wayes, both by remissenesse of Church discipline, and too much severitie: by remissenesse to rock the sinner a…

sleep in securitie, and by too much severitie to plunge him in despaire.

V. 12. was opened] Gr. being.

V. 14. Now] Or, But.

causeth us to triumph] It is word for word, foreign, triumpheth us, that is, subdueth us to the Gospel, and maketh usobedient thereunto. So saith Livei, triumphavit Mummius Achoeos, Mummius triumphed the Acheans, that is, triumphed over those of Achaia. Or, triumphare facit, causeth us to triumph over the world, the flesh, and the devill; or giveth us conquest in every place where we preach his word, to bring all countries to the obedience of faith.

the savour of his knowledge] He alludeth to the oyntment of the Priests, and the sweet incense they offered: and withall intimateth the farre spreading of the Gospel, which like a sweet odour was blown by the breath of the Apostles, preaching unto all parts of the world.

V. 15. unto God a sweet savour of Christ] That is, pleasing and acceptable to God, in regard that by us is made manifest the mercy of God.

in them that are saved, &c.] The Gospel is preached indifferently to all manner of persons, but it worketh in a very different manner: forasmuch as being received by the faithfull, it produceth in them life and salvation, as containing all the causes thereof in it self; but being rejected by unbeleevers, it becomethin them the occasion of a greater condemnation, and maketh their perdition inevitable. As the same light of the Sunne, saith Chrysostome, offendeth weake eyes, but recreateth and comforteth the strong sighted; and as the same Starre is to some foreign, to others foreign, to some a morning Starre bringing light and day, and to others an evening Starre bringing darknesse and night: So the Gospel is a comfort to some, and a terrour to others, bringeth eternall life and salvation to some, but by accident, everlasting darknesse and damnation to others, according to the prophecie of Simeon, Luke 2. 34. Behold, this child is set of the fall and rising again of many in Israel.

V. 16. savour of death unto death] Gr. Tec. out of. A deadly savour: not as if the Gospel of its own nature breathed out death to any; for it is the Ministery of life, 2 Cor. 5. 6, 7. and the power of God to salvation unto all beleevers, Rom. 1. 16. but by reason that unbeleevers and impenitent sinners, wilfully set themselves against it, and thereby draw upon themselves the heavier judgement of God, Joh. 3. 36. 1 P…t. 2. 7, 8.

of life] Gr. Tec. out of.

sufficient] Or, fit.

V. 17. which corrupt the word of God] Or, deal deceitfully with. See Chap. 4. 2. Word for word, foreign, play the hucksters with the word of God; So E…nius sait elegantly, cauponari bellum, & Herodian, caup…nari pacem, & Plato, foreign, and Nazianzen calleth deceitfull Teachers, foreign, and Ignatius foreign. By this phrase he taxeth the false Apostles with two grevous crimes: first, that they adulterated and sophisticated the word of God bymingling Philosophicall errours or humane traditions with it, as craftie Merchants sophisticate their wines by mingling them with water or other liquors: secondly, tha tthey set the word of God as it were to saloe, and handled it craftily and covetously, not sinceredly as they ought to have done in the sight of God.

CHAP. III.

Vers. 2. Y… are our epistle] As elswhere he calleth them the Seal of his Apostleship, so here his commendatorie Epistle, foreign, the profiting of the Scholar is a commendation of his teacher. What need then the Apostle commendatory letters to the Corinthians, who themselves are his commendatory letters to all Churches, by their great growth in grace, and knowledge of Jesus Christ?

V. 3. are manifestly] Gr. being manifestly.

to be the epistle] Gr. that ye are the epistle.

written not with ink, but with the Spirit] The table were not written with ink, but with the finger of God. In this part therefore of the verse, he opposeth not the pistle of Christ to the writing in the Tables of stone, but to ordinary letters which are written with ink.

not in tables of stone] He alludeth by the way to the comparison of the outward ministery of the priesthood of Levi with the ministery of the Gospel, which he handleth afterwards more at large.

V. 4. And such trust] This boldnesse we shew, and thus deservedly may we boast of the furit and worthinesse of our ministery.

V. 5. to think any thing] Or, to reason, or, conclude. Rom. 3. 28. Any thing which belongeth to the way of pietie and true worship of God, as S. Austine expoundeth, Libro de dono Persev. c. 13. or as the Greek Scholiast expoundeth. We are not

sufficient of our selves, so much as to apprehend and conceive the worth of the ministery of the Gospel; much lesse to found the bottom of the deep mysteries of salvation: Without me, saith Christ, John 15. 5. ye can do nothing: So far are we from doing any good work of our selves, that we cannot think a good thought.

but our sufficiency is of God] In that we are fit and meet to make other men partakers of so great a grace.

V. 6. made us able ministers] Or, sit, or, meet. He amplifeth his ministery, that is, the ministery of the Gospel, comparing it with the ministery of the law; which he considereth in the person of Moses, by whom the law was given, against whom he setteth Christ the Author of the Gospell. Now the comparison is taken from the very substance of the ministery. The Law, is, as it were, a writing of it self dead and without efficacie, but the Gospell a new covenant, as it were the very virute of God, in renewing, justifying and saving of men. The Law propoundeth death, accusing all men of unrighteousnesse; the Gospell offereth and giveth righteousnesse and life. the governance of the Law served for a time, the Gospell remaineth to the end of the world; and therefore what is the glory of that in comparison of the Majestie of this?

not of the letter] That is, which doth not onelyonly consist in words and writing, without imparting any inward and spirituall virtue to effect and work the same in men, which it doth represent to them; but hath really joyned with it the virtue of the Holy Spirit, working in the heart, and there ratifying and lively imprinting what the same propounds and promiseth.

the letter killeth] Though the Law shewed the way to life, yet the letter thereof is said here to kill, because it doth not communicate ability to corrupt man to keep the same, nor makes any promise to forgive the sinne to him that trespasseth, but curseth every one that abideth not in all things which are written in the law: convincing us of our transgression, and consequently of our guilt of death, which is threatned to the transgressours; for which cause it is also called. The ministery of condemnation.

but the spirit giveth life] Or, quickeneth.] The Gospell doth not onelyonly shew the way to life and salvation by faith in Jesus Christ, but is likewise accompanied with the power of the Holy Spirit, whereby faith is worught and kept in the Elect, and they themselves are raised up from the death of sin, and quickned to the life of holinesse.

V. 7. ministration] Or, ministerie.

written] Gr. in letters.

glorious] Gr. in glory.

for the glory of his countenance] The word glory, betokeneth a brightnesse, which was bodily in Moso, but is spiritually in Christ.

V. 8. the ministration of the Spirit] Or, ministerie. That is, of the Gospell, whereby God offereth, yea, and giveth his Spirit, not as a dead thing, but as a quickening Spirit, working life.

glorious] Gr. in glory.

V. 9. ministration] Or, ministerie.

ministration of righteousnesse] Or, ministerie. Viz. of Christ, which being imputed to us as our own, we are not onelyonly not condemned, but also we are crowned as righteous.

V. 10. had no glory in this respect] That is, had not glory comparatively; as silver is not precious in comparison of gold, nor precious stones bright in comparison of the Starres, nor the light of the Moon in comparison of the Sunne. As, saith Oecumenius, the light of a Candle seemeth most bright in the night, but in the mid-day is so obscrued that it deserveth not the name of a light; so is the light of the Law obscured in such sort by the light of the Gospell, that it seems to have no light or glory at all.

respect] Gr. part.

V. 11. was glorious] Gr. by glory.

is glorious] Gr. is in glory.

V. 12. plainnesse] Or, boldnesse, or freedom.

V. 13. And or as Moses, &c.] See Exod. 34. 33. He expoundeth by the way the allegory of Moses his covering, which was a token of the darknesse and weaknesse that is in men, whose eyes were rather dazled by the bright shining of the Law then lightened: which covering was taken away by the coming of Christ, who lighteneth the hearts, and turneth them to the Lord, that we may be brought from the slavery of this blindnesse, and set in the liberty of the light, by the virtue of Christs spirit.

to the end of that which is abolished Gr. Tec.the face, or fight. Could not see the mark and main scope of Moses, or dive into the bottom of his ministery.

V. 14. But their mindes were blinded] This is an answer to a secret Objection, whence it comes that the people of Israel do not now beleeve the manifestation of the end of the Law, made by the Gospel: Why do they see nothing in the Gospel, which is so clear? The Apostle answereth, that there is a Vail hanging over, not the Gosp…l, but their hearts, by a malicious and wilfull obdutation, John 9. 39. Rom. 11. 7, 25. As if he should say, The light shines indeed, but those that should behold it shut their eye-lids against it.

which vaile is done away in Christ] The Vaile is taken away by the knowledge and Spirit of Christ, and when they shall be converted unto Christ, they shall like us be brought to the right understanding of the Law, and be fully convinced in their hearts, that the Law was given to no such end, but that they must seek the righteousnesse by faith in Christ, without themselves, Rom. 10. 4. Gal. 3. 24.

V. 15. is upon] Gr. lyeth upon.

V. 17. Now the Lord is that spirit] Or, But. Christ is that Spirit which taketh away that covering, by his working in our hearts, whereutno also the Law it self called us, though in vain, because it speaketh to dead men till the Spirit quicken us.

where] Gr. Tec. to whom.

there is libertie] From the yoke and burden of the Ceremoniall, and curse also of the morall.

V. 18. But we all with open face, &c.] Gr. uncovered. Going forwards in the allegory of the covering, he compareth the Gospel to a Glasse, which though it be most bright and radiant, yet it doth not onelyonly not dazle their eyes that look on it, as the law did, but also transofrmeth them with its beams, so that they be also partakers of the glory and shining of it to lighten others; as Christ said to his Disciples, Ye are the light of the world, Matth. 5. 14.

are changed into the same image] As, saith Occumenius, Silver set against the Sunne, by the beames thereof cast upon it, becomes it self radiant; so we being enlightned by the Spirit, castlight upon others. Now that in stead of the Vail of those Mosaicall figures, God hath given to his Church the clear glasse of his Gospel, all the faithfull do freely behold there by faith the glorious light of his mercy, truth, and the rest of his divine attributes; and by means thereof they are made like unto him in the glory of holinesse, and in newnesse of life. Moses put away the Vail that hung over his face, when he appeared before the Lord, and by this beholding of God had his face lightened, and shining with beams; so have we now a free accesse unto God by the Gospell, which is not as a dark Vail, but a pure resplendent glasse wherein the glorious countenance of God is seen by us, and we are thereby renewed, and as it were glorified in our mindes according to the same image of God.

from glory to glory, even as by the Spirit of the Lord] Or, of the Lord the Spirit. By the Spirit of the Lord, or by the Lord the Spirti, by the Spirit who is the Lord; that is, one of the same being and substance with the Father and the Son. This Spirit worketh in us by degrees, and this work of his is still in progresse here in this life, untill we attain to the perfection of the life to come; and as we grow from grace to grace, by this spirit of sanctification in us, so also from glory to glory, till we be perfectly renewed, according to the image of God, in holinesse and righteousnesse.

CHAP. IIII.

Vers. 1. SEing we have this ministerie] Gr. having this ministery.

we faint not] Gr. we shrink not back; or, grow weary and slothfull. Though we are broken in pieces with heart-griefs and clamities, yet we velled not, not withstanding all the disCouragements we finde in the world, we slack not our pace, nor remit any thing of our zeal for Gods glory, which, like fire, is kindled more, and not at all quenched by the blasts of opposition.

V. 2. hidden things of dishonesty] Gr. shame. All secret underhand dealing, all lurkinmg holes to hide shamelesse practices. As we preach the clear and evident truth of the Gospel, so our carriage is open and fair, not hating the light, as they who do evill.

nor hanlling the word of God deceitfull] They handle the Word deceitfully, who either corrupt it by mingling false doctrines or humane traditions with it; or those who preach the pure and sincere trath, but not sincferely seeking by the preaching thereof their own glory or gain, as did the false apostles, Phil. 1. 15, 16.

V. 3. But if our gospell be hid] Because he had said before in the last Verse of the former Chapter, We with open face behold the glory of the Lord, here he prevents an objection which might be made against him, If you preach the Gospel with such plainnesse and sincerity, delivering the naked truth nakedly, how cometh it to passe that so few are …nlightned by your preaching, and that the Gospel is hid to so many? He answereth, that the fault is not in the preachers, but in themselves, whose eyes Satan hath pluckt out, or blinded so, that they can see nothing, though it be never so clear and evident in it selfe.

that are lost] Or, that perish.

V 4. the god of this world] S. Austine in his book de spirit…t & lit. ad Marcel. understandeth by the god of this vvorld, the true God, vvho justly blindeth the mindes of infidels, non insundend… ma…tiam, sed subtrahendo gratiam; not by infusing any malice into them, but by taking away from them, or not giving unto them enlightning grace. Adn true it is, that as obduration of the heart, so excecation of the understanding is in Scripture attributed to the true God, who justly inflicteth them as punishments upon them, who wilfully oppose the light of his truth, and not onelyonly resist, but despight the Spirit of grace; yet by compa…ing this Text of the Apostle with John 12. 31. The Prince of of this vvorld is cast out, and Ephes. 6 12. it should seem rather, that the Apostle by the god of this vvorld, understandeth Satan, vvho by the just judgement of God hath gotten such a dominion over unbeleevers, as if he were their God, and he usurpeth the honour and soveraignty of God, and they readily obey and serve him as their Lord and God. And it is worth our observation, that the Apostle styleth him not the god of the vvorld simply, but the god of this vvorld, vers. 12. vvhichwhich wholly lyeth in vvickednesse, 1 John 5. 19.

the light of the glorious Gospel of Christ] Gr. the light of the Gospel of the glorie of Christ. Wherein is manifested the Majestie of the person and reign of Christ, the soveraign excellency of his benefits, and the divine efficacie of his Word and Spirit in us.

the image of God] In whom the Father setteth forth himself to be seen and beholden, vvho is the ingraven from of his person, Hebr. 1. 3. And this is spoken of him, not onelyonly in regard of his divine nature, being the eternall Word and Wisdom of the Father; but also in regard that he is God, revelaed in the flesh, by whom the glory and righteousnesse, grace, vvisdome, and power of God is revealed unto us in the Gospel, asin a glasse, Col. 1. 15.

V. 5. we preach not our selves] We make no ostentation of our gifts, nor in the exercising of our Ministery seek our own glory, but Christs; neither carry we our selves as Lords over your faith, but as your servants in and for him, Chap. 1. 24.

V. 6. commanded] Gr. said to.

the light of the knowledge] That being lightened of God vve should in like sort give that light to others, as a candle tinded giveth light to the whole room.

in the face of Jesus Christ] Or, in the person of Jesus Christ. The glory of God shined in the face of Jesus Christ; for as S. John affirmeth, chap. 1. v. 14. The Word became flesh, and dwelt among us, and we saw his glory, as the glory of the onelyonly begotten Sonne of Father, full of grace and truth. Or, foreign, in the person, that is, in the room, stead, name, and authority of Christ, whose Ambassadours we are.

V. 7. in carthen vessesl] Or, in vessels of shell. He here taketh away a stumbling block, to wit, that the Apostles were vile, weak, frail and miserable men; Paul answereth, that he and his fellow Apostles were as it were earthen Vesseles of small price, and subject to many knocks and falls, yet that there was most expcellent treasure of wisdom and knwoledge in them. Some conceive that the Apostle alludeth to glasse Lanthorns, in which lights are carried, and that he hereby intimateth, that they hid not their light, but that it shined through them as a Candle doth through a Lanthorn. If we render foreign, Vessell of shell, then th… Apostle manifestly alludeth to pretious Pearl which is found in shels; the pearl is that rich pearl mentioned in Matth. 13. 46. which the Merchant sold all that he had to buy; the shall or mother of pearl, are the Apostles and Pastours.

V. 8. yet not distressed] In the Originall foreign, fignifieth not every pressure, but to be so prest by a throng in a narrow place, so that we cannot possibly get out: the meaning of the Apostle is then, that though they were laid in wait for and bes…t on all sides, and were enforced to strive and struggle with all their might, yet that they escaped, and that God gave them an issue with the temptation how great soever it were, 1 Cor. 10. 13.

not in despatre] Or, not altogether without help, or means.

V. 10. dying of the Lord Jesus] Or, mortifying. That is, in our sufferings we represent the death and passion of Jesus Christ.

V. 11. For we which live] Which live that life, to wit, by the Spirit of Christ among so many and so great miseries.

V. 12. death worketh in us] A passionate conclusion: as if he should say, We die that you may live by our death; we venture into all dangers for the building of the Church sake, and cease not to confirme all the faithfull by the examples of our patience; and you by all our afflictions and dangers of death are strengthened more and more in the life of the Spirit: so that even all these straights we are put unto, turn to your advantage, and are means to maintain the life of grace in you here, and further your eternall life and happinesse hereafter. Or for the present I do principally prove the effects of my conformity to the death of Christ by the afflictions that I suffer in his behalfe, wheroof it seems you have you have no share, nor sense: ye onelyonly partake of his life and glory, being exernpted from the like calamities, and abounding in all manner of blessings: and so the latter words carry in them a close, but sharpe reproof.

V. 13. We] Gr. But. or, And.

Wehaving the same spirit] He sheweth that he and his sellow Apostles dya in a sort to purchase life to others, but yet notwithstanding they are partakes of the same life with them, because they have the same faith by the inspiration of the same Spirit, and beleeve that which they propound to others to beleeve, to wit, that they also shall be saved together with them in Christ.

I beieeved] See Psal. 116. 10.

V. 15. that the abundant grace] When it shall please God to deliver me, and restore me to you, that exceeding benesit, which shall be powred upon me, shall in like fort redound to the glory of God.

redound] Gr. abound.

V. 16. faint not] Or,slack not. See vers. 1.

yet the inward man is renewed day by day] That is, gathereth new strength (Esa. 40. 31.) that the outward man be not overcome with the miseries, which come sreshly one on the neck of another, being maintained and upholden with the strength of our inward amn. By the ourwardc man he understandeth our bodies; or rather our persons in the naturall estate and condition of this life, which do decay and confume away by continuall sufferances: by the inward man he understandeth our soules, or persons, consfidered according to our spirituall estate, which cannot be discerned by any bodily eye, but onelyonly by the light of the spirit: this inward man renewed by the Spirit of God is strengthened and confirmed more by daily pressures and tribulations; as the Palme-tree groweth the higher, and slourisheth the more, the more burthers are laid upon it; and as Anteus in his wrestling with Hercules, is said by the Poets to gain new strenght by every fall on the earth.

V. 17. light affliction] Afflictions of the godly are not light in themselves, but comparatively, to the insfinite and eternall weight of heavenly glory, which our affliction worketh for us not by any merit of ours, but out of Gods meer grace for Christ his sake, Rom. 8. 17, 18. Or they are called light, because they lightly and speedily passe away; or because God maketh them seem light unto us by the strong support and comfort of his Spirit, Rom. 8. 37.

for us] Or, to us.

eternall weight of glory] The Apostle seemeth to allude to the Hebrew word, which signifieth both weight and glory: to gold and precious things the weight addeth to the value, as the more massie and weightie crown is, the more it is worth; and he implieth that we shall be at the last crowned with such a crown of infinite glory, which even in this world we lively apprehend by faith, and the contemplation thereof taketh off all the consideration, love and esteem of all the things in this world, which are seen, our heart being fixed on the eternall things in heaven, which are not seen.

CHAP. V.

Vers. 1. HOuse of this tabernacle] S. Paul who was a Tentmaker elegantly compareth our body to a Tent, and that in many regards. 1. A tent or tabernacle is easily rasily raised up, and as easily taken down and spoiled; so is our body by sicknesse and outward violence, Job 4. 19. 2. A tent is an habitation proper for pilgrims or souldiers which continue not in the same place; and such are all Christians whilest they live upon earth, strangers and pilgrims, (Psal. 39. 12.) and souldiers sighting under Christs banner, Job 7. 1. 3. A tent is a moveable house or habitation; so are our bodies, which are now like tents pitched upon the earth, but shall be hereafter transported into heaven. 4. Tents are soulde without, and soild with wind and weather, but have precious things within: so the body and outside of a Christian is but vile and contemptaible, but his inside is most beautifull and glorious (Psal. 45. 13.) with speciall treasures of spirituall graces; like the tents of Solomon, (Cant. 1. 5.) which were most richly furnished within. 5. A tent is destroyed not by the consuming of the parts, but by taking them asunder: so the death of the body is nothing but the dissoloution of the parts. whereof man is composed, and taking asunder the soul from the body.

eternall in the heavens] The grave is some…me called foreign domus soculi, or domus aeterna, a long home, Eccl. 12. 5. or house of eternitie, because the bodies or something of them remains long there, even to the end of the world: but our habitation in heaven is most truly and properly called an eternall house, which though some take here for the celestiall glory, wherewith our immortall bodies shall be glorified at the last day: yet seeing the Apostle doth here expressely speake of a building or house, which we shall have of God, after this tabernacle is dissolved, as soono as we shall go to dwell without our bodies, as appears by the 6. and 8. verses, it may as fitly be understood of the cclestiall glory in gencrall, wherewith the soule is adorned and clothed as it as it were, as soone as soone as she leaveth off this tabernacle, and wherewith the body also shall be clothed hereafter being raised from the dead.

V. 2. which is front heaven] He calleth this house heavenly, not that the substance of it is heavenlky, but for the glory of it, and because it shall be incorruptible as the celestiall bodies are.

V. 3. If so be that being clothed] Or, since that. We do not without canse desire to be clad with this heavenly house, that is, with that everlasting and immortall glory as with a gatment. For when we depart hence, we shall not remain naked, having once cast off the covering of this body: but we shall take our bodies againe, which shall put on as it were another arment besides, and therefore we sigh not for the wearinesse of this life, but for the desire of a better.

V. 4. do grone] There is a double grone, one of nature, from the apprehension and feare of death, another of grace, out of an earnest desire of eternall life, which the Spirit kindleth in us.

being burdened] Both with the burden of sinne, and of manisold heavie crosses laid upon us.

not for that we would be unolothed, but clotherd upon] Gr. for that we would ont be. The Saints desire so to be clothed width a celestiall body, that they put not off thier mortall body, but have the immortall glory put upon it, as an upperroabe: which shall be their happinesse, who shall live kin the body till Christ come, for they shall not die, but be changed, as the Apostle teacheth us, 1 Cor. 15. 51.

that mortalitia] Or, that which is mortall.

V. 5. wrought us for the self same thing] The Apostle taketh a metaphor from Goldsmiths, who burnish gold, or Carvers and Engravers, who worke upon wood or stone, and make it sit for that for which it naturally unapt: so doth God by his Spirit worke upon us, and make us sit for that by his Spirit of which naturally we are most uncapable, to wit, an immortall and spirituall body.

V. 6. we are alayes confident] Alwayes resolved with a quiet and sober minde, to suffer what danger soever, nothing doubting but our end shall be happy.

V. 7. For we walk by faith] The faith of those things we hope for, as not having them presently in our view.

V. 8. We are confident] Gr. but; or and. kWe are in such fort bold, and do so passe in our pilgrimage with a valinat resolution and quiet minde, that yet notwithstanding we had rather depart home to the Lord; and seeing it is so with us, we strive to live so, that both in this our pilgrimage here we may please him, and that at length we may be received hont to him.

V. 9. labour] Or, endeaveur.

V. 10. For we must all appear] See Rom. 14. 10. That no man might thinke it indifferently to pertaine unto all what he spake of that heavenly flory, he addeth that every one shall first render an account of his pilgrimage after he is departed from hence. The word in the Originall foreign signif…th more then to apeare in person, as those do who are cited into a Court; it implies to be laid open and to have our whole life ript up, and all our thoughts, words, and works disclosed and discoverd before men and Angels, Rom. 2. 23. and 20. 12.

done in his boiy] Gr. by his body. That is, in this bodily life of ours; or by the body: for whilest we live here our soul worketh by the body, and seeing th body is, as Methodius speaketh clegantly, foreign the colleague of the soule, i… is just with God that the body should be partaker with the soule either in immortall blisse, or endlesse torment, according as they have both joyned in this life either in the service of God, or in the service of Satan and this wicked world.

whether it be good or bad] Whether good, the reward of the same by gracc; or bad, the receompence thereof by desert. Eccles. 12. 14.

V. 11 Knowing therofore the ter…our of the Lord] The dreadfull Tribunall of Christ, the Judge of quick and dead, before whom we must give a strict account of all our actions, speeches, yea and our inward thoughts, intentions and affections.

V. 12. glory on our bohalf] Or, rejoyce for us.

which glory] Or, rejoyce.

which glory in appearance] Gr. in the face. In outward disguising and that doloured shew of mans wisdome and cloquence, and not in true godlinesse which is seated in the heart; or who glory in the multitude of their followers, and applause of their hearers, but want the testimonie of a good conscience.

V. 13. whether we be besides our selves] Either the meaning is, if we are in our extasies and raptures it is to God; that is, in our private devotions when we speak to him: but to you we speak alwaies words of sobrietie and in a moderate temper: or he hath ref…rence to the commendation of his Apostlesip For so much as it seemeth to be the part of mad and foolish men to commend themselves, and then the meaning is; that if we exceed at any time, and are so transported in the contemplation of the dignitie of our Apostleshhip, that we seeme to be besides our selves, we do it not to arrogate glory to our selves, but to maintain the glory and honour of God: and if on the other side we speak modestly of our selves, and our ministeric, it is for your good, to teach you modestie, and to condescend to your capacitie, and to use al means to bring you to Christ.

sober] Or, in our right mind.

for your cause] Gr. to you

V. 14. constr aineth us] Or, keepeth us in.

V. 16. know we no man after the flesh] Neither my self nor any of the Apostles have any worldly or carnall affection, nor take notice or mens outward appearance, kindred, qualitie, honour, wisdome, or eloquence; but meerly know them after the Spirit; that is, kaccording to the spirituall power, vertur, or grace that is in them.

known Christ after the flesh, &c.] If we have had earthly and carnall thoughts and hopes of Christ, like unto the rest of the Jews, that he as the King of Israel should beging an earthly temporall kingodme, and we enjoy all manner of earthly and carnall benefits in the same; as honour, riches, and power, &c. yet now we know him no more, we hav put off all such carnall imaginations of his Kingdome. To know Christ no more after the flesh, faith Luther, is to seek kor expect no fleshly thing with him, as the Disciples did before his suffering, but to con tent our selves with the word. Or the words may carry this meaning; we serve not men, nor desre to please men, but all our desire is to please Christ and him onelyonly; to whom also we stand no longer affected after any meerly humane, civill, or naturalmanner of affections, such as thos bare unto him who conversed with him here in this world, but altogether in a Divine and spirituall manner agreeable to the state of glory whereunto he is exalted: see John 20. 17. And this the Apostle mentioneth here, to take off the edge of that argument whereby the false Apostles sought to vilifie and abase his ministery below that of the rest of the Apostles, namely, that he had not been conversant with Christ in the flesh.

V. 17. if any man be in Christ] Every ture Christian inserted into the body of Christ by his Spirit, is and ought to be changed in all his senses, motions, desires, and affections: and therefore he is freed of vanitie and self-love according as every faithfull on (the generall state and condition of the Church being renewed by Christ) ought to participate of this newnesse of life.

he is a new creature] Or, let him be. As a thing madee new of God. For though a man be not newly creatd when God giveth him the spirit of regeneration; but onelyonly his qualities are changed: yet notwithstanding it pleaseth the holy Ghost to speak so, to teach us that we must attribute all things to the glory of God: not that we are stocks and blocks, but because God createth in us both the will to will well, and the power to do well.

old things are past away] See Isa. 43. 19 Revel. 21. 5.

all things are become new] Namely, in the kingdome of Christ: and here the Apostle hath reserence to th promise kof God, Esa. 65. 17. and 66. 22. where this renovation of all things is promised, whereof part is now already sulfulled in all true beleevers, who are renewed by the Spirit of God, and the rest shall be accomplished in the life to come. See 2 Pet. 3. 13. Revel. 21. 5.

V. 19. committed unto us] Gr. put in us.

V. 20. Now then we are amoassadours] Gr. We are therefore ambassadours.

beseech] Or, exhort. or, perswade.

in Christs stead] Gr. for Christ.

V. 21. he hath mad him to be same for us] That is, a sacrifice for sinne: or he hath imputed the sinnes of the world to Christ (who was most righteous and innocent himself) and hath put upon him all the punishment and malediction due to us, that all the faithfull may be reputed before God as holy and perfect as righteousnesse it self by virtue of Christs righteousnesse, which is given to them by God, and onelyonly is able to stand in his judgement.

who knew no sinne] That is, who knew no sinne by himself, who was conscious to himself of no sinne. For other waie; he best knew the nature and power of sinne, who bare our sinnes on his body on the tree.

of God in him] In Christ, in regard that we are in him, and that his righteousnesse is imputed to us. Non nostra, nec in nobis. Ita Hieronym.

CHAP. VI.

Vers. 1. VVOrhers together with him] That is, with God, mentioned in the last verse of the former Chapter. Now this co-opetation of the Ministers with God is not onelyonly necessarie before they to when they prach have received grace, that they might be partakers of it; but also after they have received grace, that they may continne in it.

beseech] Or, exhor.

the grace of God in vain] By the of God he meaneth the outward means of salvation in the ministerie of the Gospel: or enlightening grace, kin the understanding, which they receive in vain, who are not thereby bettered in their life and conversation, as the earth receiveth sed, and the former and latter rain in vain, which is barren and beareth no fruit. Heb. 6. 8.

V. 2. I have heard thee] See Isa. 49. 8.

a time accepted] That is, in a time of acceptation wherein God will accept us if we by faith and repentance come unto him, or in a time liked of and made choice of by God, wherein he will open the treasurs of his merciemercy and bountie unto us.

time] Or, season.

V. 3. Giving no offeice] See 1 Cor. 10. 32. That is, give no just occasion of offence, or scandall: for scandall or offence, is rightly distinguished into seandalum datinm, & scanda…um acceptum] a scandall given, and a scandall taken. A seandall taken is when any out prejudicat opinion, or ill affection wilfully misconstreue any speech or action of ours, and make the worst of its; here the scandall is taken, but no way given. The giving offence which the Apostle here forbiddeth is when either we speak so ambiguousty, or do any thing so indiscreetly and unseasonably that a good Christian, though otherwise wel affected to us and our ministerie, cannot but be scandalized.

V. 4. approving our selves] Or, commening. In the Originall it is, we commend our selves, which though it be done in words, unlesse we be forced thereunto for the clearing of our innocencie, or justisying our calling, may seem vain, quia laus propria sordet in ore: yet to do it in th Apostles sense, to commend dour ministery by the effects of it, by our indefatigable ablours in the Gospel and sufferings for it, is most praise-wor-thy and profitable.

V. 5. in tumults] Or, in tossings to and fro. The word in the Originall, foreign, is ambiguous: for it may be referred eithr to our selves, and then it signsyeth in the uncertaintie of our state, and abode, who have no place of rest or quietnesse; or to others, and then it signifieth in tumults of commotions, such as were raised against Saint Paul at Ephesus, and Jerusalem, and at other places.

in laboues] Either which he tooke in his continuall travels. and perpetuall preaching; kor the paines he tooke to maintaint himself in his trade of Tent making, that he might not be any wayes chargeable to the Church.

V. 6. By purenesse] Gr. in. The Originall foreign, signisieth as well chastite and puritie of body, as cleannesse of hands, free from blood, bribery, and corruption by receiving gifts; it is taken alos sometimes for sinceritie: and in all these senses Saint Paul walked and converfed, foreign, for he led both … most chast life, and preached the Gospel sincerely, and made no merchandife of the word, as he elfe-where speaketh, he was also pure and cleare from the blood of all men, Acts 20, 26.

by knowledge] Gr. in.

by long-suffering] Gr. in.

by kindnesse] Gr. in.

by the holy Ghost] Gr. in.

by love unfeigned Gr. in.

V. 7. By the word of truth] Gr. in.

by the power of God] Gr. in. Either by this power which manisested it self in my effectuall and powerfull ministery, or the power of God, whereby I wrought I wroughft many miracles maong you.

by the armour of righteousnesse] Gr. by the weapons of.

on the right hand and on the left] Some take the Apostles meaning to be, that himselfe was, and every good Christian ought to be, foreign, (such as was Afteropaus in Homer, Il. foreign that is, men who could use both hands alike, and lay about them, as if both were right hands: but there is no necessitie of this exposition. For all souldiers though they fight not with both hands alike, yet they amke use of both, and they have weapons or armour on both. But the greater doubt is, what the Apostle meaneth by right hand and lest? whereunto the Greeke Scholiast answereth, that by the right hand he understandeth honour and estimation among men, and by the left hand, injuries, persecutions, and disgraces; and his meaning then is, jthat they are armed with righteousnesse or uprightnesse in both, in such fort that Satan cannot wound them on either side, sith they are neither pussed up with honour abundance and prosperitie, nor cast down by penury and adversitie. It may be the Apostle in the metaphor of right and left band alludes to the words of the Wise man, who speaks of blessings jon the right hand, and on the lest, Prov. 3. 16. As God giveth us blessings us blessings with both hands: so Christ gives us armour for both hands, to desend us from Satan, the flesh, and the world who lay at us on all fides.

V. 8. By honour] Gr. glory.

as decivers] Not so indded, but reputed as deceivers or traduced for such, as Christ himself was, Matth. 27. 63. for this, as S. Cypralan noteth hath been the practise of the devill in all ages, by his instruments to cast false and foule aspersions upon the most sincere and faithfull servants of Christ, ut qui consctentioesua luce clarescunt, alienis rumoribus sordidentur.

V. 9. well known] Gr. acknowledged.

V. 10. having nothing, and yet possessing all things] As having nothing re, yet possessing all things spe: or having nothing quoad foreign, yet possessing all things, quoad foreign: having not the wealth of the world in our hands, according to the substance of the things themselves; yet having the fruit and benefit of them in the supply of our necessary wants and inward contentment: or having nothing actually in our own hands, yet possessing all things in the charitie of good christians, who thinke nothing too good or too much for us at our need.

V. 11. our mouth is open unto you] The opening of the mouth and heart, betokeneth a most earnest affection in him that speaketh, as it fareth commonly with them, tha are in some joy: for joy dilateth the heart, as on the contrary sorrow contracteth it.

V. 12. Te are not straitned in us] you are in my heart as in a house, and that no narrow or strair house; for I have opened my whole heart to you: but you are inwardly strait-laced to me ward.

in your own bowels] According to the phrase of the Hebrew, he called those tender affections which rest in the heart bowels: as in the Epistle to Philemon, vers. 12. he requireth Philemon to receive Onesinus as his own howles, that is, as one whom he most tenderly affected.

V. 13. Now for a recompense in the same] Gr. for the same recompense. The Apostle by this phrase understandeth no reward from the Corinthinas, or recompense by way of satisfaction, though the Greeke word, foreign, derived from foreign, seeme to import as much; but only that as good children, they should answer their father in tender love and affection: and Bernard justly taxeth those who are banckrupts in love, with ingratitude and hardnesse of heart, duri est animi amorem, si nolle impendere, nolle rependere.

V. 14. unequally yoked together with unbeleevers] Gr. diversly yoked: or, drawing the other part of the yoke with. Now he rebuketh them boldly for taking part with infidels, and being fellows with them in outward idlolatry, as if it were a thing indifferent; but such, saith he, as the Lord vouchsafeth the name of his children, must keepe themselves pure, not only in minde, but also in body, and abstanine even from all appearance of Idolatry and superstition. The word in the Originall, foreign, may be diversly interpreted, either draw not down the beame, or any way encline to the part of the infidels. So the Greeke Scholiast. And indeed foreign, is sometimes taken proaquilibrio lancis or trutinoe. Or it many be rendred; be no. unequally yoked, as when beasts of diverse kinds, or the same kinde, but of diverse stature and bignesse, draw together; for then the youke cannot lie equally upon both: in this sense, the Apostle may seeme to touch upon their matching with infidels. Or it may be rendred, dlteram jugi partem ne trahite, draw not th other part of the yoke with infidels, that is, be not any wayes coupled with them.

fellowship] Gr. participation.

V. 15. What concord bath christ with Belial] Belial signifieth wicked, but here it is taken for Satan, as the Syriack interpreter rendereth it, who is wicked, foreign, in a transcendent manner, foreign, that wicked one as Christ tearmeth him.

V. 16. ye are the temple of the living God] See 1 Cor. 3. 16.

I will dwell in them] Gr. among. See Levit. 26. 12. God dwelleth among us, either because Christ is become God with us, or because the Spirit dwelleth in our hearts by faith.

V. 17. Wherefore come out from among them] See Isa. 52. 11. That is, estrange and separate your selves from them, have no intimate conversation or communion with them, lest thereby you be induced to the imitation of their sinnes and participation of their punishment,

V. 18. And will be a Father unto you] Gr. for I will unto them for, or in stead of a father. See Jer. 31. 1.

my sonnes] Gr. to me for, or in stead of sonnes.

CHAP. VII.

Vers. 2. ALl filthinesse of the flesh and spirit] Or, pollution. Because, as he shewed before, the faithfull are Temples of the Holy Ghost, and God hath promised, that he will take them for his sonnes and daughters; he exhorteth them to cleanse themselves from all pollution of sinne, that they may be fit Temples for so pure a Spirit, and meet Children of so holy a Fatehr. By filthinesse of the flesh, he meaneth fornication, gluttony, and drunkennesle, &c. By filthinesse of the spirit, Idolarrie, superstition, sects. schisms, and factions, which vices he taxed before. Or, by silthinesse of the flesh, the outward acts of all manner of sinne committed in, and by the body, Galat. 5. 19, &c. by filthighinsse of the spirit, the inward acts of sinne committed in the soul, as impure thoughts, wicked desires, unsanctified conceptions and opinons of God, craftie and malicious projects, desines and purposes, or the like.

perfection holinesse] Or, consummating. Finishing the work of sanctification, begun in our regeneration, for though regeneration, as also generation, be done at once, yet sanctification is wrought in us by degrees, and every good Christian must profit in Christs school, and grow continually, as in knowledge, so in grace, till we arrive to such perfection, as we are capable of in this life; (2 Pet. 3. 18) which, as Saint Austine termeth it, is but an imperfect perfection at the most; 2 perfection of parts, but on way of degrees.

V. 2. Receive us] Let us have some place a mongst you, that we may teach you or, give way to my just defence; or, alluding to what he spake before, Chap. 6. 13. Be ylinlarge: he now desireth, that having made a room for him in their hearts and assections, they would admit and receive him there-into.

we have woringed no man, &c] In clearing himself and his fellow-ministers from the particular imputations following, he layeth an aspersion upon the false Apostles, who offended in all those kindes, wronging the corinthians in their reputation, coorrupting them in their judgements, and fefrauding them in their estates; the first proceeding from detraction, the second, from flattery or hereticall perswasions, the third, from covetousnesse.

V. 4. my glorying of you] Gr. my rejoycing for you.

V. 5. troubled] Gr. pressed or, afflicted.

Without were fightings, whthin were fears] Persecutions from without, from Insidels, who made havock of the Church; and fears from within, lest any of the members of the church should be drawn from the body by the violence of torments and persecutions. Or, outward fightings with open and professed enemies, and fears within from false brethren. Or fightings without, by the continuall assaults of outward temptations; and terrous within, by spirituall derelictions and conflicts with despair; for even to these the dearest the dearest Children of God are subject in this life.

V. 6. those that are cast down] Gr. humble. The word in the Originall is foreign, quasi foreign, cast upon the ground; either overthrown by vio…ence, or dejeted in our mindes, our very hearts being cast down. The word signifieth also humble or lowly. but because it is against humilitie to professe it in our selves, the word here rather signifieth lownesse in condition, then in affection, and the meaning of the Apostle is, that God comforteth us when we are very farre spent with grief, and raiseth us when we are destitte of all other help or comfort.

by] Gr. in.

V. 7. by the coming] Gr. in.

in you] Or, of you.

fervent minde toward me] Gr. zeal for me.

V. 8. with] Gr. in.

V. 9. not that ye were made sorry] As a good Physician rejoyceth no in that he hath ministred to his patient a bitter potion, but that thereby he hath procured him much ease; neither is the Chirurgeon glad that by launcing the soar he hath put the parts ill-affected to paine, but that by this paine hath healed them; in like manner, the Apostle doth not rejoyce simply, that he had made the Corinthinas sorrowfull, but that by this their sorrow they gained health of their souls, and many spirituall graces, mentioned in the eleventh verse.

after a godly manner] Or, according to God.

V. 10. For godly sorrow] In the Originall, foreign, a sorrow according unto God, a sorrow coming from God pleasing to God, and bring the sinner unto God, when his heart is truly rent for having offended God by his sinnes; and withall confident of the forgivenesse of the same by Jesus Christ, and fully and stedfastly resolved, as far as God shall inable him, to shun and avoid all sinne for the future: for as S. Ambrose hath it, I lle were plangit commissa, qui non committit plangenda; he truly be wayleth that which he hath done, who never doth that afterward which he hath bewailed.

but the sorrow of the world worketh death] By sorrow of the world he understandeth that which is proper to men of the world, such as are not regenerated by the Spirit of God, whose grief and sorrow is nothing but the bitter smart of their misery, without any seriious and sincer repentance, or else a remorse and pricking of their consciences for their sins indeed; but without faith, and without purpose of amendment, and without conversion unto God: wherefore also all this grieving and sorrowing of theirs is nothing else but a prepration to eternall death, and a kinde of begimning of the same; such as Nero felt after he had put both the Apostles Peter and Paul to death, it is faid of him, that he felt the torments of hell in his conscience, and ranne about crying, Have I no friend or enemy that will kill me, and ridd me of my pain? Or, by sorrow of the world, is menat a sorrow onelyonly for the losse of worldly things, for which is onelyonly caused from the fear of Gods judgements in unbeleevers, whereupon the rfolloweth commonly hardnesse of heart, and a reprobate sense and after, despair anddammnation it self, (as we see in cain, Saul, Achitophel, Juds, and the like) which waich wasteth the body, and hasteneth death.

V. 11. after a godly fort] Gr. according to God.

what caresulnesse] Or, di…igence. Study and dlligence readily and carefully to put in practise what I commanded you, to correct your errour, and neglect in not inflicting the censure of the Church upon the incestuous person.

clearing of your selves] That is, declaration of your innocence that you wilfully offrended not; which you maded good upon the sight of your errour, by your severe proceeding against the guilty offendour.

what indignatiou] Distaste and offence which you took, both at the sinne and sinner.

what fear] That is, holy dread of the proveked judgement of God upon the whole Church, by such an abominable sin committed, and not punished.

vehement desire] Great affection to the glory of God, and my own person and ministery, and unfained willgnesse to amend what was amisse

WHAT Zeal] In executing that with great fervour and severitie that the Apostle gave them in charge, for removing and avoiding the scandall.

what revcnge] Either taken upon the incestuous person, by the censure of excommunication pronounced against him, or against your selves, by the great grief you exprest for having been so negligent before, punishing your selves for not punishing him.

clear in this matter] Not indeed of all fault, for neglect of exercising ecclesiasticall discipline in them was a fault; but clear from any taking part with that foul person, or giving any liking or approbation of that incestuous contract.

V. 12. I did it not for his cause that had done the worng, &c.] That which moved me to write unto you so sharply, was not the injury either offered by the sonne, or suffered by the father, but the publike scandeall of the Church; foreign, as Saint Chrysostome well observeth; though the sinne were in the incestuous person onelyonly, and the particular wrong done to his father, yet in regard that this incestuous contract was tolerated among the Corinthians, and no censure inflicted upon the delinquent, the whole Church received a wound in it, and the enemies of the truth took occasion to blaspheme the holy name and profession of Christians, as if such foul facts as this was, were fruit, of christian libertie, or practise allowed by the doctrine of the Gospel.

V. 14. before Titus] Or, concerning Titus.

V. 15. inward affection] Gr. bowels.

CHAP. VIII

Vers. 1. VVE do you to wit of the] Or, we deelare or, make known unto you the.

the grace of God bestowed] The bountie of the Macedonians he calleth foreign, either from foreign, or from foreign, eithr as the word is derived from a verbe signifying to rejoyce, because what they bestowed upon the Saints at Jerusalem, they did it most willingly and cheerfully; or as the word is derived from a verbe signifying freely to give, thereby intimating, that that charitie whereby we freely give to others, is a free gift of God to us; donatur nobis, nou tantum quod donamus, sed etiam ut donemus.

V. 2. in a great triall of affliction] For those manifold afflictions wherewith the Lord tried them, did not onelyonly not slack their joyfull readinesse, but also made it much more excellent and famous, Affiction is as a File, whereby God brightens the graces of the Spirit in his Children.

and their deep povertie] As a dark foyl sets off an orient diamond, so the great affictions of the Churches of Macedonia set off their spiritually joy, and their extream povertie their rich liberalitie.

their liberalitie] The originall foreign, which though it be sometimes taken for liberaliue, as Rom. 12. 8. yet properly it signifieth simiplicitie; that which Clemens Alexandrius termeth foreign, singlenesse of heart; a vertue whereby a man is inclined to do works of mercy and bountie freely and absolutely, without and seeret ends to gain any thing thereby to himself; as he whom the Poet taxed did, munera magua quidemmisit, sed misit in bamo, Et piseatorem piscis amare potest? He who contributeth to the necessity of the poor, simply to relieve them, and in obedience to Gods command, without any other motive or inducement, des…rveth that commendation which the Apostle here giveth to the Macedonians of foreign.

V. 5. not as we boyed] He amplifieth the forwardnesse of the Macedonians in this, that they also desired Paul to stirre up the Corinthians to accomplish the gaving of alms by sending again of Titus unto them: they were not onelyonly free of their owne bounty towards the Saints at Jerusalem, but also excited others to the like bountie; and, as Barnard saith, Major est in amore Dci, qui pl…res traxerit ad amorem Dei; He more loves God, or is greater in his love, who draws more to his love; so saith the Oratour, That charitie is greater, which not onelyonly relieveth it self the poor, but moveth others also to the like reliefe, and openeth not onelyonly our owne treasures, but the treasures of others to charitable collections.

V. 8. I speak not by commandment] Though the Apostle might have laid his command upon them in this kinde, sith charitie is a dutie required of every Christian, who is bound to contribute to the necessitie of the Saints, according to his abilitie; yet he rather commendeth this dutie unto them, then commandeth, it, Philem. 8. 9. because the more willing and free our charitable contributions are, the more acceptable to God and man: As the Myrrhe which sweatech out the tree of it own accord, is farre more precious then that which runneth out after the tree is prickt or cut; sudant sponte priusquam incidantur stacten dictam cui nulla praescrtur. Plin. nac. hist.

and to prove] Gr. and proving.

V. 9. for your sakes the became poor] He who as God was Lord of all, yet for our sakes sustained povertie upon earth, that by his temporall povertie we might be enriched spiritually; by whose example the Corinthians ought to part with some of their temporall goods to supply the poverly of their brethren, that by their prayers they might be inriched spiritually. What should we not willingly bestow upon our poor brethren for christs sake, who not onelyonly bestoweth all graces upon us, but was also himself bestowed for us?

rich] Gr. enriched.

V. 10. not onelyonly to do] But also to do willingly: for he noteth out a ready willingnesse, without any inforcement by any other men, much lesse came it of ambition or vain glory.

forward] Gr. willing.

V. 12. it is accepted according to that which a man hath] Bounty is not to be esteemed according to mens wealth and the outward gifts they bestowed, but according to their free heart. The two Mites which the poor widow cast into the treasurie, Luke 21. 3. were more in Gods account, and more to her also, then two talents from some other, who might better spare two talents then she one Mite.

V. 14. that there may be equalitie] That is, that they and you may be charged alike; they when they are full, to supply your wants; and you when you are full, to supply their wants.

V. 15. He that had gathered much, &c.) See Exod. 16. 18. Though the Children of Israel in the wildernesse, according to Gods command, gathered Manna, some more, some lesse; yet when they did mete it with an Omer, he that gathered much, had nothing over, and he that gathered lesse, had no lack: this history the Apostle elegantly applyeth to the dispensation of Christian bountie and charitie, which ought to be so ordered by the discretion of the Governours of the Church, that they who receive more, may have no overplus, and they that receive lesse, may sustain no want; that as all the Israelites had accordin to their eating, and the number of their family, that which was sufficient; so here by a carefull distribution, with an eye to the severall wants of them that are to be relieved, all may be sufficiently provided for.

V. 18. whose praise is in the Gospel] That is, either in the Gospel written by him, and (if the words be taken in that sense, as Saint Jerome observeth) he meaneth Saint Luke the Evangelist: or in the Gospel preacher byhim, and then he may mean some other, as Barnabas and Apollo, who were praised in all Churches for their excellent gifts in preaching the Gospell.

V. 19. grace] Or, gifts.

V. 21. Providing for honest things] It is not sufficient that we do those things which are in themselves honest and just in the sight of God, but we must so do them, that men may take no just offence at them, or suspect that we have any smister end in doing them: As we must approve our [conscience to God, so we must have an honest care of our reputation among men. See Rom. 12. 17.

V. 22. I have in you] Or, he hath.

V. 23. Whether any do inquire of Titus] He commends those in speciall whom he sends to receive the collection for the Saints, that the Corinthians might not doubt to put into their hands those summes of monery which were given for the relief of the Saints at Jerusalem: and the meaning of the whole verse is this, For Titus, if any inquire of him, that which I can say of him, is, that I so farre trust him that he is my fellow and helper to you-ward; and for the other brethren, if any inquire of them, the testimony I can truly afford them is this, that they are trusted by divers Churches, whose messengers they are; and their life and conversation is such, that they have gained duplicate page duplicate page much glory to Christ, and are an honour to the Gospel.

V. 24. the proof of your love and of an boasting] That is, give this experiment of your love, and make good my boasting of you, that all Churches may be withnesse of your godly dealing, in whose presence you are, for so much as there are with you messngers, whom they have chosen by all their consent, and sent them unto you.

CHAP. IX.

TOuching the ministring] He, wisely meeteth with the suspition which the Corinthians might conceive, as if in urging them so earnestly to contribute liberally to the poor, he should doubt of their good will and inclination of themselves to so charitable a work, therefore he professeth, that he doth it not to teach them that they ought to relieve the Saints by their bounty, seeing that he had become suretie for them to the Macedonians, but onelyonly to stirre them up, who were running of themselves, to the end that all things might both be in a better readinesse at his coming, and the cottection more liberall.

V. 2. Achaia was reaply a yeer ago] Achaia is the Countrey wherein the Citie of Corinth was situated, and sometimes the word is taken generally for all Greece, sometimes particularly for a part of Peoloponsus, known by that name. So Hesychius, foreign.

your zeal hath provked very many] Or, stirred up. The Apostle in this Chapter termeth the bountifull contributions of the Corinthians to the Saints by the name of divers vertues. foreign and foreign zeal, grace, becuediction, and righteousnesse. Zeal, because it proceeded out of fervant love, and so much tended to Gods glory; simplicite, because they did it out of a free minde and singlenesse of heart, without any sinister intention, or expecting any retribution: grace, because it was the gift of God. proceeding from his grace: benediction or blessing, because Gods blessing enables them to it, and the poor Saints blesse God for this supply of their wants: lastly, rightteousnesse, either because pious bountie is a part of that righteousnesse or justice in generall, which compriseth all vertues; foreign, justitia in sese virtutes continet omnes; or because we are not Lords of the goods of this life, but stewards onelyonly, and he is an unjust steward who holds that wholly in his own hands, for his own advantage, which by order from his Master he ought to dispence to others for their relief and susteance.

V. 4. in this same confident boasting] Gr. in the substance, or foundation of this boasting. The word in the Originall, foreign, may either signifie such a staiednesse and settlednesse of minde, as cannot be moved with any terrour or feare, and so it sheweth the assured confidence Saint Paul had in them, that they would make good what he had promised in their behalf: or, it may signifie a ground or a foundation; and so the meaning is, that he should not be ashamed of his boasting to others of their readinesse, because there was a good ground and foundation for it; either the publique faith of the Corinthians who engaged themselves to contribute liberally to the Saints; or some present pledge which he saw thereof, namely some remarkable simmes collected a yeer before.

V. 5. make up] Or, make fit, or ready.

bounty] Gr. blessing.

whereby of ye had notice before] Or, which hath been so much spoken of before.

of bountitie, and not as of covetousnesse] Gr. blessing. Or, as an advantage. The words may carry a double sense, either that the Apostle would have them speedily to send this cottection as being a free benevolence, and not to stack the sending of it out of covetousnesse to make any benefit of the money of the poot so long in their hands. Or that it might be ready as a matter of bounty, that is freely coming from them and chearfully; not as money comes out of the hands of covetous men; that is, hardly, and with much grudging and repining.

V. 6. He which soweth sparingly] Almes must be given neither niggardly nor unwillingly, but frankly and freely, seeing it is the sowing of that seed which will bring us a plentifull harvest both here and hereafter: other seed where we sow it there we reap the encrease of it, but of this seed we reap not onelyonly a plentifull crop where it is sowed on earth; but a much more plentifull in heaven.

he which soweth bountifully] Gr. with blessings. Word for word it is, he which soweth in benedictions or blessings shall reap in benedicitons; and the Apostle alludeth either to psal. 68. 9. or Ezek. 34. 26 in which a plentifull showre of rain is called a showre of blessing or blessing: the Apostles meaning is, that he who contributeth liberally to the poor, and soweth very much sced, shall reap in blessing, that is thereby shall receive from Gods hand not one kind of blessing onelyonly, butdivers, blessings of the right hand and blessings of the left, temporall blessings and spirituall blessings, in this life, and in the life to come.

bountisully] Gr. with blessings.

V. 7. God loveth a cheersull giver]See Prov. 11. 25. Rom. 12. 8. Exxlus. 35. 9. That which is extorted from a man he properly giveth not: for liberalitie implieth libertie, and necessitie in this kind and libertie cannot well stand together: God loveth a Cheerfull giver, because he gives his heart first to God, before he giveth his almes to the poore; and giving that which he giveth with a cheerfull countenance he more comforteth the receiver, giving hope of future bountry. For what a man doth cheerfully he will do again upon a like good occasion. Pliny writeth that is was observed among the Romanes, that never any good came to a man by offering a beast in sacrifice, rentientem & trahemtem se abaris; by a beast that violently drew back from the Altar, and could not be brought to it but with much force: and most certain it is, that God esteemeth of no offering of ours which is not as free as liberall, according to our ablitie.

V. 8. make all grace abound towards you] The Greek Scholiast acutely observeth that the Apostle here prayeth for the Co0rinithians, foreign, a sifficiencie in temporall blessings, but an exuberancie or abounding inspirituall. For in temporals we may have too much as well as too little; and therefore Solomon prayeth for a mediocritie: but of spirituall blessing, especially such as appertain to our sanctification and salvation, we cannot have too great a proportion; the more we abound in them, the more happie are we.

V. 9. He hath dispersed abroad] See Psal. 112. 9.

his righteousnesse] Righteousnesse in this place is taken for bountie, as elsewhere, Hos. 10. 12. Sow to your selves in righteousnesse; and Malac. 4. 2. Christ is called the Sunne of righteousnesse, because he freely and bountifully communicates both enlightening, and sactifying graces, as the Sunne doth his light and his heat.

for ever] Though the gift he bestoweth passeth away, yet his bountie remaineth for ever, both in the same of his verue, and much more in the eternall reward thereof in heaven. Qnas dederis solas semper habehis opes.

V. 10. ministreth seed to the sower] See Isa. 55. 10.

V. 12. administraiton of this service] Gr. oblation and service, or office. Rom. 15. 16. An excellent and double fruit of liberalitle towards the Saints is, that it giveth occasion to praise God, and that our faith also is thereby made manself. The word in the Originall is foreign which signifies not every service or ministery, but properly the publike service and holy office of prayers and oblations to God; and thereby impleth, that these their almes-deeds were rather acts of pietie them liberalitie, because they contribured to them of Jerusalem not onelyonly as poor, but as Saints of the same profession with them, and that they sent them as a holy offering unto God for the reliefe of his dearest servants.

V. 13. they glorifie] Gr. glorisying.

V. 15. Thanks be unto God for his unspeakable gift] Lest the Corinthians should be puffed up with his great commendation and praise of their pious bountie, he stautteth up his exhortaion with this passonate exclamation, wherein he ascribeth the glory and thanksgiving not to the Corinthians, who were but the conduits of Gods bouty, but to God himself, who is the fountain of all goodnesse, who both enclined their hearts, and furnished them with means thus liberally to supply the necessitie of his Saints. Some by this unspeakable gift understand Christ himself, who is, called the gift of God, Job. 4. 10. Others the Gospel, which is likewise an unspeakable gift: but the coherence with the former words seemeth rather to referre us to the exceding grace of God in the Corinithias menitioned in the verse immediately going before; so the plain meaning is, thanks be unto God for his unspeakable gift, which he hath bestowed upon you in filling you with his grace, and stirring up your hearts in so liberall a manner to relieve the Saints at Jerusalem, whereby so much glory redoundeth to God, and honour to our holy profession.

CAAP. X.

Vers. 1. GEntlenesse of Christ] Here he beginneth to vindicate his ministery from the contempt and scorn which the false Apostles put upon on it; and first of all he professeth that he was gentle and moderate after the example of Christ: but if they continued still to delpile his gentlenese, he protesteth unto them that he will shew indeed how farre they are deceived, who make no other account of the office of an Apostle then they do of worldly offices, that is, according to outward appearance. The word in the Originall foreign is derived from foreign to give place, or to yeeld; and it signifieth a condescending to the infirmitie of others, and a moderating the rigour and severitie of the law by equitie; for … est … injuria.

in presence] Or, in outward appearance.

in presence am base among you] Gr. lowly. This he speaketh ironically: not that he was vile not base when he was present with them; or as if he carried not himself according to the dignitie of his place; but as it were, by way of concession for the present, as if he had said, If my bodily presence be weake, and my speech contemptiable, as the false Apostles would have you presence, yet I desire you not to provoke me to shew what I am, and exercise boldly that power which Christ hath given me.

V. 2. think] Or, reckon.

walked according to the flesh] As though I had no other aid and help then that which outwardly I seeme to have. Hesh here, that is, his weak condition and state in respect of outward means, he setteth against his spirituall and Apostolicall dignitie.

V. 3. For though we walk in the fleth] Gr. For walking in. Though we be like unto other frail men, yet we come furnished with that strength which no force of man can match: whether they resist by craft and deceit, or by force and might; because we fight with divine weapons, although we be men and live in respect of this life and the actions thereof according to the manner of other men with a great deale of weaknesse and meannesse: yet notwithstanding in our publique office, and chiefly against our Adversaries who oppose the Gospel, we are armed with a divine and invincible power to confront all daring boldnesse; and to beat down all rebelion, and to discover and confound all plots and machinations against the truth. Hereof we have an evident proof in the historie of the Acts. in which the miraculous judgements of God are executed by the hands of the Apostles upon enemies of the truth; as namely, Act. 5.5.10. and 13. 11. 1 Tim. 1. 20. Others do understand it of the efficacie of the Aposticall preaching, by denoucing and sealing unto the wicked their condemnaiton, and making sensible impressions upon their consciences, whereupon there followed many remarkable judgements, Act. 8. 20. 21. and 24. 26. 2 Cor. 13. 3.

V. 4. the weapons of our warsare] The means we employ to defend the cause of God, and to fight against Satan and his instruments.

are not carnall] That is, such as naturall men have recourse unto, and gain authoritie withall, and do great things. As namely, riches, friends, honour, eloquence, favour of princes, and the like: we conquer not our enemies by any of these, but rather by the contrarie; povertie, weaknesse, infamie, rudenesse, and plainnesse of speech; and foolishnesse in the words account. These weapons are made mightly through Gods power, who in nothing more shewth his glory, then by confounding glory by infamie; nor his power, then by confounding power by weaknesse; nor his wisedome, then by confounding wisedome by that which in the worlds account is folly. 1 Cor. 1. 26. 27.

but mightie through God] Or, to God. Oecumenius will have us observe how farre the Apostle is from all kind of arrogancie, foreign he saith not, We are mightie through God, but our Weapons are mighty through God, that is, by the virtue and power which God doth adae thereunto, both in working of miracles, Mark. 16. 20. and in moving the heart and convincing the conscience by the spirit, Act. 16. 14. and in punishing those that withstand the Gospel, Act. 13. 11. In the Originall it is foreign mightie to God; that is, accomplish his will, who is the great Warrier the Lord of Host, that manageth this warre for the Church.

V.5. i…inations] Or, reasoning.

every high thing that] Gr. every height that.

bringing into captivite] An amplification of the spirituall vertue of the weapons above mentioned, which in such sort conquer the enemies of the truth, be they never so craftie and mightie, that it bringeth some of them by repentance unto Christ, and justly punisheth others that are stubbornly obstinate, separating them from others who yeeld obedience to the Gospel.

V. 8. for edistication, and not for your destruction] Though the power of the Church proveth destuctive unto some, namely, to such as by the censures thereof are not brought to repentance and an humble confession of their sinnes, and submission to the Governours of the Church; but stand out in their obstiancie: For they are cut off from Christs mysticall body, and from the means of grace and the communion of Saints: yet this power was given for edisication, and even this tendeth much to the edification of the church, that all scandals be removed, and those persons severed from the Congregation, who would otherwise infect it with heresie, schisme, or scandalous converisation.

V. 10. his bodily presence is weak] Gr. the presence of his body is weak.

V. 11. think this] Or, make account.

V. 12. For we dare not make our selves of the number] Being constrained to resell the foolish brags of the false Apostles, he professeth that they are able to do nothing answerable to their great brags; but that they arrogated falsly to themselves those things which they neither did, nor could do: and as for himself, though he might boast of excellent things, yet he will not passe the bounds which God hath measured him out; according whereunto he came even unto them in preaching the Gospel of Christ; and trusteth that he shall go father when they have so profited that he shall not need to tarry any longer amongst them to instruct them.

measuring themselves by themselves] Gr in. They contemne others, and measure all their actions by the line which they have drawn to themselves.

amongst] Gr. with or to.

are not wise] Or, understand not.

V. 13. without our measure] Through the whole world were the Apostles Diocesses and they had commission to preach to all nations; yet they took their journeys into servrall parts, where God chalked them out the way, and they were carefull as not to interrpt or hinder one another; so neither to enter upon one anothers labours; on the contray, the false Apostles ranging wheresoever they list wrought upon advantage, and arrogated to themselves the conversion of those countries, where the true Apostles had before planted the faith.

V. 15. of other means labours] Gr. in.

enlarged by you] Or, magnified in you.

V. 16. not to boast in another mans line] Or, rule. A metaphor taken from builders who stretch their line out where they mean to build; and the Apostles meaning is, that he would not intruode into any other mans work; nor desire to sow the seed of the word in those Regions and Countries which other men had prepared and husbanded with the preaching of the Gospel.

V. 17. But he that glorieth, &c.] See Jer. 9. 24. 1 Cor. 1. 31.

glory in the Lord] He somewhat mitigateth that which he spake of himself, and therewith also prepareth the Corinthians to hear other things of the like kind, professing that he seeketh nothing else but to approve himself to God whose glory he onelyonly seeketh.

CHAP. XI.

Vers. 1. IN my folly] Gr. of folly. He granteth that after a sort he may seeme to incurre the censure of folly, but he addeth withall, that he doth it against his will for their profit, because he seeth them deceived by certaine cunning men through the craft and subtiltie of Sathan. To commend a mans self, though truly seemes to savour of folly and vain glory, yet in Saint Pauls case to speake the truth concering the infallible testimonies of his Apostleship, and to stop the mouthes of the Apostles, who traduced his person, and vilisied his ministery, with a sweet thetoricall insinuaiton and craving pardon, as he doth, was a part of godly wisedome.

bear with me] Or, you do bear with me.

V. 2. with godly jealousie] Gr. the zeal God. He speaketh as a wocer, yet as one who seeketh them not for himself, but for God.

espouse you to one husband] The Greeke word, foreign signifieth, either I have fitted and prepated you, or I have espoused you: and the Apostle seemeth to allude to Hosea 2. 19. the husband is Christ, Matth. 25. 6. the Virgin Bride the Church of Corinith in repard of her faith, yet unspotted: the contract is made in this life, but the marriage celebrated in the life to come, Apose. 19. 7.

V. 3. though his subtitie] Gr. in.

corrupted from the simplicitie that is in Christ] As perciou liquor is corrupted by mingling it with other water; so is the doctrine of the Gospel, by mingling therewith either Philosophicall speculations, or Jewish traditions, wherewith the false Apostles blened it. Chap. 2. 17. Col. 2. 8. 16.

V. 4. preacheth another Jesus] A more perfect doctrine of Jesus Christ. In which words he sheweth that they deceive themselves, if they looke to receive of any other man, either a more excellent Gospel, or more excellent gifts of the holy Ghost, then they had received by his ministery: withall in the words, he that cometh, he taxeth the false Apostles, Gal. 1. 8. 9. who came of themselves and were not sent by God.

V. 5. suppose I] Gr. conceive, or reckon that I. Chap. 10, 11.

chiefest apostles] Gr. over and above or exceedingly above.

V. 6. But though I be rude in speech] Saint Paul lacked not that kinde of eloquence which was meet for an Apostle of Christ, and fit for the Gospel, but he willingly wanted that painted kinde of speech, and affected straines which the false Apostles so much brag'd of. Though S. Jerome upon the third Epistle to the Ephefians, noteth certaine solucismes, hyperbara, & deficiences, in Saint Pauls manner of expressing of himself: yet S. Austin in his 4. book, De Doct. Chris. cap. 7. and S. Chrysostome in his Comments, and the same Jerome, Epist. 61. highly extoll Saint Pauls eloquence, to which few or none ever attained, but this eloquence proceeded not from the studie of rhetorick, nor was taught him in the Schooles, but given him by the Spirit.

V. 7. Have I committed an offence] Among other aspersions which the false Apostles cast upon Saint Paul, this was one, that he was a poore silly man, getting his living by his handy-craft, and preaching gratis, not entertained by the Church, nor allowed any honourable stipend: whereunto the Apostle answereth, that the Corinthians in this behalfe were more beholding to him, that he was content to take any pains for their sakes, and when he jacked, to travell for his living with his own hands in part, and partly also when povertie constrained him, he chose rather to make use of the benevolence of other Churches, that he might not be any wayes burdensome to the Cerinthians.

V. 8. I robbed other churches] It was lawfull for Saint Paul to receive a stipend for his labours in the ministery, yet because when he preached at Corinth, he received wages to defray his necessary charge from other poorer Churches, he by a metaphor calleth that a kinde of robbing them, because he received from them that which they could not well spare, and that he ought to have received it rather from the Corinthians, with whom he then resided, and exercised his ministery, and should have had his wants supplyed by them.

V. 9. I was chargeable to no man] Or, I chill'd, or benummed none, or fainted not in any thing. See Chap. 12. 13. The word in the Originall, foreign, as the Greeke Scholiast observeth, signifieth a fainting or slacknesse, chilnesse, or benummednesse: and the Apostles meaning is, that though he were in great want, when he preached to them, and was not supplyed by them; yet his zeale was no whit thereby cooled, nor his industry abated, he flagg'd not any way in his ministery, no nor solicited any of the Corinthians to afford him necessary maintenance, nor lay heavie upon them, though their bountie slackned to him.

V. 10. no man shall stop me] Gr. this boasting shall not be stopped in me.

V. 13. decertfull workers] Or, workmen. Who seeme to labour in the Lords vineyard, but indeed trifle out the time, and rather do hurt then good. Or, he calleth them deceitfull, because whatsoever maske of zeale they put upon them, as if they sought nothing but Gods glory, yet indeed they sought their own gain and wrought upon advantage.

transforming themselves into] Gr. transfigured into.

V. 14. transformed] Or, transfigured.

an angel of light] A good and holy one, partaking of the brightnesse of the celestiall glory, living and dwelling in the same, whereas the evill angels are consined to everlasting darknesse, Col. 1. 13. 2 Pet. 2. 4. Jude 6. Now Satan may be said to transform himself to an angel of light, either when he assumes unto himself a lightsome body, as if he were an Angel of heaven; or when he suggesteth things that seeme to savour of pietie, zeale, and holinesse, as if the motion proceeded from a holy and blessed Angel: whereas those things which he suggesteth, as he suggesteth them, tend indeed and truly to the dishonour of God, and the ruine of their soules.

V. 15. tranformed] Gr. transfigured.

V. 16. receive me] Or, suffer.

V. 17. I speak it not after the Lord] Whatsoever Saint Paul wrote in his Epistles, he wrote by divine inspiration, yet when he delivereth that for which he hath no expresse commandement from God, he saith he speaketh by permission, and not by command, 1 Cor. 7. 6. and v. 12. to the rest speake I, not the Lord, and so in this place, because the Spirit of God in Scripture no where adviseth to commend our selves, or glory of our gifts, but the contrary rather, he saith, he speaketh not this according to the Lord, but as it were by way of folly; not by way of folly indeed, but as it were foolishly: take the words as they found by themselves, they seeme to savour of folly and vain glory, but consider upon what occasion they are spoken, and to what end, and what profitable truth is contained in them, and so they savour of nothing lesse then folly.

confident of boasting] Or, ground of my boasting. See Chap. 9. 4.

V. 20. bring you into bondage] Here he describeth the insolent carriage of the false Apostles, and toucheth also upon the Corinthians themselves, who perswading themselves that they were very wise men, did not marke in the meane season, how their new Teachers abused their simplicitie for advantage.

V. 21. I speak foolishly] Gr. in foolishnesse.

V. 22. so am I] See Phil. 3. 5.

V. 23. I am more] Paul being honourable indeed, not only defendeth his ministery openly, but magnifieth it also: not for his own sake, but because they wounded the Gospel through his sides, and by the vilifying of his person and office, he saw his doctrine come into hazard.

in deaths oft] In the pangs and sorrows of death, or in danger of present death.

V. 24. fourtie stripes save one] The Apostle alludeth to the 25. of Deuteronomie, v. 3. But then it may be demanded, why in scourging Saint Paul they abated one lash, and gave him but 39. stripes. Manahcmus Ricinenfis saith, that the Jews inflicted 39. stripes, with a reference to the curses mentioned in the Law, which were precisely 39. Others conceive that out of some pitie, and that they might be sure to keepe within compasse, and the number of stripes permitted by the law, they abated one. Abenezra bringeth their cabala or tradition for it; and most likely it is, that such a custome was among them, or else out of their hatred to the Apostle, they would not in five beatings have omitted five stripes.

V. 25. beaten with rods] See Acts 16. 22.

once was I stoned] See Acts 14. 19.

suffered shipwrack] See Acts 27.

I have been in the deep] Some by the deep, here understand deep dungeon whose name was Bythos, where Saint Paul lay hid for a time at Lystra. Others more probably that by deep is meant the Sea in which he floted, or swam after divers his shipwracks: thus the Greeke Scholiast understandeth it: foreign, and Sulpitius epist. 1. Non minor mihi videtur Gentium pradicator quem fluctus absorbuit & post tridui…i totidem{que} noctes emergentem ex fundo unda restituit.

V. 26. waters] Gr. rivers.

V. 28. that are without] The Greeke word foreign, signifieth not properly the things that are without, but the things that are besides, and over and above: and the meaning is, besides those things which I have now reckoned with the rest, the care of all the Churches lyeth upon me.

that which cometh upon me daily] Gr. my cumberance is daily.

V. 29. Who is weak] That is, wavering in his faith, corstancie, or patience, who is ready to stumble or fall, and I my self am not weak? that is, do not tremble for his sake, and for the danger of his falling? By weaknesse, in the second place he meaneth not the imbecillitie of his own faith, or want of Ghostly strength or courage, he being to comfort and strengthen them all, but a tender taking to heart, and a compassionate care of those that are weak in the Church.

who is offended, and I burn not] Gr. scandalized, 1 Cor. 8. 13. That is, who is distempered, or scandalized by any offence, imprudencie, temeritie of others being in danger of falling, and I burn not with sorrow and holy indignation, and with ardent zeale, for the glory of God and the salvation of those that are scandalized?

V. 30. If I must needs glory] He turneth that against the Adversaries which they objected against him, as if he should say, they alledge my calamities to take away my Authoritie from me, but if I would boast my self, I would take no better argument then my sufferings for the Gospel, and God himself is my witnesse, that I devise and forge nothing.

V. 32. In Damascus the governour under Aretas the king] See Acts 9. 24.

CHAP. XII.

Vers. 1. I Will come] Gr. For I will come.

visions and revelations] Some distinguish visions from revelations, after this manner: a vision, say they, is when something is supernaturally represented to the sight, whereof yet the partie knoweth not the meaning and signification: such was the vision of Pharaoh, and Nebuchadonosor: A revelation is, when something is supernaturally represented to the fight, and the meaning and signification thereof is made known to the partie, who hath such a vision, and such were the visions of the Prophets. But because it is not probable that Saint Paul had any vision, but withall Christ revealed unto him what that vision meant, and imported, others with more probabilitie distinguish visions from revelations, that visions may be without an extasie, as when the women saw the Angels at the sepulcher they were affrighted, yet not in an extasie; but revelations, such as S. Paul here speaketh of, were apparitions in an extasie, such as was that of Peter in the Acts 10. 17. and Saint Johns, Apoc. 1. 10.

V. 2. I knew a man in Christ] Or, know. Either the meaning is, I speake this in Christ, that is, be it spoken without vainglory; for I seeke nothing but Christ Jesus only: or I knew a man in Christ, that is, a Christian and beleever, a man even my self, who for all that will not be accounted otherwise of, then a man, no God, no Angel: thus he speaketh of himself in a third person, in token of his humilitie, as if it were a matter that befell him without himself. The words in Christ may also carry the forme of an oath, as Rom. 9. 1. and so in Christ, is all one, as if he had said by Christ.

whether in the body, &c.] Whether this was brought to passe by God, fraining in my soule some representation of those heavenly things without any actuall separation of the soul from the body; or whether my soul was separated a while really from the body, and transported into heaven to contemplate there these marvellous things, I know not; but sure I am, such things were really represented unto me. Or, the words may carry also this sense, whether I was caught up into heaven with body and soul together, or with the soul only, is unknown to me. Aquin. and other Schoolemen, argue, that Saint Paul was only in an excasie, and for a time besides himself, and that his soul was not actually severed from his body, for then he should have been dead, and when afterwards he came to himself raised from the dead. But neither will this follow (for according to the opinion of Philosophers, and some Divines also, who distinguish the spirit or reasonable soule, from the vegetative and sensitive, the reasonable soule of Saint Paul might have been actually severed from his body for a time, and yet he not dead: his sensitive soule remaining still in his body) nor can any man without presumption take upon him to determine that which the Apostle himself could not resolve, such a determination how probable soever it may seeme, S. Austine in his 12. book De Gen. ad lit. cap. 3. & lib. de pec. Orig. cap. 23. deservedly censures for impudent and rash.

caught up to the third heaven] That is, into the Empyreall heaven, the heaven of heavens, or seat of the blessed; It is called the third heaven, because the Scriptures speak of a threefold heaven; the Acriall heaven, in which the fowls flying are called fowls of heaven, Matth. 6. 26. The second, the Sidereall, in which the lights are called Starres of heaven, Gen. 15. 5. The third the uppermost of all, the Empyreall, in which the Angels residing are called the Angels of heaven, Matth. 24. 36.

V. 3. knew] Or, know.

V. 4. caught up into Paradise] The Rabbins distinguish Paradise from heaven, affirming Paradise to be the receptacle or place of abode for souls, after the separation from the bodie, but heaven the place where after the day of judgement the bodies and soules of the righteous shall everlastingly dwell. But neither can any such distinction be proved out of Scripture, nor if it could, can Paradise be taken so in this place; for it is evident by comparing this verse with the second, that the same place is meant by Paradise and heaven. If there lie any mysterie in the varying of the word, and putting Paradise for heaven, it seems to be this, that the A postle in this fourth verse intimates, that in this rapture, besides the contemplation of Coelestiall mysteries, he felt unspeakable delight and pleasure, like to, or exceeding that which Adam took in the terrestriall Paradise.

unspeakable words] The Greek foreign, signifieth words not uttered, or, not to be uttered; either because they transcend mans capacitie in this life, or that Saint Paul was forbidden to utter them, they being revealed to him in particular, to strengthen him against all the difficulties he was to encounter withall in his ministery, and not for the publike use of the Church; for otherwayes Paul hath faithfully revealed the whole counsell of God to the Church concerning mans salvation. See Acts 20. 27.

Lawfull] Or, possible.

thorn in the flesh, &c.] Or, sharpe stake, or splinter. See Ezek. 28. 24. Some by this thorne in the flesh understand concupiscence: but neither will the words following, added by the Apostle by way of explication; viz. the meslenger of Satan to buffet me, well agree to concupiscence; neither is it likely that Saint Paul, who spent all his time in travell or toilsome labour, watching and fasting, should be troubled with fleshly lusts; and if he had been, no doubt he would have used that remedy which he prescribed to others, affected with the like maladie, 1 Cor. 7. 9. Others therefore understand by it, Alexander the Coppersmith, or some other instrument of Satan, who used the Apostle reproachfully, and was as a thorn in his side; or Satan himself, who, through Gods permission, had power to punish the apostle in his body, as he did Job, and Saint Jerome and other Saints, if we may beleeve Ecclesiasticall Stories. But the remedy being spirituall, mentioned vers. 9. it is not probable that the maladie was corporall. It should srem therefore, that because the Apostle was exalted by visions and Angelicall apparitions, it pleased God to humble him in the like kinde, by suffering Satan, transforming himself into an Angel of light, to set upon the Apostle in such a furious manner, laying so hard both at his faith and his sincerity, that the Apostle was much disheartened thereby. This fearfull assaulting and reproaching him to his face, was a kinde of brow-beating or buffetting him: and because it somewhat hindred him for a while in the chearfull prosecuting of his businesse, it is not unfitly compared to a thorn in the foot, with which a man cannot go but lamely and with very great pain. In which regard the Apostle earnestly besought God that this Angelus Satan, or Satanae, this evill and malignant Angel might depart from him; which his request though God granted not, yet at the third asking he vouchsafed him this gracious answer, that though he would not remove this wicked Angel suddenly from him, yet he would so fortifie the Apostle with his grace against this wicked Fiend, that he should get the victory over him.

V. 9. My grace is sufficient for thee] That is, my grace shall so strengthen thee in all assaults of temptation, that thou shalt be more then a Conquerour through me: or, content thy self with my savour and love, which neither by this nor any other affliction is taken away or impaired; therefore faithfully indure this exercise of thy faith; for the more thou or any of the faithfull are assaulted, the more grace do I conferre upon you to conquet all temptations.

my strength is made perfect in weaknesse] The strength or virtue of God can be neither increased nor diminished, yet then is it said to be perfected, when it manifesteth it self to the full, and demonstrateth that nothing can overcome or conquer it. The greater infirmities men have, the grace of God sheweth it self the stronger and perfecter in supporting them in all assaults of temptation.

glory in mine infirmities] He concludeth, that he will onelyonly set his crosses and afflictions against the vaine brags of the false Apostles, and therewith also excuseth himself, for that by their importunity he was constrained to speak so much of those things as he did; to wit, because that if his Apostleship were contemned, his doctrine must needs fall to the ground.

may rest upon me] Or, dwell. The Greek word foreign, signisieth to cover or compasse me as a tent, whereby men do shelter themselves from the scorching of the Sunne, and other injuries of the air; so the meaning is, that the power of Christ may be my onelyonly safety and protection.

V. 10. I take pleasure in infirmities] Gr. I think, or, like well of infirmities. I do not onelyonly bear them patiently, but also take great comfort in them.

when I am weak, then am I strong] When I am weak in my self, I am strong in Christ; or, when I am weak in the flesh, I am strong in the Spirit. When he was cast in prison, and his feet made fast in the stocks, he by his prayer caused the foundation of the prison to be shaken; when after he had suffered shipwrack, and was cast into a barbarous Island, and there a Viper light upon his finger, and the Islanders gave him for a gone man, he not onelyonly shook off the viper without hurt, but also got great favour of the chief man in the Island, by curing his father of a fever and bloody-flux; and when he was brought before Nero, and all forsook him, yet even there (being a forlorn prisoner) he got the better of his potent adversaries, and was delivered our of the mouth of the Lion. Thus God in his greatest infirmities and distresses strengthened and delivered him, that the History of his life made good that which he here affirmeth of himself.

V. 11. for I ought to have been commended of you] You ought to have maintained the authority of my ministery, and given a testimony to the truth, how innocently I and my fellows carried our selves among you. And here again he appealeth to the consciences of the Corinthians, and maketh them witnesses of those things, whereby God had sealed his Apostleship among them; and again he declareth by certain arguments, how farre he is from all covetousnesse, and how tenderly and affectionately he loveth them in Christ.

for in nothing am I behinde the very chiefest Apostles] Gr. was I inferiour to the. See Chap. 11. 6.

V. 12. the signes of an Apostle] He taketh not the word signes here, as afterwards in this verse, for wonders and mighty deeds, but by signes he meanes demonstrations à signe, evident arguments, whereby it may well appear, that he was indeed an Apostle of Jesus Christ.

V. 13. I my self was not burdensome to you] Or, was not slack, or, failed in any thing towards you. See Chap. 11. 9.

V. 14. I will not be burdensome to you] Or, slack in any thing towards you.

V. 15. gladly spend and be spent] That is, not onelyonly bestow my pains and my estate, but also my body, and lay down my life for you. Here the Greek Scholiast noteth seven steps or degrees in the Apostles love; the first, he might have received maintenance from them, (Christ so commanding it, that the Ministers of the Gospel should live of the Gospel) yet he would not. The second, he was in want, yet would not be chargeable to them any way to relieve him. The third, he preached constantly to them, though they allowed him nothing for his pains. The fourth, he was at great expence with them. The fifth, he not onelyonly gladly bestowed what he had, among them, but was willing to be bestowed, and sacrifice his life for them. The sixt, this all he doth for those who did but coldly affect him. The seventh, though they in no way answered him in his love, but as his love still grew hotter to them, theirs grew colder to him, yet he diminished nothing of his love to them, or care for them.

you] Gr. your souls.

V. 19. think you that we excuse our selves] He concludeth, that he writeth not these things unto them, as though he needed to defend himself, for he is guilty of nothing that is laid against him; but because it is behoveable for them to doubt nothing of his sidelity, who was their instructer and Apostle.

V. 20. I shall be found unto you such as you would not] Having confirmed his Authoritie unto them, he rebuketh them sharply, and threatneth them also like an Apostle of Christ, that he will not spare them hereafter, unlesse they repent, seeing that this is the third time he had warned them.

V. 21. God will humble me] He calleth the inflicting censures upon the Corinthians the abasing of himself, because as their proficiencie in Christs Schoole and growth in grace was a great cause of exaltation and glorying to him: so their falling into enormous crimes and continuing in them without repentance, enforcing him to use his Apostolicall power in censuring them, was a great hearts grief unto him, and occasion of much dejection of mind.

CHPA. XIII.

Vers. 1. COming to you] Gr. Tec. ready to come to you.

In the mouth, &c.] See Deut. 9. 15.

V. 2. if I come again I will not spare] he threatneth here that he will make use of his Apostolicall power, which was very great and extraordinary; for they not onelyonly inflicted spirituall Censures, but also corporall: Paul strook Barjesus with blindnesse, Act. 13. 11. Peter, Ananias and Saphira with death; and as was noted before, those who were delivered by them to Satan, suffered not onelyonly in soul thereby being terrified in their conscience, but also were often tormented in body.

V. 3. Since ye seck a proof of Christ] A sharpe reprehension; for that while they despise the Apostles admonition, they tempt Christs own patience, and while they contemne Paul as a miserable man, they lay nothing herein against him which is not common to him with Christ. If ye seek a proof of Christs speaking in me, look to your selves who had all your soundnesse from my ministery, if ye have any.

V. 4. through weaknesse] Saint Hilarie in his ninth book de Trinitate, expoundeth this place; Through the weaknesse of his flesh which was subject to all humane infirmities, sinne onelyonly accepted: or touching the vile forme of a servant, which he took upon him when he abased himself. To cleare which passage, Oecumenius farther observeth that the word foreign in Saint Paul, is taken in a three-fold sense; sometimes for bodily sicknesse, as 1 Cor. 11. 30. sometimes for imbecillitie and wavering in faith, Rom. 13. 1. sometimes for outward persecutions, temptations, and afflictions, as it is taken in the former Chapter, vers. 9. 10. and so he takes the word in this place, foreign. To infirmities painfull Christ in his state of humiliation here upon earth was subject, but no waies to any infirmities that are sinfull.

in him] Or, with him.

V. 5. Examine] Or, try.

whether ye be in the faith] He confirmeth that which he spake of God appearing in his ministery; and he gathereth by the mutuall relation between the peoples faith and the Ministers preaching, that they must either reverence his Apostleship upon whose doctrine their faith is grounded; or they must condemne themselves of infidelitie, and must confesse themselves not to be of Christs body. Whether ye are in the faith, that is, in the state of faithfull Christians; and whether Christ live in you his Spirit which you received by my Gospel.

reprobates] Or, unapproved. or, rejected.

V. 6. reprobates] Or, unapproved. or, rejected.

V. 7. as reprobates] Or, unapproved. or, rejected. Not reprobates, but as reprobates, nor so simply, but in the opinion of some. In this verse he mitigateth his former sharpnesse, trusting that they will shew themselves towards their faithfull Apostles, apt and willing to be taught: adding this moreover, that he passed not for his own fame and estimation, so he may any way further their salvation, which is the onelyonly mark that the shooteth at.

V. 8. we can do nothing against the truth] Through it be a true axiome Magna est veritas & praevalet; &, Veritas laborare potest opprimi non potest; the truth is most strong and cannot be subverted yet it seemes the Apostle here understandeth not so much truth truth of doctrine, as truth of life, sinceritie and true pietie. For he threameth to use his Apostolicall power in punishing, which that they might escape, he prayeth to God in the seventh verse, that they might do no evill; which exhortation he bindeth with this reason: For we cannot do any thing against the truth, that is, if you be innocent and walk in the truth, you need not fear any Anathema, or Church censure. For the power which the Lord hath given us, is for the supporting the Church, and not destroying it; to uphold and maintain innocencie and righteousnesse, true religion and vertue, and suppresse the contrarie.

V. 9. even your perfection] That all things might be in good order amongst you, and the members of the Church restored which have been shaken and put out of their places.

V. 11. Be perfect] To three principall maladies, of which the Corinthians were sick, ignorance, pusillanimitie, and saction; he applieth three remedies: to the first, growth in grace, and the knowledge of Christ, and a striving to perfection; saying, be ye perfect: to the second, spirituall courage; saying, be of good comfort: to the third, unitie; be of one mind, live in peace.