A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

THE [note a] SECOND EPISTLE OF PAƲL THE APOSTLE TO THE CORINTHIANS. (Book 2 Corinthians)

[ a] * 1.1 THE occasion and time of writing this Second Epistle are the onely things which will here be necessary to be premised, and both of these may probably be discovered. At the end of his three years stay in Asia, when he was now hastening toward Jerusalem, 1 Cor. 16. 8. that is An. Ch. 54. he had before his departure from Ephesus (see Note a. on the title of 1 Cor.) written his first Epistle to them, for the checking of many enormities among them, which Stephanas, and Fortunatus, and Achaicus had brought him word of. And when the successe of that Epistle of his was soon declared unto him by Titus, how that the Censures inflicted on the offenders had reduced many, and that there was a very discernible reformation wrought amongst them by these means, he makes all hast (assoon as he had received this account) to send this second, milder Epistle unto them, to qualifie the seeming severities of the former, and to take off the Censures again from those that had thus seasonably been reform'd by them, c. 2. 7. and 10. This shewes that it was written within a short time after the former. And the same also appears by the solemn mention of the danger which he had pass'd at Ephesus, (which he had but intimated in the former Epistle c. 15. 32. but now enlargeth on it, at the beginning of this Epistle c. 1. 8. and c. 4. 7, &c.) viz. that caused by Demetrius and the silver-smiths, Act. 19. 24. in which he had like to have been brought to the Theatre, to combat with wild beasts, and escaped narrowly with life: which deliverance of his was, it seems, now fresh in his memory, and fit to be recounted by him again and again, and to be thankfully acknowledged by all that had any interest in him.

As for the point of time wherein it was written,* 1.2 it may be thus probably collected. In this Epistle c. 2. 12. he mentions his being at Troas to preach the Gospel, and his good successe in converting many, which is the meaning of the doore being opened him in the Lord; from thence he saith he hastened to Macedonia, on purpose to meet Titus, and understand from him the successe of his former Epistle to these Corinthians, and there it seems he found him, and presently dispatch'd this second Epistle to them, which is accordingly in the Subscription of it dated from Philippi in Macedonia, by Titus and Lucas. That this was done in that journey set down Act. 20. in the beginning, there is no question, but in what verse of that chapter this his being at Troas, (mention'd here c. 2. 12.) is described, that is the only difficulty. That it is not to be referred to that mention of Troas Act. 20. 6. appears by this, that there they came from Philippi (that is, from Macedonia) to Troas, but at the point of time mention'd in this Epistle, 'tis evident they went from Troas to Macedonia. Again in that verse of the Acts they stayed at Troas but seven daies, and in those daies the disciples came together to break bread, on the Lords day, and Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 discoursed to them till midnight: All which supposeth them of Troas to have former∣ly received the Gospel,* 1.3 whereas at his being in Troas, which is mention'd in this Epistle, he seems to have first revealed the Gospel unto them, the doore which was then opened unto him being the first reception of the Go∣spel in that place. It is therefore most reasonable to suppose this his being at Troas to be contained Act. 20. 1. in his passing from Ephesus, the Metropolis of Asia, into Macedonia. That Troas was not so much out of the way betwixt these two, but that by it he might passe from one to the other, appears in the following verses; for in the return from Macedonia v. 3. into Asia v. 4. they are all found at Troas v. 5, and 6. and from thence it is as clear, that Troas might be taken in his way v. 1. as he went from Ephesus to Macedonia. But the brevity of S. Lukes narrations keeps this from being mention'd there, which yet may be supplied by this of S. Pauls own pen, c. 2. 12. And from thence it will be concluded that either at his being in Macedonia v. 1. (at which time he met with Titus there, 2 Cor. 2. 12.) or possibly at his return through Macedonia from Greece v. 2, 3. this Epistle was written by him, to follow the former, as soon as he discerned the successe of it, and to comfort them whom that had cast down. And that it was in the second point of time, that of his return from Greece through Macedonia, may appear by c. 1. 16. where mentioning two resolutions, which he had had to visit them, the former in his passage into Macedonia, the second at this his return from it, both of these must needs be pass'd before the writing hereof. In this Epistle he also excuseth his not coming to them, and addeth many other things occasionally; especially he is carefull to vindicate his Apostleship from some calumnies, that mali∣cious seducers, crept into that Church, had cast upon him. And this is all that was usefull to be said before-hand no this Epistle.

CHAP. I.

1. PAUL an Apostle of Jesus Christ, by the will of God, and [Ti∣mothy * 1.4 our brother, unto the Church of God which is at Co∣rinth, with all the saints that are in all Achaia,]

[Paraphrase] 1. Timotheus that was with you by my appointment 1 Cor. 16. 10. to see my di∣rections observed among you, to the Christian Church in the city of Corinth, and in all other cities and regions through all Achaia.

2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

3. Blessed be† 1.5 God, even the father of our Lord Jesus Christ, the father of mer∣cies, and the God of all comforts,]

[Paraphrase] 3. I have all reason to blesse and magnifie the name of God, which purposely sent our Lord Jesus Christ into the world, and by that, and his many other gracious acts of his par∣ticular providence, hath shewed himself to be a most mercifull and gracious Father unto us;

4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are com∣forted of God.]

[Paraphrase] 4. Who in all the preasures that have befallen me, hath eminently relieved and suc∣coured me, and by those experiences hath enabled me to refresh and cheer up all those that are in any affliction.

5. * 1.6 For as the sufferings of Christ† 1.7 abound in us, so our consolation also a∣boundeth by Christ.]

[Paraphrase] 5. By this one considera∣tion, of which I have had so frequent evidences, that according to the proportion of our suffering for Christ, Christ doth constantly afford us comforts and reliefs, the greater our afflictions are, the greater also our refreshments from Christ.

6. And whether we be afflicted, it is for your consolation and salvation, which is* 1.8 effectuall in the enduring of the same sufferings which we also suffer: or whe∣ther we be comforted, it is for your consolation and salvation.]

[Paraphrase] 6. And so what afflictions soever befall us, there is no reason you should be startled or discouraged in your Christian course by that means: for sure 'tis for your advantage that we are so. Our afflictions are matter of comfort to you, viz. that you can fall under no persecutions your selves, but what ye see us endure before you, and those meerly for our doing you good, preaching the Gospel to you, endeavouring to bring you to repentance and to blisse, which is not ordinarily to be come to, but by suffering after my example. And then the refreshments and extraordinary reliefs that Christ afforded me in all my sufferings, those sure will be matter of comfort to you also, as a pledge of assurance that Christ will afford you the like refreshments here, and reward hereafter.

7. And our hope† 1.9 of you is stedfast, knowing that as you are partakers of the sufferings, so* 1.10 shall ye be also of the consolation.]

[Paraphrase] 7. And of this I make no doubt, but that as you have your parts in the afflictions, so ye shall also of the reliefs and advantages by suffering.

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

[Paraphrase] 8. All this I say by way of preface to this advertise∣ment which I desire to give you of the sharp persecutions that I lately met with at Ephesus, the chief metropolis of Asia, Act. 19. see note on 1 Cor. 15. d. where I had like to have been brought out to the theatre to be devoured by the wild beasts, and indeed had no humane means to avert, nor consequently to escape it.

9. But† 1.11 we had the sentence of death in our selves, that we should not trust in our selves, but in God which raiseth the dead;]

[Paraphrase] 9. And this advantage I had of it, that the more I be∣lieved I should be put to death, the more I might be engaged by my deliverance, never to depend on any worldly trust, but only on God, who can rescue from the greatest extremity, even from the grace and death it self.

10. Who deliver'd us from so great a death, and doth deliver; in whom we trust that he will* 1.12 yet deliver us:]

[Paraphrase] 10. Even that God who hath actually delivered me out of that imminent danger, and so still continues to deliver me, and I verily believe will yet longer continue preservations to me.

11. You also helping together by prayer for us, that† 1.13 for the gift bestowed upon us [note a] by the means of many persons, thanks may be given by many on our behalf.]

[Paraphrase] 11. To which purpose I suppose 'twill much conduce, that you will earnestly pray for me: for as the prayers of many are an effectual motive to God to doe what they pray for, when by that means the favour being granted to many at once, those many shall be all engaged to thank God, and magnifie his name; so the benefit afforded me in favour to many others, viz. to the believers who pray for me, and may receive profit by my life, may by those many be received with thanksgiving to God in my behalf.

12. For our rejoicing is this, the testimony of our conscience, that in simplici∣ty and godly sincerity, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards.]

[Paraphrase] 12. For of this I can say with joy and comfort, that my conscience gives me a cheer∣full testimony in all my actions, that I have had no ends or designes of my own, but in a pious simplicity and sincerity of heart, not as worldly wisdome would direct, but according to the Gospel-rules (see note on Heb. 13. d.) we have behaved our selves toward all men, but toward you beyond all others.

13. For we write none other things unto you, then what you read,* 1.14 or acknow∣ledge, and I† 1.15 trust you shall acknowledge even to the end.]

[Paraphrase] 13. For my writings to you are perfectly agreeable to the doctrine preach'd by me, and by you received, when I was among you: what in my Epistles you read, you cannot but ac∣knoweldge to be that which ye have been taught, and I hope you will never be drawn away from that acknowledgment.

14. As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours, in the day of* 1.16 the Lord Jesus.]

[Paraphrase] 14. This I say, because though since these divisions came in among you, I have been rejected and vilified by some, yet some others of you have acknowledged your selves to take joy and comfort in me, as I professe to doe in you, and am confident I shall doe, when Christ comes to reward his faithfull servants.

15. And in this confidence I was minded to come unto you before, that you might have a second† 1.17 benefit,]

[Paraphrase] 15. And with this affecti∣on of kindnesse to you, and perswasion of your kindnesse to me, I did designe to come to you, that thereby you might be confirmed in that faith, and grow in that knowledge which was first preach'd to you.

16. And to passe by you into Macedonia, and* 1.18 to come again out of Macedo∣nia unto you, and of you to be brought on my way toward Judea.]

[Paraphrase] 16. This I first meant to doe in my way to Macedonia, and being hindred from doing it then (and going another way, viz. by Troas, c. 2. 12.) I have had a second resolution of visiting you, at my going from Macedonia into Greece, Act. 20. 16. 2. that so I might have been conducted by some of you to∣ward Judaea, whither I am a going with contributions to the poor Christians there.

17. When I therefore was† 1.19 thus minded, did I use lightenesse? or the things that I purpose, doe I purpose according to the flesh, that with me there should be [note b] yea, yea and nay, nay?]

[Paraphrase] 17. And though I did not come, yet have my calumnia∣tors nothing to lay to my charge for this, as if I did make resolutions lightly, rashly and inconstantly, as men use ordinarily to doe.

18 But as God is true, our word toward you was not yea and nay.]

[Paraphrase] 18. No, I assure you, as God is faithfull, there was no levity or inconstancy in my resolution.

19. For the Son of God, Jesus Christ, who was preached among you by us, even by me, and Silvanus, and Timotheus, was not yea and nay, but* 1.20 in him was yea.]

[Paraphrase] 19. As little as there was in our preaching of Christ Jesus the Son of God among you, which is also calumniated by some, as if it were light, uncertain, liable to inconstancy, but that most unjustly, for what was preached by us there among you, was confirmed by Christ himself, that is, by miracles wrought by his power among you.

20. For all the promises of God† 1.21 in him are yea, and* 1.22 in him Amen,† 1.23 unto the glory of God by us.]

[Paraphrase] 20. For as all the pro∣mises of God proposed by him are undoubtedly true, so accordingly in this particular, he gave us power to confirm by miracles what we taught from him; and this I hope hath and will tend to the glory of God, by our ministery.

21. Now he which stablisheth us with you* 1.24 in Christ, and hath anointed us, is God:]

[Paraphrase] 21. Now he that confirms both you and us in the truth acknowledged by us, and which hath given us such testimony for the proof and confirmation of the Gospel (see note on Act. 10. e.) is God:

22. Who hath also sealed us, and† 1.25 given the earnest of the Spirit in our hearts.]

[Paraphrase] 22. Who hath as it were set his seal or signature upon us, marked and secured us, sealed us up for his own, and already given an assurance of his future dealing with us, by giving us his Spirit, the gifts and graces thereof, a pledge of the full promise which shall after be performed (see note on Ephes. 4. i.)

23. * 1.26 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.]

[Paraphrase] 23. As for that of my not performing my first resoluti∣on of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear rea∣son of it, (besides or over and above that of the spirits disposing me otherwise, contrary to my resolution intimated v. 17. see Theophylact) I had heard of such enormities among you, that if I had then come, I must have been forced to use a great deal of severity ••mong you, in case my former Epistle were not obeyed, of which I had not particular knowledge till I met with Titus, c. 2. 13. which was at my coming to Macedonia. And that was then the only reason of my forbearing, that I might not be forced to exercise that Apostolical sharpnesse against you. (As for the other, the reason of the change of his resolution is plain, Act. 20. 3.)

24 Not† 1.27 for that we have dominion over your faith, but are helpers of your joy; for by faith ye* 1.28 stand.]

[Paraphrase] 24. That severity of dis∣cipline I mean, that must not be look'd on as an act of dominion, of designing any advantage to our selves by you (see Mat. 20. 25. and note on 1 Pet. 5. a.) but that which Christ hath commanded and prescribed us, by that means to reform and amend, to work faith, and hope, and rejoicing, and all good things in you. For by faith, that is, the doctrine of Christ, it is that you were first brought in to the service of the true God, and wherein you continue ever since, and we desire you should doe so still, not relying on any do∣ctrine of ours as it differs from that.

Annotations on Chap. I.

[ a] * 1.29 V 11 By the meanes of many persons] The Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ordinarily parallel and proportionable to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facies, which coming from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respexit, signifies oftentimes respectus, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de facie, signifies for, or in respect of; and agreeable thereto, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of, or from, many faces, here signifies in respect of many, in relation to many, for the sa••es of many, or in any of those formes of speech by which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would be rendred.

[ b] * 1.30 V. 17. Yea yea, and nay nay] The meaning of yea, and nay, or of yea yea, and nay nay, is distinctly this, when we doe not agree, or are inconstant to ourselves, now yea, and an••n nay, in our words or actions. Whence is that old word naucus for a light or frivo∣lous person,* 1.31 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis deduced by Festus. The difference of this from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 5. 12. is cleared by the construction, Let your yea be yea, and your nay be nay, that is, let your words and actions accord; so that the second yea and the se∣cond nay is not joyned with the first, as here, but as the praedicate affirmed of it, whereas here the two yeas being all one (and so indeed express'd by a single yea v. 18.) are the Subject of the speech, and the two nayes, being all one again, the praedicate. To this agrees that proverb of the Jews, The just mans yea is yea, and his nay, nay. A third expression there is, that of Mat. 5. which is in sound very near this, and yet distant from it, Let your communication be yea yea, and nay nay, that is let there be no other language but this or the like, used by you, in opposition to the more licentious forms of oaths there mentioned.

CHAP. II.

1. BUT I determined this with my self, that I would not come again to you in heavinesse.]

[Paraphrase] 1. And now that in stead of coming I write again, I was resolved to deferre it so long, till I should hear of some reformation among you, that so this might not be, as formerly my letters were, to punish, to afflict, to censure you, see note on 1 Cor. 5. c.

2. For if I make you sorry, who is it then that maketh me glad, but he that is made sorry by me?]

[Paraphrase] 2. For when you are check'd or censured by me, this is so farre from being pleasant to me, that it is indeed at the same time matter of such grief, that I cannot be comforted by any thing, but by the same you, by seeing that the Censures have wrought some good on you, caused the reformation of that in you, for which I had meant them to you.

3. And* 1.32 I wrote this same unto you, lest when I came, I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all.]

[Paraphrase] 3. And this severity of proceeding v. 1. which now I speak of, I did rather choose to send you in a letter, 1 Cor. 5. then to deferre it till my coming, in hope to find your faults amended, to have all the sorrow∣full matter, that of censure, past before that time, that so I might have nothing to doe then, but to absolve and receive peni∣tents, and so to rejoice among you, (not to inflict censures upon you) and that I was confident would also be most acceptable to you all.

4. For out of much affliction and anguish of heart I wrote unto you with many teares, not that ye should be† 1.33 grieved, but that ye might know the love which I have more abundantly unto you.]

[Paraphrase] 4. For that which I wrote with some sharpnesse and was matter of grief to you, was so much more to me at the very writing of it, was a most heavy pressure upon my heart, and fetch'd abundance of tears from me; by which you may know that what I did was not out of any pleasure that I take to censure or afflict you, but as an effect of the greatest love to you all, which could be imagin'd.

5. But if any have caused grief, [note a] he hath not grieved me,* 1.34 but in part; that I may not overcharge you all.

6. Sufficient to such a man is this [note b] punishment, which was† 1.35 inflicted of many.]

[Paraphrase] 5, 6. But for the incestu∣ous person, the author of all this sadness and severity (sad∣ness not to me alone, but in some measure, that I say no worse, to all you) it is now sufficient which he hath suffered by the delivering him up to Satan, 1 Cor. 5. and the sad conse∣quence thereof.

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

[Paraphrase] 7. And it is now more then time that he be absolv'd by the Church, and forgiven the offence committed against it, and by absolution be cheer'd up again, lest the continuance of such sharp punishments should not have a benigne, but noxious influence upon him.

8. Wherefore I* 1.36 beseech you, that you would confirm your love towards him.]

[Paraphrase] 8. And therefore my pre∣sent counsel is, that by prayers for his release you expresse your reconciliation to him, and so absolve him from the Censures.

9. For to this end also† 1.37 did I write, that I might know the proof of you, whe∣ther ye be obedient in all things.]

[Paraphrase] 9. And this I now write, that I may see whether you are as ready upon my appointment to restore penitents, as to inflict punishments upon offenders, which is another branch of your Christian charity.

10. To whom ye forgive any thing, I forgive also: for if I‖ 1.38 forgave any thing, to whom I forgave it, for your sakes forgave I it, in the person of Christ.]

[Paraphrase] 10. Whom you are willing to have restor'd from excom∣munication (as being satisfied with his penance and expression of repentance) I appoint or give leave to doe it: (For if I have absolv'd any man, I have done it by the authority I have from Christ, but yet in respect unto you, or with consideration of what may be best for you, that is, for your whole Church.)

11. * 1.39 Lest Satan should get an advantage of us, for we are not ignorant of his devises.]

[Paraphrase] 11. That the too long con∣tinuance of the punishments upon the penitent offender may not be made use of by Satan to the hurt and ruine of the Church, either by swallowing him up by desperation, v. 7. or by heightning your zeal against sin into an unreconcileablenesse with the sinner, v. 9. for Satan hath many hidden secret arts to mischief souls, which we think not of.

12. † 1.40 Furthermore, [when I came to Troas,* 1.41 to preach Christs Gospel, and a dore was opened to me† 1.42 of the Lord,]

[Paraphrase] 12. when Act. 20. 1. (see note on the title of this Epi∣stle) I came to Troas to preach the Gospel of Christ, and my preaching had a very happy reception there, and brought many to the faith,

13. I had no rest in my spirit, because I found not Titus my brother, but taking my leave of them, I went* 1.43 from thence into Macedonia.]

[Paraphrase] 13. I was much troubled in mind that I could hear no tidings of Titus, by him to be advertised of the successe of my Epistle among you, and in pursuit of him I left that city, and went into Macedonia, in hope that I might find him there.

14. Now thanks be unto God, which alwaies causeth us to triumph in Christ, and maketh manifest the savour of* 1.44 his knowledge by us in every place.]

[Paraphrase] 14. And having met with him, he hath given me the good newes of the happy successe of my Epistle among you, and that obligeth me to blesse that God, who hath hitherto prospe∣red us exceedingly (see Mark 14. f.) in the propagating of the Gospel, and by us hath made piety and Christianity famous, and well reputed of in every place.

15. For we are unto God a sweet savour of Christ,† 1.45 in them that are saved, and in them that perish.]

[Paraphrase] 15. For by our preaching the Gospel, we perform a very acceptable service to God, and bring in glory to his name, offer up a sweet smelling sacrifice unto him, among all sort of people, both among the penitent believers, which receive the faith, and live according to it, and the impenitent unbelievers, that re∣ceive it not.

16. To the one we are the savour* 1.46 of death unto death, and to the other the sa∣vour of life unto life: and who is sufficient for these things?]

[Paraphrase] 16. For though this sweet perfume to the obstinate im∣penitent hath been the most perfect poison (as high perfumes sometimes are) they have grown the worse for the Gospels coming among them; yet to all that have forsaken their old courses of sin, and obeyed this call to a new life, it hath been the most com∣fortable vitall savour that ever came to them. This is a weighty imployment, and unlesse God did particularly enable us, we could never be fit for it.

17. For we are not as many, which† 1.47 [note c] corrupt the word of God; but as of since∣rity, but as of God, in the sight of God, speak we in Christ.]

[Paraphrase] 17. This we are sure of, that we have not designed any secular advantage to our selves in preaching the Gospel, as the Gnostick heretical teachers are observed to do, 1 Tim. 6. 5. but have sincerely revealed to you what we have been taught by Christ, without any other aime, God knows, than that we may perform faithfull service to him.

Annotations on Chap. II.

[ a] * 1.48 V. 5. He hath not grieved me] The sense affix'd to these words in this paraphrase (very distant from that which the words, as they are ordinarily read and ren∣dred, sound) is taken distinctly from the Scholion of Theophylact, who resolving it the Apostles meaning, in both these verses, to have his charity to the incestuous person express'd, and to give order for his Absolution, thinks this way of rendering it most proper, that joyn∣ing

them with himself in the dislike and sorrow, and consequently infliction of censures for the sin, he might ingage them joyntly with himself in the absolving the transgressor; and this, saith he, most wisely disposed by him, that they who had so lately been commanded by the Apostle to avoid him, as a detestable person, should not now upon his giving orders for his absolution be scan∣dalized at him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as inconstant and muta∣ble. This, saith he, is the reason that he takes them in, as partakers with him of the sorrow and censures, that he might have them his willing partners in the absolu∣tion and joy of that. And so this, saith he, is the sense of the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—For he hath not, saith S. Paul,* 1.49 grieved me alone, but all you in part, that is, a little, or in some degree, that I may not say, he hath al∣together grieved you,* 1.50 lest I should lay overmuch weight upon him; or in plain words, the truth is, he hath grieved you in like manner as me, but yet that I may not overburthen him that was guilty of that incest, or aggravate the matter against him, all that I say is, that in part, or in some measure, ye were grieved by him. This is a very commodious sense, and necessarily re∣quires some small change of the punctation (••hough the printed text in Theophylact have not observed it) partly by including in a parenthesis the latter part of this 5. verse, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—to the end of it, partly by putting a comma after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may connect with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thus, 5. But if any have caused grief he hath not grieved me, but in part (that I may not aggravate, or lay weight, on him) you all. 6. Suf∣ficient to such a man—And this is a plain sense, and agrees very well with all that followes of their joynt and chearfull proceeding to the Absolution of the incestuous.

[ b] * 1.51 V. 6. Punishment which was inflicted of many] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the punishment which was inflicted under the many, will appear by 1 Cor. 5. 4. where concerning the incestuous person, and such as he, order is distinctly given, that he shall be delivered up to Satan for the destruction of the flesh, or bringing corporall inflictions upon him, which is certainly the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 punishment here mentio∣ned, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you being gathered to∣gether, that is, in the presence of the whole congrega∣tion, to adde the greater solemnity to it: And that is all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, under, or in, the pre∣sence of the many. Mean while as there the sentence was S. Pauls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 3. I have judged as present, and v. 4. when ye are gathered together and my spirit, with the power of the Lord Jesus Christ (bestow'd on the Apostle, and rulers of the Church) so here it must be supposed to be, though the solemnity was transacted with the company, and in the presence of the whole congregation.

[ c] * 1.52 V. 17. Corrupt] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word of God si∣gnifies the Gospel here, as it was by S. Paul made known unto men, the Christian Religion preached by him, there can be no doubt. All the difficulty is, what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. not that there can be any que∣stion of the native proper signification of that word, for it certainly signifies doing as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do, and those are little pedling merchants, that buy and sell to get gain; but because it is possible it may referre to some practices which such Merchants are vulgarly guilty of, mixing, and dashing their commodities, and so decei∣ving others, that they may inrich themselves. But tho••gh the word may possibly by a figure signifie this, yet the genuine proper notion, being very agree∣able to the Context, is in all reason to be preferred. We are not, saith S. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the many. This sure referres to the false teachers of his time, and those, we know, were the Gnosticks, who as they are said to serve their belly, to love the world, and to love plea∣sures, and so generally to designe themselves advantages by their profession, and of all things hated the Cross, renounced Christianity when it was persecuted, and brought any dangers or losses upon them; so they are particularly marked out 1 Tim. 6. 5. (that chapter where the Gnosticks are named, v. 20. and their cha∣racter particularly set down) to be such as deem godly∣ness gain, think the Christian profession brings men se∣cular advantages of liberty, &c. and so cannot be so single-hearted, so wholly bent to approve themselves to God, as S. Paul here professeth to be. To this in∣terpretation of the place I am inclined by two passages in the Epistles of Ignatius, which though they are o∣mitted in the Laurentian Copy, are yet constantly to be found in others, and if they were put in by any inter∣pol••tor, they may yet be of good use to us in this mat∣ter, there being no reason to suspect the hand that in∣serted them of any ill designe, nor yet of ignorance either of the Gnostick heresie, or of the use of the word. The former place is in the Epistle ad Magnesianos, where speaking of the Gnostick Judaizers, enemies of the cross, whose God is their belly, minding earthly things, lovers of pleasures, and not lovers of God, having a forme of godliness, but denying the power thereof, he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Merchants of Christ, huckstering the word, selling Jesus, going on to other parts of the character of the Gnosticks, corrupters of women, coveting what belongs to others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 greedy lovers of money. The second place is agreeable in Ep. ad Trall. There are, saith he, some vain speakers and impostors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—not Christians, but Merchants of Christ, carrying the name of Christ for deceit, huckstering the word of the Gospel: and who these are, he specifies in the process of that Epistle; Simon the first-born of Satan, Menander, Basilides, the unclean Nicolaitans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that are falsely named, that is, the Gnosticks, &c.

CHAP. III.

1. DOE we begin again to commend our selves? or need we, as some others, [note a] epistles of commendation to you? or letters of commendation from you?]

[Paraphrase] 1. Why should I again be forced to mention the up∣rightnesse of my dealing to∣ward you, the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church, in commending from one Church to another those that are strangers to them? have I any need of commendations to you, or from you to other men?

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

[Paraphrase] 2. The works of conver∣sion that we have wrought among you, of which our own conscience gives us testimony, will serve us abundantly in stead of letters commendatory from you to all others, who cannot but have heard the same of it.

3. * 1.53 For as much as ye are manifestly declared to be the epistle of Christ mini∣stred by us, written not with ink▪ but with the Spirit of the living God, not in tables of stone, but in fleshy tables of the heart.]

[Paraphrase] 3. And you (that is, your faith) are most conspicuously an epistle of Christ, of the writing of which we have only been the instruments, the Spirit of God supplying the place of ink, and your hearts of the writing tables, and by this epistle, this testimony, Christ that great Bishop of our souls doth recommend us to all men.

4. And such† 1.54 trust have we through Christ to God-ward.]

[Paraphrase] 4. Thus confident am I by the strength of Christ to speak boldly, and in a manner to boast of my behaviour, and happy successe in my Apostleship c. 2. 14, &c.

5. Not that we are sufficient of our selves to think any thing as of our selves; but our sufficiency is of God.]

[Paraphrase] 5. Not that we are able to to doe, or so much as to think, or enter upon any thing of this nature, in order to the conversion of men, of our selves, as by our own strength; but what ever we are able to doe, it is of God, whose title that is Isa. 13. 6. to be Shaddai, almighty or sufficient.

6. Who also hath* 1.55 made us able ministers of the new† 1.56 Testament, not of the * 1.57 letter, but of the spirit: for the letter killeth, but the Spirit giveth life.]

[Paraphrase] 6. And that sufficiency of his he hath express'd in the powers and methods, with which he hath furnish'd, and to which directed us the preachers and dispensers of the new Covenant (see note on the title of these books) that is, not of the law (see note on Mat. 5. g.) written and brought down in Tables by Moses, but of the Gospel, called by this title of the Spirit, first, because it comes near to the soul, and requires purity there; secondly, because the holy Ghost came down both on Christ and on the Disciples to confirm this new way; thirdly, because Grace is a gift of the Spirit, and now is joyned to the Gospel, but was not to the Law; which administration of the Spirit, and annexation of it to the word under the Gospel, gives men means to attain eternal life, when the law is the occasion, and by accident the cause of death to them, in denouncing judgment against sinners, and yet not giving strength to obey.

7. But if the ministration of death† 1.58 written and ingraven in stones was* 1.59 glori∣ous, so that the children of Israel could not stedfastly behold the face of Moses, for the glory of his countenance,† 1.60 which glory was to be done away:]

[Paraphrase] 7. And if the delivery of the Law which brought no∣thing but death with it, when it was written in tables of stone (see note on Mat. 5. g.) was with the appearance of Angels, and a bright shining which cast such a splendor on Moses's face, that it would dazle any mans eyes to look on it, and yet now that glory, and that law so glo∣riously delivered, is done away:

8. How shall not the ministration of the Spirit be rather* 1.61 glorious?]

[Paraphrase] 8. How much rather shall the preaching of the Gospel be matter of reverence to all? (see Mat. 5. g.)

9. For if the† 1.62 ministration of condemnation* 1.63 be glory, much more doth the ministration of righteousnesse exceed in glory.]

[Paraphrase] 9. For if the delivery of the Law, which could help men to condemnation, but could not absolve any man, were in so much glory, God by his Angels appearing so dreadfull in the mount; then much more the Gospel, which brings with it justification and pardon of sin, is to be counted exceeding glorious, to be look'd on and received by us with all reverence.

10. For even that which was glorious† 1.64 had no glory in this respect, by reason of the glory that excelleth.]

[Paraphrase] 10. For the Law though otherwise glorious, yet being compared with the Gospel, hath no glory at all in it (as the moon compared with the sun is so utterly outshined by it, that it ap∣pears not in the presence thereof.)

11. For if that which is done away was* 1.65 glorious, much more that which re∣maineth is† 1.66 glorious.]

[Paraphrase] 11. For if that which was it self to be abolish'd, being but the cover that contain'd the true jewel under it, were yet deliver'd dreadfully and by a glorious appearance, then much more shall that which endureth for ever, that jewel it self, the Gospel or substance, contain'd under those coverings or shadows, and so which is never like to be abolished, and hath a durable fruit belonging to it (Grace, which the other had not) deserve to be esteemed glorious.

12. Seeing then that we have such hope, we use great plainesse of speech;]

[Paraphrase] 12. Upon these grounds I say (mentioned from ver. 5. to this verse) I cannot but speak boldly and confidently to you in vindication of my Apostle∣ship, ver. 4.

13. And not as Moses,* 1.67 which put a vaile over† 1.68 his face,* 1.69 that the children of Israel† 1.70 could not stedfastly look to the* 1.71 [note b] end of that which is abolished.]

[Paraphrase] 13. Having no need to imitate Moses who vailed his face, which was a type of the dark, not clear proposing of the Gospel (which is the end or principall part of the Law, and the jewel contain'd under that covering) to them of old.

14. But their minds were blinded: for untill this day remaineth the same vaile untaken away, in the reading of the Old Testament: which vaile is done away in Christ.]

[Paraphrase] 14. And accordingly so it continues remarkable to this present, the Jewes see not Christ in the reading of the old Testament, and so the cover still remains upon Moses face, as it were, but by the Christian clear doctrine, or by faith, is removed.)

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

[Paraphrase] 15. And so though they have heard it over and over many times, yet still they doe not understand the true sense of the Law.

16. Neverthelesse, when it shall turn to the Lord, the vaile shall be taken away.]

[Paraphrase] 16. But when Israel v. 13. or their heart v. 15. shall ac∣cept of the Gospel of Christ, then they shall see and understand plainly, what now is so obscure to them.

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

[Paraphrase] 17. Now Christ is be∣sides his humane nature, in∣dued with a divine Spirit, and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ, or the Gospel is, there is freedome, and consequently the vaile (a token of subjection also 1 Cor. 11. 10.) is taken away.

18. And 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, even as by the Spirit of the Lord.]

[Paraphrase] 18. And so all we that be∣lieve in Christ, have that vail done away, and doe clearly, though not yet so perfectly, behold Christ, and by beholding him are changed to be like him; the doctrine of the Gospel recei∣ved into our hearts changeth us into other men, to such a vision of Christ here, in imitating his purity, &c. as shall be at∣tended with eternal glory hereafter, the same Spirit of Christ which worketh the one in us, being certain to produce the other also.

Annotations on Chap. III.

[ a] * 1.72 V. 1. Epistles of commendations] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place are an intimation of an antient custome in the Apostolical primitive Church, which ordinarily gave their testimonies to all Christi∣ans, that travailed from one, place to another, and re∣commended them to an hospitable reception. The ori∣ginal of this custome seems to have been taken from the heathens, who had their tesseras hospitalitatis,

which from one friend to another, help'd them that brought them to kind entertainment, and Tertullian continues the phrase contesseratio hospitalitatis. Many mentions of this custome we find amongst antient wri∣ters. In Synesius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I commend Thaumasius to your friendship, &c. And in Phaverinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I commend to your friendship and kindnesse Laurentius, who of a long time hath been my scholar. And again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one commends a man to ano∣ther, when he gives a good testimony of him. This was done among Christians, by testifying the piety and orthodoxalnesse of any, and the agreement with them from whom they come in the same faith. And there∣fore when Fortunius a Bishop of the Donatists affirm∣ed and boasted that their Church was the Catholick Church, S. Austin Ep. 163. ad El••usium, convinceth him by asking him, whether a Donatist could by his Literae formatae, or communicatoriae, gain a man enter∣tainment or reception in any Church that he would name to him, being confident he could not doe it. Thus saith Nazianzen of Julian,* 1.73 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that he imita∣ted many of the Christian rites, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all humanity, charity to them that wanted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that way of it especially which consisted in sending letters and t••k••ns, with which (saith Nazianzen) we use to fur∣nish them that are in want from one nation to another. The same, saith Zozomen, l. 5. c. 5. and Nicephorus Callistus, l. 10. c. 21. almost in the same words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He especially imitated the tokens (or tesserae) of the Bishops letters, by which they are wont mutually to commend those that travell any whither, and by that testimony obtain for them all friendly entertainment, as for their most familiar acquaintance. The same we may find in Lucian, in his Peregrinus. By which also will appear the antient notion of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to si∣gnifie (as Baronius ad an. 314. and out of him Binius, t. 1. concil. p. 271. and Ferrarius De antiq. Eccles. Epist. genere, l. 1. p. 45. would have them) Epistles by which men were testified to be in communion with the Church of Rome, (which they never did, but when they were written by the Bishop of that Church, and nei∣ther then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church) but onely Letters commendatory from one place or Church to another, to recommend a person that should travell thither, and so obtain for him an hospitable reception, lodging, diet, and all things else that are contained in Zozomen under the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 provision, or necessaries, that they wanted; and this according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 formerly mention'd (see Note on Act. 2. c.) for liberality and beneficence; though there is no question but a∣mong other degrees of charitable reception, that of admitting them to their Churches and Sacraments was included also, proportionably to the forms of their testimonies, which, saith Mat. Blastares, were wont to mention the uprightnesse of the persons faith, unreprovablenesse of his life, and his degree in the Church, if he had any. See Justell. in cod. Can. Eccl. Un. p. 132.

[ b] * 1.74 V. 13. End of that which is abolished] If the read∣ing be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then must Christ (which is the end of the law) that is the Christian precepts and promises typi∣fied by the Mosaical rites and shadows, be meant by it; but if the reading be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then will the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or second part of the resemblance, be more per∣fectly answerable to the former, thus Moses put a vaile over his own face, to signifie that the Israelites would not see the face (that is, discern clearly the most eminent and principal part) of the Law, which is now abolished, that is, of the Ceremonial law. For certainly the prin∣cipall part of that was the inward purity and piety signi∣fied and adumbrated by those ceremonies, and now taught by Christ more distinctly and plainly, and so that covering taken away, ver. 14. only the Jewes will not see it, but as yet their understandings are blinded, in the beginning of the verse.

CHAP. IV.

1. THerefore seeing we have this ministery, as we have received mercy, we* 1.75 faint not;]

[Paraphrase] 1. Being therefore intrust∣ed by God with so honoura∣ble a charge, the preaching of this divine and glorious Gospel of Christ, c. 3. 4, and 18. we have been diligent in attendance on our work;

2. But have renounced the hidden things of† 1.76 dishonesty, not walking in craf∣tinesse, nor handling the word of God deceitfully, but by manifestation of the truth, commending our selves to every mans conscience in the sight of God.]

[Paraphrase] 2. And have been farre from using any of those vile arts, which shame might make us disguise and conceal, but dealt simply and plainly, mixing nothing of our own with the word of Christ, but contenting our selves with so much of the approbation of men, as the making known the truth of God unto men sincerely and uprightly will help us to.

3. But if our Gospel be hid, it is hid* 1.77 to them that are lost.]

[Paraphrase] 3. Which we have done so plainly, that if the Gospel of Christ preached by us be yet obscure, it is so only among obdurate obstinate unbelievers, v. 4. see c. 2. 15.

4. † 1.78 In whom the God of this world hath blinded the minds of them which believe not,* 1.79 lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.]

[Paraphrase] 4. Such as have their eyes so blinded by Satan, or their own worldly advantages, that the Gospel of Christ most powerfully and plainly revealed by him, and shining forth in our preaching, since his departure from the earth, (and this most certainly the revelation of the immutable will of God, whom Christ represents to us, not as an or∣dinary picture doth the body, but as a reall substantial image of him) is not permitted to have any impression or influence on their hearts, they will not see, be it never so illustriously visible.

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

[Paraphrase] 5. Certainly nothing but this can obstruct mens minds against the Gospel, as it is delivered by us, being preach'd so, as not to designe any thing of honour to our selves, but only unto Christ, and for our selves, only to offer men our service, to doe them all the humblest offices of Christian charity imaginable.

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

[Paraphrase] 6. For it is not any world∣ly consideration that hath put us upon this imployment, but that God that by his word created the light, when there was nothing but darknesse in the world, hath in a like wonderfull man∣ner impa••ted this light to us, in sending down his own Son to shine in our hearts, to reveal his will unto us, and this on pur∣pose that we might reveal it to others, instruct them in the knowledge of those glorious mysteries, (see note on 2 Pet. 1. c.) so illustrious in themselves and advantageous to us, which God hath revealed to us by Christ.

7. But we have this treasure in [note b] earthen† 1.80 vessels, that the excellency of the power may be of God, and not of us.]

[Paraphrase] 7. But we that are intrust∣ed with this great treasure of the Gospel, are not so fine and pretious our selves, we carry bodies about us subject to all manner of opposition, and pressures, and afflictions, and this on purpose designed by God also, that all the good successe we have in our Apostleship may be imputed to Christ, and not to us, as it would be, if we came with any secular power or grandeur to plant the Gospel.

8. We are* 1.81 [note c] troubled on every side, yet† 1.82 not distressed; we are perplexed, but not in despair;

9.* 1.83 Persecuted, but not forsaken; cast down, but not destroyed:]

[Paraphrase] 8, 9. The way which God rather saw fit to chuse, was to permit us to wrestle with all difficulties, and then to sustain us by his own invisible assistance, not by any secular humane means, and carry us through all, and give good successe to our preaching by these very means:

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

[Paraphrase] 10. Carrying about us the crosse and sufferings of Christ, daily suffering after him, that so the saving effects of his resurrection, in turning men from their evil waies (conver∣ting Infidels by our preaching) might through our suffering in this imployment be more conspicuous.

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

[Paraphrase] 11. For we Apostles, that are looked on by some with envy, are continually ready to be put to death for the Gospel, that the vital power of Christ in raising up sinners to a new life may, through the dangers by us undergone in preaching the Gospel, be shewed forth among our auditors, that receive the faith from us.

12. So† 1.84 then death worketh in us, but life in you.]

[Paraphrase] 12. And so truly we are not any extraordinary gainers by our employment, as to the eye of the world; the death of Christ v. 10. is wrought, perfected in us, we fill up his sufferings, Col. 1. 24. by suffering after him, but the resurrection and vitall efficacy of Christ, v. 10, and 11. is shewed forth, and as it were perfected, in you, by our preaching and begetting faith, and confirming it in you by our af∣flictions, and by the example of our constancy, and of Gods deliverance afforded us, ch. 12. 9.

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

[Paraphrase] 13. And having the same spirit of faith which is spoken of in that writing of Davids, Psal. 116. 10. where he saith, I believed, and therefore I spake, I was sore afflicted, &c. we doe accordingly by afflictions, and patience and constancy-therein, confesse God, and expresse our faith in him.

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

[Paraphrase] 14. Believing stedfastly that he that raised Christ out of the lowest condition, even from death it self, will make our afflictions a means of raising us, and presenting us glorious in his sight, together with you, if you doe so too.

15. For all things are for your sakes, that the* 1.85 abundant grace might through the thanksgiving of many† 1.86 redound to the glory of God.]

[Paraphrase] 15. For 'tis for your good that we preach and suffer all this, that your faith may be more confirmed, and that so the mercy of God extending to more persons, may, by their blessing God for it, abound, and tend more to the glory of God, ch. 1. 11.

16. For which cause we* 1.87 faint not, but though our outward man perish, yet the inward man is renewed day by day.]

[Paraphrase] 16. Whereupon it is that we doe▪ not give over upon these discouragements, but are by these outward pressures more incited inwardly, and animated to the performance of our duties.

17. For our light affliction, which is but for a moment, worketh for us a† 1.88 farre more exceeding and eternall [note d] weight of glory:]

[Paraphrase] 17. For our transitory light suffering is so accepted by God, that it is also sure to be rewarded by him with a most exceeding, eternal, weighty crown of blisse or glory.

18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are* 1.89 temporall, but the things which are not seen are eternall.]

[Paraphrase] 18. Which makes it most reasonable for us to go cou∣rageously through all difficul∣ties, as despising and not thinking of this world, and whatever losses or sufferings of that, but of that reward which our faith presents unto us, which is as farre beyond any thing that we can part with here, as eternity surpasses time.

Annotations on Chap. IV.

[ a] * 1.90 V. 6. Face of Jesus] This phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the face of Jesus, and this whole verse, referres to the story of Moses, desiring to see the glory of God, Exod. 33. For there God in his own glorious nature could not be seen v. 20. the lustre was so great; but with that sight that was afforded him, though but of an Angel sustain∣ing the person of God, Moses's face was enlightned, and shone, and became glorious, (to which the Apostle had before referred, c. 3. 7.) And so here the glory of God, that is, the revelation of his most divine counsels for the saving of men under the Gospel, is by God com∣municated to Christ, and by that means he, as he is the Son of man, and executes this Prophetick office upon earth, is much more shining and glorious then Moses's face was; and then we to whom the Gospel is now preached, look upon this face of his, though the Israe∣lites could not on Moses, and are illuminated thereby, receive the knowledge of these counsels of God, when∣soever we look on him.

[ b] * 1.91 V. 7. Earthen vessels] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. (see Note on Mat. 21. b.) a dish, a cup, &c. Of these some are testacea, made of shells of fishes, and they are here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 2 Tim. 2. 20. (the only other place where the word is used in the New Testament) and this agrees very well with the matter in hand, it being ordinary to lay up those things we value in shells, or boxes, or ca∣binets made of such; and those, in respect of the brit∣tlenesse, and of the nature of them, (as the shels are the outsides of fishes) very fit to resemble our bodies, wherein our souls doe inhabit. And accordingly the Pla••onists making two bodies of a man, one that which carries the soul in it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chariot of the soul, the other that which we touch, and see the grosser carnal part, call that second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is the same to us which the shell is to the fish, which hath another finer body within it. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 testa signifies not only a shell (from whence those kinds of fishes are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the shell to them sup∣plying the place of skin, and some others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 soft-shelled, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in* 1.92 Nemesius) but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 baked earth, and vessel of the potter, that hath

pass'd the fire, and is taken out of the kil••, and so Theophylact interprets it here, and so it frequently si∣gnifies in authors. The difference of such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 earthen ware, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the potters vessels, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vessels of clay, before they are burnt, whilest they remain in the potters hand in moulding, is set down exactly by* 1.93 S. Chrysostome in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that the former if they be broken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are not capable of recovery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of the hardness once gotten by the fire, whereas the other, that are but of clay unbaked, and unhardened, if they be spoiled once, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they may easily by the skill of the potter be returned to some second form. Whence, saith he, it is that Jer. 19 1. when the prophet was to describe an irreparable de∣struction, he is bid to figure it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such a vessell, or bottle of earth, broken to pieces, v. 10. But when he would put them in some hope of restauration, then God shewes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an earthen vessel fallen, when it is in the hands of the artificer, c. 18. 2, 3. which he takes up, and moulds anew, the matter being yet capable of it. And this sense and notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also the place will bear, and therefore I have now set them both down, and left the Reader to chuse which he shall think most probable.

[ c] * 1.94 V. 8. Troubled on every side—] These two verses in every word referre to the antient heathen customes in the agones, of which somewhat hath been said, Note on 1 Cor. 9. 24. S. Chrysostome explains them so in common (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We are cold, &c. as Horace of the racer, sudavit & alsit, he sweats and fri••zes,) but he applies them not severally to the particular exercises. This, I suppose, may fitly be done, by accommodating three of the paires to the cu∣stomes of Wrestling; one to that of Running in the race,* 1.95 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 belongs clearly to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wrestling, so saith Aristotle Rhet. l. 1. c. 5. (see the anonymous Scho∣liast on that place) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that can gripe his adversary, and take him up, is good at wrestling, there being two dexteri∣ties in that exercise, comprimere antagonistam, & sub∣sternere, to gripe, and throw down, which Hesychius also calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first of these is here mentioned, and express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pressure, to which is here opposed, as in a higher degree, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad augustias redigi,* 1.96 to be brought to distresse, as when we can neither get out of his hands, nor make any resi∣stance against him, so Isa. 28. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being brought to such extremities we can fight no longer.* 1.97 So again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perplexity, is fit for the wrestler, who being shrewdly put to it, knows not what to doe; so saith Theophylact, though we fall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to such a condition that we know not what to doe; so in Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that are not able to doe, or attempt, any thing, yet are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, miscarry not finally, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stand after all upright, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, despair not, nor are they overcome, but find an happy issue out of all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conquerors at last, saith Theophylact. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pursued,* 1.98 that is peculiar to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 racing, as hath been formerly said (Note on 1 Cor. 9. 25.) when one being formost in the race, others pur∣sue, and get up close after him, being ready to outstrip, or get before him, but doe not so: and that is the mean∣ing of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not outstrip'd, or cast be∣hind,* 1.99 the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to be out-gone, relinqui literally, in Horace's notion,* 1.100

—mihi turpe relinqui est.

So in Plutarch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they doe not crown them that are lag, or left behind, and 1 Cor. 9. all run, but one receives the prize. So Eustathius on Homer, Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that is overcome we say is left; and in Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, corruptly for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be left, is to misse the reward: and therefore Jam. 1. 4. those that are perfect and consummate, crowned, or ••••t to receive the crown, are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.101 left behind in nothing, victorious still. 'Tis true indeed that the vulgar notion of forsaken is applicable to the word among good authors. As in Aristotle, Rhet. l. 1. c. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cowards for fear forsake, desert, those that are in the same dan∣ger with them. But the contexture, and consort of so many other agonistical words, and the examples of this use of it joyned thereto, do rather incline it to the former.* 1.102 Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that belongs again to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wrestling, where he that throws the o∣ther first is conquerour; whereupon Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to cast down, is to overcome, to throw. The same is express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supplanting, tripping up the heels, whence is that scho∣lion of Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thrown by them that wrestle with us; and then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not destroyed, may either signifie li∣terally so▪ not killed, that is, lying upon the ground, but not like carcasses there, or else rising up again after the fall, and not, as the Elephant, irrecoverably down. All which belongs to the afflictions that befell the Apostles, their hardship in these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and combats of theirs.

[ d] * 1.103 V. 17. Weight of glorie] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies primarily two things, weight, and plenty, and from thence two things more, either glory or riches. From hence it comes, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in the Greek of the Old Testament taken for multitude, or greatnesse, that is applied to a train, or host, 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great numerous troop of attendants, or army, and 1 Mac. 1. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a very great multitude, and 3 Mac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great magnificent feast. Accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, will be, riches, plenty, and abundance of glory, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being the rather here used in opposition to the lightnesse of the afflictions precedent, but not to denote the heavi∣nesse, but abundance, or riches of this, as Gen. 13. 2. Abraham is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heavy, that is, plentifull, in catrell &c. the LXXII, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rich, and so c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies riches.

CHAP. V.

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

[Paraphrase] 1. For of this we are con∣fident, that if our bodies wherein we dwell as in a mo∣veable tent, or tabernacle, be destroyed by the present pressures that lie upon us, if our dangers should end in death it self, this were a matter of no terror to us, having so much a better abiding place provided for us by God, so much an happier condition then any this world is capable of, and out of reach of all sublunary dangers, sure to be continued to us for ever.

2. For in this we groan earnestly, desiring to be* 1.104 clothed upon with our house, which is from heaven.]

[Paraphrase] 2. For while we are in this inferiour state of bodies, we are for ever unsatisfied, and impatient, desiring to have those spiritual bodies, 1 Cor. 15. 44. that purer state of blisse and im∣mortality, as an upper garment to adorn and hide the blemishes and imperfections, and keep off the cold and pressures that this body of ours is subject to.

3. If so be† 1.105 that being clothed we shall not be found naked.]

[Paraphrase] 3. This I say upon suppo∣sition that we should never die, that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess. 4. 15. 17. that are found alive at the last trump, at the day of doom, as some shall certainly be, and yet even those very heartily glad to be changed, to have these natural bodies spiritualized.

4. For we that are in this tabernacle doe groan, being burdened, not for that we would be unclothed, but clothed upon, that* 1.106 mortality might be swallowed up of life.]

[Paraphrase] 4. For while we are in these bodies of clay, we are subject to weights and pres∣sures, and those give us a great impatience and wearinesse, and this hath a very observable meaning in it; for 'tis certain we doe not desire to put off these bodies, to part with them finally, how weary soever we are: This therefore is the signification of it, that there is another sort of bodies, and another sort of life, infinitely more desirable then these which we now enjoy, an eter∣nal, immutable life of these our bodies, in stead of that mortall (subject to afflictions, and death it self) which we now live, and that we are naturally a desiring, a panting, a groaning after.

5. Now he that hath* 1.107 wrought us for† 1.108 the self-same thing, is God, who also hath given unto us the earnest of the Spirit.]

[Paraphrase] 5. And the same God that hath created and framed us after this manner, with bodies subject to such pressures, that we perpetually desire to change them for impassible, hath by Christ promised us, that he will make this provision for us, raise us to immortal lives; and as a pledge and pawn to assure us that he will perform this promise, he hath by the preaching of the Gospel, sent to cleanse and purifie us here in some measure, which is a kind of spiritualizing of our bodies, and a pawn and earnest of our future immortality, to which that Spirit shall raise us which raised Christ from the dead.

6. Therefore we are alwaies confident, knowing that whilst we are at home in the body, we are absent from the Lord.]

[Paraphrase] 6. By these considerations therefore being enabled to look cheerfully on death, as that which only brings us home to God, from which these earthy bodies keep us strangers,

7. (For we walk by faith, not by sight.)]

[Paraphrase] 7. (And which gives us that really to be enjoyed, which we have here in this life only by faith)

8. We are confident, I say, and willing rather to* 1.109 be absent from the body, and to be† 1.110 present with the Lord.]

[Paraphrase] 8. We make choice rather, and are infinitely better plea∣sed, to leave this body behind us here, to goe out, to die, that by this means w•• may come to our home, our blisse in heaven: and so the fear or expectation of death is farre from being painfull to us.

9. Wherefore* 1.111 we labour that, whether† 1.112 present or absent, we may be acce∣pted of him.]

[Paraphrase] 9. All our ambition and designe being but this, that whether we continue in this earthy body of ours, or go out of it, whether living or dying, we may be acceptable to God.

10. For we must all* 1.113 appear before the Judgment seat of Christ, that every one may [note a] receive the† 1.114 things done in his body, according to that he hath done, whe∣ther it be good or evil.]

[Paraphrase] 10. For there will certain∣ly come a day, when every person that ever lived shall be judged by God, set as it were in an eminent conspicuous place, as men that are impleaded are wont to be, and every action of his life taken into consideration, that accordingly every man may be punish'd, or rewarded, body and soul together, according to his actions, of what sort soever they be, whether good or bad, which in his life-time he hath committed in his body and soul together.

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

[Paraphrase] 11. Considering therefore the dreadfulnesse of this ap∣pearance of God, as on one side we labour to perswade men to embrace the truth, and live as those that are thus to be judged, so we desire to approve our selves to God, as our Judge also, who, I am confident, doth approve of our sincerity herein, and I hope you are as well satisfied also of our uprightnesse toward you.

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

[Paraphrase] 12. What I say, is not as if I wanted again commen∣ding to you, but that I may arm you against those false Apostles that come among you, and glory much of outward things, but know in their consciences that they have little cause to doe so, against whom you may fortifie your selves, and make answer to them by glorying of my patience, and perseverance, and performances in the Gospel, and to this end only it is, that I say this unto you.

13. For whether we be* 1.115 besides our selves, it is to God: or whether we be so∣ber, it is for your cause.]

[Paraphrase] 13. And what we doe here∣in, is mean: for good, my speaking thus largely of my self is for the glory of God, whose grace it is that enables me to doe any thing, and any more mo∣derate language or actions are designed by me to your advantage also: Or both together, whether one or other, they are meant to the glory of God, and your good.

14. For the love of Christ constraineth us,† 1.116 because we thus judge, that if one died for all, then were all dead:

15. And* 1.117 that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.]

[Paraphrase] 14, 15. For our love to Christ, founded on his to us, hath us in its power, to make us doe whatsoever it will have us, making this argument from this certain acknowledged truth of Christs having died for all men, that then certainly all men are sinners, laps'd in a lost estate, and so hopelesse, unlesse they use some means to get out of that estate; which that he might help us to doe, was the de∣signe of Christs dying for all, that we might (having received by his death grace to live a new life) live no longer after our own lusts and desires, but in obedience to his commands that died and rose again to that end, (to blesse us in turning every man, &c. Act. 3. 26.)

16. Wherefore henceforth know we no man after the flesh: yea though we † 1.118 have known Christ after the flesh, yet now* 1.119 henceforth know we him no more.]

[Paraphrase] 16. Wherefore now we esteem or value no man ac∣cording to the outer advantages of this world, wisdome, riches, learning, &c. which are wont to set men out in the eyes of the world; and although it were true that we had familiarly convers'd with Christ here, as some among you say they have, (they that say I am of Christ 1 Cor. 1. 12.) and preferre themselves before others for that, and expect their doctrine should be received before the doctrine of others, yet now we know that he is gone from this earth, and no man can now pretend to know Christs will (otherwise then as it was revealed at his being here) above, or any more then another, upon this bare score, because he once convers'd familiarly with Christ here: All that now we have to doe with Christ, is to look on him, not under any such notion, as a Christ talking familiarly with us on earth, but as an heavenly King, offering and designing us a spiritual kingdome upon our obedience and fidelity, not any temporal advantage, or matter of boasting, upon our acquaintance with him here.

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

[Paraphrase] 17. If any man professe to have any peculiar claim to Christ, this must be the way of judging of the sincerity of his pretensions, if he think himself obliged to live a new life. The state of the Gospel is a change of every thing from what it was before, more grace, promise of pardon on repentance, and sincerity for the future, more explicite promises of heaven, and precepts of greater perfection: and what is all this, but an obli∣gation, in all reason, to a new and a Christian life?

18. * 1.120 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the† 1.121 ministery of reconciliation.]

[Paraphrase] 18. Now all these things depend on God, as the author of them, who hath used this means of making up that breach between him and us, and hath given us power and commission to give men reconciliation, peace, or pardon, or absolution, upon renewing of their lives.

19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath* 1.122 committed to us the word of re∣conciliation.]

[Paraphrase] 19. And the tenure of our commission runs thus, That God hath used Christ as a means to make peace between him and the greater and worser part of the world, the Gentiles at this time, as well as the Jews, (not by pardoning of their sins, while they remain in them, but by admitting them to repentance, by not shutting up waies of mercy, and moreover calling them, using admirable methods of mercy in revealing himself to them) and hath put in our hands the word of reconciliation, the preaching of this Gospel, and making known the means of grace, and advising and perswading all men to make use of it.

20. Now then we [note c] are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be ye reconciled to God.]

[Paraphrase] 20. This therefore is the nature of our present imploy∣ment, to be (as our title of Apostles imports) proxies and negotiators for Christ, we supplying the place of Christ on earth, and so treating with men, after the manner that Christ did when he was here, calling sinners to repentance, and that with all the affectionate importunity imaginable, as sent from God on purpose to entreat men to it: and accordingly now we doe, in Christs stead, we beseech you to reform your lives, and make your selves capable of the return of Gods favour to you, (see note on Mat. 5. m.)

21. For he hath made him to be [note d] sin for us, who knew no sin, that we might be made the righteousnesse of God in him.]

[Paraphrase] 21. For Christ, an inno∣cent, pure▪ sinlesse person, hath God sent to be a sacrifice for our sins, that we might imitate his purity, and thereby be, through the benefits of his death, accepted and justified by God.

Annotations on Chap. V.

[ a] * 1.123 V. 10. Receive the things done in his body] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to receive, by way of reward, a crown, or prize, to carry it away, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to snatch, and take off the crown standing over the goale. Then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the things by the body, must be re∣lative, and answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without mentioning what, only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to what he hath done, noting this agreement and proportion be∣twixt that which he receives, and what he hath done, which is the clear sense of those other places, wherein God is said to render to every man according to his works. Some MSS. and printed copies, the Complu∣tense Edition, read in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the change of one letter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the proper, or peculiar, things of his body, and that will be very agreeable also, Every man shall receive that which is proper to him; either as the body is the shop of action, wherein, and whereby, as by the instru∣ment, every thing is done, or as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies him∣self, by an Hebraisme formerly mention'd, according to, or by way of, retribution to what he hath done, &c.

[ b] * 1.124 V. 11. Perswade men] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to perswade, and peculiarly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to perswade men, signi∣fies in these books, will be set down at large, Note on Gal. 1. 6. (see also Note on 1 Joh. 3. c.) viz. to pacifie, to propitiate, to gain in upon men, and obtain their ap∣probation either of the cause they plead, or of them∣selves, whom they desire to approve to them. And though it be a very obvious and commodious sense of these words, knowing the terrors of the Lord we per∣swade men, that the consideration of the judgment to come is a very proper, forcible suasorie to amendment of life▪ &c. yet the circumstances of the Context ra∣ther incline it to the other notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowing the judgment to come to be so exact that it descends to every action that is done, whether good or bad, we Apostles, who have a weighty task of duty lying on us to win souls to Christ, are obliged to pursue this work, to gain in upon men as much as we can, to approve our selve to them in all things, that they may not be scan∣dalized by any thing done by us, but chearfully led on with a good opinion of our preaching and our persons, this being very usefull toward the Apostolical designe of working good upon men. Agreeably to which it followes in this same verse,* 1.125 we are made manifest to God, and I hope also to be manifested in, or to, your con∣sciences: where to be manifested to their, or in their, con∣sciences, is all one with this notion of perswading them, that is, approving himself to them. And to this mat∣ter that which followes, v. 12. pertains also, and there∣fore Theophylact interprets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we per∣swade men, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we do all things that we may not scandalize men; and again by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we cure, or provide against, scandals, such as may hinder men in their proficiency in the Gospel.

[ c] * 1.126 V. 20. Are Ambassadors] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apostles, signifies Legates, Nuntios also, so as in the antient formulae, Missi signifies Embassadours; see Marculphi form. and Bignon••us's notes on lib. 1. c. 40. And so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Apostolical office, and that from God to men, offering pardon on his part, and requiring on their part reformation for the future. So as in Philostratus de vita Apoll. l. 4. c. 5. 'tis said that he was sent of an embassy from Hercules to the Thes∣sali, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the summe of the embassie, saith he, was, that they would not be destroyed, but that having omitted sacrifice, they should now perform them again.

[ d] * 1.127 V. 21. Sin for us] What is meant here by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin will best appear by the notion of it in the Old Testament sometimes, and by the opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousnesse here. In the Old Testament 'tis taken for a sacrifice for sin, Lev. 4. 3, 29. and 5. 6. and Psal. 40. 7. and so piaculum in Latine is both a sin and a sacrifice of expiation, or the person that is so sanctified. And there is nothing more ordinary in the Septuagint, then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie a sacrifice for sinne, and so in the Chaldee paraphrase also, Exod. 29. 14. where the Hebrew reads sin, they read, a sa∣crifice for sin: for indeed the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies primarily two things, sin and legal uncleannesse, and secondarily two things more, a sacrifice of propitiation for sin, and of purification for uncleannesse; and con∣sequently being rendred sometimes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both in the

notion of sin, and also of uncleannesse, Lev. 12. 6. Num. 6. 2. sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propiti∣ation, Ezek. 44. 27. 45. 19. and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purifying, Num. 19. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purification, Num. 8. 7. from hence comes, that this one Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were of the same latitude with the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is made use of to signifie all these severals. For that of sin I need not instance: for that of legal uncleannesse, see Num. 6. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was unclean by the touch of a dead body. For that of sacrifice of explation, among many others, see Lev. 4. 25. the blood of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sin, that is, sin-offering: And in the last for purification, either of a leaper, or a woman after child-birth, or after the touching of a dead body, the word generally used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for sin: so in the New Testament Rom. 8. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for sin, is the sacrifice of propitiation; and so Heb. 10. 6. and 13. 11. and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin, without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most distinctly. Then for the opposition wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin is here set to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousnesse, Christ made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin, that we might be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousnesse, that is an argument, that as our being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousnesse signifies our being sanctified first, and then accepted by God, justified; so his being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies his being condemned, that is, consecra∣ted as a sacrifice is wont to be devoted for the sins of the people.

CHAP. VI.

1. WE then* 1.128 as workers together with him, beseech you also, that ye receive not the grace of God in vain:]

[Paraphrase] 1. And we whose office it is to labour for that for which Christ hath laid down his life, c. 5. 21. doe exhort you not to frustrate all these gracious methods of God, not to per∣mit the Gospel (see note Heb. 13. d.) to be cast away upon you.

2. (For he saith, I have heard thee in a time accepted, and in the day of [note a] † 1.129 sal∣vation have I succoured thee: behold now is the accepted time, behold now is the day of salvation.)]

[Paraphrase] 2. For the Prophet saith in the person of God, Isa. 49. 8. In a season which I had chosen, I have hearkened to thee, and in the fittest time for deliverance to come, I have interposed my help. It seems God hath his times and seasons to give deliverances, and such is this wherein I now speak, a point of time wherein God hath re∣solved to deliver all his persevering, faithfull servants out of their persecutions. And this in all reason ought to be laid hold of by us, to escape out of the sins of the world, and so out of the wrath that belongs to them that remain therein.

3. Giving no* 1.130 offence in any thing, that the ministry be not blamed.]

[Paraphrase] 3. And one especial part of our labour and care is, to abstain strictly from all things that may avert any man from the faith, indeavouring to approve our selves, to all, that all men may look on our behaviour in the Gospel with reverence, and not with censure, and so be attracted to Christian life, not deterred by us.

4. But in all things approving our selves as the ministers of God, in much pa∣tience, in affliction, in necessities, in distresses,]

[Paraphrase] 4. Approving our fidelity in the discharge of our office, by all proper means; first by the constant, patient enduring of all sort of afflictions, viz. pressures, wants, exigencies,

5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fa∣stings,]

[Paraphrase] 5. Scourgings, imprison∣ments, seditions, by pains taking, denying our selves our ordinary sleep and food,

6. By purenesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfained,]

[Paraphrase] 6. By continence, by the study of the divine Law in the more secret sense (see note on 2 Pet. 1. c.) by long-suffering, by bounty, by the extraordinary gifts of the Spirit, (prophe∣sying, languages, &c.) by sincere charity, and zeal to the good of souls,

7. By the word of truth, by the power of God, by the armour of righteous∣nesse, † 1.131 on the right hand, and on the left,]

[Paraphrase] 7. By preaching the pure Gospel of Christ, by the power of God in doing miracles, &c. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse con∣dition, the spears in time of prosperity to repell the temptations of the world, resolution against all the assaults of carnality, and the shield in order to dangers, and approach of evil, patience, constancy and perseverance, to defend us from them;

8. By honour and dishonour, by evil report and good report, as deceivers, and yet true;]

[Paraphrase] 8. Through the various fates of being contumeliously used by some, as well as reverently by others; vilified, as well as commended; counted as deceivers, when yet we are most faith∣full dispensers of the truth of God:

9. As unknown, and yet* 1.132 well known; as dying, and behold we live; as chast∣ned, and not killed;]

[Paraphrase] 9. Esteemed and look'd on by some as if they knew us not, by others own'd and valued; some judging us as lost men, that by our needlesse zeal had brought destruction on us, whereas by Gods help we are still alive, permitted by God to be afflicted and chasten'd, but not yet to be put to death, though of some of us 'twere verily purposed that we should, 1 Cor. 15. 32. and 2 Cor. 1. 8.

10. As sorrowfull, yet alway rejoicing; as poor, yet making many rich; as ha∣ving nothing, and yet possessing all things.]

[Paraphrase] 10. Our lives pitied and look'd on, as made up of nothing but sadnesse, whilst yet we are alwaies cheerfull, and rejoicing in the testimony of a good conscience; as poor our selves, and yet enriching whole multitudes of men with that which is the most valuable true riches: and though we are deem'd, and that truly, to have nothing, yet are we so provided for by Gods good providence, as to want nothing that is necessary or usefull for us.

11. O ye Corinthians, our mouth is opened to you, our heart is enlarged.]

[Paraphrase] 11. I have spoken clearly and freely to you, O Corinthians, and my heart as well as my mouth hath been enlarged to you also, so great is my kindnesse and affection to you.

12. Ye are not straitned in us, but ye are straitned in your bowels.]

[Paraphrase] 12. Ye are not pent up in us, as in a narrow room; my whole soul is open to you, and at your service, you have no small place in my affections: but you doe not retribute as ye ought, ye are somewhat straitned in your affections toward me.

13. † 1.133 Now for a recompense in the same, (I speak as unto my children) be ye also inlarged.]

[Paraphrase] 13. And truly it were but a just return, as from children to your parent, if ye would be, back again, as kind and affectionate to me, as I have been to you.

14. * 1.134 Be ye not [note b] unequally yoked together with unbelievers: for what† 1.135 fel∣lowship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse?]

[Paraphrase] 14. Is there any reason you should be more inclina∣ble, more favourably affected to them that are not Christians, to false prophets or teachers, then to us? Is it possible for you Christians to receive any benefit from such? doth impiety advantage justice? or darknesse contribute any thing to light?

15. And what concord hath Christ with Belial? or what part hath he that be∣lieveth with an infidel?]

[Paraphrase] 15. What agreement of desires can Christ or a Chri∣stian have with Satan, or a lawlesse man? what accord a believer with an unbeliever? and such are many of those Gnostick hereticks that are so followed by you.

16. And what agreement hath the Temple of God with idols? for ye are the temple of the living God, as God hath said, I will dwell* 1.136 in them and walk† 1.137 in them, and I will be their God, and they shall be my people.]

[Paraphrase] 16. Or how can ye recon∣cile Gods temple and the Idol temples? Now ye are the tem∣ple of God, among whom he dwels, and walks, and owns you for his people, as he hath promised to doe to the Jewes upon con∣dition of their obedience to him.

17. Wherefore come out from among them, and be ye separate, saith the Lord and touch not the unclean thing, and I will receive you,]

18. And will be a* 1.138 father unto you, and ye shall be† 1.139 my sons and daughters, saith the Lord almighty.]

[Paraphrase] 17, 18. This laies an ob∣ligation upon you to get out of so wicked company and unclean conversation, not to comply with the Heathen Idolaters by going to their temples and feasts with them 1 Cor. 8. 7. but to abstain strictly from such society; for upon doing thus depend all the promises of the Gospel, of Gods receiving us, owning and acknowledging us for his children.

Annotations on Chap. VI.

[ a] * 1.140 V. 2. Salvation] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, hath been often said, (see Rom. 13. c.) Gods rescuing his faithfull persevering servants out of their distresses; thus it clearly signifies here, proportionably to what it had done in the prophecie here cited, Isa. 49. 8. In an acceptable time have I heard thee, that is, in a time that God chose, and saw fit for the turn, in the day of salva∣tion have I help'd thee, and I will preserve thee, and give thee for a Covenant to this people (a kind of rain∣bow to the drown'd world, a sign of a covenant that God will drown them no more in such afflictions) to establish, or raise up the earth, to cause to inherit the de∣solate heritages. And therefore when he saith, now is the accepted time, the season that God hath pitch'd on, now is the day of salvation, the meaning will be, that now the time is approaching, that the true pure Chri∣stian profession, thus long persecuted by the Jews and Gnosticks so sharply, (by which means it comes to passe, that many daily fall off to save themselves) shall suddainly have respite by the destruction of the enemies every where. And so this is a seasonable consi∣deration, to back the exhortation ver. 1. which the Apostle in all his Epistles did at that time so earnestly presse, that they that had received the Gospel, and gone on so long, should not at last, by falling off, lose all in the last act, (see Heb. 10. 36, 37, 38,) that is, receive it in vain, lose all the benefit that attended it. To which purpose the Apostle proceeds v. 3. &c. to mention him∣self and his fellow-labourers, as examples to them of those things which were most directly contrary to the Gnosticks: first, Inoffensive living; secondly Constan∣cy and perseverance under persecutions: First, blame∣lesnesse of conversation v. 3. (For this falling off of the Christians to the Gnosticks was the greatest offence and scandal imaginable to Christianity, having so much impurity, &c. among them) then v. 4, 5. patience and constancy in all kind of pressures upon which again he subjoins,* 1.141 v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, purenesse, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowledge, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, long-suffering, patience, and perseverance, in opposition to the compliances and apo∣stasies of the Gnosticks; purenesse, in opposition to their lusts and uncleannesse, knowledge, in opposition to their pretended knowledge of the secret meanings of Scri∣pture, (just as 2 Pet. 1. 5. we find virtue, (or courage) knowledg, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 continence, and patience put toge∣ther) and at length 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy Spirit, in op∣position to their pretences of being the spiritual 1 Cor. 12. 1. And after many verses spent on that subject, he looks on those apostate hereticks as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unfaithfull desertors v. 14. and conjures them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to encline to them, being an heathenish diabolicall sort of people, v. 15. with whom being intangled, they must absolutely forsake, and come out of them as from So∣dom v. 17. which is again noted by the filthinesse of the flesh and spirit, foul lusts and factions, &c. c. 7. 1.

[ b] * 1.142 V. 14. Vnequally yoked] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Vulgar renders jugum ducere, which seems to have given occasion to Budaeus, and H. Stephanus out of him, to affirm that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here in this Apostle is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be in the yoak with another. But this is a mistake without any grounds, save only the equiv••cal∣ness of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a yoak to draw in, as well as a ballance to weigh in. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is doubtlesse to be rendred here as in Greek au∣thors it signifies, among whom a pair of scales or bal∣lance, whose beam inclines or propends toward one part, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (in opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, equally inclined both waies, or whose beam stands even) trutina alteri-jugis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a scale that weighs down one way, stands not in the equilibra∣tion. So in Phocylides,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Let the ballance stand even, not inclined more to one side. And so the sense of the place will be, Be not more propense and inclined toward the proposals of these Apostatizing Gnosticks, that heresie to which your pre∣sent leaders would seduce you, then you are to us the Apostles of Christ, who love you so passionately: Which is the argument almost of the whole Chapter. Thus in Clements Epistle to the same Corinthians, we find a phrase directly parallel to this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inclining the other way from us, that is, disaffected to us.

CHAP. VII.

1. HAving therefore these promises (dearly beloved) let us cleanse our selves from all* 1.143 filthinesse of the flesh and spirit, perfecting holinesse in the fear of God.]

[Paraphrase] 1. Wherefore having so rich promises made you by God, promises of being recei∣ved by Christ, as children into his family, but those promises conditional promises, made upon condition that you forsake all impurity, &c. c. 6. 17, 18. my earnest exhortation to you is, that you purifie your selves from the sins (of all kinds) that are now crept in among you, particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to, and of the spirit, as pride, faction, schisme, &c. preferring false teachers before us, which planted Christ among you; practising to the end all manner of piety with all diligence (see note on Phil. 2. c.)

2. Receive us; we have wronged no man, we have corrupted no man, we have † 1.144 defrauded no man.]

[Paraphrase] 2. The false teachers that you receive so willingly, in∣jure you, defile you, and either defraud or perhaps seduce you into abominable sins, See Ephes. 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these, and therefore are fitter to be embraced by you, c. 6. 14. See Rom. note i.

3. I speak not this to condemne you, for I have said before, that you are in our hearts to dye and live with you.]

[Paraphrase] 3. I speak not this to bring any evill report upon you, for I love you most passionately, as I said before.

4. Great is my* 1.145 boldnesse of speech toward you, great is my glorying of you, I am filled with comfort, I† 1.146 am exceeding joyfull in all our tribulation.]

[Paraphrase] 4. My freedom (see note on Jo. 7. a.) in mentioning your faults is great indeed, but withall I am as free in boasting of your obedience; and though I have had much grief and fear v. 5. through the sins that were among you, yet the joy which I take in your repentance is extreamly more abundant then the sorrow was.

5. For* 1.147 when we were come into Macedonia, our flesh had no rest, but we were † 1.148 troubled on every side, without were fightings, within were fears.]

[Paraphrase] 5. For the truth is, all our journey long from Ephesus to Macedonia, Act. 20. 1. we had a sad time of it; for as we met with many oppositions from others, so the many fears we had concerning you were very troublesome to us.

6. Neverthelesse, God that comforteth* 1.149 those that are cast down, comforted us by the coming of Titus.]

[Paraphrase] 6. But through the mercy of God, who relieves those that are in greatest want of relief, Titus's coming freed us from all.

7. And not by his coming only, but by the consolation wherewith he was com∣forted † 1.150 in you,* 1.151 when he told us your earnest desire, your† 1.152 mourning, your* 1.153 fer∣vent mind towards me, so that I rejoyced the more.]

[Paraphrase] 7. And it was not the bare presence of Titus that was such solace to me, but the news that he brought me, and with which he himself was so much comforted, to wit, the news of your panting after me, lamen∣ting most sadly the sins that I had in my former Epistle laid to your charge, and your earnestnesse for me against those that tra∣duced me.

8. † 1.154 For though I made you sorry with a Letter, I doe not repent, though I did repent; for I perceive that* 1.155 the same Epistle hath made you sorry, though it were but [note a] for a season.]

[Paraphrase] 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you, (for so I find they did, though but for a time, with place for speedy remission, upon reformation) I have no reason to be sorry for what I did, though the truth is, I was a while sorry for it, and wish'd I had not been so severe.

9. Now, I rejoice, not that ye were† 1.156 made sorry, but that ye* 1.157 sorrowed to re∣pentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.]

[Paraphrase] 9. But now that I hear what successe it hath found a∣mong you, what reformation hath been wrought by it, I professe my self to rejoyce, not that you had the censures inflicted on you, but that those censures produced that effectuall reformation and change, for you were dealt with according to the custome of Evangelicall Discipline; And so 'tis clear enough that you have not been damnified by me in this matter, but much advantaged thereby.

10. For† 1.158 godly sorrow worketh repentance to salvation* 1.159 not to be repented of, but the sorrow of the world worketh death.]

[Paraphrase] 10. For that Discipline which Christ hath now or∣dained in his Church (see 1 Cor. 5. note c.) is very proper to work such change of mind as shall advance to a constant perse∣vering, durable forsaking all known sinnes, (see note on Rom. 10. a.) whereas the punishments which are usuall in the world or∣dinarily end in the taking away of mens lives, or somewhat analogicall to them in a lower degree.

11. For behold, this self same thing† 1.160 that ye sorrowed after a godly sort, * 1.161 what carefulness it wrought in you, yea,† 1.162 what clearing of your selves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what re∣venge: in all things you have approved your selves to be clear in this matter.]

[Paraphrase] 11. And an evidence there∣of I have in you, whose ha∣ving the censures of the Church inflicted on some of you, hath wrought a vehe∣ment care to make all right again, a clearing of the guiltlesse, a displeasure and disdain against the guilty, fear of my displea∣sure, desire to give me satisfaction, earnestnesse to reform, yea, to deny your selves lawfull liberties by way of penance for the former inordinacies. And so you have done all that is possible toward the acquitting your selves in this businesse.

12. Wherefore though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that had suffered wrong, but that our* 1.163 care for you in the sight of God might appear unto you.]

[Paraphrase] 12. When therefore I wrote so sharply to you, the interpre∣tation which you are to make of it is this, that it was not out of any disposition of severity against them that had committed those crimes, the fornicators and incestuous person, 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes, him that was defrauded, 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but onely to expresse my care of you, that by my writing to you in that manner you might discern how diligent I am to doe you any good.

13 * 1.164 Therefore we were comforted in your comfort; yea, and exceedingly the more joyed we, for the joy of Titus, because his spirit was refreshed by you all.]

[Paraphrase] 13. And by this means I have received much matter of joy, hearing what good effects the censures had wrought upon you; and this joy was very much increased, to see how Titus was joyed, and inwardly inlivened by you.

14. For if I have boasted any thing to him of you, I† 1.165 am not ashamed; but as we spake all things to you in truth, even so our boasting which I made before Titus is found a truth.]

[Paraphrase] 14. For what ever good I told him of you, what ever I have boasted of your kind∣nesse to me, you have made it all good; and as I never said any false thing to you, so whatsoever I said to Titus about you, he hath by experience found to be perfectly true also.

15. And his inward affection is more abundant toward you,* 1.166 whilst he remem∣bred the obedience of you all, how with fear and trembling you received him.]

[Paraphrase] 15. And he hath huge kindnesse toward you, consi∣dering what readinesse of obedience you express'd to my directions, and what chearfull reception you gave him that was thus sent from me unto you (see note on Phil. 2. c.)

16. I rejoice therefore that† 1.167 I have confidence in you in all things.]

[Paraphrase] 16. This therefore is mat∣ter of all joy to me, that I can thus confidently promise my self of your obedience, &c, and never fear to find my self decei∣ved in my confidence.

Annotations on the second Epistle to the Corinthians, Chap. VIII.

[ a] * 1.168 V. 8. For a season] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a sea∣son, and any part of time indefinitely, but yet both in Greek and Latine is oft used for a small, or short, space; so Philem. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a short space, and 1 Thess. 2. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the space of an houre, that is, for a short space. And so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though but for an hour, that is, for a short space; which being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath grieved you, in the notion of that phrase for inflicting the censures (see Note on 1 Cor. 5. c.) it denotes the infliction of some penance, a sentence of abstention for a while, for a short space, (for the bringing forth fruits of repentance) after which it is to be remitted again. This the Nicene fathers expresse by this style, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for whose censures the time is determined, and season set; Zonaras by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the times set for the penonce of the lapsed, And this is answerable to the Nidui among the Jewes, a remotion for thirty daies. Another sort of censures there was, sine praefinito tempore, without determining of the time, irrevocabile anathema, in Alcimus, peren∣nis excommunicatio, a lasting, irrevocable excommu∣nication, Concil. Turon. 2. c. 20. and Concil. Paris. 3. can. 5. but this not absolutely so, but usque ad refor∣mationem, for ever if they reform not. Hereby it ap∣pears that 'twas not only the incestuous person 1 Cor. 5. 1. which is here referred to, for he was delivered up to Satan for the destruction of the flesh, and that is pa∣rallel to the perennis excommunicatio, the durable ex∣communication, or that which was to continue untill reformation; but others, it seems, which had been found fault with in that Epistle, (as he that went to law c. 6. and the like) fell under the censures, though only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a definite time, that they might bring forth fruits of repentance: and accordingly they did v. 11.

CHAP. VIII.

1. MOreover▪ brethren, we* 1.169 doe you to wit of 〈◊〉〈◊〉 grace of God bestowed on the Churches of Macedonia,]

[Paraphrase] 1. Now I thought good to mention to you the liberall collection for the poor which hath been made (see Act. 2. 47. and 4. 34. note on 1 Pet. 3. d.) at Philippi and Thessalonica, and other Churches in Macedonia,

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

[Paraphrase] 2. That being under an heavy affliction themselves, they were very chearfull in their liberality, being themselves in the depth of poverty, they 〈◊〉〈◊〉 a very great bounty to others.

3. For to their power (I bear record) yea, 〈◊〉〈◊〉 beyond their power, they were willing of themselves,]

[Paraphrase] 3. For having no obliga∣tion upon them to doe so, as being poor v. 2. and not being sollicited by me, they did voluntarily contribute what they were able, nay I may truly say more then they could well spare,

4. Praying us with much intreaty, that we would receive the† 1.170 gift, and take upon us the fellowship of ministring to the saints.]

[Paraphrase] 4. In stead of being in∣treated by me, earnestly be∣seeching me to receive their charity and collection (see note on Act. 2. c.) and convey it from them for the relief of the poor Christians in Judaea.

5. * 1.171 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us, by the will of God.]

[Paraphrase] 5. And not only this, but as they had first given them∣selves up to the service of God, so they offered me their service also, (God so moving them) that is, not only their bounty, but their pains, not onely to send or give their goods, but to goe themselves, some of their company, to Corinth,

6. † 1.172 Insomuch that we desired Titus, that as he had begun, so he would also finish* 1.173 in you the same grace also.]

[Paraphrase] 6. On a message from me, to desire Titus, who had be∣fore done somewhat among you concerning this contribution to the poor Christians in Judaea, that he would now perfect it among you.

7. ‖ 1.174 Therefore (as ye abound in every thing, in faith, and* 1.175 utterance, and knowledge, and in all diligence, and in your love to us)† 1.176 see that ye abound in this grace also.]

[Paraphrase] 7. And that as ye have been richly furnished with faith in believing your selves, all that hath been revealed to you, with ability of instructing others, with knowledge of mysteries (see note on 1 Cor. 1. b. c.) with all care and industry to doe what ever you could to bring forth fruits of faith, and with extreme kindnesse towards me, so ye would exceed in this liberality and contribution toward the poor Christians also.

8. * 1.177 I speak not by commandement, but by occasion of the forwardnesse of o∣thers, and to prove the sincerity of your love.]

[Paraphrase] 8. This I say not by way of precept, or command, lay∣ing any obligation upon you, see v. 10. but only by mentioning how forward others have been, the Macedonians by name, when they were themselves in distresse, v. 2. to tell you that this will be a tryall of your charity, how sincere it is, by comparing it with others, who were not so rich as you, and therefore if yours be as hearty as theirs, 'twill probably expresse it self on such an opportunity as this.

9. For ye know the† 1.178 grace of the Lord Jesus Christ, that* 1.179 though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

[Paraphrase] 9. For to such performan∣ces, as these ye can want no motives, when ye consider the example of Christ in his dealings toward us, his liberality and bounty, in exhausting himself for us, submitting himself to so mean a condition, and even to death it self, that thereby ye, and all that will make use of his bounty, may be spiritually enriched.

10. And herein I give my advice: for this is expedient for you† 1.180 who have be∣gun before, not only to doe, but also [note a] to be forward a year ago.]

[Paraphrase] 10. And herein though for the degree of your libera∣lity no precept doth oblige you, Christs command of relieving the poor leaving to you the liberty to determine the proportion, yet I shall give you my opinion, that as you have formerly express'd some forwardnesse, not onely to doe somewhat for that pre∣sent, but to resolve to doe more, if you had been, or when you should be able, so 'twill not now be for your credit, or the repu∣tation of your bounty, to ••all short of that purpose.

11. * 1.181 Now therefore perform the doing of it; that as there was a† 1.182 readinesse to will, so there may be a performance also out of that which ye have.]

[Paraphrase] 11. And therefore now you may do well to perfect what ye then began, that as then at a distance ye were forward to make the resolution, so you may now perform according to your present ability.

12. For if* 1.183 there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.]

[Paraphrase] 12. For supposing a man chearfully to do what he is able, that resolution of his if it be perform'd, that is, if he do according to his ability, shall be well accepted▪ and rewarded by God, and that which he is not able to doe, shall never be expected of him.

13. † 1.184 For I mean not that other men be eased, and you burdened.

14. But by an equality,* 1.185 that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality:]

[Paraphrase] 13, 14. And this collecti∣on that I speak of is not so design'd, that other men should be released of their burthen by having it laid on your shoulders, that they should be made up by your liberality, and you distress'd by giving them, but that there may be an equality, you relieving them now in this time of famine in Jewry, out of your plenty, and when you want (see Mar. 12. 6.) as they now doe, they, when the famine is over, should relieve you again out of their plenty:

15. As it is written,† 1.186 He that had gathered much, had nothing over, and he that had gathered little, had no lack.]

[Paraphrase] 15. That as it was in the gathering of Manna, no man had the more or the lesse for gathering more or lesse; so it might be among fellow-Christians, they that had for the present lesse possessions, should yet by supply from others have sufficient, and they that had greater possessions, by relieving others, have no more left to them then they had need of.

16. But thanks be to God, which put the same earnest care into the heart of Titus for you.]

[Paraphrase] 16. And what I write to you for your advantage by way of care of (and advice to) you, it seems Titus hath had in his mind already, out of the same care of you, God be thank∣ed who put it into his heart.

17. For indeed he accepted the exhortation,* 1.187 but being more forward of his own accord he went unto you:]

[Paraphrase] 17. For he was very wil∣ling at the first word, nay, prevented my exhortation, and before he was spoken to, of his own free choice he went to you about it.

18. And we have sent with him the brother,† 1.188 whose praise is in the Gospell throughout all the Churches.]

[Paraphrase] 18. And with him we sent the Evangelist, (probably S. Luke, see note on Rom. 16. 6.) whose diligence in preaching the Gospell through all Churches is so much commended,

19. And not that only, but who was also* 1.189 chosen of the Churches to travell with us, with this† 1.190 grace, which is administred by us to the glory of the* 1.191 same Lord, and declaration of your ready mind,]

[Paraphrase] 19. And whom the Bi∣shops in Synod ordain'd to goe along with me this jour∣ney, and was not by my self chosen to it, (see 1 Cor. 16. 3.) to carry this collection (wherein I had done nothing, but as a servant and officer made use of by the Macedonians) to the honour of God (whose servants they were that were thus reliev'd, and whose grace it was that the Macedonians were so liberall) and to the stirring up your alacrity and forwardnesse by their example.

20. † 1.192 Avoiding this, that no man should blame us in this abundance* 1.193 which is administred by us,]

[Paraphrase] 20. This I then did, and of this I now give this so particular account, as being very carefull, that I might not be under suspicion or censure in managing or disposing that great sum of money collected, or received by me.

21. † 1.194 Providing for honest things, not onely in the sight of the Lord, but in the sight of men.]

[Paraphrase] 21. Providing for a good reputation before men, as well as for a good conscience before God.

22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence * 1.195 which I have in you.]

[Paraphrase] 22. And with Titus and Luke, I have by consent of the Churches v. 19. sent a third, of whose industry and diligence we have often had experience, but in this businesse found him much more willing to be industrious, upon the speciall confidence he hath of your goodnesse and expected liberality.

23. Whether† 1.196 any do enquire of Titus, he is my partner and fellow* 1.197 helper con∣cerning you:† 1.198 or our brethren be enquired of, they are the* 1.199 messengers of the Churches, and the glory of Christ.]

[Paraphrase] 23. In brief, the persons that are intrusted in this bu∣sinesse as such as may be trusted, Titus that accompanied me, and help'd to convert you; the other brethren, Luke, &c. men of eminence and rule in the Churches of Christ (see note on Rom. 16. 6.) and such as have been used as instruments to advance the Gospel.

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

[Paraphrase] 24. And therefore it will concern you by your beha∣viour in this matter to demonstrate your own Christian charity, and to let them see, that what I have boasted of you hath not been without reason.

Annotations on Chap. VIII.

[ a] * 1.200 V. 10. To be forward] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to will signifies in this place will appear by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to doe precedent: For when to will goes before doing, as Phil. 2. 13. it doth, then it must be conceived to denote the resolving of that which is after done; but when it is subsequent to doing, as here, then it cannot belong to that, but to some farther action still future, either of the same kind with that formerly done, or of any other which is spe∣cified. That here it referres to some farther degree of liberality to be superadded to what they had already done, appears by the ensuing exhortation to consum∣mate the work, v. 11. and by the mention of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the forwardnesse to will, that is, to re∣solve to doe more, as they should be able. In which re∣spect it is that c. 9. 2. Paul saith he hath boasted of them, that they had (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.201 as here, from a year agoe) made a preparation for this new supply, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath been prepared signifies,* 1.202 as passives are oft used for Reciprocalls. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is profitable for you in the former part of this verse, though it may fitly be applied to severall waies of pro∣fit, that their liberality would probably bring in unto them, yet it seems by what follows ch. 9. 3, 4. to re∣ferre peculiarly to the reputation of their liberality that Paul had so proclaimed, which would render it a re∣proachfull thing to them, if they should not make it good, according to their purpose and his boasting of them.

CHAP. IX.

1. * 1.203 FOR as touching the ministery to the saints, it is superfluous for me to write to you.]

[Paraphrase] 1. Now concerning this contribution to the poor Christians of Judaea, I suppose it utterly superfluous for me to use any arguments to exhort you to it.

2. For I know the forwardnesse of your mind, for which I boast of you to them of Macedonia, that Achaia† 1.204 was ready a year agoe: and* 1.205 your zeale hath pro∣voked very many.]

[Paraphrase] 2. For of your forward∣nesse therein I am so farre from doubting, that I have made boast of it to others, that the Christians of all Achaia (of which Corinth was the chief city) have for a twelve-month made a preparation to send a new supply, beyond that which they then did (see ch. 8. 10. and note a.) and the emulation to your example, or the opinion of your forwardnesse hath stirred up, hath wrought much in Macedonia, made them very liberall.

3. † 1.206 Yet I have sent the brethren, lest our boasting of you should be in vain in this behalf, that, as I said, ye may be ready,]

[Paraphrase] 3. And that what I have thus boasted of your prepa∣ration, may be found true, and that you may be indeed prepared before-hand, and not surprized at my coming, I have sent these bearers to you to give you warning,

4. Lest happily if they of Macedonia come with me, and find you unprepa∣red, we (that we say not, you) should be* 1.207 ashamed in this same confident boa∣sting.]

[Paraphrase] 4. Lest if the Macedoni∣ans, to whom I have boasted of your forwardnesse v. 2. come along with me to you, and find that you have not your supplies ready, it be matter of great shame to me, as it must be also to you (see c. 8. 10. note a.) that I have had the confidence (see note on Heb. 11. a.) and vanity to boast thus of you without cause.

5. Therefore I thought it necessary to exhort the brethren, that they would goe before unto you, and make up before-hand your bounty,† 1.208 whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousnesse.]

[Paraphrase] 5. This is the reason for which these come now to you by my direction, that they may prepare and get together, and so complete and perfect that collection of yours which I have talk'd of, that it may be ready as an act of beneficence and liberality in you, before I come, and not as a collection gratingly extorted from you at my coming.

6. But this I say▪ He which soweth sparingly shall reap sparingly; and he which soweth bountifully shall reap bountifully]

[Paraphrase] 6. And for your encourage∣ment, this ye must know, that the more liberality ye shew herein, the greater the advantages will be to you from God, that rewardeth such charities, and that in proportion to the severall degrees of it.

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

[Paraphrase] 7. Whatsoever then ye have determined to give, let it be given chearfully, not with any trouble to part with it, not as if it were extorted from you, for if it be not done chearfully, 'twill never be accepted, much lesse rewarded by God.

8. And God is able to [note a] make* 1.209 grace abound towards you, that ye alwaies ha∣ving all sufficiency in all things, may† 1.210 abound to every good work:]

[Paraphrase] 8. And to this end I shall adde one argument more, which will satisfie your only fear (that such liberality may bring your selves to straits or want) by telling you that God is the fountain of all plenty, and only dispenser of it, and is therefore able (and having oft promised it, is sure to make it good) to make you the richer, not the poorer, by your liberality, to make every almes you give, like the oyle in the cruise, to multiply (see v. 10.) as you poure it out, and so to give you continually a sufficient portion of wealth, that you still be able out of your abun∣dance to supply others, and have enough for every object of charity that can be offered to you.

9. (As it is written, He hath dispersed abroad, he hath given to the poor, his righteousnesse remaineth for ever.)]

[Paraphrase] 9. (According to that which the Psalmist saith Psal. 112. where there are signall promises of wealth and riches in the house of a good man or righteous (that is, of the liberal almes-giver) v. 3, and 9. and of blessing or abundance to his posterity, v. 2. and of exaltation and honour unto him, v. 9. so that all wicked and covetous men shall look on him with envy and gnashing of teeth v. 10. which Psalme being made up not only of affirmations what God is able to doe, but of promises what he will certainly perform, and being here by the Apostle applied to this matter of encouraging men to liberal almes-giving, is in effect the assuring of the truth of that Old Testament∣promise [of plenty to the Almes-giver] to belong also unto, and stand firm under the New Testament, and so consequently, that all manner of temporal felicities are the portion of this righteous man now still under the Gospel, which consequently is the summe of the Apostles prayer ver. 10.)

10. Now he that ministreth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteous∣nesse,]

[Paraphrase] 10. Now that God that furnisheth the liberal man (which giveth away that which he hath) with so much more, provide all necessaries for you, and make you the richer for your liberality, and encrease unto you those fruits which are naturally the issue of liberality, a greater plenty for the future: (see note a.)

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

[Paraphrase] 11. Having enough to be very liberal at all times, which is a most desirable condition, and that which brings in thanksgiving and glory to God.

12. For the* 1.211 administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God,]

[Paraphrase] 12. This charitable and serviceable ministring to, and supplying of other mens wants, being not only a means to relieve those Christians that are in necessity (see note on Mar. 12. b.) and so a charity to our brethren, but also an invitation and obligation of many mens gratitude unto God, and so an occa∣sion, if not a speciall act, of piety also,

13. While by the experiment of this ministration, they glorifie God for† 1.212 your professed subjection unto the Gospel of Christ, and for your* 1.213 liberall distribution unto them, and unto all men,]

[Paraphrase] 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God, first, that ye are so ready to believe and obey the Gospel of Christ, to confesse Christ by doing what he commands, and secondly, that by your liberality these poor saints, and all others in their sympathy with them, doe receive so much benefit from you;

14. And by their prayer for you, which long after you, for the exceeding grace of God† 1.214 in you.]

[Paraphrase] 14. And lastly they are hereby raised up to pray for you, out of that passionate love and affection toward you, which the fight of the abundant virtues and graces of God in you doe work in them.

15. Thanks be unto God for his unspeakable gift.]

[Paraphrase] 15. For all this goodnesse of God to you, and by you to others, his name be ever praised.

Annotations on Chap. IX.

[ a] * 1.215 V. 8. Make all grace abound] There is no way of rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but by put∣ting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an Active sense to make abound, and that hath been formerly noted to be ordinary in the New Testament, (see Note on Mar 14. f.) The Greek wanting the Hebrew conjugation Hiphil, which de∣notes making to doe a thing, and having no way to sup∣ply it, but by using the Active voice in that sense, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not only signifie Neutrally to abound, but also to make any man or thing to abound: Of which kind there be innumerable examples. And so the making their charity to abound toward them here, that is, Gods blessing their liberality, so that it shall enrich, in stead of impoverishing them, will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity, (as hath been oft shewn) and the plenty consequent to their exercises of that virtue, being proportionable to the fruit that comes by sowing (the hundred-fold encrease which Christ promises even in this life to those that forsake or part with, any thing for his sake) and accordingly 'tis there joyn'd with multiplying their seed, where their acts of charity are figuratively call'd their seed, and the blessings consequent thereto the fruits of it.

CHAP. X.

1. NOw I* 1.216 Paul my self† 1.217 beseech you by the meeknesse and [note a] gentlenesse of Christ, who* 1.218 in presence am base among you, but being absent,† 1.219 am bold toward you:]

[Paraphrase] 1. Now I, that Paul that am so calumniated by some among you, and said by way of reproach to be mild and contemptible, when I am personally present with you, but, when I am absent, severe and confident toward you, I exhort you by the meeknesse and gentlenesse of Christ, which was so remarkable in him, and which I shall not be ashamed to imitate, be I never so vilified for it: And as I exhort you, so

2. But I beseech you that I may not be bold when I am present, with that con∣fidence wherewith I think to be bold against some, which think of us as if we walked according to the flesh.]

[Paraphrase] 2. I beseech God (or you) that at my coming, I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship, as either fearing or flattering of men, too mild, on one of those grounds.

3. For though we walk in the flesh, we doe not warre after the flesh.]

[Paraphrase] 3. For though I am an in∣firm person, obnoxious my self to many afflictions and distresses, for which you are apt to despise me, yet doe I not exercise my Apostleship in a weak manner, or by weak weapons.

4. (For the [note b] weapons of our warfare are not carnall, but mighty* 1.220 through God, to the pulling down of strong holds,)]

[Paraphrase] 4. (For the instruments of our Apostleship, the cen∣sures of the Church, are not weak, or contemptible, but such as have a divine force upon the conscience, for the beating down all the fortifications which are raised in us, against the power of the Gospel, or subduing the most refractary offenders.)

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

[Paraphrase] 5. But I use the censures of the Church to bring down all the disputings and reaso∣nings of mens understandings against the Christian doctrine, all notions and conceits of vain hereticall men, to the acknow∣ledgment and practice of the truth.

6. And having in a readinesse to revenge all disobedience, when your obedience † 1.221 is fulfilled.]

[Paraphrase] 6. And truly thus I am resolved, when you have made good your obedience, reduced your selves to good order, and demonstrated that, to punish those that remain refractary with se∣verity enough. For when the whole Church lies in disobedience, those acts of severity are not so fit to be used; but when the reformation of the greater part is so conspicuous, that it may be prudent to proceed against the refractary, then I shall not fail in my duty, but inflict these censures as shall be fit.

7. Doe ye look on things after the outward appearance? if any man trust to himself that he is Christs, let him of himself* 1.222 think this again, that as he is Christs, even so are we Christs.]

[Paraphrase] 7. Doe you judge so slightly, and, as the weakest and most passionate men are wont, only according to outward appearances? If any man out of confidence that he is a speciall favourite of Christs, think fit to despise me, let him consider, and by all those arguments, by which he will be able to conclude that he is the Disciple or Apo∣stle of Christ, he will be 〈◊〉〈◊〉 to conclude it of me also.

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

[Paraphrase] 8. Nay if I should pre∣tend to some more authority from Christ, then hath been given to others (all for the advantage, not the hurt or destruction of any) I should be able to make it good.

9. That I may not seem† 1.223 to terrifie you by letters.]

[Paraphrase] 9. But that my Epistles may not be taken for such bug-beares, as some affirm them to be,

10. For his letters (say they) are* 1.224 weighty and powerfull, but his bodily pre∣sence is weak, and his speech contemptible.]

[Paraphrase] 10. Saying that his letters are severe and authoritative, but his personal presence weak, and his speech contemptible, (this verse is to be read as in a parenthesis.)

11. Let such an one† 1.225 think this, that such as we are in word by letters when we are absent, such will we be also in deed when we are present.]

[Paraphrase] 11. Let him that thus ca∣lumniates me, believe assu∣redly that as my absent words are, so shall my present performances be, when I come among you.

12. For we dare not* 1.226 [note c] make our selves of the number, or compare our selves with some that commend themselves: for they measuring themselves by themselves, and comparing themselves among themselves, are not wise.]

[Paraphrase] 12. For I shall not think fit to assume any thing to my self, plead any worth of mine, or seek praise by making comparisons with those that take so much upon them, ver. 7. but only I think fit to mind them that they, by judging of their gifts and virtues by their own fancies, and so flattering themselves, fall into great and pitifull folly by that means.

13. † 1.227 But we will not boast of things without our [note d] measure, but according to the measure of the* 1.228 rule† 1.229 which God hath distributed unto us, a measure to reach even unto you.]

[Paraphrase] 13. Neither will we take upon us to have authority over those who are not with∣in our province, but only goe as farre as God hath given us commission to goe, as farre as God hath determined our province, which is certainly as farre as to you.

14. * 1.230 For we stretch not our selves beyond our measure, as though we reached not unto you, for we† 1.231 are [note e] come as farre as to you also, in preaching the Gospel of Christ;]

[Paraphrase] 14. For by extending my self to you, I doe not over ex∣tend, or goe beyond my line, as they which meddle with other mens labours, where they were never before; for indeed I have in my travels been among you, I have advanced as farre as to you in the preaching of the Gospel, and that before any other was with you, I planted the faith among you.

15. Not boasting of things without our measure, that is, of other mens labours, but having hope▪ when your faith is increased, that we shall be inlarged by you * 1.232 according to our rule abundantly,]

[Paraphrase] 15, I doe not pretend any title to those whom others have brought up in the Gospel, but yet entertain my self with an hope, that as your Church encreaseth in the faith, so my province will become the larger in length or extent, I shall have more proselytes to Christ by your merchandizing and traffick with other countreys,

16. To preach the Gospel in the regions beyond you, and not to boast in [note f] ano∣ther mans line† 1.233 of things made ready to our hand.]

[Paraphrase] 16. And so preach the Gospel farre beyond Achaia, without invading any other mans possession or province, without entring upon those parts where the Gospel had been former∣ly preach'd by others.

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

[Paraphrase] 17. For it is a most ridi∣culous thing for any man to rejoice or glory in any thing, but in having done that which is acceptable to God, in discharge of his duty.

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

[Paraphrase] 18. For 'tis not our own good opinion of our selves, which qualifies us for reward or acceptation, but the sincerity of our actions before God, which may render us acceptable in his sight.

Annotations on Chap. X.

[ a] * 1.234 V. 1. Gentlenesse] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the ordinary word of the philosopher, taken from him by the Lawyers to si∣gnifie mitigation of exact or strict justice, when that is not so agreeable to rules of charity, and so it notes in generall the fit, proper temper, which is to be observed in all things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is fit, decent, due, &c. And according to the diversity of matter about which it is conversant, so it hath severall notions in the New Testament. In this place being spoken of Christ, and joyn'd with that meeknesse which was so imitable in him; Mat. 11. 29. it signifies gentlenesse, or clemency, as that is opposed to severity in punishing, which is here express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, daring, boldnesse, and confidence. But Phil. 4. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to belong to another sort of gentlenesse,* 1.235 that of the lambe, which before or under the shearer is dumb, and opens not the mouth, viz. a chearfull endu∣rance of all the persecutions that were upon the Chri∣stians at that time. To this the Context there inclines, which ushered it in with a repeated exhortation to re∣joice in the Lord alwaies, in adversity as well as pro∣sperity (and so 1 Thess. 5. 16.) which being contrary to the joy of the world, most fitly denotes that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 5. 12. (rejoicing and being exceeding glad, rejoicing and leaping for joy, and thinking it all joy, Jam. 1. 2.) which is upon their being persecuted for Christ, and so likewise enforced with a reason agree∣able to this matter, for the Lord is at hand, the time of your redemption from your pressures draws neer, Heb. 10. 37▪ And accordingly 'tis attended, (as Christs in∣structions to the Apostles are in this case, Mat. 10. 19.) with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a prohibition of all sollicitous thoughts, referring the whole matter to prayer, and supplication to God ver. 6. This word is again used Jam. 3. 17. the wisdome from above is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gentle, which following peaceable, and being attended with other words of that nature, must be rendred in order to that, so as to signifie a receding from his own strict right,* 1.236 in order to peace, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that follows imme∣diately, notes an easinesse to be perswaded of that which belongs to the excuse of another, or mitigating of his fault, as 'tis said of charity, that it believes all things 1 Cor. 13. 7. and accordingly these qualities of the•• wisdome from above are shut up ver. 18. under the title of peace to them that love or make peace. So 1 Tim. 3. 3. and Tit. 3. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are joyn'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in both places, and so note the contrary to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all kind of contentions, and are attended in the latter place with shewing all meek••esse to all men.

[ b] * 1.237 V. 4. Weapons of our warfare] That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, weapons of our warfare, which are here said not to be weak, but mighty to God, signifie the censures of the Church, may thus appear probable, first, by the Context, where the Apostle speaks of proceeding against offenders, which he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.238 being bold toward them, v. 1, 2. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to a∣venge disobedience, v. 6. and this according to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or authority, which the Lord had given for edification (building them up farther in the faith and all Christian virtue) and not for destruction; and then he adds a cau∣tion to remove a calumny or prejudice that some had against him, that his Letters were severe, and so he, when absent; but farre from all severity when he came among them,* 1.239 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vile, or tame, or unconsiderable, when he was among them: that is, that in his absence he threatned censures, but when he came, would not inflict them,* 1.240 which he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, terrifying by Letters, ver. 9. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, weighty and powerfull letters, ver. 10. that is, severe, and terrifying, which yet he threatens shall be equall'd by his actions, when he comes among them ver. 11. And so all along, the businesse is of the cen∣sures of the Church, and so in all reason in this verse also. Secondly, this will appear by the words themselves: for as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies confess'dly the Apostles mi∣nistery (see Note on 1 Tim.* 1.241 1. f.) according to the im∣portance of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is sometimes ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 warfare, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ministery; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, weapons of warfare, are the means to discharge their duty in the ministery. Of which na∣ture though there be more, Prayer, Preaching, Cate∣chizing, administration of Sacraments, Confirmation, &c. yet the antecedents and consequents here, belonging

to the businesse of censures, must needs incline it to that notion peculiarly.* 1.242 Then that these are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 car∣nall, signifies that they are not weak, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flesh frequently signifies, as here v. 3. though we walk in the flesh, that is, are weak, as men, and have no power over you, yet as Officers of Christ we are not, our ministry is with power,* 1.243 and therefore follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but mighty, or powerfull, through or to God, or perhaps exceeding powerfull,* 1.244 and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the pulling down of strong holds, that is, either the pulling down all fortresses that maintain or secure a man in sin, or more critically, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si∣gnifies excommunication it self, v. 8. and c. 13. 10. and generally in the Canons of the Councels; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strong holds will signifie all impenitent, ob∣durate, impregnable sinners, called v. 15. every high thing that exalts it self against the knowledge of God, that is, against piety and Christianity. And so the plain mea∣ning of the verse will be, that the Apostles censures were exceeding powerfull, and that power exercised in ex∣communicating, and delivering up to Satan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they may be disciplined, 1 Tim. 1. 20. and thereby subduing contumacious offenders. Accor∣ding to that of the writer of the Answers ad Ortho∣doxos, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when by clemency offenders are not reformed, then excision to the incorrigible is more use∣full then clemency. Agreeable to which is that of Pletho in his scholia on Zoroaster, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The revengefull furies, or devils, or punishments doe gripe men to bring them off from sin, and set them on vertue.

[ c] * 1.245 V. 12. Make our selves of the number] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies properly is set down by Budaeus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to chuse, or admit any into any order, as in Aristides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they admitted the forrain Gods with the others; and in Demosthenes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be chosen, or ad∣mitted, into the Senate. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are used, as in Plato de l••g. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rejecting some, and chusing others. Hence Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the participle signifies select, or chosen, and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to give suffrage to himself, to take upon him to be some eminent person.

[ d] * 1.246 V. 13. Our measure] Of the agones among the Gre∣cians, particularly among the Corinthians, and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 racing, one of them, we have formerly spoken (Notes on 1 Cor. 9. c. d. e.) and so again distinctly of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Note g) the white line, which bounded or mark∣ed out the path, or race. To this the Apostle here re∣ferres, making his Apostleship or preaching of the Go∣spel to be his spirituall exercise, or running as it were in a race, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the province or diocese to which he is by God design'd, and sent to preach,* 1.247 is his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the compasse, or stage of ground, which by that white line in the race, as 'twere, God hath mark'd out to him, to run in, and contend, and obtain his prize. Beyond or out of which line he that runs, or pretends to have to doe, he doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, boast without his measure, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 overextend himself, v. 14.

[ e] * 1.248 V. 14. Come as farre] That the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Agonisticall also, see Note on Rom. 9. l. and so constant∣ly it signifies coming foremost to the goale, or being foremost in the running toward it; and so it signifies here, preaching the Gospel among the Corinthians, before any body else had been there, for as it is said, 1 Cor. 3. 6. Paul planted, that is, first brought the Gospel among them.

[ f] * 1.249 V. 16. Another mans line] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that province which some body else hath undertaken; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as before, denoting the line by which his race was terminated, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 referring to the custome in the stadia forementioned, that each of the racers had his path, where he was to run, chalk'd out to him, and if one did step over into the others path, he did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.250 extend himself (or run) over his line. In reference to this the Apostle here saith, that he had some hope that he might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.251 enlarge his course in length, as it were, by running farther then the goale that was first set him, that is, goe farther in preaching the Gospel, and yet not goe over his line, that is, not run over into the others mans path or race, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, keep within his own white, or line, which divided his province from other mens on the other side of him.* 1.252

CHAP. XI.

1. * 1.253 WOuld to God you could bear with me a little in my folly, and indeed bear with me:]

[Paraphrase] 1. The fear that I have that you should be seduced, tempts me to doe that which you will be apt to count boasting, and think me to be a fool for doing so, viz. to praise my self, and magnifie the pains that I have taken among you: This piece of folly you may doe well to pardon in me:

2. For I am jealous over you with godly jealousie; for I have† 1.254 [note a] espoused you to one husband, that I may present you as a chast virgin to Christ.]

[Paraphrase] 2. For 'tis caused by no∣thing but my kindnesse to you, my zeal to your good, and jealousie that other men may get away your love and esteem from me; which is a jealousie not so much for my self, as for God, that he should lose a Church beloved by him. For I have been to you as that officer a∣mong the Grecians was to their virgins, I have taken upon me the educating and forming of you, the cultivating and fitting of you, the taking care and watching over you, that so I might present you a fit and a pure spouse to Christ.

3. But I fear lest by any means, as the serpent beguiled Eve through his subtility, so your minds should be corrupted from the simplicity that is* 1.255 in Christ.]

[Paraphrase] 3. But there being such deceivers entred into the Church, Simon Magus and his followers, using sorcery to beguile, and infuse his falsities, I have reason to fear that you may be corrupted from that purity and integrity which ought to be in Christians.

4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit which ye have not received, or another Gospel which ye have not accepted, ye might† 1.256 well bear with him.]

[Paraphrase] 4. For if some other tea∣chers that are come among you preach another Christ, shake the whole foundation of your religion, promise you more extraordinary, miraculous, spirituall gifts, then those which from us you have received, and in summe preach another Gospel to you, then you may give me leave (it being more then time) to magnifie my self, and expostulate with you whether they come to you (or any one of them) with such authority as I come, or whether there be any appearance or shew of reason why you should preferre them before me.

5. For I suppose,* 1.257 I was not a whit behind the very chiefest Apostles.]

[Paraphrase] 5. For not to compare my self with the deceivers, I may justly compare with the most eminent of the true Apostles, Peter and James and John.

6. But though I be rude in speech, yet not in knowledge;† 1.258 but we have been throughly made manifest among you in all things.]

[Paraphrase] 6. And if it be objected to me, and perhaps truly, that my language hath nothing extraordinary in it, yet sure nothing can be objected against my skill, my explaining the myste∣ries of the Gospel (see note on 1 Cor. 1. c.) but in our preaching and behaviour toward you, we are acknowledged by all men not to come short of any other Apostle in any piece of knowledge or revelation usefull for you.

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

[Paraphrase] 7. Sure it ought not to be esteemed a fault in me (and yet I have been guilty of no other that might make me vile in your eyes) that I have so much tendred your advantages, and so little mine own, that all my preaching among you hath put you to no kind of charge.

8. I robbed other Churches, taking wages of them, to doe you service.

9. And when I was present with you, and wanted, [note b] I‖ 1.259 was chargeable to no man: for that which was lacking to me, the brethren which came from Macedonia supplied: and in all things I have kept my self from being burdensome to you, and so will keep my self.]

[Paraphrase] 8, 9. Nay I have been be∣holden to other Churches, re∣ceiving provision from them, that I might preach freely to you: And when I fell short at my being with you, and had not wherewithall to supply my wants, yet I made not my wants known, I troubled none of you to make it up, but as some∣times I laboured with my hands, & earned my living, 1 Cor. 4. 12. and 9. 6. so at other times I received supply from the Philip∣pians, Phil. 4. 15, 16. as they came from Macedonia, and so have neither yet put you to any charge, nor mean I ever to doe so.

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

[Paraphrase] 10. As I am an Apostle of Christ, and as there is any sincerity in me, I will not be deprived of this matter of boasting through all Achaia, I will receive nothing for my pains or re∣lief in all those regions.

11. Wherefore? because I love you not? God knoweth.]

[Paraphrase] 11. And doe not think 'tis any want of love, that I make this resolution; God knows that is not the reason.

12. But what I doe, that I will doe, that I may cut off* 1.260 occasion from them which desire occasion, that wherein they glory, they may be found even as we.]

[Paraphrase] 12. But the only cause of my resolution, which I will keep stedfastly, is this, that they that would fain find some fault with me, and magnifie themselves before me, may not find any ground of doing so, but rather find me before them, and have somewhat to imitate in me, in that very particular wherein they think they exceed me.

13. † 1.261 For such are false Apostles, deceitfull workers, transforming themselves into the Apostles of Christ.]

[Paraphrase] 13. For the truth is, these men that come to infuse false doctrines into you, behave themselves as cunningly as they can, and doe labour to imitate, and seem to doe those very things that we true Apostles doe.

14. And no marvell, for Satan himself is transformed into an Angel of light.]

[Paraphrase] 14. And 'tis no unusuall matter for deceivers and se∣ducers to doe so, for Satan himself pretends to doe those things that the good Angels doe, makes as if he meant you all kind∣nesse, when he comes to destroy you.

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

[Paraphrase] 15. And therefore 'tis not any thing strange, if seducing hereticks imployed by him do imitate the actions of the Apostles of Christ; but according to the hypocrisie of their actions so shall their ends be.

16. I say again, let no man think me a fool:* 1.262 if otherwise, yet as a fool receive me, that I may boast my self a little.]

[Paraphrase] 16. There will be no great reason that this my glorying should make you count me imprudent: or if it doe, 'tis no great matter, I will venture that rather then suffer sycophants to se∣duce and corrupt you.

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

[Paraphrase] 17. Yet what I say in this matter, I deliver not as a piece of Gospel, but as an external incidental discourse in this matter, of which the false Apostles boast, and I have much more rea∣son then they, see note on Heb. 11. a.)

18. Seeing that many glory after the flesh, I will glory also.]

[Paraphrase] 18. And seeing others think fit to glory or boast of such extrinsick things as these, I may have leave to doe the like.

19. For ye† 1.263 suffer fools gladly, seeing ye your selves are wise.]

[Paraphrase] 19. For wise men are not wont to be angry, but are many times pleased, to see others play the fools, and so doe you in many other things.

20. For ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man* 1.264 exalt himself, if a man smite you on the face.]

[Paraphrase] 20. I am sure you can bear with greater matters, you can give men leave to take you captive to their doctrines, how false soever, to deprive you of all you have, to insult over you, to use you as contumeliously as is possible.

21. I speak as concerning reproach,† 1.265 as though we had been weak: howbeit, whereinsoever any is bold, I speak foolishly, I am bold also.]

[Paraphrase] 21. Which I tell you, to put you in mind how re∣proachfully you have been used by them: as indeed I have also been set at nought, and vilified by them; for which there hath been little reason. For whatsoever reason any of them hath to think well of himself, I have sure as much cause as he (though to say so, may goe for folly in me, as being a kind of boasting.)

22. Are they Hebrewes? so am I: are they Israelites? so am I: are they the seed of Abraham? so am I:

23. Are they ministers of Christ? (I speak as a fool,) I am more: in* 1.266 labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.]

[Paraphrase] 22, 23. These seducers boast they are Hebrews, and Israelites, and of Abrahams stock, and then that they are Apostles of Christ. And sure I am every one of these: and for the last, I cannot but say it, though it will be deemed boasting and folly in me, that I am more then an ordinary Apostle, one that have taken more pains, suffered more of scourgings and imprisonments, aud dangers of imminent death, then any of the very twelve Apostles.

24. Of the Jewes five times received I [note c] forty stripes save one:]

[Paraphrase] 24. Five times was I scour∣ged of the Jewes without any mitigation, with the greatest severity that the law would permit.

25. Thrice was I beaten with rods, once was I stoned, thrice I suffered ship∣wrack, a night and a day I have been [note d] in the deep:

26. In journeying often, in perils of waters, in perils of robbers, in perils by my own countrey-men, in perils by the heathen, in perils in the city, in perils in the wil∣dernesse, in perils in the sea, in perils among false brethren:

27. In wearinesse and painfulnesse, in watchings often, in hunger and thirst, in fastings often, in cold and nakednesse.]

[Paraphrase] 25, 26, 27. Thrice was I beaten with wands, probably by the Roman officers, (see note b.) once by a tumult of a seditious multitude of Zea∣lots I was without any judi∣ciall processe stoned, and left for dead, Act. 14. 19. and still from time to time I have been exercised in all kinds and degrees of distresses.

28. Besides† 1.267 those things that are without,* 1.268 that which cometh upon me daily, the care of all the Churches.]

[Paraphrase] 28. And, not to name all, the many daily emergent im∣ployments that lie upon me, in respect of the sollicitude I have for all things that concern any Church, especially of my plan∣tation, are a sufficient evidence of what I should say, if I did think fit to boast.

29. Who is weak, and I am not weak? who is† 1.269 offended, and I* 1.270 burn not?]

[Paraphrase] 29. If any man be sick or ill-affected in spirit, I am in sympathy with him, in care how to relieve and get him up again: If any be fallen into sin, or fallen back from Discipleship, I am constantly inflamed with a holy zeal to get him out of it.

30. If I must needs glory, I will glory of the things which concern mine in∣firmities.]

[Paraphrase] 30. And these my suffer∣ings are the only things which I shall think fit to boast of, now I am by my calumniators constrained to doe so.

31. The God and father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

32. In Damascus the† 1.271 governour under [note e] Aretas the king kept the city with a garrison,* 1.272 desirous to apprehend me:

33. And through a window in a basket was I let down by the wall, and escaped his hands.

Annotations on Chap. XI.

[ a] * 1.273 V. 2. Espoused you to one husband] The Vulgar seems to have read these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a comma after them, and accordingly render them ••e∣spondi vos uni viro, I have espoused you to one husband, according to that of* 1.274 Julius Pollux, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 espouse all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So in Cinnamus l. 4. p. 228. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he marri∣ed her. But the more probable punctuation is by reading it without any comma, till after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be taken from that use of the word which is agreeable to the office of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among the Lacedaemonians. A∣mong the magistrates of that city those were two prime names, and between them some slight difference. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were a kind of provincial Rulers (placed by * 1.275 Nic. Cragius among the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the prime ma∣gistrates of that city) sent to govern the provinces, or confederate cities, and preserve them in their fidelity, and were, saith† 1.276 Ulpian, so called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they con∣formed the manners of the citizens to those of the Lace∣daemonians, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to adapt, or conform. So saith Phavorinus out of Eratosthenes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the governours that are sent by the Lacedaemoni∣ans to the cities under them. These are by Hesychius call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by* 1.277 Plutarch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the same sense that the Athenians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Over∣seers and Guardians. From whence it is that† 1.278 Theo∣phrastus observes that the Lacedaemonians sending ma∣gistrates to the provinces, style them much more com∣modiously 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then the Athenians doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From whence also it is that in the Chri∣stian Church the antient author that goes under the name of Dionysius Areopagita, calls Bishops 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which seem more peculiarly to belong to the use of the word in this place) were a pe∣culiar sort of governours, which had to doe with the education of women, especially for the forming of their lives and manners, and breeding of them, (as among the Athenians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were set over them to fit and order their manners, and make them regular and harmonicall, a kind of Censors of manners among them. So saith Hesychius and Phavorinus in the same words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'twas an office in Lacedaemon to bring up and breed women. And this is the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, I am your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (see Tit. 2. a.) set over your con∣gregation, as he over a single virgin, to breed and fit you, that I may present you to Christ a pure virgin, &c.

[ b] * 1.279 V. 9. I was chargeable] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Je∣rome * 1.280 ad Algasiam, is a Cilician word; the full mea∣ning of it here will be judged by that which Aelian saith of the fish called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the torpedo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the torpedo fish whatsoever it toucheth, it gives it its own name, makes it to be benumm'd. Now they which ask any thing of another, are proverbially said to do that which the torpedo doth, to give a chilness, or numness. Molestum verbum est & onerosum, Rogo, saith Seneca, asking, or begging, is very troublesome and burthensome; and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which literally signifies to chill or benumme (& so in Theocritus Idyll. 7.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

doth in respect of this consequent signifie to ask, or in∣treat; and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I begged, or asked, of no man, I importuned no man.

[ c] * 1.281 V. 24. Fourty stripes save one] Of this punish∣ment of S. Pauls these four things are to be observed: 1. that S. Paul, as a Roman, was not to be whipp'd Ex Lege Portia, and therefore Act. 22. 24. when the Tri∣bune had commanded him to be beaten thus, under∣standing he was a Roman, he dismiss'd him, and was afraid, saith S. Luke, because he had bound him; 2^dly, that he was yet subject, as a Jew, to the lawes of the Jewes, which were yet in force, and so was sub∣jected to this Jewish punishment, as a Jew; 3^dly, that he was dealt with as a robustious offender, in suffering so oft the utmost extremity of the Jewish law, when they that were weak, or which upon any other score had any mitigation, were not used so severely; according to that of Maimonides Hil. Sanhedrim c. 17. They in∣flict, saith he, no more then fourty stripes, though he be as strong as Samson, but if he be weak, they abate of that number; 4^thly, that that summe of thirty nine was the solemne proportion in the Jewish punishments, when they were most severely inflicted. So in Josephus, of one that had accused his wife falsly of the losse of her virgi∣nity before marriage, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him extend himself and receive 39 stripes. For when the number which might not be ex∣ceeded was by the Law defined to be fourty, Deut. 25. 3. and when the custome was taken up of executing this punishment with a rod of three branches, and so of giving three strokes at one blow (or, as it is in Maccoth c. 3. §. 12. with one twisted cord, unto which two more were fastened) every stroke consequently going for three, (as Maimonides affirms in Sanhedr. c. 17. §. 2.) it was consequently impossible to inflict more stripes then thirty nine, unlesse they exceeded to two and for∣ty, and so that of thirty nine was the last among those that were lawfull. See Talmud Babyl. in Maccoth cap.* 1.282 3. As for the beating with rods which followes,

ver. 25. that differs from this of the scourging, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rods being wands or cudgels, a bundle of which was carried before the Roman Consul, and he that carried them call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which makes it probable that this was a Roman sort of punishment, and so here dif∣ferenced from the scourging with twisted cords, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inflicted by the Jewes (see Note on Lu. 23. b.) howsoever so much distinguish'd from the other, as rods and scourges differ.

[ d] * 1.283 V. 25. In the deep] To what passage of S. Pauls story this of his being a day and a night 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the deep doth belong, cannot be shewed out of Scri∣pture. 'Tis not altogether improbable what Beda l. quaest. qu. 3. tit. 8. saith out of Theodorus Tarsensis, that in Cyzicum (which is in the Propontis, a famous city) there is a prison, which for the depth of it under ground is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the bottome of the sea, a most noysome silthy prison, as in Athens there was one cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hell, at Syracuse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the minerall, and many the like in other places; see Suidas in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Into this as a most infamous prison S. Paul might well be cast, passing from Troas to that city, though S. Luke, who reports not things particularly, save when he himself was present, make no mention of it. And indeed whatsoever else may be meant by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, S. Luke seems not to have made mention of this passage, there being no reason to apply that of Act. 27. to it, the Epistle being written before that time, in the compasse of the Macedonian progresse, Act. 20. 1. and if it might be conceived to be written after it, that would more reasonably be defined to be one of his three shipwracks foregoing here. Theophylact speaks of some that interpreted it of a well, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣fundity, because of the great depth of it, wherein after his danger at Lystra he hid himself.

[ e] * 1.284 V. 32. Aretas] The Gassanii reigned in Syria some say 400, others 600 years; many of them were called Harethi, or Aretae, which is the name of the King here. See M^r Pocockes notes on Gregorius Abul Faraiius his story of the Arabians p. 77, 78.

CHAP. XII.

1. * 1.285 IT is not expedient for me doubtlesse, to glory;† 1.286 I will come to visions and revelations of the Lord.]

[Paraphrase] 1. But I shall give over these things, for if I should goe on in it, I should then come to mention the visions and revelations which I have had from God.

2. * 1.287 I knew [note a] a man in Christ above fourteen years agoe, (whether in the body I cannot tell, or whether out of the body, I cannot tell; God knoweth: such a one) † 1.288 caught up to the third heaven.]

[Paraphrase] 2. I know one that was transported in a vision by the Spirit of Christ; that is, I my self about fourteen years past was in an extasie, Act. 22. 18. such an one that I am not able to say whether I were bodily removed, and carried to the third heaven, the place of Gods glorious residence, or whether only in a vision such representations were made to me remaining upon the earth.

3. And I knew such a man (whether in the body, or out of the body, I cannot tell, God knoweth)]

[Paraphrase] 3. I say, I know not which of these it was, God only knows.

4. How that he was caught up into paradise, and heard unspeakable words, which is not lawfull for a man to utter.]

[Paraphrase] 4. But whether bodily, or in vision, me thought I was in the highest heaven ver. 2. here called paradise in respect of the joyes that dwell there, and had such revelations made to me by an Angel from God, as were wonderfull to consider, but which I was forbidden to declare to others.

5. Of such a one will I glory, yet of my self I will not glory, but in mine in∣firmities.]

[Paraphrase] 5. And though I have this abundant matter of glorying, yet shall I not make use of it any farther, or more plainly, but boast only of my sufferings for Christ.

6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above* 1.289 that which he seeth me to be, or that he heareth of me.]

[Paraphrase] 6. For if I would speak of this, I justly might, for it is most certainly true: but I will say no more of this subject, for I desire not to put men into any other opinion of me, then what they have from those more visible evidences, my ordinary constant actions, or words.

7. And lest I should be exalted above measure through the† 1.290 abundance of re∣velations, there was given to me [note b] a thorn* 1.291 in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.]

[Paraphrase] 7. And indeed after I had these high transcendent reve∣lations, that I might not be elevated with them, a sharp affliction was sent me in mercy by God, but inflicted on me by Satan and some instruments of his, who dealt very roughly with me, beat me, imprisoned me, scourged me (see Chrysost. Epist. 15. to 7. p. 101. lin. 40.) and this was by God designed to keep me humble.

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

[Paraphrase] 8. And I earnestly prayed to God to be delivered from it.

9. And he said unto me, My† 1.292 grace is sufficient for thee; for my strength is made perfect in weaknesse. Most gladly therefore will I rather glory in my infir∣mities▪ that the power of Christ may* 1.293 rest upon me.]

[Paraphrase] 9. And the onely answer I received was this, It is enough for thee that what I doe is for thy good; afflictions are the means to doe the Christian most good, the greater the pressures are, the more visible is the perfection of the divine assistance, or, the more thy persecutions are, the more is the Gospel propagated by thee (Theophy∣lact:) nay afflictions therefore are the things I rejoice in (see Heb. 3. a.) more then any thing, even then revelations themselves, as the means by which the power of Christ and his presence may appear more visibly upon me (see note on Rom. 9. b.) then by any other means it could, even in as glorious a manner as that wherein God exhibited himself in the Ark.

10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake: for when I am weak, then am I strong.]

[Paraphrase] 10. This therefore of dis∣eases, and afflictions, and re∣proaches, and persecutions for Christ, is a thing with which I am perfectly pleased, I have nothing of exception against them; for in time of afflictions the strength of Christ is more eminently visible in me, the heavier the pressures are, the greater supports I have from him; or, the more I suffer for, the more Proselytes I gain to, it (Theophylact.)

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

[Paraphrase] 11. You see how vain I am in boasting; yet your ca∣lumnies have made it neces∣sary for me to doe so: For sure I have done and suffered as much as any the most valued Apostle, though indeed I have no rea∣son to have any opinion of my self for all this.

12. Truly the signes of an Apostle were wrought among you in all patience, in signes, and wonders, and mighty deeds.]

[Paraphrase] 12. If patience of what∣soever sufferings for the Go∣spels sake, if working of miracles of all kinds be able to testifie a man to be sent and authorized by Christ, (as beyond all other things that is most proper to doe it) then sure it doth appear that I am an Apostle, in despite of my calumniators.

13. For what is it* 1.294 wherein ye were inferior to other Churches, ex••ept it be that I my self† 1.295 〈◊〉〈◊〉 not burdensome to you? forgive me this wrong.]

[Paraphrase] 13. For there is no Church that hath had more pains taken among them, more gifts bestowed for the building them up, more of any thing that is needfull, then ye have had from me: the onely thing wherein ye differ from others is, that all hath been done without any charge of yours, without my asking or receiving any thing from you: and if this be a wrong, you will easily, I suppose, forgive it me.

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

[Paraphrase] 14. I have now made a third resolution (see c. 1. 16.) to come shortly among you, and I will doe it without putting you to any charge, for I covet not your possessions, but your salvation, and as a parent I desire to doe all manner of good to you, and to receive none from you.

15. And I will very gladly spend and be spent for you, though the more abun∣dantly I love you the lesse I be loved.]

[Paraphrase] 15. And I will offer up my self most chearfully for the good of your souls, exhaust all the small goods I have, and venture even my life for you, and never be discouraged, though as my love and the effects thereof encrease toward you, so yours lessen toward me.

16. But be it so, I did not burden you: neverthelesse being crafty, I caught you with guile.]

[Paraphrase] 16. But it is by some a∣mong you suggested against me, that although I never received any pay from you for the preaching the Gospell, yet I have cunningly and under-hand got∣ten a great deal from you.

17. Did I make a gain of you by any of them whom I sent unto you?]

[Paraphrase] 17. If this have any truth in it, let it appear, have I done this by any of those whom I have sent to you?

18. † 1.296 I desired Titus, and with him I sent* 1.297 a brother; did Titus make† 1.298 again of you? walked we not in the same spirit? walked we not in the same steps?]

[Paraphrase] 18. I perswaded Titus to come to you (see c. 9. 5.) and sent Luke along with him; did Titus or the other make any kind of gain of you? did he defraud you of ought? did not he behave himself just after the same manner as I had done before?

19. * 1.299 Again, think you that we† 1.300 excuse our selves unto you? we speak before God in Christ: but we doe all things, dearly deloved, for your edifying.]

[Paraphrase] 19. Do not think, as former∣ly ye have done, that what I thus say is spoken largely, as to take off the objections which you have against me, by some fair specious colours and excuses. No, in the sight of God I speak the very perfect truth, and would not say it for my own sake, were it not, in probability, to tend to your good, to take you off (by my giving this account of my self) from the factious courses, which through admiration of others mens persons ye are engaged in.

20. For I fear, lest when [come, I shall not find you such as I would, and that I shall be found unto you such as ye would not; lest there be debates,* 1.301 envyings, wraths, strifes, back-bitings, whisperings, swellings tumults;]

[Paraphrase] 20. For I would fain pre∣vent what I see too probable, that when I come to you, we shall neither of us be much pleased at the meeting; not I with you, seeing you seduced and corrupted, nor you with me, when I shall be forced to inflict censures upon you; I mean, lest these sparks of faction and division, that are among you, break out into flames;

21. And lest when I come again my God will humble me among you, and that I shall bewaile many that have sinned already, and have not repented of the unclean∣nesse, and fornication, and [aschviousnesse which they have committed.]

[Paraphrase] 21. And I be forced to ex∣excise severity among you, to inflict censures on many of those who had formerly offended, and been warn'd, (if not punish'd) by my former Epistle, and have not yet reformed and forsaken those base unnaturall sins to which the heathen idol-feasts had betray'd them. See note on 1 Cor. 5. c. and 2 Cor. 2. b. and c. 13. 2.

Annotations on Chap. XII.

[ a] * 1.302 V. 2. A man in Christ] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a man in Christ, here signifies may possibly be guess'd by other phrases of the same making; such is that of Saint Luke, Act. 12. 11. where 'tis said of Peter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.303 being in himself, that is, having been former∣ly in a trance, and now return'd out of it; and that is call'd being in himself: such that Revel. 1. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.304 I was in the spirit that is, I was in a trance or ecstasie, and there received a vision, or revela∣tion from God: such Mar. 1. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the same again c. 5. 2. A man in an un∣clean spirit, that is, one ag••tated with a diabolical spirit, rapt and carried to doe things which of himself he would never doe. And accordingly here a man in Christ, may be one that by the spirit of Christ was thus transported, received Revelations from Christ, and therefore v. 1. there is mention of visions and revelati∣ons, of which this is here an instance, and so v. 7. And all the circumstances of the Context incline to this in∣terpretation. And this is the importance of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ecstasie (see note on Mark 3. c.) being out of him∣self, transported either by a good or evill spirit; when by a good, it signifies a pr••phetick vision▪ when by a bad, a kind of madnesse, as in the Daemoniacks, (though the word is no where in the New Testament used of them) and both contrary to the being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in himself, moved onely by that humane principle of reason, &c. which he hath within him, neither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, carried by God, nor the devill.

[ b] * 1.305 V. 7. A thorn in the flesh] What this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thorn to the flesh here signifies will be best guess'd from Ezech. 28. 24. where the pricking brier and grie∣ving thorn is set to signifie a sore affliction, to wound and torment; from the despisers, as it there follows, or persecuters of Israel. And so i•• will here signifie no more but a sad and sharp affliction, inflicted on Saint Paul (saith Irenaeus l. 4. the last ch. and Theodoret and Theophylact on the place) by some followers of Simon Magus, that is, the Gnosticks.

CHAP. XIII.

1. [note a] THis is the third time I am coming to you; in the mouth of two or three witnesses shall every word be established.]

[Paraphrase] 1. I am now this third time about to come among you, (see c. 12. 14.) and this is my solemn second admonition by Epistle, which if it be not obeyed, will certainly bring cen∣sures upon you at my coming.

2. I told you before, and* 1.306 foretell you as if I were present the second time, and being absent now I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare:]

[Paraphrase] 2. I gave you a solemn warning in my former Epi∣stle, which was of the same force as if I had been personally with you, and behold now I doe so again; and though I am still absent, yet this Epistle is to supply the place of my personall presence, and therefore I doe now solemnly write, and denounce, both to those that had then sinn'd, and have not wrought any full reformation, and to all others that have since been drawn into such irregular courses, that with all such I will proceed severely at my coming among you.

3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty† 1.307 in you.]

[Paraphrase] 3. And this I shall doe the rather, because you are so high, as to call my commission for Apostleship into question, and to require me to prove that what I speak or doe is from Christ; when by that which hath been done already, by miracles and other evidences, it is most manifest, that Christ hath ex∣press'd himself to speak to you by me, and so to own the doctrine I teach, and the authority I pretend to among you.

4 For though he was crucified through weaknesse, yet he liveth by the power of God: for we also are weak* 1.308 in him, but we shall live with him by the power of God toward you.]

[Paraphrase] 4. For as Christ appeared to be a weak and frail man in being crucified, but was evi∣denced to be omnipotent God by his resurrection; so I also may appear weak and a meer ordinary man, fit to be despised and contemned by you, (as you look upon me in my self, and in respect of the afflictions which have been, and are upon me) but yet I shall shew that I am an Apostle of Christ, armed with commission and power from God, which I have already both by preaching and miracles, and shall farther by censures upon the contumacious, evidence unto and among you.

5. Examine your selves whether ye be in the faith, prove your own selves: † 1.309 know ye not your own selves, how that [note b] Jesus Christ is* 1.310 in you,† 1.311 except ye be reprobates?]

[Paraphrase] 5. Make triall by what you please, whether I am not an Apostle of Christ, and have planted Christ among you, taught you the true faith. Have there not been such evidences of my Apostleship c. 12. 12. such assurances of Christs giving me authority of his presence among you in my ministery, that you your selves cannot chuse but acknowledge it? yes certainly there are, if you are not the most senslesse wretched persons in the world, the most unfit for God to approve, or wink at.

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

[Paraphrase] 6. But whatever you are your selves, or whatever ye think of me, you shall find, I doubt not, that I am not disapproved by Christ, but abundantly owned by him.

7. Now I pray to God that ye doe no evil, not that we should appear appro∣ved, but that ye should doe that which is honest, though we be as reprobates.]

[Paraphrase] 7. Now I pray God to preserve you from every evil way, from all corruption or seduction, not that I may have occasion to approve my Apostolical power among you, by puni∣shing offenders, but that you may live like Christians, whatsoever opinion you have of me.

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

[Paraphrase] 8. For though we have no ability to doe any thing, in ease we should set our selves against Christ and his Gospel, yet in defence of it we are able to doe somewhat by his assistance and blessing; or, we have no power or authority to punish those who do not offend, or if we do, God cooperates not with us in that act, (Theophylact.)

9. For we are glad when we are weak, and ye are strong; and this also we wish, even your‖ 1.312 perfection.]

[Paraphrase] 9. And in this sense the weaker we are, that is, the less severe, the less proofs we give of our Apostolical power, the better we are pleased, and the stronger, that is, the more inno∣cent and blameless, ye keep your selves; having no delight in inflicting censures on offenders, but much rejoiced to see your in∣nonce: and there is nothing that we more desire, then that you be made up into such a form or frame which shall be accept∣able in Gods sight, or that ye live together in communion, undivided, see note c. no one of you being broken off by excommu∣nication,

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

[Paraphrase] 10. And that is the reason of my giving you these whol∣some warnings before I come, that when I come I may not proceed to excision (according to the authority given me by Christ) but deal with you according to that milder way of instruction, not of excommunication, which is to take place among contumacious offenders, such as I desire not to find you at my coming.

11. Finally, brethren, farewell:* 1.313 [note c] be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.]

[Paraphrase] 11. And now I take my leave of you, beseeching God's blessing upon you, and I pray, be ye carefull to keep together in the united profession of the fame faith, and if there fall out any thing crosse among you, support it cheerfully, be all mutually kind and peaceable without any divisions or schismes a∣mong you: And that is the way to have that God, who so much values, and so strictly commands love and peace among all, to be for ever among you by his grace.

12. Greet one another with an holy kisse.]

[Paraphrase] 12. Greet one another from me with all kindnesse, see Rom. 16. c.

13. All the saints salute you.]

[Paraphrase] 13. All the Christians here send you greeting.

14. The grace of the Lord Jesus Christ, and the love of God, and the [note d] [† 1.314 com∣munion of the holy Ghost,] be with you all. Amen.

[Paraphrase] 14. bounty or liberal ef∣fusion of the graces of Gods sanctifying Spirit.

The second Epistle to the Corinthians was written from Philippi a city of Macedonia, by Titus and Luke.

Annotations on Chap. XIII.

[ a] * 1.315 V. 1. This is the third time] In the method prescri∣bed by Christ to prepare for the censures of the Church, Mat. 18. 15. there is a threefold admonition; the first by one man alone, the injured person (if it be a mat∣ter of that nature) going and reproving him: And if that doe not succeed, then take with thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 farther (or over and above) one or two, that in the mouth of one or two witnesses every word may be established, that is, that the thing which thou layest to his charge, be so confirmed (according to that of Job. 8. 17. The te∣stimony of two men is true, that is, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, true in the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) fit to be credited,* 1.316 of sufficient au∣thority in law to be heeded, and proceeded upon) that by the testimony of these, as of witnesses, he may be convinced, and no longer able to deny the fact, as Heb. 6. 16. an oath is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for establish∣ing, or confirmation,* 1.317 as being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an end of contradicting, that is, of affirming and denying.

The thing so establish'd (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by oath, cannot longer be denied, or the parties deniall will not stand him in any stead. Or secondly, that the offendor may by authority of these be induced (as the judge is on the accused person, Deut. 19. 15. Heb. 10. 28.) to give sentence on himself, and so think fit to reform what he is admonish'd of. Now that this place distinctly re∣ferres to this part of discipline, this second admonition, appears most probable by his reciting of the very words in the i••stitution, In the mouth of two or three witnesses every word shall be established; and proportionable to that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I foretold and foretell, which notes the first and second admonition. And though there precede a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.318 I come to you this third time, yet that referres evidently to this his third resolution personally to appear among them, c. 12. v. 14. having resolved it twice already, and before that time comes, this second Epistle is to supply the place of a second admonition, as his first had been a first. And so the words will be rendred thus,* 1.319 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have foretold, or admonished, you once in my first Epistle, and doe now so again the second time, and both those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as present; these Epistolarie warnings being to have the same force with them, as if he were present among them. And if this method, answerable to the first and second admonition instituted by Christ, doe not prevail with you, then that which remains is, that he proceed to censures, and that he is resolved to doe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will not spare. Where the Apostolical power which he had over them, maketh it improper for him to proceed to any third admonition, that of telling it to the Church, in S. Matthew. So Bi∣shop Titus is appointed to deal with an heretick, After the first and second admonition reject him, Tit. 3. 10. without any third degree intervening, immediately to proceed to censures.

[ b] * 1.320 V. 5. Jesus Christ is in you] That Christs being a∣mong them signifies the presence and power of the Go∣spel among the Corinthians, or in their Church through S. Pauls Apostleship, may appear, not only by the Context, which wholly looks that way, but by that place Exod. 17. 7. to which these words seem to referre; where the tempting contumacious Israelites, after all the signes and miracles shewed among them, doe still remain infidel, and ask in these very words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Lord among us, or no? So that the meaning of the Apostles question here is, Many miracles of Christ and his Spirit have been wrought among you by me, so that if you doe not yet believe that I am an Apostle of Christ, and so that Christ is among you, you are sure of the number of those Israelites, who after so many miracles, still required more signes, or of the Pharisees, who did the same, Mar. 8. 11. which being put in form of a question, Discern you not that Christ Jesus is among you? the answer is in the next words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which cannot be more distinctly and literally rendred then thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (re∣ferring to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 precedent) if ye doe not, that is, if ye doe not discern it, in some degree, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doubtlesse ye are reprobates, senslesse, obdurate per∣sons, most impious, and uncapable of faith, or any thing that is good. What the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, hath been formerly mentioned. See Note on Rom. 1. g.

[ c] * 1.321 V. 11. Be perfect] The proper original notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to compact or knit together, ei∣ther members in a body, or parts in a building. Thus it is applied to a building, Exod. 15. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the place which thou hast made for thee to dwell in; and to walls, Ezra 4. 13, 16. to a body, Psal. 40. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a body thou hast framed, or compacted, for me. From hence it doth more largely si∣gnifie to prepare, or make ready, in the same kind as builders doe fit one part to another, and make it ready for use; and so again to corroborate and strengthen, as that which is well compacted and knit together is made strong by that means; and lastly to perfect, as the building of an house is the perfecting of it, especially in the passive voice, because that which is compacted and built is perfected and completed by that means. An∣swerable to these severall notions is the Glossarie of He∣sychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not, as it is corruptly read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word si∣gnifies to prepare, to perfect, to strengthen or corroborate. In the New Testament the word is variously used▪ but so as will by the circumstances of the Context be appli∣able to one or more of these three notions. Mat. 4. 21. and Mar. 1. 19. it is applied to the mending of the fishers nets, knitting them together, and so either strengthning, or preparing them for use; Mat. 21. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in reference to the childrens Hosannahs or testimonies of Christ) Thou hast out of their mouths compacted, or made up, or made ready, a song of praise, or confession, or testimony; Lu. 6. 40. Every servant shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 made up, perfected, fitted for his crown, after the same manner as his master Christ is. So 1 Thess. 3. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make up, or perfect, or repair, defects, and Heb. 13. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfect you, build you up, and so perhaps v. 9. of this chap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I pray for your being per∣fect in all goodnesse, as v. 7. I beseech God that you doe no evill. So Rom. 9. 22. vessels of wrath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it signifies formed, or framed, or made fit. So Heb. 10. 5. out of the Septuagint of the Psalme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a body thou hast framed me, and Heb. 11. 3. by faith we conceive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the ages of the world were framed, that is, the world created. But besides all these places, one sort more there is, wherein, by reason of the affinity between the Church of Christ, and a building or body, the word hath a peculiar signification to compact Christian peo∣ple (the stones in the building, or the members in the body of the Church) together into a society, where they may live and publickly serve God together: and that either 1. by first forming those societies uniting men in the profession of the same truths, and performance of the same services; or 2^dly, by recovering or restoring any that hath been broken off from the Church by any fault, or criminous commission, especially if he have been for that cause cut off by the Governours of the Church, that is, cast out by Ecclesiastical Censures; or 3^dly, by reducing him that hath voluntarily broken himself off by schisme, &c. or 4^thly, by Gods restoring peace and tranquillity to the Church▪ that they may thus freely meet together. In the first sense we have it Ephes. 4. 12. where he speaks of the severall offices or∣dained in the Church, and the first end which he assignes of so doing,* 1.322 is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the com∣pacting of the saints, that is, for the holding the body of the Church together to frequent pu••lick assemblies, &c. In the second sense 'tis clearly used Gal. 6. 1. where the spiritual, or Governours of the Church, are advi∣sed to indulgence and tendernesse, not too much sharp∣nesse or severity toward offenders, or lapsed persons, and accordingly are appointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to restore such an one in the spirit of meeknesse; that is, either by mild reprehension, and exhortation, to recover him to a sense and reformation of his fault, without proceeding to any sharper course, or else, in case of greater severi∣ty, to be soon molified again toward him, to take off the censures of the Church from him. Which there appears not only by the evidence of the words them∣selves, but by the subsequent precept of bearing one anothers burthens, ver. 2. as that may be explained by a parallel place in Ignatius's Epistle to Poly••arpus, where he bids him as a Bishop, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take care of the unity, (that is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, the keeping

whole Christs body, the Church) bear all, and suffer, or bear, with all in love. And so perhaps in this chap∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 9. may be the restoring of the laps'd offenders upon their sincerity of reformation,* 1.323 or rather the continuing them in the communion of the Church, without need of having the censures inflicted upon them; for so it there follow••s, as the consequent of his pray∣ing for their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for which cause I write these things being absent,* 1.324 that b••ing present I may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deal sharply, or use excision: where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making up, restoring, or keeping whole, may very fitly be rendred, as opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excision, the word set to denote the censures. Thus in Hippodamus the Pythagorean, in his book De Republ. prescribing society or meeting together of old and young, in order to preservation of peace, and moderating all sorts of affections, he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because young men need to be taught sobriety, or moderation, and to have their exces∣ses corrected and allayed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, correction, saith the interpreterin Stobaeus, p. 250. but that sure not by way of punishment, for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the friendly meetings and feasts were no places of judicature, nor instituted to any such like designe. but by way of ex∣hortation or friendly advice, the elder to the yonger, who might have such an authority with them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to settle, or ac∣complish them bring them to a staiedness and stability of temper. In the third sense 'tis used 1 Cor. 1. 10. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their being knit, or compacted together, in the same mind, or opinion, is set opposite to having schisme•• among them, and contentions, v. 11. and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be ye knit together, is prepara∣tive to their being of the same mind, and having peace among them. In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians, that after that short time of sufferings, God will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, himself, by his special providence, take care for them, and restore them halc••onian daies of peace, to serve him in the publick assemblies. Thus S. Ignatius (in his Epistle to the Smyrnaeans, making a motion to t••em to send a con∣gratulation into Syria, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they had a fair sunshine in respect of the service of God) doth thus expresse it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they have peace, and have received their own magnitude, and their own body is restored to them; where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are the body of the Church meeting together in assemblies▪ which is there said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be resto∣red, as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be repaired, or made up, that is, restored to them. See Jude Note c.

[ d] * 1.325 V. 14. Communion] What is the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for charity, or liberality, hath been formerly observed, Note on Act. 2. d. and 2 Cor 8. 4 And agreeably, though in a spiritual sense, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the communication of the Spirit here, the liberality of the holy Ghost in the plentifull effusion of his gifts, so as it will be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gift of the holy Spirit. Act. 2. 38. and so as will be most fit to joyn with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace, or charity▪ or liberality, of Christ, and the love of God (as in Cicero de Nat. Deor. l 3. Dei gratia & charitas, Gods grace or favour, and charity or love, are put together) For thus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace of Christ, used 2 Cor. 8. 9. and thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the communication, of the Spirit, Phil. 2. 1. being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bowels and mercies, that is, the evidences of the highest liberality.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.5

  the God and Father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  Because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.7

  upon us a∣bound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  wrought by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  you are
• † 1.11

  we our selves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  also yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.13

  the favour conferr'd on us for the sakes of ma∣ny, may by many be thankfully acknow∣ledged, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  or, those things also ye acknow∣ledge; for the Syriack leaves out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  hope that ye will
• * 1.16

  our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.17

  Grace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  again from Macedonia to come to you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

  had this resolution 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, was thus w••lling; ••o•• the King's MS reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.21

  are in him yea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  or, therfore through him are A∣men; for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.23

  to God for his glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.25

  gives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.27

  that we exercise do∣minion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  have stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  l. 12. p. 1173.
• * 1.32

  this very thing did I write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.33

  made sor∣ry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  but in part, that I may not lay weight upon him, all you
• † 1.35

  before the many
• * 1.36

  exhort, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.37

  have I written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.38

  have for∣given, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  that we be not over∣reach'd by Satan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.40

  But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  for the Gospel of Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.42

  in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  the know¦ledge of him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.45

  among them that are escaped, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  or, from death ••o death; for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.47

  deale as bucksters with
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  being ma∣nifested that ye are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.54

  confidence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  fitted us, or enabled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.56

  covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  writing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.58

  in the wri∣tings, being ingraven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.59

  in glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.60

  which is done away 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  in glory
• † 1.62

  admini∣stration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.63

  were
• † 1.64

  was not so much as glorious, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  by glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.66

  in glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.67

  put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.68

  his own 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.69

  so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.70

  looked not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.71

  or, face; for the Kings MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.73

  〈…〉〈…〉 p. 1. 2.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.75

  grow not sluggish, or cowardly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.76

  shame 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.77

  i•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.78

  among 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  so that the illuminati∣on of the Gos••el of the glory of Christ hath not shin'd to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.80

  or in ves∣sels of shell
• * 1.81

  griped
• † 1.82

  brought to extremi∣ties, st••ait∣ned, but not despairing
• * 1.83

  pursued, but not left behind
• † 1.84

  that the death is wrought in us, but the life in you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.85

  benefit ha∣ving aboun∣de•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.86

  excéed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  are not s••ornfull 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.88

  most su∣perlative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.89

  temporary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.93

  Tom. 6. p. 855. l. 10.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.104

  to put on over it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.105

  we be found clo∣thed, not naked, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.106

  that which is mortal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.107

  fram'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.108

  this very thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.109

  travail out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.110

  at home 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.111

  we are am∣bitious 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.112

  we be at home or a∣broad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.113

  be made manifest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.114

  things by the body, or the pro∣per things of the body,
• * 1.115

  transpor∣ted (see note on Mar. the 3. c.)
• † 1.116

  judging this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.117

  he died 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.118

  had known 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.119

  we know him so no longer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.120

  But all these things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.121

  admini∣stration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.122

  placed or deposited in us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.128

  that work 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.129

  delive∣rance
• * 1.130

  occasion of falling 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.131

  For
• * 1.132

  acknow∣ledged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.133

  But by way of this very recompense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.134

  Doe not Ye become more incli∣nable to
• † 1.135

  participa∣tion is there betwixt righteous∣nesse and wickedness•• what com∣munication betwixt light and darknesse▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.136

  among i••
• † 1.137

  among
• * 1.138

  for a fa∣ther 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.139

  to me for sons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.143

  defilement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.144

  coveted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.145

  freenesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.146

  have a su∣perab••n∣dance of joy over. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.147

  as we went 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.148

  griped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.149

  the lowly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.150

  about 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.151

  telling 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.152

  sad la∣mentation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  zeal for or concern∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.154

  Wherefore though I grieved you by that E∣pistle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.155

  that E∣pistle, though for a short time, hath grieved you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.156

  grieved, sorrowed, bewailed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.157

  were grieved, sor∣rowed, be∣wailed
• † 1.158

  grief ac∣cording to God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.159

  not re∣pented of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.160

  your be∣ing grieved according to God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.161

  how great diligence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.162

  how great apologizing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.163

  diligence for or toward you might be made manifest be∣fore, or in the presence of God—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.164

  For this cause we have been comforted with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.165

  have not been put to shame, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.166

  when he remembers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.167

  in every thing I have a confidence among you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.169

  make known unto you the grace of God which hath been bestowed in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.170

  charity & contributi∣on, or libe∣rality of ad∣ministration toward the saints 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.171

  And not as we hoped, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.172

  That we might in∣treat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.173

  among you this charity also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.174

  But, or And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.175

  word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.176

  ye abound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.177

  I speak not by way of injunction, but by the forwardness of others making triall of the sincerity of your love also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• † 1.178

  charity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.179

  being rich 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.180

  as many of you as formerly began from a year agoe, not onely to doe, but also to resolve, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.181

  And now consummate the work, or doing also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.182

  forwardnesse to resolve 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.183

  the for∣wardnesse precede 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.184

  Not that other men might have release, but you pressure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.185

  at this season your abundance to their want, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.186

  he that had much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.187

  nay being more dili∣gent he went out to you of his own accord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.188

  who is praised for the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.189

  ordained by the Churches ou•• fellow∣traveller 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.190

  charity dispensed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.191

  the Lord himself, and your for∣wardnesse of mind or ••ncourage∣ment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.192

  Taking care of this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  dispensed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.194

  Forecast∣ing what wil be honest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.195

  he hath toward you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.196

  for Titus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.197

  labourer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.198

  whether our brethren 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.199

  Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.203

  Now con∣cerning the contribution 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.204

  hath been prepared from a year agoe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.205

  the emu∣lation which came from you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.206

  But, or Now, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.207

  put to shame in this confi∣dence of boasting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.208

  before de∣clared 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.209

  charity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.210

  have plen∣ty for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.211

  distribu∣tion of this oblation, (see note on Lu. 1. h.)
• † 1.212

  the sub∣jection of your confes∣sion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.213

  liberality of commu∣nicating (see note on Act. 2. d)
• † 1.214

  toward, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.216

  the same Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.217

  exhort 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.218

  when I am in person a∣mong you, a•••• lowly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.219

  am confi∣dat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.220

  to God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.221

  sull have been fulfil∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.222

  conclude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.223

  as it were 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.224

  heavy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.225

  conclude, see v. 7.
• * 1.226

  exalt, ad∣vance our selves, or compare with any of those that—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.227

  Nay nei∣ther w••ll we 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.228

  line 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.229

  by which God hath divided 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.230

  For we do not over∣extend our selves, as they which come not to you. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.231

  came fore∣most as farre as you in the Gospel of Christ
• * 1.232

  in respect of our line, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.233

  over tho•• regions that are ready 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.253

  I would you would pardon me a little piece of folly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.254

  prepared you to pre∣sent a pure virgine to one man, to Christ
• * 1.255

  toward 〈◊〉〈◊〉
• † 1.256

  doe well to pardon me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.257

  that I have no way come short of those which are the most eminent Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.258

  but in every thing we are made manifest among all men toward you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.259

  asked, im∣portuned no man
• * 1.260

  advantage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.261

  For such false Apo∣stles are de∣ceitfull workmen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.262

  or if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.263

  doe with pleasure bear with fools 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.264

  insult 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.265

  as we also have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.266

  toyles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.267

  other things that I omi•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.268

  the con∣currence of businesse that comes duly upon me, the sol∣licitude for all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.269

  scandali∣••ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.270

  am not on 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.271

  Governour of the nati∣on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.272

  Acts 9. 24.
• * 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.274

  〈◊〉〈◊〉 l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.275

  de rep. L••c. l. 2.
• † 1.276

  Schol. in Den. 〈…〉〈…〉 Lepti∣〈◊〉〈◊〉.
• * 1.277

  〈…〉〈…〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.278

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.280

  Qu. 1••.
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.285

  But it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.286

  for I shall come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.287

  I know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.288

  snatcht as farr as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.289

  what he sees me, or hears any thing from me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.290

  height 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.291

  to-〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.292

  favour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.293

  inhabit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.294

  wherein you have received diminution more then the rest of the Churches 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.295

  did not importune you, see c. 11. 9.
• † 1.296

  I perswa∣ded or be∣sought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.297

  the bro∣ther 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.298

  any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.299

  Doe you again think 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.300

  make apologies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.301

  emplati∣o••s 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.306

  fore••ell you the se∣cond time, as if I were present 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.307

  among iv
• * 1.308

  or with him, for the Kings Mr. It 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.309

  Doe ye not discern your selves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.310

  among 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.311

  truly if in some mea∣sure ye doe not, ye are reprobates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.312

  knitting together; see note c.
• * 1.313

  be knit together
• † 1.314

  communi∣cation
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉