Annotations Upon the New Testament, 2 Corinthians

Annotations Upon the New Testament · 2 Corinthians

p. 256Neque statim post priorem, ne que multo post scripsit hanc ad Corinthios epistolam Paulus. Tantum enim intervalli suit quo Timotheus à Paolo nissus ire Corinthum potuit, Mandata Pauli explicare, & ut …is parcre…ur laborare, & ad Paulum redire. Grotius.ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle, to the CORINTHIANS.

VERS. III. CHAP. I.

THe God of all comfort **P…asis apostolica, quae & in Psalmis ac prophetis usitata vocare Deum patientiae, solatij spei, pacis, quod sit horum author, Rom. 15. & alibi. Estius.Rom 15] Of all sorts and degrees of comfort, who hath all comfort at his dispose. It intimates. 1. That no comfort can be found any where else; he hath the sole gift of it. 2. Not onelyonly some, but all comfort; no imaginable comfort is wanting in him, nor to be found out of him. 3. All degrees of comfort are to be found in him. See 4. vers.

Vers. 4. Who comforteth us in all our tribulation, that we may be able to comfort them, &c.] Plainely noting that he is not fit to comfort others, who hath not experience of the comforts of God himselfe.

Vers. 12. For our rejoycing, or aaforeign Nullum theatrū virtuti conscientia majus est. Cicero in Tuscul.boasting is this, the testimony of our conscience] Here we may see the quiet and tranquillity of a good conscience, See 1 Tim. 1.5. The meaning is, that of which I boast, and in which I trust before God, is the testimony of my conscience.

Vide Bezam & EstiumVers. 13. For we write none other things unto you, then what you read, or acknowledge] That which you read written, is indeed written as well in our hearts as in this paper.

Vers. 14. We are your rejoycing] Or rather boasting foreign, that is the matter and object of your boasting,Pia erat gloriatio Pauli quod sun Ministerio Corinthios sub Christi obedientiam redegisset: Corinthiorum verò, quod à tali Apostolo tam fideliter & probe fuissent instituti, quod non omnibus contigerat modus hic in hominibus gloriandi nihil obstat quo minus in solo Deo gloriemur. Calvinus. as you are of ours; or if we follow our translation, the Corinthians shall rejoyce at the last day, that ever they saw Paul, and Paul in them.

Solo Christo sulciuntur emnes Dei promissiones. Sententia memorabilis, & unum ex praecipuis fidei nostrae capitibus. Pendet autem ex alio principio, quod non nisi in Christo propitius est nobis Deus Pater: promissiones verò testimonia sunt patern… erga nos benevolentiae: sequitur ergo per ipsum solum eas impleri. Calvinus.Vers. 20. All the promises of God in him are yea, and in him Amen.)

Yea] True in the event, and reall performance.

Amen] That is, Stable and firme as the Hebrew word signifieth, that is, they are both made and performed in and for him.

Vers. 22. Given us the earnest of the Spirit] But if God having once given this earnest, should not also give the rest of the inheritance, he should undergoe the losse of his earnest, as Chrysostome most elegantly, and soundly argueth. See Ephes. 1 13.14.

Vers. 23. I call God for a record upon my soule] Or against my soule, it is all one. The Apostle the better to perswade men,Est juramentum persectum, sed in re gravissima. sic Job. 16.18. in animam meam, id est, cum maximo meo malo, si fallo. Vide Job. 22, 23. Sic ne vivam jurandi formula apud Ciceronem & Martiale ut, ne salvus sim, apud Ciceronem, alibi. Grotius in loc.Job 16:18Job 22:23 to beleeve what he was about to speake, useth an oath, and that not a simple one, but with an execration added. As if he should say (saith Estius) Perdat me Deus, nisi vera dixero, Let God destroy me, if I speake not p. 257truth. OnelyOnly God in Scripture is said to sweare by his soule, as 51. Ier. and 6. Amos, since he onelyonly sweares by himselfe, because he hath not a greater to swear by.

CHAPT. II.

Vers. 15. A Sweet savour] It is one word in the Greek foreign beneolentia. The Apostle so calls himselfe and his fellow workmen causaliter, Non autem respectu Dei solùm, hac phrasi de Evangelio Christi crucifixi utitur, sid & respectu hominum, ad quos odor ille suavis se diffundit, & credentes quidem recreat salvatque, incredulos autem interficit & damnat, uti 14.16. declaratu…. Glass. Rhet. Sac. Tract. 1. c. 7. foreign fragrantia, metaphora sumta à sacrificijs. Pareus. Gregory in his Morals saith, that this word is like the Planet Venus, which unto some is Lucifer a bright morning starre arising in their hearts, whereby they are rouzed up and stirred from iniquity; but to the other is Hesperus, an Evening star, whereby they are brought to bed, and layed asleep in impiety.as those which send out a sweet savour from themselves.

To them that are saved] Indeed in them chiefely; yet not onelyonly in them, but in them also that perish.

Vers. 16. Savour of death unto death] viz. To seale up their condemnation while we preach Christ a Judge, 2 Thess. 2.8.

The savour of life unto life] To assure their soules of eternall life, whiles we preach Christ a most mercifull Saviour to all that shall beleeve, 2 Thess. 1.10.

And who is sufficient for these things] That is, what Minister of the Gospell is fit to performe these things which we speake of? viz. to be the sweet odour of Christ every where.

Vers. 7. Corrupt the word of God] That is, such as by fraud and base arts play the hucksters to inhance the price, and amplifie our own gaine. See à Lapide, and Vorstius.

CHAP. III.

Vers. 2. YEe are our Epistle written in our hearts] That is, wherein we doe inwardly and heartily rejoyce.Jd est, ego Evangelium vestris inscripsi animis; & dat totius nomen parti. Nam ipsos dixit, & ostendit se loqui de corum studio & affectu. Grotius.

Vers. 3. To be the Epistle of Christ] Here is an Epanorthosis,Alludit ad promissionem quae habetur Jer. 31.31. & Ezech. 37.26. Calvinus. Estius.Jer 31:31Ezek 37:26 or correction of himselfe, as 1 Cor. 15.10. For when he had said before, that the Corinthians was his Epistle that he might mitigate the envy of the speech, he saith that they are the Epistle of Christ, because their faith was his worke but written with his Ministery.

Not in tables of Stone, but in fleshly tables of the heart] He alludes either to Ier. 31.31. Or to the law written in Tables of Stone; bbDrus. Prov. Class. 2. l. 3.which Tables shadowed out the great hardnesse of mans heart; to which the fleshly Tables of the heart are opposed, which by the force of the Spirit are made more tender, that the grace of the Gospell may easily be ingraven in them.

Vers. 5. Are not sufficient] foreign, Have no aptnesse to a good thought, the least part of a good work.

But our sufficiency] Our fitnesse.

Vers. 6. Able Ministers of the New Testament, not of the Letter, but of the Spirit] That is,Origines literam hic grammaticum & literalem sensum Scripturae vocat & exponit: Spiritum autem allegoricum sensum quem solum aedificare ait, & à nobli esse sequendum, literalem verò prorsus reijciendum. Vide Bezam & Grotium. Literae nomine significat externam praedicationem, quae cor non attingit: per Spiritum verò doctrinam vivam, quae efficaciter operetur in animis per gratiam Spiritus. Litera ergo perinde valet ac literalis praedicatio, hoc est mortua & inefficax, quae tantum auribus percipitur. Spiritus autem est doctrina spiritualis, h…c est, quae non ore tantum pronuntiatur, sed efficaciter in animas usque vivo sensu penetrat. Calvinus. He hath made us Ministers rather of the Spirit then of the Letter; or more of the Spirit then of the Letter, because of the promise of the plentifull effusion of the Spirit, after the ascension of Christ; so J will have mercy, and not sacrifice. That is, rather p. 258mercy then sacrifice and Ioel 2.13. that is, rather rent your hearts then your garments.

Vers. 17. Where the Spirit of the Lord is, there is liberty] Liberty is opposed to three things.See Psal. 51.12. Cui unica tantum est necessitas non delinquendi. Tertull. Jer. 22.19. Per nomen libertatis, non tantum intellego à pec…ati & carnis servitute manumissionem: sed etiam fiduciam quam concipimus ex adoptionis nostrae testimontor, convenit cum illo Rom. 8.15. Calvinus. Libertatem dicit oppositam servituti. Hanc enim libertatem Graeca vox foreign significat. Intendit autem apostolus, hac parte explicate mysticam significationem ablati velaminis. Vt enim velum impositum subjectionis ac servitutis cujusdam judicium est in eo cui imponitur: quemadmodum docet apostolus, 1 Cor. 11.10. ita velaminis ablatin significationem habet donatae libertatis, quae donatio fit non per literam sed per Spiritum. Vt sensus sit; Spiritus Domini, cum ipse sit Dominus, ideoque liberrimus; libertatem communicat ijs quos inhabitat, id est, Christianis: libertatem utique spiritualem, quia Spiritus est, à servitute legis & peccati eos liberans. Estius.Ps 51:12Jer 22:19Rom 8:151 Cor 11:10 1. Necessity; where the Spirit of God dwells in a man, he frees him from all necessity of sinning. 2. Coaction and constraint, such a one doth nothing by force, and from a principle without, but from an inward instinct and impulse; my soule followeth hard after thee; life is a selfe-moving power. 3. To restraint, when Gods sets a man at liberty, he in largeth his heart, Psal. 119.32.

See Dr. Reynolds of the glory of the Gospell. From one degree of glorious grace to another.Vers. 18. But we all with open face, beholding as in a glasse the glory of the Lord, are changed into the same Image, from glory to glory] That is, seeing by the appearing of grace, the vaile is removed, that we may see the face of God clearely; now must we by meanes of this knowledge be transformed into his Image; that Image in which wee were created, must be daily renewed, and by degrees further restored in us; that is the Apostles meaning from glory to glory. As Adam was created in the Image of God, so must every beleever be renewed unto that blessed condition.

Vide Estium & Vorstuum in loc.By the Spirit of the Lord] These words may also be rendred, by the Lord of the Spirit, or by the Lord the Spirit; but our version is most plaine.

CHAP. IV.

Vers. 2. COmmending our selves to every mans conscience in the fight of God] That is, he did so preach and live, that every mans conscience could not choose but say,Mr. Fenner. foreign habuimus Rom. 3.13. foreign hab…mus Psal. 15.3. & 36.3. dolo tracta… verbum Dei, qui ut hominibus placeant aut partem veri tacent, aut falsa admiscent. Grotius.Rom 3:13Ps 15:3Ps 36:3 certainly Paul preacheth the truth and liveth right; and we must live as he speaketh and doth.

Vers. 3. Hid to them that perish] That is said to be hid, which although it be conspicuous of it selfe; yet is not seene as the Sun, by those that are blind, See Luke 19.42.

The God of this world aaTum à superbia, quia sibi arrogat honorem Dei & vult adorari ut Deus: tum à potentia, quia hoc obtinet in reprobis qui sunt major pars seculi. Zanchius.] Not in spect of dominion over things created; but 1. In respect of corruption, for he is the God of the evill in the world. 2. In respect of seduction. 3. In respect of opinion, or estimation, because the people of the world make the Devill their God.

The Marcionites, and Manichees in times past abused this place, to prove that there were two principles or Gods; one which they called good, the other evill.

Haesitamus at non prorsus haeremus. Beza. Tertullianus Graecarum vocum paranomasiam ita Latinè reddidit, indigemus, sed non perindigemus.Vers. 8. We are perplexed but not in despaire] Staggering but not wholly sticking. In the Greeke there is a sweet allusion of the simple and compound verbes. foreign.

Vers. 13. Having the same spirit of faith] That is, he and the rest of Gods Church and children,Spiritus fidei, id est, fides à Spiritu donata, ut Spiritus mansuetudinis, pietatis, fortitudinis, dilectionis, sebrietatis, proipsis huijusmodi donis Spiritus Sancti. Estius. had the same faith proceeding from the same spirit.

Vers. 16. Day by day] Non est hoc loco dissimulandus insignis lapsus Cajetani, viri alioquin egregiè docti, qui ex annotationibus Erasmi male intellectis, pro illa parte de die in diem credit Apostolū scripsisse adverbiū novè …; em exponit, ac subtiliter in ea philosophatur: quum Erasmus non aliud dicat, quam novè scriptum à Paulo foreign die & die, pro foreign in dies. Quam facilè aberrat in Scripturis interpretandis qui linguae originalis ignarus tantum ex a…js authoribus venatur, quid Graeca, quid Hebraea habeant? Estius in loc.

p. 259Vers. 17. For our light affliction, which lasteth but for a moment, worketh for us a far more exceeding and eternall weight of glory] All that can be by man inflicted on man,Worketh] the Greek word signifies also to prepare, as the learned in that Tongue know, Dr. Fulke. Not by deserving, but by shewing the plain way thither. Perkins. Dr. Gouge. Hic Hebraeo more verbum ge minans Apostolus summam quandam excellentiam indicavit. Grotius. Est ejusdem vocis excessum significantis geminatio, qua utuntur interdum Hebraei ad significandam vel copiam vel excellentiam quandam immensam, ut Gen. 17.2. multiplicabo te plurimum plurimum. & Cap. 30. v. 43. Levi vir valde valde. Tantùm illud hic peculiare, quod praepositionem Paulus variat, nihil tamen diversum significans. Estius.Gen 17:2 is but foreign, compressio, a pressure, and that of the body onelyonly; for which by way of recompence shall be conferred glory, which here compriseth under it whatsoever may make to the happinesse of man, and that both in body and soule. 2. The kind of affliction is but some light thing, easie to be born by him which is endued by a Divine Spirit; but the recompence is a weight (foreign, alludit ad Hebraeum & Chaldaeum nomen gloriae Chabod & Jakar; Cameron) such a weight as infinitely over-poyseth all afflictions. 3. The continuance of afflictions is but for a while, even for a moment, but the weight of glory is eternall; to shew that in this comparison all degrees of comparison are exceeded; he addeth hyperbole upon hyperbole foreign, which emphaticall Graecisme, because other Tongues cannot word by word expresse to the full, they are forced to use words and phrases which exceed all comparison, as Mirè supra modum Erasmus, supra modum in sublimitate vulg. Lat. Excellenter excellens, Beza. Exceedingly exceeding, or as our last Translation turnes it, a far more exceeding.

CHAP. V.

Vers. 1. WE know] 1. By the revelation of the Word, Iohn 14.2. 2 By the perswasion of faith.Haec scientia non est humani ingenii, sed ex Spiritus sancti revelatione manat: itaque propria est fidelium. Calvinus.

That if] The Apostle speaks not this doubtingly, as if it were uncertain whether our bodies were to be dissolved or not; but by way of concession, having in it a strong affirmation, as if he did say, albeit it be so that the earthly house of our Tabernacle must be dissolved, yet are we sure of a better.

Our body is called a house, 1. in respect of the comely and orderly workmanship thereof; 2. in respect of the soule which dwels in it.

Earthly] 1. in regard of the matter it was made of earth; 2. means by which our bodies are continued and upholden.

A Tabernacle] to shew its mortality; that was made for transporting, so this, to which building (which is firm and stable) is opposed.

Vers. 2. Desiring to be cloathed upon with our house which is from Heaven] The Apostle desired that glory should come upon him without a dissolution,foreign Emphasis hujus verbi plenius intelligi potest ex 1 Cor. 15.51. ubi de subita vivorum immutatione agitur. Vorstius.1 Cor 15:51 as it doth on the elect that are alive when Christ commeth to judgement.

Earnestly desiring, if it might be, that in this state of our bodies we might, without the pain of dissolution be clothed upon with the life of glory and immortality. Dr Halls Paraphrase.

Vers. 10. Appeare] Though some Interpreters render it apparere & astare, and make it all one with Rom 14.10. yet the word foreign signifies so to appeare as to be made manifest in that day; and so in the next verse the same word is twice rendered by our Translators.

Vers. 11. Knowing therefore the terrour of the Lord, we perswade men] as if he had said,Scire terrorem Domini, est esse participem illius cogitationis, quod semel reddenda sit ratio coram Christi tribunali: nam qui hoc serio meditatur, necesse est ut tangatur timore, & neglectum omnem excutiat. Calvinus. Vide plura ibid. I know in the last day I must come to the barre of Gods judgement, and there be tried of all things I doe, and therefore do I endeavour to keep a good conscience in all the works of my calling. Perkins.

p. 260Vers. 13. For whether we be besides our selves it is to God] That is, when I commend my selfe,Hoc per concessionem dictum est. Sana enim erat gloriatio Pauli, vel sobria & sapientissima insania si ita vocare libel: sed quia multis videbatur ineptus, loquitur ex eorum opinione. Calvinus. and boast of mine own ministery against others, and in so doing seem mad to you; yet then I respect not my selfe in so doing, but onelyonly God and his glory: or whether we be sober it is for your cause] That is, use such courses as to you seem wiser, we doe it faithfully for your good. Dike.

Vers. 14. Constraineth us] Either an expression from those who had a spirituall prophesie upon them,foreign Constringit] Id est, totos possidet ac regit, ut ejus afflatu quasi correpti agamus omnia. Alludit enim ad vatum furorem, ut diximus Acts 18.5. Beza. Similitudo sumta à parturientibus. Vide Luc. 12.50. Grotius.Acts 18:5Luke 12:50 which was very powerfull, whereby they could not but speak; or from women in Travell, Heb. 12.15. which through pain cannot but cry out. The word signifies in a Pound or Pinfold, so that it cannot get out by any evasion; in doth faith controll the heart that it cannot winde out. Signifying thereby, that whereas Christ had so loved him as to shed his blood for him, that very love did constrain him to refer all he could do to the honour and praise of Christ. Perkins.

Vers. 16. Henceforth knoww no man after the flesh] That is, do not regard carnall priviledges as before, not Christ himselfe in such a way, but looke on him as in Heaven.Non …stimamus quemquam è divitiis aut truditione, quae sunt res carnales, id est, hujus saeculi. Grotius. Vide Calvinum. See V. 17.

Though we have known Christ after the flesh] Despising him for want of outward glory.

Vers 17. In Christ] One may be so two waies: 1. Externally, Sacramentally, and in regard of profession onelyonly, as Iohn 15. 2. Or really, we are in him as our head, receiving influence, direction and power from him. Si quis in regno Christi vel in Ecclesia locum aliquem obtinere cupit. Calvin.

New Adam, new Covenant, new Paradise, new Ministery, new Creation: new Lord, new Law, and all new.He is a now creature] Some read it imperatively, let him be a new creature; but our interpretation is more probable. This new creation **foreign is used both concerning the action it selfe, creation: and the object or terminus, creature. New] This word in Scripture signifieth as much as another, Mark 16.17. compared with Acts 2.4. Not that it is essentially new, but onelyonly in regard of qualities, yet this Scripture useth this emphasis not onelyonly to exclude a totall but partiall concurrence of our will.Mark 16:17Acts 2:4(for so it may be rendered) is not by the bodily presence of Christ, but by the apprehension of faith.

Vers. 19. Reconciling the world unto himselfe]

Object. Therefore he called all men effectually.

Ans. Rom. 11.15. the Apostle expounds himselfe.

Not imputing] It is a metaphor drawn from the custome of Merchants, which keep in a book all that is owing to them, and it is therefore translated number, reckon, and Rom. 5. five times imputed.

Trespasses] The Greek word comes from a word that signifies to fall besides; it is translated fall, Rom. 5.12. offences, Rom. 4. foure times.

Perkins on Rev. vide Calvinum.Vers. 20. Be ye reconciled to God] They were reconciled to God before, See Ch. 6.16. but he intends thereby to provoke them to get a more full assurance of their reconciliation by the daily renewing of their repentance.

Hebraica phrasi qua peccata d… cebantur ho…iae immolandae pro hominum peccatis, quod omnes observant qui hunc locum exposuerunt; neque enim alio sensu ullo fieri potest ut verè Christus dicatur factus peccatum. Chamierus. Vide Bezam.Vers. 21. Sinne for us] as he was made a Sacrifice for sinne; for the sin offerings in the Old Testament were called sinne. Again, he was made sinne for us by imputation, because our sinnes were charged upon him, but he had not sinne in his nature. 1 Pet. 3.21. See vers. 24. Bifield. See Grotius.

Who knew no sinne] That is, experimentally, he felt no sinne in his own heart; he acted no sinne in his life.Dicitur Christus non novisse peccatum phrasi Scripturae; quia peccatum nullum fecit; id est, adeò suit à peccato alienus, ac si prorsus peccatum ignoraret. Estius. But otherwise he knew fully what sinne was; he knew what the nature and effects of it were.

The righteousnesse of God] 1. Righteous by such a righteousnesse as God requireth. 2. He saith in the abstract we are righteousnesse it selfe,Mr. Hildersam. that is, perfectly and fully p. 261righteous. 3. We are made so in him, not in our selves inherently. Not the essentiall righteousnesse of Christ, that is infinite: that were to make a creature a God; but the righteousnesse according to the law, to which the God-head of Christ (though it was wrought in the humane nature) gave an efficacy or excellency.

CHAP. VI.

Vers. 1. REceive not the grace of God in vain] Not that the saving graces of faith and love, and the like, may be received and lost again,Dr. Taylor. which is the Popish collection from this place; but the doctrine of grace and faith is here meant. Grace is taken, for the free favour and good will of God. 2 For the grace of the Spirit, faith, love. 3 For the manifestation of Gods grace; so the Gospell is called the grace of God, the grace of God which brings salvation. Titus. both because it comes from Gods meere good will, and because in that doctrine there is a manifestation of the grace of God; so the grace of God is often received in vain. This Word of the Gospell is received, 1. By hearing. 2 By understanding. 3. By faith. 4. By affecting. There may be a receiving it in vain in all these respects; we may heare in vain, understand in vaine believe in vain, shew some affection in vain. A thing is received in vain three waies: 1. When it is so done that no effect at all follows. 2. When the effect chiefly intended and designed follows not, or not proportionably to the means and opportunities we have enjoyed. The Word of God cannot be received in vain in the first sense, so as that no effect shall follow, Esay 55.11. for it either softens or hardens, saves or destroyes, 2 Cor. 2.13. The Word is by most received in vain, in respect of the proper and intended effect; many come not up neither in proportion to what they have received.

Vers. 10. As sorrowfull] As notes not a counterfeiting of sorrow, but the overcomming of sorrow.Quasi tristes. He brings in the sorrow of the godly with a quasi, as it were sorrow, saith Anselme; not that it is sorrow indeed, but as sorrowfull; as if it were à painted sorrow, not true sorrow indeed; but when he speaks of joy, there is no quasi, but true joy.

As having nothing, and yet possessing all things] In Greek there is a pleasant Paranomasia in the words having and possessing, foreign, which the Latines cannot expresse.

Vers. 24. Be ye not unequally yoaked with unbelievers] This Verse condemnes unequall yoaking of believers with Infidels, whether in familiar society, as Calvin, Vide Bezam.Estius. Or rather in marriage, as others take it: 1. For the inequality of such yoaking. 2. For the unavoydable perill of contagion.

Vers. 15. What concord hath Christ with Belial] Not Beliar, Mercerus notavit esse quosdam qui putent Paulum allusione sacta ad locum qui habetur 1 Reg. 18.21. posuisse hic nomen Christi pro nomine Domini, & pro Baal Belial. Vide Bezam.1 Kgs 18:21As the Grecians corruptly read it. That is, with the Devill, so the Syriack, cum Satana, one that is profitable to none, or without yoake, as the etymology of the word signifies.

Vers. 16. I will dwell in them] The words are very significant in the originall: foreign, I will indwell in them, so the words are.M. Burrhoughes. Dwelling together notes intimate and constant communion. The are two ins in the originall, as if God could never have enough communion with them.

And touch not the unclean thing] This exhortation is taken out of Esay 52.12. To touch an unclean thing is no more in figurative speech, but that which in plainer terms the Apostle delivers thus, Have no fellowship with the unfruitfull works of darknesse; that is, joyn with no man in a bad action. The unclean thing not to be touched is not the man with whom we joyn in any action, but the action it selfe in which we joyn with them.

p. 262CHAP. VII.

Vers. 1. HAving therefore these promises] Mentioned in the former Chapter, v. 16, 18.Paulus admonet hanc subesse conditionem universis promissionibus, ut nobis ad provehendam Dei gloriam sint incitamenta, unde ad nos extimulandos argumentum sumit. Calvinus. Not onelyonly having them made, but entertaining them.

Dearly beloved] So Phil. 4.1. we have this epithite twice. He doth not say of whom, of God, Christ, the Angels and Saints.

Vehementer exundo gaudio. Beza.Vers. 4. I am exceeding joyfull] Over-abound exceedingly with joy.

Vers. 6. Comforteth those that be cast down] made low, and be so in their own eyes.

Vers. 7. Your fervent mind] it is in the originall your zeale.

Vers. 11. For behold, this selfe same thing that ye sorrowed after a godly sort, what carefulnesse it wrought in you, yea what clearing of your selves, yea what indignation, yea what feare, yea what vebement desire, yea what zeale, yea what revenge] The Holy Ghost hath set down seven fruits or signes of godly sorrow.The whole man is set on work in repentance; the understanding part must exercise it selfe in carefulnesse and apologie, the affections are to be exercised in indignation, feare, desire, and emulation; the body in revenge and punishment, the fruits of repentance. Perkins. 1. Care to leave all our sinnes. 2. Apologie, whereby a man is moved to accuse and condemn himselfe for his sinnes past, both before God and man. 3. Indignation, whereby a man is exceedingly angry with himself for his offences. 4. Feare, least he should fall into his former sinnes again. 5. Desire, whereby he craveth strength and assistance against sinne. 6. Zeale in the performance of all good duties, contrary to his speciall sinnes. 7 Revenge, whereby he subdues his body, that it may not be an instrument of sinne.

CHAP. VIII.

Vers. 9. MIght be rich] That is, that we might have the pardon of sinne, and be received into Gods favour.Perkins. vide Bezam. Spiritualibus divitiis, doctrina scilicet pietatis, peccatorum, remissione, justitia, sanctimonia, aliisque virtutibus. Cornel. à Lapide.

Vers. 18. The brother] Silas, saith Estius; Luke the Evangelist say **Jerome, Cajetane, Grotius, Bilson.some. Others aaChrysostome, Calvin, Dr. Hall. Hunc alii Ba…nabam, alii Apollo, alii alium fuisse putant. Sed res prorsus incerta est. Voistius. Vide Estium & Cornel. à Lap. in loc.say it was Barnabas, because he was by the Churches suffrage made Pauls companion.

In the Gospell] Not the book which was not then as yet published, but the very Office which Luke had faithfully performed in many places in Pauls turn; or the very preaching of the Gospell, as Ch. 10.14.

CHAP. IX.

Vers. 5. BOunty] Beracah or foreign, Blessing in Scripture signifies a gift or present bounty,Graeci foreign nomine usi sunt, ut Hebraicam vocem exprimerent Beracah quae tam benedictionem quam beneficentiam significat. Calvinus. or beneficence; the present which Iacob provided for his brother Esau when he went to meet him, is in all the story through called his blessing. So 1 Sam. 30.26. & 5.27. and here the collection at Corinth for the poor Saints at Ierusalem is twice called foreign, their blessing, which we translate bounty **Mr. Mede on Psalm 112.9. Vide Bezam.Ps 112:9Increasing and multiplying is so naturall unto blessing, that in the originall Tongues of the old and new Testament plenty is put for blessing. M. Bridge on Heb. 2.17.

p. 263Vers. 6. He which soweth bountifully] with blessing as it is in the originall, shall reap bountifully] with blessing.

Vers. 7. According as he purposeth in his heart] That is freely, and of his own accord determineth with himselfe. Downame.Jd est, quisque tribuat, prout apud se & in animo suo libere constituerit ac praedeliberaverit. Estius.

Not grudgingly] When we performe good duties heavily, and with grudging.

Or of necessity] When we doe them indeed, but against our will, onelyonly because we must do so to save our credit, 1 Pet. 5.2.

Vers. 8. God is able to make all grace abound toward you, that ye alwayes having all sufficiency in all things, may abound in every good worke] He prevents a secret objection of such as might fear poverty to themselves, if they should give abundantly; and shewes that whatsoever they shall give, shall returne to them with usury. The Apostle in the originall is emphaticall, he triplicates the word. First foreign not in one but in every necessity. Secondly, foreign, not sometimes, but at every time. Thirdly, foreign not some sufficiency, but a sufficiency of every grace.

Vers. 10. Your seed sowne] Almesdeeds are called seed here; and 6. v. we shall gather the crop in heaven. These words and the following, are taken out of the 55. Esay. 10.

CHAP. X.

Vers. 3. THough wee walke in the flesh] That is, though we be weake; so some; though we doe indeed live in the flesh. Doctor Halls Paraphrase.Hic ambulare in carne significat in mundo versari: quod alibi dicit, Habitare in Corpore: Calv. Quòd Evangelij Ministerium militae comparat, aptissima est similitudo. Militia quidem perpetua est vitae hominis Christiani: nam quicunque se Deo in obsequium addicit, nullas unquam inducias habebit à Satana, sed assidua inquietudine vexabitur. Verùm Ministros verbi ac Pastores reliquis antesignanos esse decet. Et certe nulli sunt quibus magis instet Satan, qui acriùs impetantur, qui plures aut graviores sustineant insultus. Calvinus.

Vers. 4. Warfare] First, Ministry, as 1 Tim. 1.18. That is, discharge the duty of the Ministery as thou oughtst; The Hebrew Saba is sometimes rendred, foreign; warfare; sometimes Ministery foreign. not carnall] See 3. v. and followes. But mighty through God] Or to God, aaDivinitus valida] id est, infinita illa Dei potentia nituntur. Beza.by an Hebraisme exceeding mighty; mighty through God, by divine power not humane strength. So Estius.

Vers. 18. Approved] That is fit for life eternall.foreign Similitudo à nummis probis sumpta.

CHAP. XI.

Vers. 5. FOr J suppose, J was not a whit behind the very chiefest Apostles] A modest expression, that is, he was even with the chiefest Apostles.Modestiae causa dicit se ita existimare: quum res esset omnibus cognita & manifesta: intelligit autem quod suum Apostolatum ornasset Deus non minoribus gratijs quam Johannis aut Petri. Calvinus. Vide Estium. Apostleship as an Office, was of equall honour in all the Apostles; but even amongst them, some had more excellent gifts and greater enlargements.

Vers. 6. But though I be rude in speech] This is spoken not simply, but partly by way of supposition, as if he had said, many may and doe take me to be rude in speech;Doctor Gouge. Imperitus sermone] scilicet graeco, polita nempe & verbosa eloquentia Graecorum, qualis est Isocratis, Demosthenis, Luciani. à Lapide. If I be not so eloquent in my speech as some of them. Doctor Halls Paraphrase yet none can imagine that I am so in knowledge, and partly by way of comparison; in regard of the vaine rhetoricall flourish and shew of eloquence, which other false teachers, and many heathen oratours made, 1 Cor. 2.1.4.

Verse 9. I was chargeable to no man] That is, received nothing from any, which carnall men count a burden. The learned observe the word hath his weight from Torpedo, which signifies a cramp-fish; a fish (they say) that hath such a benumming, p. 264quality, that the cold of it will strike from the hook to the line, from the line to the goad,Annotat hic Theophylactus & Oecumenius id quod in Graeco est etiam sic intelligi posse, non tamen obtorpui aut elangui, (tale quid enim propriè verbum Graecum significat) id est, non idcirco segnior ad praedicandum sui. Verum altera lectio, nulli onerosus sui, contextui magis quadrat. Essius. Graecè foreign, quod verbum dictum est à torpore & ot…o, nam otiosi premunt & imminent alijs assiduè precando quod est oneresum esse; foreign enim est torpere. Vnde & foreign dicitur torpedo piscis. Ad verbum vertas non obtorpui in aliquem. à Lapide. from the goad to the arme, from the arme to the body of the fisher; and so benum him, and take away all use, and feeling of his limbs. His meaning is, that he was none of those idle drones; which by their lazinesse doe even chill and benum and dead the charity of well disposed people. See Beza and Grotius.

Vide Di…heri Electa. l. 2 c. 19. Et Estium in l…c.Vers. 24. Of the Jewes five times received J forty stripes save one] Forty save one, so the Greeke, stripes being understood; that word is put in our translation in another Character, as Beza likewise hath Plagas. 25. Deut. 3. The Lord commanded, that the number of strokes should not exceed forty; the Jewes, that they might not transgresse, gave one lesse.

Vers. 25. Thrice was I beaten with r…s] By the Gentiles: for it was a custome with the Romanes, to beat the guilty with Rods; therefore Cajetane collects hence, that the Jewes were not wont to whip with Rods but with some other Instrument, because the Apostle saith, he was onelyonly thrice beaten with Rods.

14 Acts. 19.Acts 19Once was I stoned] By the Jewes at Lystra in Lycaonia, and that so grievously, that he was thought to be dead.

Vers. 27. In hunger and thirst, in fastings often] Could not get bread sometimes when he would have eaten; and sometimes could eat and would not.

Hilder…am.Vers. 30. I will glory of the things, which concerne mine infirmities] Our afflictions are called our infirmities; the best are apt to bewray weakenesse in them.

CHAP. XII.

Vers. 1. IT is not expedient for me doubtlesse to glory] That is, although for you it behoves me to glory,Estius. that I may defend the dignity of my Ministery against detracters; yet it is not expedient for me, viz. Simply, and unlesse in the present or like case, because it hath a shew of boasting.

I will come to visions and revelations of the Lord] viz. To relate them. Revelation includes or supposeth vision,When Paul commeth to speak of himselfe, he speaketh in the person of another. 2. He concealed it for 14. yeares. Vide Bezam & Grotium. Calvin. but not contrarily.

Vers. 2. I knew a man] That is himselfe, his modesty. Job. 42.5. In Christ] having union, communion with Christ. 14. yeares ago] so long since Paul was converted, and after had this Revelation.

Whether in the b…dy I cannot tell; or whether out of the body I cannot tell **Whether in body, or in an extasie of spirit. Doctor Halls Paraphrase.] By this hee expresseth the more the greatnesse of the revelation. For he meanes that God dealt so with him, that he himselfe did not conceive the manner. He saith therefore, that he knowes not whether in his body and soule he was caught up into heaven, on in his soule onelyonly.

Caught up to the third heaven] He calleth it the third heaven, in respect of the heavens under it: for the place wherein we breath is the first heaven; the starry firmament is the second heaven; and the Paradise of God the third. See 4. vers.

Vide Bezam, Such as he neither may nor can utter. Doctor Halls. Paraphrase.Vers. 4. Which it is not lawfull for a man to utter] Not lawfull for a man to think he can utter, which he had no Commission to utter. It fell not within the lawes of preaching to publish them.

Vers. 7. A Thorne in the flesh, the Messenger of Satan to buffet me] It may be rendred the Angell aaVide Bezam, Grotium & Estium. Saint Austins free confession, se nescire qu…d sit Angelus Satanae is more ingenuous then their interpretation, who refer it to an extreme paine in the head, that Saint Paul should have as Theophylact sayes, or ad morbum Iliacum which Aquinas speakes of, or to the Gout, or paine in the Stomack, as Nazianzene, and Basile interprete it. Oecumenius understands the messenger to be those Heretickes, which were his Adversaries in his preaching of the Gospell; according to the signification of the word Satan, 1 Kings 5.4. Others even amongst the Fathers understand it particularly, and literally of that concupiscence, and those lusts of the flesh, which even the most sanctified may have some sense of and some attempts by. Others understand it generally of all calamities spirituall, and temporall, incident to us in this …; but Cajetane goes farthest, who reads it not as we doe Angelum Satanae, but Angelum Satanam, not that Angell which comes from Satan; but that Angell which is Satan himselfe. Hee conceives it to be a prayer against all temptation from the Devill, and his Instruments. Doctor Donne on Psal. 6.4.5. Vide Estium in loc. Some inward suggestion of Satan working upon his corruption, whatsoever it was. Mr. Wheatly. Sunt quidam qui adversarum quendam insignem qui Paulo immineret indesinenter, puta Alexandrinum ararium, intel…gi volunt, & sententia simplicissima videtur quae statuat Paulum caesum plagis ab Angelo quodam Satanae. Camer. praelect. vide Mytoth. Evangel.1 Kgs 5:4Ps 6:4Ps 6:5Satan. Some inward corruption which Paul felt in his own heart; which Satan stirred up in him. Mr. Hildersam.

Some would have it originall corruption set on by the Devill; others interpret it p. 265to be a wound in the Spirit, the sting of conscience pressing him down to the nethermost hell in his sense, that was taken up afore to the highest heavens. Others say he was unapt to any good, praying, or preaching: for so God cured and prevented pride by eclipsing gifts and spirit; he repeateth it twice in this verse, as a thing worthy to be observed, least he should be exalted above measure. Some interpret this prick in the flesh, a bodily disease, the head-ache, the Iliacke passion; others blasphemous thoughts darted in with violence. Some say he was much reproached by the false Apostles, as a man of mean presence; and perhaps had some imperfection in his speech; they might charge him, that he had lived on the peoples bounty, or misled them. It is certaine it was some constant impetuous torment what ever it was.

Vers. 8. Thrice] That is often, à Lapide. So Beza and Estius, oft and earnestly. Doctor Hall.

Vers. 9. My grace is sufficient aaSufficient for 1. Quantitie. 2. Efficacy. Mr. Perkins.for thee] That is, thine infirmity shall not be removed; content thy selfe, that thou art in my favour, and hast received my grace; by which thou dost withstand this temptation.

My strength is made perfect in weaknesse] He meaneth that the lower men be brought,Doctor Gouge. Not that weaknesse puts strength into God; but gives him occasion of declaring his strength. and the more weake and unable to be established they may seeme to be, the more divine is that power manifested to be, whereby they are established.

Vers. 10. When I am weake, then am I strong] Strongest through hope in Christ, when I am weakest through sense in my selfe.Doctor Hill. Not onelyonly by an intrinsecall disposition, that we are more inclined to seek strength; but indeed by a Spirituall capacity, Jesus Christ is more prepared to bestow strength, when we are sensible of our own weaknesse.

Vers. 11. I am become a foole bbAlludit fortasse ad Hebraeum verbum halal laudare, quod in hithpael significat insanire, amē tem esse, indecorè se gerere. Vide Bezam in 11. c. v. 1.in glorying] As if he had said, it is the guise and character of a foole, affectedly to commend himselfe; but I have not affected it, yee have compelled me.] You have forced me to this folly as it were, who so much esteeme false Apostles my contemners.

I ought to have been commended of you] That is, ye ought to have given testimony to my integrity, and to have maintained the honour of my Ministery.

For in nothing was J behind the chiefest Apostles] Therefore Peter was not the greatest of all. He speaketh it not of gifts alone, but of power and authority, as the Text shewes. See Beza on 11. Chap. v. 8.

I am as much an Apostle as they, who are more then much Apostles, Significat Paulum nihil velle sibi proprium sumere, sed tamen in Domino gloriari; nisi forte magis placeat concessionem esse, in qua exprimat quid de se à malevolis & obtrectatoribus jactetur. Calvinus.As the Greek will beare it.

Though J be nothing] Though you through envy account me nothing; and though I in humility would account my selfe nothing.

Vers. 14. For I seeke not yours but you] That is in my Ministery with you, I doe not looke after my own temporall profit, but your salvation. Yet Ministers should find both us and ours us in our obedience, ours in our recompence.

Vers. 15. Spend and be spent] Not onelyonly lay out my substance, but lay downe my life for you. Doctor Halls Paraph. The former foreign notes to be at cost with them, p. 266to take some paines; but the other word foreign, notes the spending of all Super impendor.

Gloriarum flatus ob divitias, eruditionem, eloquentiam, 1 Cor. 4.18.19. Tumults] Seditiones quae ex schismate nasci solent. De hoc vocabulo vide Luc. 21.9.33.1 Cor 4:181 Cor 4:19Luke 21:9Luke 21:33Vers. 20. Swelling] That is, taking things unkindly, sitting and musing that one should so wrong me; and even having the heart rise against him for it.

Tumults] That is, making a great stirre of the wrong received, telling this body, running to that, filling the Town with it.

Vers. 21. Bewaile] In Pauls Language (as a learned man observeth) to bewaile, and correct, seemeth to have been all one.

Vncleanesse] All impure words, and behaviours, fornication, and wantonesse, things of the same kinde.

CHAP. XIII.

Vers. 1. IN the mouth of two or three witnesses] Himselfe and Timothy.

19 Deut. 15. Omnis animo (saith one) est aut sponsa Christi aut adultera Diaboli. Every soule is either the spouse of Christ; or the Devils strumpet. Nisi adulteri estis, id est, nomine non re Christiani, 1 Cor. 9.27. 2 Tim. 3.8 Tit. 1.16. Heb. 6.8. His oppositi foreign, probi qui sunt quod videntur. Rom. 14.18. & 16.10. 1 Cor. 11.19. supra 10.18. 2 Tim. 3.2. Iac. 1.12. & hic mix 7. Grotius.Deut 151 Cor 9:272 Tim 3:8Titus 1:16Heb 6:8Rom 14:18Rom 16:101 Cor 11:192 Tim 3:2Jas 1:12Vers. 5. Examine your selves, prove your selves] Doubling his phrase, as it were his files; thereby shewing that it is not a superficiall, but a substantiall examination that is required in these weighty matters; some say the first word signifies a curious search, the other an approbation on triall.

Whether ye be in the faith] That is whether the faith be in yee, so Iohn saith, he was in the Spirit, 1 Rev. so one is said, to be in the flesh, Rom. 8.8.

Except ye be reprobates] In the state of reprobates, unapproved, counterfeit; hee meanes not such as are opposed to the Elect, as the word reprobates is usually taken by us in English; therefore the translation is not so proper.