Annotations Upon the New Testament

CHAP. IX.

Vrs. 1. I Say the truth in Christ, J lie not ] This duplication of contraries, is used for the more force, and to show his sincerity.

My conscience also bearing me witness in the holy Ghost ] That is, the Holy Ghost who is privy to my conscience bearing me witness; or my conscience which the Holy Ghost is privy to.

Vers. 3. My brethren my kinsmen according to the flesh ] That is, the Israelites; meanning for the advancement of God's glory, in their calling and salvation.

Vers. 4. Who are Israelites: to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises ] There are 7. privileges. First, they were Israelites; that is, of the posterity of Jacob called Israel. The second is adoption; in that they were reputed, and called the children of God; not the inward and spiritual adoption spoken of John 1.12. but the federal outward, Exod. 19.5. Thirdly, they had the glory of God; that is, the mercy seat; the pledge of God's presence. The fourth is the Covenant, Covenants Greek; that is, the two Tables of the Covenant, Heb. 9.4. Fifthly, the giving of the Law, viz. of the judicial, and ceremonial Law. Sixthly, the worship of God, the public solemnity whereof was tied to the Temple at Jerusalem. Seventhly, to them pertained the promises made to the Patriarchs, touching the Messias. Perkins.

Vers 6 The word of God hath taken none effect ] That is, then the Covenant made with the forefathers is void, if the Jews be rejected.

Vers. 11. Neither having done any good or evil ] That is, before he considered of their good or evil; in his decree he decreed to love Jacob, and hate Esau. Mr. Perkins.

Vers. 12. Questio est, an Paulus Histo • ice locum acceperit de duobus populis, & externis praerogativis, an mystice de duobus ipsi • fratribus in particulari, & eorum descrimine ration salutaris gratiae & ultimi finis.

Vers. 13. J have loved Jacob, and hated Esau ] There is a twofold love in God. 1. Amor benevolentiae, a love of well willing ; which God did bear to the person before the world was; and it is called the love of Election, as here. 2. Amor complacentiae, a love of complacency, to his own Image in the person; of this Christ speaketh John 14.21.23. Rutherfords Trial, and Triumph of faith.

Vers. 14. God forbid ] Greek Let it not be so, 3. Rom. 6. like that speech Gen. 18.25, that be far from thee. Est longissime aver santis. Absit ut hoc dicamus. Grotius.

Vers. 18. Whom he will, he hardeneth ] There is a threefold hardness of heart. 1. Natural, which is the Estate of all men. 2. Contracted by a custom of sinning. 3. Judiciary, which God inflicteth upon men as a judgment; this is here meant.

Vers. 22. Vessells of wrath ] Some interpret it the Instruments of wrath; rather those which fill themselves with sin; and shall be forever filled with wrath.

Fitted ] Made up, finished.

Vers. 23. Riches of his glory ] It is familiar with Paul, to call a great plenty of a thing rich • s, Ephes. 1. His most rich, and abundant glory. The word glory, which is twice here repeated, is put for the mercy of God by a Metonymy; so Ephes. 1.

Vers. 29 The Lord of Sabaoth ] Sabaoth, not Sabbath. of hosts, not of rest; and so James 5.4. R. David Kimchi gives two reasons, why God is so called. First, because he is the only Lord of all creatures in heaven and earth. Secondly, because he can easi • y scatter, and overthrow the great force that is in hosts, or Armies.

Vers. 31. The Law of righteousness ] That is, the righteousness prescribed by the Law; an Hebraism.

Vers. 33. And whosoever believeth on him, shall not be ashamed ] Or confounded. The Apostle followeth the translation of the Septuagint; in the original Isaiah 28.16. the words are, he that believeth shall not make haste ; the Septuagint put the consequent for the Antecedent, & the effect for the cause: because he which is rash, and maketh haste, is ashamed in the end, and confounded. Peter Martyr expoundeth it of the patience of the Saints which do wait for the fulfilling of God's promise in due time, not hasting to use unlawful means; and more particularly, the Prophet there reproveth those which would not wait upon God for deliverance, but depend upon present helps. Jun. annotat.

CHAP. X.

Vers. 3. GOing about ] or seeking, studying.

Vers. 4. For Christ is the end of the law ] The end of the Law is to justify and save those which fulfill it; Christ subjected himself thereto, perfectly fulfilled it for us; and his perfect righteousness is imputed to us.

Vers. 5. The man ] Even the man himself, in and by himself. Which doth these things ] Even all those things which are written in the law, according to the uttermost extent of them. Shall live thereby ] not only temporally, but eternally.

Vers. 10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation ] The tongue confesseth what the heart believes.

Vers. 13. For whosoever shall call upon the Name of the Lord shall be saved ] That is, whosoever hath this grace given unto him truly to worship God, it is an evident sign and assurance unto him, that he shall be saved.

Vers. 18. Their sound went into all the earth ] That which the Prophet David speaketh of the Sun, the Apostle here applies to the Gospel to note, that the circle of the Gospel is like that of the Sun, universal to the whole world. The Hebrew is, Their line is gone out through all the earth ; the LXX. which the Apostle followeth, their sound went into all the earth. The sense is one, though the expressions be different.

Vers. 20. But Isaiah is very bold ] in telling the Jews to their faces that they were rejected.

CHAP. XI.

Vers. 9. LEt their table be made a snare, &c. ] By Table, Origen means the Scriptures, which became a snare unto them, in that they perverted them to their own hurt. Haymo and some others say, that their Table is collatia verborum in mensa, their meeting and conference to take Christ; whereat they did but lay snares to take themselves. Chrysostom understands by Table, Omnes Iudaecrum delicios, their prosperity, their public State, their Temple. Calvin, Quicquid in vita optabile est & beatum, he gives them to their ruin and destruction. Peter Martyr saith it is an elegant allegory, wherein is signified that whatsoever is sweet and acceptable, becomes dangerous and deadly.

Let it be made ] non est optantis, sed prophetantis.

Vers. 12. How much more their fullness ] an enriching of the Gentiles.

Vers. 15. Be the reconciling of the world ] This cannot be understood of men in all ages; but, in the last age of the world, after Christ's ascension, wherein God offered to all the world life everlasting by Christ.

Vers. 16. For if the first fruit be holy, the lump is also holy; and if the root be holy, so are the branches. ] First fruits and root; that is, Abraham, Isaac, and Jacob, Because they were first consecrated to God, and first in covenant with God. It is such a holiness as that Exod. 19.6. & Dan. 8.24. & 12.7. not a personal and inherent, but a federal and external holiness; so as to be owned by God in a visible covenant.

Vers 17. And if some of the branches be broken off ] Some urge this and verse. 20 to prove that the regenerate may fall from grace. There is a twofold planting: 1 Outward, when God giveth the word unto a people, and they publicly profess it. 2 Inward, when God giveth true faith, whereby men are set into Christ. The Jews were implanted by the former only, and therefore might be broken off; the other is everlasting.

Paul useth a similitude of grafting a branch of the wild Olive into the true, but contrary to nature; for nature adviseth to set sweet graffes into sour stocks; and though it be natural for the stock to be vehiculum alimenti, to convey the nourishment to the graff; yet naturally virtus temperamenti, the quality of the juice is from the graff, not from the stock: but in our supernatural grafting the branch of a wild Olive is made partaker not only of the root, but fatness also of the true Olive.

And with them partakest of the root and fatness of the Olive Tree ] This Olive tree is the visible Church, Ier. 11.16. so called, 1 Propter viriditatem, for its greenness. 2 Propter pinguedinem, for its fatness. The root of this Olive tree was Abraham, by virtue of the Church-covenant; the Covenant began with him; therefore he is said to be the Root, Mic. 7. ult. Fatness ] that is all the outward privileges, ordinances, graces, The Gentiles partake of the root and fatness ; that is, are taken among the children of God by outward profession, and partake of the external privileges of the Covenant.

Vers. 22. Behold ] is not the Adverb, but the Verbe to note a narrow looking into the point, as in that of John 1.29. As if John had said, look well on him, eye him, and mark him well. The goodness ] the word signifies the propensity of God to do good. Severity ] 〈 in non-Latin alphabet 〉 such a severity as notes a cutting off: which word Paul useth the more to set forth God's goodness to us.

Vers. 25. Until the fullness of the Gentiles be come in ] There is a double fullness of the Gentiles. 1 Before their conversion. 2 A greater fullness after. verse. 12. He means here a full and plentiful propagation of the Gospel, whereby many of all Nations shall be converted to God.

Vers. 26. The deliverer ] It signifies delivering by a strong hand, to rescue by force, as David delivered the Lamb out of the Lions paw. This word is used in the sixth Petition of the Lord's prayer.

Vers. 29. For the gifts and calling of God are without repentance ] That is, the peculiar gifts which pertain to salvation; for common gifts may be lost, and some saving gifts in some degree and for a time.

Vers. 32. For God hath concluded them all in unbelief, that he might have mercy upon all • . ] The word all ] is not to be expounded of every particular man, as some would have it; for then Paul should contradict himself, who said before, God will have mercy on whom he will have mercy. But it must be understood of all that are to be saved, both Jews and Gentiles, as the article added to all importeth; the meaning is, that God will save all whom he purposeth to save of his mercy, and not of their merit, because all are sinners.

Vers. 33. O the depth &c. ] wherein Austin saith is contained the solution of that question, why some are converted rather then others.

Of the wisdom and knowledge ] God by his wisdom discerneth courses most convenient; but by his knowledge he comprehendeth all, whether convenient or inconvenient.

Past finding out ] A metaphor from quick-scented Hounds, who are at a loss, having neither footsteps nor sent left of the game they pursue; none can trace the Lord, and find out the way and reason of his doings.

Vers. 35. Or, who hath first given to him, and it shall be recompensed unto him again ] as who should say, no man can challenge God as if he owed him ought.

CHAP. XII.

Vers. 1. BY the mercy of God ] The word in the Greek translated mercies, is the plural number, per miserationes. Though there be in God miserationes multae, yet there is but one mercy which is his essence; from whence issue motus m • sericordiae.

Pres • nt ] The Apostle exhorteth to exhibit, present, give up themselves, herein alluding to the rite of the sacrifices which were first exhibited and presented unto God at the Altar. This word is used of our blessed Savior when they brought him into the Temple, and presented him before the Lord, Luke 22 3.

Your bodies ] That is, the whole man, as 13.1. by soul he means the whole person▪ there is an Hebraism, the soul for the whole man: in this there is a Grecisme, and with us it is ordinary to use body for the whole man, as when we say, He is a very good or naughty body.

He alludes to the burnt offering that was wholly offered unto God. The head, body, legs, the inwards, all washed with water after it was killed, was offered on the Altar for a sweet savor unto God. This noteth principally Christ offering of himself wholly in his perfect sufferings and obedience unto his Father; but secondarily it was also a type of our giving and consecrating ourselves altogether unto God

Reasonable service ] 〈 in non-Latin alphabet 〉 , your service of the Word. That is, ordered according to God's Word, the rule of obedience. As the same word is rendered, 1 Pet. 2.2. Milk of the Word ; not reasonable milk, 〈 in non-Latin alphabet 〉 , Mr. Pemble. Or, reasonable; such service as is done unto him with reason and understanding; when the understanding is regulated by the wisdom of God, and the will by the will of God.

Vers. 2. But be ye transformed ] metamorphosed. The Greek word signifies to lay aside one form and assume another; as the Metamorphosis written by Ovid and others; but it is to be meant in respect of the qualities, as the words following by the renewing of your mind, show.

Prove ] This probation signifies a discerning with judgment of those things which are good, as Phil. 1.10. he that hath a perfect taste discerneth of the goodness of meats.

Vers 3. Not to think of himself more highly then he ought to think, but to think soberly ] The Greek is very elegant 〈 in non-Latin alphabet 〉 .

Vers. 6. Gifts ] That is, as some rightly interpret, according to the offices and employments wherein we are set, these are graces and favors unto which God doth call any person, Rom 1.5. Eph. 3.8

Whether prophesy, let us prophesy according to the proportion of faith ] This place, (saith Par. ) is to be understood of the Prophets in the New Testament. There were in the Primitive times three extraordinary offices in the Church, Apostles, Prophets, Evangelists, Ephes. 4.11. See 1 Cor. 12.28. The Apostles were immediately called and sent of Christ for the conversion of the world, and planting of Churches. Prophets were such who were immediately stirred up and called by the Holy Ghost; and also endued with singular wisdom and knowledge both of the mysteries of faith, and also of the secret judgments of God, present and to come; also they excelled in a wonderful gift of understanding the prophesies of the Old Testament, and of opening and applying the same to those times. They were inferior to the Apostles; and by them appointed to govern the Churches which they had planted. Evangelists were such ac accompanied the Apostles in their travel, and were sent by them upon occasion to the Churches, to preach the Gospel; but not to be resident in any place for governing of the Churches, as were the Prophets.

Vers. 8 With simplicity ] that is, of mere pity and compassion; and not for any sinister re • pect, pleasure, or praise of men. See Ephes. 6.5.

Vers. 9. Let love be without dissimulation ] Greek, without hypocrisy. See 1 John. 3.18.

Abhor ] as Hell, hate with horror, The Greek word is very significant 〈 in non-Latin alphabet 〉 . The simple verb imports extreme detestation, which is aggravated by the composition. Chrys.

Cleave to that which is good ] Hold it, as one firmly glued to it, for so the word signifies; things glued are not easily disjoined. The same word is used of the conjunction between man and wife, Matth. 19.5. Eph. 5.21.

Vers. 10. Vtuntur hac v • ce 〈 in non-Latin alphabet 〉 Aristoteles, Xenophon, Cicero etiam ad Atticum. significat vehementem amandi affectum. Grotius.

Vers. 11. Fervent ] Or, zealous in spirit ; as if no service could be acceptable unto God, without fervency of spirit.

Serving the Lord ] Some read the words, serving the time ; because there is a great affinity between those two words in the Greek tongue, 〈 in non-Latin alphabet 〉 time, and 〈 in non-Latin alphabet 〉 Lord ; apply yourselves to the time; not that they should be men-pleasers, or time-servers: but to apply themselves to the time in the occurrent and occasions thereof. But Beza saith this reading cannot be received at all, because no such phrase is found in the Scripture, to serve the time in any such sense.

Vers. 13. Given to hospitality ] The Greek word is well translated; for this kind of phrase notes an eager affection, or following of a thing; so a common drunkard is said to be given to drink, and a covetous man to be given to money. The phrase importeth that we should be so hospitable, as not to stay till strangers seek to us, but prevent them by our invitation.

Vers. 16. Be not wise in your own conceits ] The wisdom here inhibited may be understood, either in regard of the object; that is, be not over-curious to pry into secrets unrevealed; or in respect of the subject, that is, be not conceitedly lift up in mind.

Vers. 17. Provide things honest ] That is, take care beforehand for things that may purchase us credit, and make us to be well reputed amongst men.

Vers 18. Live peaceably with all men ] with a double limitation: 1. If it be possible ; some are so froward that one cannot live peaceably with them. 2 If it be in you, or so much as lieth in you that is, so far as it will stand with faith and a good conscience; whether you translate it, have peace, keep peace, observe peace, love peace, exercise peace; live peaceably, comprehends them all, Par.

Vers. 20. Therefore if thine enemy hunger feed him ] 〈 in non-Latin alphabet 〉 . The Greek word is emphatical, and signifies to feed indulgently, as Birds their young; or as a man his friend carving to him of the best. See à Lapid • , and Par. in loc.

In so doing thou shalt heap Coals of fire on his head ] Coals do either melt, or consume: The meaning is, that this mercy will be like a heap of hot coals: either to melt their hearts, and to make them our friends; or if they persist in their enmity, to add fuel to their torments in Hell.

Vers. 21. Be not overcome of evil ] That is sin; be not made to sin by the sin of another: when another man hath done evil against me, or any dear to me in word or deed; I must not therefore fall into sin or forsake my duty. One is then overcome with evil, when his mind is so possessed with the thought of the injury that he hath received, that his judgment is perverted, and his passion disturbed by it; and this may be either suddenly, and for a fit in anger; or habitually in malice. It is a metaphor taken from war and combating. 1. To prevent an objection, that it is no b • senesse, but rather a bravery of Spirit, not to revenge. 2. To show that we shall be assaulted; therefore we had need to arm and strengthen ourselves against it; fight for it.

But overcome evil with good ] Evil ] That is, the injuries done to us in word or deed; good ] That is, courteous, righteous, humble, kind behavior.

Overcome ] Eanestly desire, and constantly labor by our humility, love, kindness to make them ashamed of their unkindness; by our faithfulness, and care of our duty, to make them forbear doing evil.

CHAPT. XIII.

Vers. 1. LEt every soul That is, Every man, an Hebrew synecdoche; then the Clergy as well as others, none are exempted.

Be subject ] The Greek word signifies to be subordinate, where is insinuated the order of government; Chrysostom noteth that he saith not, be obedient; but be subject, which is a general word comprehending all other duties and services.

To the higher (or supereminent) powers ] When they were at worst. He calleth the civil Magistrates powers (saith Pareus ) because they are armed with power against others. And he calls them powers, rather then Kings, Princes, (saith he) that he may show, that he speaks not so much of the persons, as of the order it self.

Vers. 2. Whosoever therefore resisteth ] The Greek word notes such a resisting as when a man is contrary to the order established; 〈 in non-Latin alphabet 〉 resisteth the Ordinance of God ] Here the Greek word translated to resist ] signifies to stand against, a military word.

Vers. 4. Upon him that doth evil ] Any evil, civil, religious; all laws propounded without limitation must be interpreted in their latitude.

Vers. 7. Render therefore to all their dues, &c.] Chrysostom observeth well, that the Apostle saith render ] not give, nihil eniur gratuite dat qui hoc fecerit, for it is our duty to yield obedience in all things to the Magistrate.

Tribute to whom tribute is due, custom to whom custom ] For the most part, these two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are confounded, and indifferently taken for any kind of tribute, or payment made to the Governors: Yet to speak distinctly, there are two kinds of tribute, which is either laid upon the persons, called 〈 in non-Latin alphabet 〉 poll-monie Matth. 17 25. or upon their substance, and was due for commodities brought in; and this is 〈 in non-Latin alphabet 〉 as the etymon of the word showeth.

Vers 8. Owe no man anything, but to love one another ] Love is such a desperate debt as a man can never discharge himself of.

Vers. 9 Thou shalt not commit adultery thou shalt not kill, thou shalt not steal, &c. ] The Apostle (saith Grotius ) rehearseth the commandments here in that order, in which the Lxx. rehearseth them in Exodus. It is observable (saith Pareus ) that he rehearseth the precept about coveting in one word, as thou shalt not cover; this showeth it is but one Commandment. The Apostle rehearseth here only five Commandments of the second Table, and omitteth that Commandment, honor thy Father, and thy Mother, &c. Because the Apostle had in this Chapter, treated before of the duty towards higher powers, and superiors, under which Parents are comprehended.

And if there be any other Commandment ] viz. Of the same nature, requiring that which we owe one to another, viz. to honor Parents, and other things which are in the Law, but out of the Decalogue.

Briefly comprehended ] For the whole Law commands nothing but the love of God, and our neighbor.

Vers. 10. Love is the fulfilling of the Law ] The love of God fulfills the Law, 1. Reductive, because we fulfill all Commandments for the love of God. 2. Effective, he who loveth the Lord, is ready to obey him. 3. Formaliter, all our actions should be referred to his glory.

Vers. 11. For now is our salvation nearer then when we believed ] The Apostle, Confert incrementa cum initijs fidei, compareth the increasing of faith with the beginning; here he persuadeth to newness of life ab utili, from that which is profitable; we are now come nearer the mark, then when we began to believe, and therefore it behooves us to be the more earnest; as those which run a race, the nearer they come to the mark, the faster they run, least any should out strip them.

Vers. 12. Cast off the works of darkness ] That word cast off ] implies two things. 1. Haste. 2. Hatred, as Isaiah 30.22. and 31.7. sins are called works. 1. In reference to the wages. 2. The number of darkness ] because they begin in inward darkness, go on to outward, and end in utter darkness.

Vers. 13. Honestly ] Or decently, 1. Thess. 4.12. That is, order all our actions, and the whole course of our life mannerly.

Chambering ] That which we translate Chambering, is properly lying in Bed, long lying; 〈 in non-Latin alphabet 〉 est congressus viri cum muliere. Grotius.

Wantonness ] The beginning of concupiscence, giving ones self to dalliance, and such behaviours; as feed, and provoke lust; vox Graeca 〈 in non-Latin alphabet 〉 satis late patens, & omnia comprehendens quae lascive sunt sed hic ea quae sunt contra sexuum decoruna. Grotius.

Vers. 14. Make not provision for the flesh, to fulfill the lusts thereof. ] 1. 〈 in non-Latin alphabet 〉 to make projects for it.

CHAP. XIV.

Verse 1. TO doubtful disputations ] We should forbear (in our Christian conference) disputes about things doubtful, and fall to exhorting, admonishing and edifying one another.

Let every man be fully persuaded ] The word which the Apostle useth▪ signifies not to abound in sense, as the vulgar translates it; but to be assuredly persuaded in heart of that which is done. See 22. verse 〈 in non-Latin alphabet 〉 is a metaphorical word, and seemeth to be borrowed from a Ship under full sails, that hath both wind and tide with it, to carry it with a straight and speedy course to the desired point, and nothing to hinder it; quasi plenis velis feratur. Piscat.

Vers. 9. Might be Lord ] Greek one word, that he might Lord it, or rule them as his.

Vers. 12. So then everyone of us shall give account of himself to God ] This account is, 1. Universal, everyone. 2. Necessary, shall give. 3. Strict, an account to God. 4. singular, of himself : That is, of all his thoughts, words, deeds, passed in his whole life; and of all things which concern his person, calling, or actions.

Vers. 17. Meat and drink ] That is, hath not such need of such indifferent things as these are; but righteousness, and peace, and joy in the Holy Ghost ] those are the essential things to be respected of all such as are the subjects of that kingdom of grace.

Righteousness ] Of Christ, the assurance of our justification before God.

Peace ] Of conscience, which proceeds from this assurance, and joy in the Holy Ghost ] which proceeds from them both. So Mr. Perkins.

Vers. 22. Hast thou faith? have it to thyself before God ] By faith the Apostle means a persuasion in things indifferent; the meaning is, if thou beest in thyself persuaded, a thing is indifferent, use they liberty to thyself, have faith with thyself; but boast not of it to the offense of another.

Vers. 23. Whatsoever is not of faith, is sin ] Whatsoever a man doth, whereof he is not certainly persuaded in judgment, and conscience, out of God's word, that the thing may be done, it is sin.

CHAP. XV.

Vers. 1. BEeare ] 〈 in non-Latin alphabet 〉 , not only to tolerate and support their infirmities sed in se suscipere ut curent ; but to take them in hand to cure them. It is a metaphor taken from the fashion of building, where the Pillars do carry the weight, and burden of the house; or the frame of man's body, where the bones bear up the flesh.

Vers. 2. Let everyone of us please his neighbor for his good to edification ] It was necessary for the Apostle, to limit his precept in this matter; for in another place, man-pleasing is condemned, meaning the excess of it; when one doth chiefly, or lie aim at this to give men content.

Vers. 4. Whatsoever things were written ] Whether precepts, promises, threatenings, examples; aforetime ] in the Old Testament, and then much more in the new.

Learning ] That is, Heavenly learning.

Through patience and comfort of the Scriptures might have hope ] True hope to come to heaven is obtained by patience.

Vers. 9. As it is written, For • his cause I will confess to thee among the Gentiles, and sing unto thy name ] The Apostle allegeth this Text as a proof of the conversion and calling of the Gentiles; and therefore by nations here are meant those heathen nations, which were at that time strangers from God. This place fitly serves to prove the conversion of the Gentiles. David gave thanks to God before the Gentiles, that is, he did it presently, upon his victories in the place he sang praise to God; and that exercise did bring on some proselytes. But secondly, he doth it and meant that he should do it continually in the use of those Psalms and Songs which he did make by the Gentiles. Thirdly, this looketh higher also then David, viz. to Christ who did, and doth praise God before and among the Gentiles, by the Ministry of his Apostles.

Vers. 12. A root of Jesse ] It is so called because then the family was obscure, when Christ sprang out of it, as the root of the trees lies hid in the earth; and Jesse is named rather then David, because the Kingdom of David was then ceased, only the family of Jesse still remained.

Vers. 13. The God of hope ] Both objective, because he is the only object of our hope, 1 Tim. 6.17. and effective, he only is the author, and worker of it.

Vers. 20. Srived ] 〈 in non-Latin alphabet 〉 . It signifies an high ambition to Preach the Gospel.

Vers. 30. Strive together ] 〈 in non-Latin alphabet 〉 simul contendere. The word signifies to strive to the shedding of blood, see Luke 22.44.

Vers. 31. Them that do not believe The word signifies both unbelievers, and disobedient.

CHAP. XVI.

Vers. 3. GReet Priscilla and Aquila ] Aquila and Priscilla his wife were Jews, and of the same Trade with Paul ; Tent-makers for the Soldiers. Priscilla is here named first, as she is, Act. 18.18. 2 Tim. 4.18. whence it appears, that she was a very virtuous woman; and perhaps to be preferred before her husband for piety.

Vers. 5. Greet the Church that is in their house ] Sometimes it may be the whole Church was met together in some eminent man's family, yet withal it includes that the Family it self was a Church of God.

Vers. 7. Who are of note among the Apostles ] The sense may be, they were well known to the Apostles; but it is more probable, the word Apostles is to be taken in a large signification, for such as were messengers of the Church. Mr. Ball.

Vers. 16. Salute one another with a holy kiss ] That is, with such a kiss as becometh Saints; as it is the fashion among us for men meeting with their friends to shake hands, so was it among the Jews, as appears by the many places in both Testaments, for men to kiss men at meeting, and parting.

In the Primitive times Christians before the receiving of the Communion kissed each other; which fashion for some abuse was prudently laid down: instead whereof is the superstitious kissing of the Pax in the Church of Rome.

Vers. 17. Mark them ] 〈 in non-Latin alphabet 〉 . The word signifieth such a marking as a Watchman useth that standeth on a Tower, to descry enemies, he marketh diligently all comers, and giveth notice accordingly for the saving of the City, whence Episcopacy say some.

And avoid them ] viz. After admonition and good means used for their reclaiming. Titus 3 10.

Vers. 19. Wise unto that which is good, and simple (or harmless) concerning evil ] wise to procure good to yourselves, innocent in bringing evil on any.

Vers. 20 Bruise ] the Greek word signifies to break or crush a thing to pieces being applied to the feet, it noteth that breaking or crushing, which is by stamping upon a thing.

Vers. 25. Establish you ] Paul often attributes this Greek word to God, as 1 Thess. 3.13. 2 Thess. 2.17. & 3.3. 1 Pet. 5.10. elsewhere he useth the same word concerning men viz. in their degree and order, which men do by word and example.

Kept secret ] (say some) from Jews; rather thus, comparatively hidden; being never so clearly made known to the sons of men. Ephes. 3.5.

CHAP. I.

T He City of Corinth was a famous metropolis in Achaia ; notable for wisdom. Periander one of the seven wise men is celebrated for a Corinthian; and Tulle calleth it lumen Graeciae, the light or eye of Greece.

The Corinthians were notedly infamous for lust and wantonness, hinc 〈 in non-Latin alphabet 〉 pro scortari.

Therefore Paul in his first Epistle writes much against it, 1 Cor : 5.1, 9. & 10.8. & 11.6, 9. & 18.7.

Both these Epistles to the Corinthians (saith à Lapide ) were written before that to the Romans.

This first Epistle to the Corinthians in weight of argument is far inferior to the precedent Epistle to the Romans; but in variety of things it ought to be judged equal, and in order of time before the other. Morton.

Vers. 10. Be perfectly joined together ] The Greek word signifies such a joining as when a bone out of joint is perfectly set right again. As Gal. 5.1. Restore set him in joint.

Vers. 12. I am of Paul, and I of Apollo and I of Cephas, and I of Christ ] That is, I am Paul's Disciple, follower; and so in the rest. Chrysostom interprets the place so that the last words should be the Apostles own crossing the Corinthians, showing them in his own example who they must be called by.

Vers. 17. Christ sent me not to baptize, but to preach the Gospel ] Paul doth not simply deny that he was sent to baptize, for it was enjoined to all the Apostles, Matth. 20.19. to preach and baptize; but comparatively; q. d. he rather enjoined me preaching then baptizing See John 9.41.

Vers. 18. The preaching of the Cross ] That is, the Gospel; not only because the cross followed it, but also in that it is the doctrine of Christ crucified.

Vers. 20. The Disputer ] Or, Inquirer; such as will receive no more in religion then they can see reason for. See Beza. Fullers Miscel. lib. 3. cap. 7. The Jewish Doctors, that were still inquiring among themselves the truth of the Scriptures at their meetings, and yet believed not. Thorndike.

Vers. 21. The foolishness of preaching ] an Hebraism, for foolish preaching; that is, preaching which the most men and wisest men in the world esteem contemptibly of, 1 Cor. 1.23. for so he expounds himself, verse. 18. carnal men and those which shall perish, account it so. 2 The preaching of such men as have no show with them in the world, such as the Apostles were Acts 4 13. 3 Such a kind of preaching as is plain, & without all ostentation and show of human gifts, 1 Cor. 2.1. 4. M. Hilders • m.

Vers. 23. Christ crucified ] That is, we teach that life and salvation is come to the world by the cross and death of Christ. Pareus. He was crucified naked, so he must be preached.

Unto the Jews a stumbling-block, and unto the Greeks foolishness ] The one expected a glorious estate of the Messiah in the world; the other deemed it a foolish and absurd thing to expect life out of death, glory to issue out of such extreme contempt. The Jews call 〈 in non-Latin alphabet 〉 the Gospel aven gilion, that is, a revelation of vanity; and the Greeks traduce it for a doctrine of novelty, yea for a doctrine of devils, Acts 17.18.

Vers. 26. Are called ] Is not the Word preached to these as well as to the poor? There is a twofold call: 1 External, by the word; this the rich and mighty have more then the poor. 2 Internal; so few of them are called, the word is not effectual upon them.

Vers. 30. Wisdom ] that relates principally to the understanding; all saving knowledge by which we are converted; and all the wisdom and prudence we have in our practical understanding, which we receive at beginning, in progress, and perfection hereafter, we have from Christ. Secondly, mark the phrase: It is not said, who by God's appointment makes us wise, but, is made unto us wisdom, in the abstract; to show, that out of Christ we have nothing but folly, Rom. 1.22. • To let us know, that in him we have an all-sufficiency; there is nothing in him but admirable wisdom. Col. 2.2, 3. 2 Righteousness ] Justification, pardon of sin, imputation of his righteousness, acceptation of our persons; we are looked upon in him as accepted, reconciled. 3 Sanctification ] Mortification, and Vivification, hatred of sin, and love to the duties of God. 4 Redemption ] which comprehends a freedom from all misery, sin, temptation, everlasting damnation; all comforts, and refreshings by God's Spirit, and everlasting salvation.

Vers. 31. Glorieth ] this is a lifting up of the heart on apprehension of some good, whether real or apparent. • here are four acts of Spiritual glorying: 1 Self is abased. 2 Christ and free grace magnified. 3 All fullness is seen in Christ. 4 All this is applied to himself, verse. 30.

CHAP. II.

Vers. 2. TO know ] 〈 in non-Latin alphabet 〉 , that is, to teach, preach, regard, or take notice of. To know Christ crucified is to seek comfort and salvation in the cross of Christ by faith. The Antinomians causelessly urge this place, to show that Christ and faith only are to be preached: not the law, nor repentance. The Apostle opposeth not the matter (for he himself preached other doctrine in this Epistle) but the manner; preached Christ plainly without human eloquence, verse. 1. He resolved with himself to show no other learning but this, to set forth to them in the best manner he could the sufficiency of Christ, and the benefit and fruit that comes to God by them; viz. Not only the truth of it, but the virtue and efficacy of it in himself in the crucifying of his flesh with the lusts thereof.

Vers. 4. With enticing words of man's wisdom ] that is, least men should ascribe that to human eloquence and wisdom, which is proper to the simplicity of the Gospel. Paul's condemes not all affectionate and eloquent preaching (for he was the eloquentest preacher of all the Apostles; and therefore it was one of Austin's three wishes, to hear Paul preach in a Pulpit) but he condemns the flattering kind of affected Rhetoric, whereby men preached themselves, tickled men's ears, and delighted them with lascivious phrases of oratory.

But in demonstration of the Spirit, and of power ] That is, a secret power and authority of the Spirit, going with his Word, enlightening with his own other men's understandings, and heating by his own other men's affections.

Vers. 9. Eye hath not seen nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him ] This must not be understood of the joys of Heaven (as it is interpreted by some) but of the Gospel-joy, of the Wine and fatness already prepared, and now revealed to the believer, by the Spirit.

Vers. 11. For what man knoweth the things of a man ] That is, those things which lie in the heart of man, but the Spirit of a man which is in him.

Vers. 12. The things that are freely given us of God ] that is, our election, vocation, justification, sanctification, and glorification.

Vers. 14. The natural man ] that is, whosoever is endued with the faculties of nature only. Calvin. 〈 in non-Latin alphabet 〉 , the souly man, he that doth most excolere animam.

The things of the Spirit of God ] That is, which are in the Word by God's Spirit plainly revealed.

Discerned ] 〈 in non-Latin alphabet 〉 est vox forensis, a law term, Acts 4.9.2.19. and is wont to be applied to the trial of doctrine, Acts 17.2. Grotius.

Vers. 15. He that is spiritual ] That is, one that is regenerate by the Spirit of God. M. Perkins. He opposeth the Spiritual to the natural man. Calvin, Pareus. By the Spiritual (though he oppose him to the natural man) he means not everyone which hath the Spirit, and is regenerate, but him which hath the Spirit in a greater measure then any other of the regenerate have; as appears by the opposition he makes Chap. 3.1. between them which are spiritual and them which are babes in Christ.

Judgeth all things ] that is, is not only certain of the truth which himself holdeth, but can judge and clearly discern, and reject the error that is held by other men. But he is judged of no man ) q. d. He is so certainly assured of the truth that he holdeth, that the contrary judgment of other men, whatsoever they be, cannot oversway him, or cause him to stagger. The Papists say that this Spiritual man is the Pope of Rome ; because he alone is the Supreame Judge of the Church; judgeth all, and is judged of none. But when the Apostle wrote, there was no Pope.

Vers. 16. We have the mind of Christ ] that is, his sentence and judgment by himself delivered unto us. See 2 Thess. 2.2. Vide Bezam. It is uncertain whether he speak of the faithful in general, or of Ministers only. Pareus saith he speaks of all the faithful. Calvin would have it specially to ref • r to Paul and other faithful Ministers.

CHAP. III.

Vers. 1. BAbes ] Such in whom grace is true, but very weak, and corruption strong, 2 Epistle John. 1. Heb. 5.13. in far greater measure Carnal then Spiritual; for they had not been so much as Babes, if they had been altogether Carnal.

Vers. 3. Are ye not carnal and walk as men ] Or according to men, not according to God, and the rules of Christians; but according to the will and rule of Carnal men.

Vers. 5. Who then is Paul? and who is Apollo? but Ministers by whom ye believed ] Paul of high calling; Apollos of excellent gifts.

Vers. 6. I have planted Apollo watered ] A metaphor from Husbandmen. Paul planted, that is, preached; Apollo watered, that is, Baptized, saith Agustine ; rather Paul began, and Apollo built upon it. Paul Preacht fundamental doctrine, as Apollo • taught them how to improve the doctrines to spiritual uses.

But God gave the increase ] That is, all the success and fruit of their labor is from him.

Vers. 7. Neither is he that planteth anything neither he that watereth, but God that giveth the increase ] q. d. as excellent gifts as these men had, they did nothing in this work, the wholesuccesse is of God.

Vers. 9. Laborers together ] In the Ministry, not conversion.

Vers. 11. For other foundation can no man lay, then that is laid, which is Jesus Christ ] He is the only foundation personal; the Scripture is the foundation doctrinal. See Ephes. 2.20. Rev. 21.14. vide Pareum in loc.

Vers. 12, 13. Now if any man build on this foundation, Gold, Silver, precious Stones, Wood, Hay, Stuble; Every man's work shall be made manifest: for the day shall declare it because it shall be revealed by fire, and the fire shall try every man's work of what sort it is ] The Pope makes this place the principal foundation of his Purgatory (although the Apostle here treateth of a probatory, and not a purgatory fire) Saint Agustine maketh answer, that this sentence is very obscure, and to be reckoned among those things which Peter saith are hard to be understood in Paul's writings, which men oug • t not to pervert unto their own destruction; and freely confesseth, that in this matter he would rather hear more intelligent, and more learned then himself: yet this he delivereth for his opinion, that by Wood, Hay, and Stubble is understood, that over great love which the faithful bear to the things of this life; and by fire that temporary tribulation, which causeth grief unto them by the loss of those things upon which they had too much placed their affections. Either sound and profitable doctrines which he compareth to Gold and Silver ; or unsound and unprofitable, compared to Hay and Stubble. He makes the judgment that trieth all to be fire (whether it be the last judgment or fiery afflictions it is no great matter) but good doctrine will bide the trial of fire, and not be consumed; and the man rewarded for his so building; and bad doctrine will be burnt, and not abide the Lord's fire when it is tried; for it will vanish in the day of trial, and yield the sower of such doctrine no comfort; yet he himself keeping the foundation Christ shall be saved, but he shall be sadly afflicted for his fruitless building.

Vers. 18. Let him become a fool that he may be wise ] That is, let him be willing to learn even of his inferiors.

Vers. 19. Catcheth ] And keepeth as beasts in a grin, so the word signifies.

Craftinesse ] 〈 in non-Latin alphabet 〉 when they have done their utmost (as the word imports) to bring about their devilish devices.

Vers. 20. The Lord knoweth the thoughts ] 〈 in non-Latin alphabet 〉 , not the simple thoughts, but the most prudent discourses, and councils of the world.

Of the wise ] That is, of such as excel in natural gifts, that are the choicest and most picked men.

Vers. 22. Paul, Apollo or Cephas ] Variety of gifts. He illustrates the universal by an enumeration; highest and lowest Ministers are yours. All things are yours, the whole world, all conditions are then yours, life and death; all events are yours, present in this, and future in another life.

Things present, things to come ] the comforts of grace in this life, and the assurance of glory hereafter.

All are yours ] That is, all things tend to your good, and help forward your happiness and salvation. Doctor Gouge.

Vers. 23. Ye are Christ's ] 1. By gift. 2. Purchase. 3. Conquest. 4. Covenant. 5. Communion.

CHAP. IV.

Vers. 3. OF man's judgment ] Or day that is, I expect another day besides man's day. q. d. Man carries all before him now, he hath all the doings now at this day, and he may judge and censure as he pleaseth; it is but his day, and I pass not for man's day.

Vers. 4. I know nothing by myself, yet I am not hereby justified ] That is, I have walked so in my calling since I was an Apostle and Minister of the Gospel, as I am not privy nor guilty to myself of any negligence therein. So Calvin, Pareus, à Lapide and Mr. Perkins. q. d. Though I should discern no defect in my own righteousness (as for the main bent of my heart and course of my life I do not) yet dare I not plead it before God, nor hope to be justified by it; for God can espy much more in me, then I can in myself; so one expounds it.

Vers. 5. Judge nothing before the time ] He speaks of rash judging of hidden things, as Calvin, P. Martyr, Bullinger, Marlorat, Pareus, Beza, Estius interpret it. Until the Lord come ] That is, to judgment. Estius and others. Who will both bring to light the hidden things of darkness ]Whether good or bad, and will make manifest the counsels of the hearts ] whether just, or unjust. And then shall every man (who is praise worthy) have praise of God ]

Vers. 6. Transferred ] 〈 in non-Latin alphabet 〉 is properly to change the habit as we may see, 1 Sam. 28.8. thence it is translated to speech, which seems to say one thing, and mean another. Hoc est, Schemate quodam sermonis in nos transtuli. Vorstius.

Vers. 7. For who maketh thee to differ from another ] Episcupius (a great Arminian) saith ego meipsum diserevi. I made myself to differ, viz. by the improvement of nature.

Vers. 8. You are full, now ye are rich, ye have reigned as Kings with • ut us ] That is, you exalt yourselves above us here, as much as a King is above his own subjects, you are supreme. He speaks this ironically as the next words show. And I would to God ye did reign, that we also might reign with you ] I would be glad to share in those gallant Gospel notions you so much brag of; but I fear your portion is but small in true spiritual Gospel-knowledge, except in your own conceits, and there you abound sufficiently.

Vers. 9. God hath set forth us the Apostles last ] Paul calls himself and Barnabas the last Apostles, because they were last taken into the number.

We are made a spectacle ] God hath set us upon a theater or stage upon whom all the eyes of the spectators gaze, spectaculo proposuit. Beza. That word which Paul useth here is borrowed from the manner of the Romans, who brought the gladiatores on the arena to make sport to the people.

Vers. 13. As the filth of the world, and are the off-scouring ] 〈 in non-Latin alphabet 〉 signifies the dirt scraped of men's shoes; or from the pavement of the ground; rejectamentum, so Erasmus. He hath reference to that Lament. 3.45. 〈 in non-Latin alphabet 〉 , the filth gathered by sweepings up and down, and cast upon the common dung —cart in the street. Budaeus thinks those words have reference to the custom of the heathens; who in times of infectious diseases, or public calamity, sacrificed certain men to their God's, for the removing those evils which were upon them, and upon these men they did lay all the execrations of the people; as if they had been the causes of all their misery.

CHAP. V.

Vers. 1. Such fornication as is not so much as named among the Gentiles ] It is not meant, that the Gentiles never were infected with this sin; but that even such as were but only Gentiles, have out of the light of reason, detested and forbidden it. The Apostles phrase is remarkable, that which was not, so much as named among the Gentiles was done by a Christian; whereas the rule of piety is, that those sins should not be so much as named amongst Christians, which are done by the Gentiles.

Vers. 2. Mou • ned ] 〈 in non-Latin alphabet 〉 refers to the style of mourners, and denotes the solemnity usual among the Jews, of putting on mourning habit, and wailing over them that were excommunicate.

Taken away ] This precept is directed to the Church, whose weapons are spiritual, speaks nothing of the Magistrates duty.

Vers. 4. In the name of our Lord Jesus Christ, when ye are gathered together ] The authority of excommunication pertaineth to the whole Church; although the judgment and execution thereof, is to be referred to the Governors of the Church, which exercise that authority, as in the name of Christ, so in the name of the whole Church, whereof they are appointed governors to avoid confusion. Fulke on the Rhem. Testam. vide Calvinum & Pareum.

Vers. 5. To deliver such a one unto Satan ] Beza, Calvin, Pareus, à Lapide, Estius, and Morton interpret it of excommunication. The excommunicate person is to have his conscience terrified by being delivered unto Satan, that is, cast out of the Church out of which Satan ruleth. 2. Sorrow must be wrought in him for his sin, for the destruction of his flesh, and fleshly corruption, which is the ground of true repentance. Neither is it anything else then excommunication, which the Apostle signifieth by delivering to Satan, saving that he expresseth an extraordinary effect that followed in the Apostles time, viz. that those which were put out of the Church, became visibly subject to Satan, inflicting plagues and diseases on their bodies, which might reduce them to repentance; which the Apostle calleth the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, as 1 Tim. 1.20. For the Apostles had power, like that which Saint Peter exercised on Ananias, and S • pphira, thus to punish those that opposed them, as Saint Paul often intimates. Thorndikes discourse of the right of the Church in a Christian State, Chap. 1.

Some say he was delivered to Satan in a miraculous way to possess, or torment him; an Apostolical power only. Vide Grotium. But that cannot be for these reasons. 1 The Apostle saith, you deliver, the Apostles did not work miracles by others hands. 2. The punishment is answerable to the sin which was twofold, v. 2. 3. He makes it a general ground of a duty; they must withdraw themselves from such a one.

Vers. 6. A little leaven leaveneth the whole lump ] The word of God compareth sin unto leaven both in regard of the whole congregation; in that it spreadeth further and further in the body of the Church, if opposition be not made, Levite. 19.29. and also in regard of the persons self; in that it doth more and more sour and pollute the soul, till at last it have left no part free; if the seasonable rendering of repentance prevent it not. But yet it will not sour the congregation; so as that all their worship and service shall be cast off by God as an abomination, that is the false gloss of some. For when the Gospel is compared to leaven, the holy Ghost means not that if the Gospel enter into any place, then the services of the whole congregation are made pleasing to God (for the services of hypocrites which are many never please him) but that the Gospel coming into a place, and converting someone or two will go farther, and convert more and more, till it draw the whole place at least to outward submission. The meaning is, one sinner tolerated and winked at doth infect another, till the whole society be over grown with the like wickedness; and not that one sinner causeth the service of all those with whom it is done to become unclean or polluted.

Vers. 7. Purge out therefore the old leaven ] That is, which proceeded from the old man, and corrupt nature; though the Church of Corinth was very corrupt many ways; yet he bids them not take the lump away, but remove the old leaven; he bids them not forsake the Church, but stay and reform it.

Vers. 9. Not to company with fornicators ] The Greek word 〈 in non-Latin alphabet 〉 both here and 2 Thess. 3. being compounded with two praepositions notes a most familiar acquaintance and conversation. See next verse.

Vers. 11. Not to keep company ] That is, in a private and familiar manner.

With such a one, no not eat ] That is, make him not a special intimate friend. Intelligitur vel contubernium, vel interior c • nvictus. Calvinus.

This place being understood of all voluntary commerce with a scandalous person, whereby at least I appear to countenance him in his sin, contrary to that precept 1 Thess. 5 22 Its apparent (say some) that voluntary commerce at the Sacrament is here forbidden, as well as at my own Table: The r • ason say they is evident; First, because he ought to be kept from the Lord's Table as well as from my Table. Secondly, because he might easily be kept from this, as well as that; provided that private Christians, and Church officers would both do their duties in their places. But if I do my honest endeavor for this purpose, and cannot keep him away from the Lord's Table, the Lord accepts my will for my deed, and the guilt shall lie upon them who have power, but want will to suspend him. I shall find to my comfort, that to the pure all things are pure, Titus 2.15. Nor shall the wickedness of others one j • t hinder the efficacy of the Sacrament to me, if I be a worthy receiver.

Vers. 12. For what have I to do to judge them that are without? Do not ye judge them that are within? ] That is, are not you by the power you have of judging those that are within, to take away him that hath done evil? leaving to God to judge those without. Mr. Thorndike. Therefore something makes one man to be without the Church, and another within. Where there is differentia divisiva, there must be differentia constitutiva.

CHAP. VI.

Vers. 2. DOe ye not know that the Saints shall judge the world? ] They shall not judge by pronouncing a sovereign sentence of absolution or condemnation, which is proper to Christ the Judge; but by assisting him (as Justices upon the Bench) both by witnessing and assenting unto that righteous judgment.

The Saints shall not judge the world authoritatively; they are not in commission with Christ; but three ways: 1. As members of Christ's body; he judgeth as the head. 2. By their lives; as it is said of the Queen of Sheba, she shall condemn them. 3. By an approbation of Christ's judgment, exulting in it, Rev. 19.1, 2.

Vers 4. Pertaining to this life ] The Greek word (say some) signifies rather pertaining to life; and so they would have it rendered also in the former verse; but Luke 21.34. 〈 in non-Latin alphabet 〉 , is rendered cares of this life ; and Grotius renders the third verse here res hujus vitae.

Set them to judge who are of l • ast esteem in the Church ] It is not spoken by way of precept, commanding them to let the simplest of their brethren judge their causes: but by way of concession, they were better so to do, then to sue before Infidels.

Vers. 7. B • cause ye go to law one with another ] That is, so rashly as they did, and before Infidel Judges, to the scorn of the Gospel.

Going to Law in this Chapter is not simply forbidden, but sundry abuses observed: 1. Going to unfit Judges whom the Apostle styleth unjust and unbelievers, and bringing Christians before them, verse. 6. 2 Contending about small matters and mere trifles, verse. 2. 3 Too much forwardness to Law, verse. 5. 4 Doing wrong themselves verse. 8.

Vers. 9. Idolaters ] There were two kinds of them: worshippers of Idols, that is, false gods, as all the Heathens were; Or secondly, of the true God, in an Idol or Image, as the Jews often were; and as all the Papists are at this day.

Effeminate ] Or, soft. The Greek word 〈 in non-Latin alphabet 〉 signifieth soft-spirited men, men of a kind of soft carriage, apt to all wantonness.

Abusers of themselves with mankind ] The Greek is but one compound word, 〈 in non-Latin alphabet 〉 . Paederastae. Calvin.

Vers. 10. Revilers ] which dare call him with vile terms that offends them.

Extortioners ] that care not what they pill to themselves by hook or crook.

Vers. 11. And such were some of you ] The Apostle adds this word some (saith Estius ) to moderate his speech, least he should seem to accuse all the Corinthians of all the fore-mentioned vices; to show that some were guilty of some of those vices, and others of other; although the sin of Idolatry was common to them all. Calvin thinks this particle is superfluous, after the usual manner of the Grecians, which often use it Ornatus gratia, and not for restriction; and that the Apostle intends only that no man is free from these evils until he be renewed by the Spirit. The plain meaning (saith he) is, that before their regeneration, some of the Corinthians were covetous, some adulterers, some extortioners, some effeminate, some revilers: but now being freed by Christ, they ceased to be such. The Apostle puts them in mind of the sins they had repented of, not to reproach them; but 1. That they might be more able to mortify their present corruptions, Psal. 38. 2 That they might be more pitiful to others, Titus 3.11. and more thankful to God.

But ye are washed, but ye are sanctified, but ye are justified ] He useth three words, saith Calvin to express one thing, the more to deter them from falling into those sins again which they had escaped. Pareus saith we are to take washed generally for all the benefits of Christ; remission of sins and regeneration by the Spirit and Blood of Christ; the other two, for the parts of his washing; the first of which is Justification, and the other Sanctification.

Vers. 13. Now the body is not for fornication, but for the Lord, and the Lord for the body ] The Apostle propoundeth six reasons why we should fly fornication: 1. Our bodies are the Lord's, and must be serviceable unto him, in this Verse, the body for the Lord ; the body is ordained for the Lord's use, and ought to be employed to his glory; and the Lord for the body, to redeem and sanctify the body as well as the soul; and consequently to rule and command it as well as the soul, being Lord of both. 2. We look they should be raised to glory in the last day, verse. 14. and therefore we must in the mean time keep them honorable. 3. They are the members of Christ, verse. 15. we may not then make them the members of an Harlot. 4. Whereas all other sins are without the body, this directly is against the body, verse. 18. where he also bids them flee Fornication. 5. The body is the Temple of the holy Ghost, verse. 19. and these sins make it the Devils sty and stews. 6 Our bodies are bought with a price, ver. 20. and it is sacrilege not to glorify God in the body as well as in the soul, seeing they are both alike his.

Vers. 16. Know ye not, that he which is joined to a Harlot is one body ] Paul notes three sorts of conjunction: 1. In the flesh only, as betwixt a man and a whore. 2. In the Spirit only, as betwixt Christ and his members, verse. 19. 3 In the flesh and the Spirit, when two faithful are married together.

Vers. 17. Is one Spirit ] one spiritual body. Pareus. rather in respect of the bond, God's Spirit. Beza.

Vers. 18. Sinneth against his own body ] not because the body is used as the instrument; then it will hold also in stealing, backbiting, swearing; rather as Peter Martyr more eminently against the body then other sins. Or, the body is not only the instrument, (as in other outward sins) but the object in this sin; a man sins against his own body, spoiling it of that excellent honor whereto God hath advanced it.

CHAP. VII.

Vers. 1. IT is good for a man not to touch a woman ] Good is opposed to that which is incommodious or inexpedient; so Matth. 19.10. it is expedient. Conducible to those who have the gift of continency, and no settled abode, and in times of persecution. See verse. 35.

Obj. Gen. 2.11. It is not good for man to be alone.

Sol. Paul wrote in times of persecution, which in all this Chapter he hath a special eye unto. See Calvin.

Touch ] The Greek word often signifieth not to touch with the hand, but to have any commerce with another; therefore the meaning is, bonum est abstinere ab uxore, hoc est non ducere uxorem : It is good to abstain from a wife, that is, not to marry.

Vers. 2. Nevertheless to avoid Fornication, let every man (viz. which hath not the gift of continency) have his own wife.

Vers. 3. Due benevolence ] It is called 〈 in non-Latin alphabet 〉 benevolence, because it must be performed with good will and delight; willingly, readily, and cheerfully: It is said also to be 〈 in non-Latin alphabet 〉 due, because it is a debt which the wife oweth to her husband, and he to her 1 Cor. 7.4. Dr. Gouge.

Vers. 5. Give yourselves to fasting and prayer ] He speaks here of solemn fasting and prayer; these also are joined together, Matth. 17.21. Acts 13.

Vers. 9. To burn ] That is, to have within a continual fervency of lust in the heart. Earnest desires are meant, Hos. 7.4. Rom. 1.27.

Vers. 10. Unto the married I command; yet not I, but the Lord ] The Apostle delivered as from the Lord the doctrine against separation of those equally joined in marriage; that is, from the plain relation of God in the Old Testament.

Vers. 12. But to the rest speak I, not the Lord ] Which hath reference to that before, verse 10. To this doubt of remaining together, where one is a believer, the other an Infidel, I say, not the Lord, not as though Paul did resolve anything against the mind of God; but he gave this resolution as an Apostle under the New Testament, which was different from the dispensations of the Lord under the Law.

Vers. 14. Sanctified by the Husband ] But she shall never be saved but by her own faith; he sanctifieth her marriage, but not her person. Vide Calvinum & Bezam.

Now are they holy ] Notwithstanding the difference of Religion in the parents, yet the children are legitimate say some, and not bastards; a civil sanctity saith Theophylact. That interpretation cannot stand; for then all the children of Heathen should be illegitimate; there is a lawful marriage where neither parents are believers; 2. This holiness is derived from the faith of the parent; it is meant therefore of a federal holiness; the children are taken into the parents covenant.

Vers. 15. But if the unbelieving depart, let him depart ] He doth not approve or permit such a defection; but speaks this to free the innocent from scruple in such a case.

A brother or a sister is not in bondage in such cases ] That he should be bound either to follow the deserting party, or to continue unmarried. The Apostle saith the innocent party is free not only from bed and board, but from the bond of the deserter; so Pareus. But (saith he) the Apostles limitation is to be observed in such cases, viz. such circumstances of desertion, in such a total separation of religion as was then among the Pagans and Christians, and of which the Apostle properly speaks.

Contrary to cohabitation is desertion; when the husband departs from the wife, or she from him, without each others good liking or privity; not for any commodity or necessity of business, but out of dislike, and with an obstinate purpose of not returning again. Such a one as doth so (say many worthy Divines) breaks the bond of marriage, and sets the innocent party at liberty.

Vers. 23. Be not ye the servants of men ] That is, in regard of conscience, in opposition to me. We are not to serve men as Spiritual masters, Ephes. 6.13. not as supreme, but as subordinate masters, Ephes. 6.7.

Vers. 28. Such shall have trouble in the flesh ] The Apostle speaketh of all times; although it be true, most of times of persecution; because the present necessity ( v. 26.) may as well mean the necessity of this life, as these times of trouble. Secondly, when are we not likely to meet with days of persecution for well doing. See M. Whatelies Care-cloth.

Vers. 29. The time is short ] contracted or cut off; trussed up into a narrow scantling; a metaphor from sails, when men are almost at harbor they begin to strike their sails and fold them up together. Some think he compares the time of our life with the time of the Patriarchs. Some think he means it of the end of the world, (as Peter expresseth it) the end of all things is at hand, 1 Pet. 4.7. he rather speaks of the duration of man's life.

Vers 30. And they that rejoice, as though they rejoiced not ] The fathers on this place made this observation, That the joys of this world are but quasi, as if they were joys; not joys indeed, but shadows or figures, as Isaiah 29.8.

As though they possessed not ] That is, in respect of moderation of the affections, and the disposition of the heart. They should have fewest worldly cares, by how much the times are harder.

Vers: 31. For the fashon of this world passeth away ] The Apostle speaking of the world very elegantly and emphatically calls it, 〈 in non-Latin alphabet 〉 , rather then 〈 in non-Latin alphabet 〉 , intimating thereby that this world, to speak of it truly, is rather a matter of fashion, then of substance. Dr. Causabones Treatise of use and custom.

Vers. 34. Holy both in body and spirit ] Of Spirit, when it is either not tempted to uncleanness; or being tempted, yieldeth not; or yielding, is recovered by repentance: of body also, when it neither exciteth, nor being excited executeth uncleanness. He joins the sanctity both of body and Spirit, because chastity is not so much a virtue of the body, as the spirit.

Vers. 39. Only in the Lord ] That is, according to God's word and direction, and not against it, religiose & cumtimore Domini, pio affectu & cum persona fideli. Pareus.

Vers. 40. And I think also that I have the spirit of God ] He speaks not as if he doubted whether he had, but to reprove those who slighted him; as if he had not the spirit of God. He doth not mean (saith Grotius ) a revelation, but a sincere affection of serving God, and the godly. And I think that I also shall be yielded to have the Spirit of God, as well as your glorious and boasting teachers. Doctor Halls Paraphrase.

CHAP. VIII.

Vers. 2. ANd if any man think ] That is, proudly conceits, that he knoweth anything; he knoweth nothing yet as he ought to know.

Vers. 4. And Idol is nothing in the world ] That is, nothing subsisting in nature; or nothing in respect of the divinity ascribed unto it, as the following words show, and that there is none other God but one ; but something in man's imagination, which giveth to it the honor of God; and reputeth it as God making it a God unto himself.

CHAP. IX.

Vers. 5. HAve we not power to lead about a sister a wife ] Our last accurate translation of the English Bible, hath woman in the Margin; it is the manner of that Edition to set all the Idiotismes of either language, and divers readings in the Margin. The Greek word signifies both; but whether of them is fit to be received into the Text, our Text it self shows, our Translation is according to the plain words, and meaning of the Apostle. The words in the Greek are not a woman sister, but a sister a wife; for no man would say a sister a woman, because the word sister implieth a woman: therefore of necessity the latter word signifieth a wife specially, and not a sister generally.

Lead about. ] Declares they were their wives. The word implies a power over the party led. The Popish Priests abhor marriage, as unworthy the sanctity of their order, yet the Apostles did not dislike it.

Vers. 9. That treadeth out the Corn ] In that Country they did tread out their Corn with their Oxen, as we do thresh it out.

Doth God take care for Oxen ] Not chiefly and principally, but subordinately as his care is toward all the creatures, so Deut 25.4. 1 Tim. 5.18. Or, doth not so take care for them, as if he respected them only in making the Law.

Vers. 13. They which wait at the Altar ] 〈 in non-Latin alphabet 〉 continually set; continual residence was required of the Priests, and so of Pastors.

Vers. 23. I am made all things to all men, that I might by all means save some ] He was content to undergo anything, for the good of any man. Mr. Perkins.

Vers. 24, 25. They which run in a race run all, but one receiveth the prize? so run that ye may obtain. And every man that striveth for the mastery ] He alludes to the Olympicke exercises. Cursus & lucta, running and wrestling, were two of the Olympicke games.

Vers. 26. I therefore so run, not as uncertainely, &c. ] That is, I so order my course of Christianity.

Vers. 27. But I keep under my Body ] The word signifies a buffeting about the face, and eyes, as a man would buffet his adversary on his knees; I molest and vex the flesh the old adversary that is in me. A battering of the body, as those are wont which try masteries with Plummets of lead, until the blueness of the wound appeareth most grievous. And bring it unto subjection ] Compelling to subjection as we would force a slave to grind at the Mill; as the Greek words signifies.

The Apostle useth two words which carry much Emphasis 〈 in non-Latin alphabet 〉 I keep under, and 〈 in non-Latin alphabet 〉 , I bring into subjection. The former word is taken from a Champion or wrestler that striveth for the mastery; for it hath reference to the 25. verse. where mention is made of men that strive for the mastery. The latter word hath reference to Masters, that prudently keep their servants under; especially when they wax insolent or wanton. By the body he means the old man, which is called a body of sin, Rom. 6.6.

CHAP. X.

Vers. 2. VNto Moses ] That is, sub ministerio aut ductu Mosis. Calvin under the Ministry, or guidance of Moses, vel in doctrinam & legem Mosis, sicut Act. 19. Pareus into the doctrine and Law of Moses.

Vers. 3. Did all eat the same spiritual meat ] By the wonderful power of faith which makes a thing absent present to the believer; by that faith they received Christ as lively, as effectually, as much to their profit and comfort, as we do since his coming. Manna is called a Spiritual meat ] because it represented unto them the spiritual food of the soul Christ Jesus the true Manna, John 6.51. See Doctor Willet on 16. of Exod. 3. c. and Be • sa.

Vers. 4. They drank of that spiritual Rock that followed them ] Not that the water of the Rock did always follow them, (so some expounded it) for that failed, and the people were athirst in the wilderness; but Christ signified by the Rock, was always with them, for their preservation. Christ is said to be the Rock of his Church; and every Member in it three ways. 1. As the fountain in it, Zach 13 1. Jer. 2.1. 2. As the foundation of it. 3. As the refuge and shelter of it. It is not the Apostles intent I suppose, to affirm the truth of that which the Jews still tell, and therefore without doubt did tell before Saint Paul's time; that the waters followed the Fathers over mountains and valleys, in their journey, to the Land of promise; but the Fathers drank of that water which the Jews say, followed them. Thorndikes Review. But Calvin, Rivet, and Dike say, the waters out of the Rock never failed them, where ever they went.

Vers. 6. Now these things were our examples, to the intent that we should not lust after evil things, as they also lusted ] When a man is not content with what God hath given him, but must have something else verse. 7. Idolatry is the worshipping of God in an Image, as the Israelites in the Calf, verse. 8. with the daughters of Moab verse. 9. tempting of God, as it were trying what he can do. v. 10. Murmuring, whining, complaining against God, because of the crosses they feel; or against man, to whom he supposeth he may impute his crosses; as the Israelites did against Moses and Aaron.

Vers. 11. All these things happened unto them for examples ] A type is such a form or representation of a thing, as is made by hard pressing or striking of it, such as we see in stamps and seals, implying (say some) that the Lord by those strokes upon his ancient people, left marks upon their bodies, or Printed Letters which were legible to their posterity; this exposition Calvin justly dislikes; God by them did set his judgments before our eyes; and we are taught by those examples what a judgment hangs over Idolaters, whore-masters, and other contemners of God.

Vers. 13. Such as is common to man ] That is, a temptation arising from human frailty.

Vers. 15. I speak as to wise men ] Because he was to bring an argument from the mystery of the Supper, he useth this preface, that they may more attentively consider the weightiness of the matter; I speak not to novices; you know the force of the holy Supper; there we are engraffed into Christ's body; therefore it is profit for you to have no society with such.

Vers. 16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? ] Some think the Apostle names the Cup first, alluding to the custom of the Hebrews, who in their solemn Banquets did begin their feasts with poculum gratiarum ; others that Paul intending to be long about the bread, doth therefore premise a few words about the Cup; by blessing some understand consecration, not the Popish charming, whereby they conceive the nature of these elements to be transubstantiated; but the separating of them, by declaring Christ's institution to become holy signs of inward grace. A Communion is properly a society of men who are joined together by certain Laws and Covenants, to partake in the calamities, and prosperity of one another. Chrysostom observes that Communion is more then participation, that is where a man hath part only of a thing; communion requires that we should be united to the whole. Id est Communionis illius Sacramentum seu signum ac monumentum. Gomarus.

Vers. 17. For we being many are one bread and one body: for we all are partakers of that one bread ] Objection. Those which eat one bread, make themselves one body with him with whom they eat; and therefore seeing we must not be one body with unsanctified men, neither may we partake with them in the Sacrament. Answer. All which eat one bread, are one body in public profession and open show, not in very deed and truth always; and to be one body with that holy society whereof unsanctified men in show and profession do make themselves appear to be, that can be no fault; for they profess themselves to be the body of Christ.

Vers. 23. All things are lawful for me ] That is, all indifferent things, for of those he speaks.

But all things are not expedient ] Proximis scilicet. Cal. viz. to my neighbor; one should not seek after his own profit, as he presently adds.

Verse 27. Whatsoever is set before you eat ] That is, whatsoever is good and wholesome meat.

Vers. 31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God ] That is, eat and drink, and sleep, and recreate ourselves, that we may become the fitter to do God some honor in our places.

CHAP. XI.

Vers. 1. BE ye followers of me, even as I also am of Christ ] Hence it appears (saith Calvin ) how unfit the Sections of the Chapters are, because this sentence is cut off from the former, to which it ought to be joined, and added to these following, with which it hath no agreement.

Vers. 2. The Ordinances, as I delivered them unto you ] The vulgar Translatour here translates it praecepta ; by traditions we understand here from the circumstances of the words following, rites and ceremonies prescribed by the Apostle, for order and decency in the public assembly in their Church.

Vers. 3. The head of every man is Christ ] Christ is called the head of man, because he is every way the most principal, and glorious man that ever was.

The head of the woman is the man ] That is the man, in that he is a man, is a person more excellent then the woman as she is a woman: and the head of Christ is God ] Both in respect of his human nature, in which regard his Father is greater than him, John 14.28. and in respect of his office, as mediator.

Vers. 4. But every man praying or prophesying, having his head covered dishonoreth it ] It seems there were some which taught the Corinthians that their men should pray, and prophesy with their heads covered; and women uncovered. This abuse the Apostle corrects; if a man cover his head, he debaseth himself, and casts himself into servitude from that eminency whereby he is placed of God and to the glory of Christ, his head is diminished. For he shames the head, when he doth not declare that principality which God hath given him over his wife; for the covering with a veil, was a sign of subjection. Paul's purpose is to show the Sovereignty of the man, and subjection of the woman; the women in the orientall parts, with a veil covered the whole head and face. Paul speaks not of such a covering of the head as French Pastors use in prophesying, when the upper part of the head is covered, the glory and majesty of the countenance still appearing.

Vers. 5. But every woman that prayeth, or prophesieth with her head uncovered, dishonoreth her head, for that is even all one as if she were shaven ] The Christian women appeared open, and in public uncovered, from a fantastical imitation of the she Priests, and Prophetesses of the Gentiles when they shown their Idols, as their Pythiae, Bacchae, or Menadae, and the like, who used when they uttered their Oracles or celebrated the rites and sacrifices of their gods, to put themselves into a wild and extaticall guise, having their faces discovered, their hair dishevelled &c. The Corinthian women conceiting themselves when they prayed or prophesied in the Church, to be acting the parts of the Priests, or celebrating sacrifice, were so fond as to imitate them, and accordingly cast off their Vailes, and discovered their faces immodestly in the congregation, and thereby dishonored their head, that is, were unseemly accontred and dressed on their head. M. Mede on 1 Cor. 11.5. vide Grotium.

To prophesy signifies sometimes strictly to foretell things to come, as both men and women did in the primitive times, Joel 2.28.

• . In a more large notion, to interpret and open Divine mysteries contained in Scr • pture, for the instruction and edification of the hearers, 1 Cor. 14.3.

3. To praise God in hymns and Psalms, 1 Cor. 11.5.

For because Prophets of old did three things: 1. Foretell things to come. 2. Notifie the will of God unto the people. 3. Uttered themselves in musical wise, and in a Poetical strain and composure. Hence it comes to pass that to prophesy in Scripture signifies the doing of any of these three things, and among the rest to praise God in Verse or Musicall composure. Two places of Scripture, 1 Chron. 25.1, &c. 1 Sam. 10.5. prove this.

Vers. 7. He is the image and glory of God ] Holiness and righteousness is common to them both; but he is so called because God hath placed more outward excellency and dignity in the person of a man, then of a woman; carrying the mark of his sovereignty and dominion not only over other creatures, but in respect of the woman her self, who is likewise said to be the glory of a man, because it is his honor to have such an excellent creature subject to him.

Vers. 10. Power over her head ] That is, her veil, which is a sign of her husbands power and superiority over her.

Among the Corinthians the covering of the head was not as it is with us, a token of preeminence and superiority, but a sign of subjection; therefore the Apostle would have the women of Corinth when they came into the Congregation to have their heads covered, to signify their submission and reverence unto the Ministry of the Gospel.

Because of the Angels ] That is, not only the Ministers of the Church, but God's heavenly Angels, which daily wait upon his children, and guard them in all their ways. Pareus inclines to this latter rather. Some think the Apostle argues from the example of the Angels, we should imitate their modesty, who were wont to cover their faces to testify their subjection toward God. So Vorstius.

The Apostle hath respect unto the Legend reported in the Book of Enoch (which we see was read in the Church in the Apostles time, by the second Epistle of St. Peter, and that of St. Jude ) of those Angels that are reported there to have been seduced by the beauty of women, out of Gen. 6.2. Not as if the Apostle did suppose that report to be true, or did intend to give credit to the book; but that by alluding to a passage commonly known, he may very well be thought to intimate that a like inconvenience to it, (not disputing whether true or not for the present) might fall out in the Church. Thorndikes Review. At first all Presbyters were Angels of the Churches, as appears by this place; that seems the most natural meaning of his words: for Tertullian in divers places of his book De velandis virginibus, intimateth one reason of vailing women's faces in the Church from the scandal of their countenances. Thorndikes service of God at religious assemblies. Ch. 4.

Vers. 14. Doth not even nature it self teach you, that if a man have long hair ] The Greek word 〈 in non-Latin alphabet 〉 is to nourish his hair long. Long hair is an argument either of effeminatenesse or cruelty, Job 5.5 Psal 68.22. For that cause Paul commands them not to nourish their hair. Reynold. de lib. Apoc.

Vers. 16. If any man seem to be contentious ] the Greek signifieth rather, is pleased to be, desires or hath a will to be, yea boasts and prides himself in it.

Contentious ] Greek, a lover of victory.

Vers. 17. Now in this that I declare unto you I praise you not; that you come together not for the better, but for the worse ] Throughout the whole Scripture the Sacrament of the Lord's Supper is not so fully handled as in this Chapter, and that upon this occasion. The Corinthians (it seems) had much profaned and abused the Sacrament; how and in what manner, it is not so clear, but so that the Apostle tells them in this Verse they came together not for the better, but for the worse; and verse. 20. This is not to eat the Lord's Supper. We commonly say, that is not done which is not rightly done, saith Calvin. Illegitime edere, non est edere. Pareus. And therefore the Apostle saith twice, Vers. 22. I praise you not; a Miosis, I dispraise, I blame you. Then having blamed them for doing amiss, he instrusts them, and useth very strong persuasions to make them reform and do aright. He rehearseth unto them Christ's institution, and explains it; he lets them know how heinous a thing in its own nature, and how dangerous in respect of the consequence, it is, to communicate unworthily. Consider three thing in general: 1. The rehearsal of Christ's institution of the Sacrament, Vers. 23, 24, 25. Then the Apostles explication of it, Vers. 26. And 3. his application, Vers. 27, 28, 29, 30.

Vers. 18. For first of all, when you come together in the Church, &c. ] Some take Church here per coetu fidelium. Yet Theophylact and all Greek Writers generally expound it the ministerial place of meeting. See v. 22.

Divisi • ns ] Or Schisms. Schism is a difference about rites or external discipline; heresy is a difference about doctrine and faith. Schisms many times degenerate into Heresies.

Vers. 19. For there must be also heresies among you ] There is not any need of them, for any good in themselves, they are the diseases of the Church; but there are sufficient causes always in blind and corrupt judgments. He saith not, it is possible, but, necessary that heresies be, as fire to try and purge the Gold. It behooves that there be heresies in the Church, as it is necessary there should be poison and venomous creatures in the world, because out of them God will work medicines. See Matth. 18.7.

That they which are approved (sincere in the faith) may be made manifest among you ] That is, known to be sincere by their constancy.

Vers. 20. The Lord's Supper ] so called, partly from the Author, and partly from the free circumstance of the evening time, 1 Cor. 10.21. & 11.23. See Grotius.

Eate ] The Papists go about to establish their administration of the Lord's Supper under one kind from the Word 〈 in non-Latin alphabet 〉 , but that word is used generally for the whole action of the Sacrament, viz. the distribution of the bread and Wine; and the Syriac propounds it more distinctly, rendering it, Comedentes vos & bibentes. Waltherus in officina Biblica.

Vers. 22. Despise ye the Church of God ] That is the place where God's people come together for his service.

Vers. 23. For I have received of the Lord that which also I delivered unto you ] And as he received what he delivered, so he delivered what he received, he kept nothing back, Acts 20.27.

That the Lord Jesus ] Only he is sufficient to institute the Sacrament who can confer the grace of it. If we either respect Christ as Lord or Jesus, if either our duty to him, or safety by him, then let us also respect this Sacrament.

The same night ] Christ did institute the Sacrament at night, because immediately after the Passover, Matth. 26.19, 20, 26. and by the Law the Passover was to be eaten at night, Exod. 21.6, 8.

In which he was betrayed ] Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him. The word is often used of Judas who did it treacherously, and so betrayed him, Matth. 27.3. Mark 14.21. Luke 22.22. John 18.2. but sometimes it is used of God himself, Rom. 8.32. sometimes indefinitely, Rom. 4. ult. so here it may be taken.

Took bread ] off the Table, setting it apart for a holy use, Exod. 12.5, 6, 21. This signifies, that Christ by the eternal purpose and decree of God was separated, and set a part to be made a sacrifice and offering for us. Here, and in the 26, 27, 28 verses the Apostles calls it Bread after consecration, therefore the substance of Bread doth remain after the words of consecration.

Vers. 24. And when he had given thanks ] He gave thanks to God for his mercy towards mankind, and the inestimable benefit of redemption by his death, the Sacrament whereof he was instituting. This teacheth us to come with thanksgiving to the Lord's Table; hence the Sacrament is termed the Eucharist. Calvin.

This is my body ] a figure, sign, and representation of my body; the sign put for the thing signified, because of the analogy between them. See Gen. 7.10. Exod. 2.11. 1 Cor. 10.4. Tit. 3.5. The Fathers generally expound it the Sacrament of his body. Cornelius a Lapide on Isaiah saith, if Christ had not been incarnate, the Priests pronouncing of these words hoc est corpus meum, would have incarnated him; and on this place he saith, Sane in hora mortis, in die illa terribili, cum sistemur tribunali Christi de fide & vita examinandi; si me roget Christus, cur credidisti corpus meum in Eucharistia? fidenter dicam. Domine credidi quod in dixisti, quod me docuisti, tu verba tua per tropum non explicuisti, nec ego per tropum explicare ausus sum.

This do in remembrance of me ] By virtue of these words not only power and authority is given Ministers, but a necessity is imposed upon them to celebrate the Sacrament. The words are not permissive, but mandatory.

Vers. 25. After the same manner also he took the Cup ] After the same manner, and to the same end he took the cup into his hands that he had formerly taken the Bread.

When he had supped ] Or, after having supped.

This Cup is the New Testament in my blood ] Here are two metonymies: 1 A metonymy of the subject, Cup for the Wine contained in the cup, and the Wine in the Cup is not the New Testament but a Sacrament of the New Testament, made and confirmed by the blood of Christ.

Is ] That is, sealeth and confirmeth.

Vers. 26. Eat this Bread ] Still bread, even after consecration; bread, though not ordinary and common; but this bread, yet bread.

And drink this cup ] Drink this as well as eat that.

Ye do show forth the Lord's death ] Hence the Sacrament was termed by the Ancients a Sacrifice, viz. representative and commemorative, but not properly.

Till he come ] This shows the perpetuity of the Sacrament, the Passover remained till Christ's first coming, his death; this must remain till his second coming, unto judgment.

Vers. 27. Vnworthily ] Ignorantly, unreverently, or profanely. He that comes unto the Sacrament and receives it in an unfit manner, without that due regard which belongs unto such an holy action.

Vers. 28. Let ] Not spoken by way of permission but injunction, not here as 1 Cor. 7.6. & 36. A necessity is laid upon us, necessitas praecepti, for it is a plain and peremptory command; necessitas medii, for without it there can be no worthy receiving.

A man ] 〈 in non-Latin alphabet 〉 both man and woman, Gal. 3.28. the woman is partaker of the same dignity in this matter with the man; and therefore also bound unto the same duty.

Examine ] Prove▪ try, 2 Cor. 13.5. Some prosecute the metaphor of a Goldsmith searching the purity of his Gold, this being a proper word to them in their mystery, 1 Pet. 1.7. Others make it verbum forense and juridicum, as Magistrates question offenders.

Himself ] Had not this been added, many would have been diligent enough in observing the rest. Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam. Psal. 4.4 Luke 21.34. 2 Cor. 13.5. Not but that we may and ought to examine some others as well as ourselves; the Minister the people committed unto his charge Heb. 13.17. parents their children, Ephes. 6.4. and masters their servants, 2 Kings 5.25. Josh. 24.15. But we must not be bishops in others Dioceses, 1 Pet. 4.15.

And so ] God looks not so much at the thing done, as the manner of doing it. Ier. 48.10.

Let him ] He may eat and drink, and that to his comfort.

Eat ] Not only stay and look on, and see what another doth, but let him eat; which condemns the private Mass of the Papists, wherein the Priest alone doth eat, the people standing by and beholding what he doth, but not communicating of any part of the Sacrament at all with him. The end of the Sacrament is to be eaten, not carried about in pomp, to be made a spectacle to be gazed at, and an Idol to be worshipped.

Of the bread ] Bread therefore yet it is, even after consecration, so the Apostle ever terms it, 1 Cor. 10.16, 17. & 11.26, 27. And (which is worthy to be noted) the Apostle doth here so term it in three Verses together, even when he reproves the Corinthians for their irreverent eating of it, and shows them the great danger which they incur that do so.

Vers. 29. He ] That is, whosoever, what person soever he be; that eateth and drinketh ] That is, receiveth into his body the Sacramental Seals of Bread and Wine; for of that the Apostle speaketh. Vnworthily ] That is in an unfit manner, not in some measure answerable to the worth of this ordinance.

Eateth and drinketh damnation to himself ] That is, by eating and drinking unworthily incurreth damnation, judgment temporal here, as verse. 30. and without repentance eternal hereafter.

To himself ] Sibi ipsi vulg. non aliis, his unworthy communicating prejudiceth not those which communicate with him. Every man shall bear his own burden.

1. In regard of guilt and liableness unto God's wrath. 2. In regard of the seal and obligation in the conscience, he eats and drinks that which seals up his damnation.

Not discerning the Lord's body ] That is, puts no difference between the bread and wine in the Sacrament, and other common bread and wine. There are two parts of the Sacrament; one external, the elements presented to the senses. 2. Another spiritual presented to our graces; he hath to do only with the elements.

V • rs. 30. For this cause ] For coming to the Lord's Table in the sin of fornication amongst others many were sick. See 1 Cor. 6.18. and 10.8.

And many sleep ] Are dead; men are liable not only to the highest spiritual judgment, damnation, verse. 27. but the highest temporal judgment, death, for unworthy receiving.

Vers. 34. The rest will I set in order when J come ] He speaks of the outward decorum which is in the liberty of the Church.

CHAP. XII.

Vers. 3. NO man can say that Jesus is the Lord, but by the holy Ghost ] As if he had said, He cannot say and profess it from the full persuasion of his heart; till the holy Ghost have taught it him, that he is so indeed.

Vers. 4. See Doctor Hall on this Text.

Vers. 6. And there are diversities of operations ] Mighty workings.

Vers. 7. To profit ] The word is 〈 in non-Latin alphabet 〉 which importeth such a kind of profit as redounds to community.

Vers 8. For to one is given by the Spirit the word of wisdom: to another the word of knowledge ] God hath given to the Pastor, whose chief office is to apply the word, the word of wisdom ; as to the Doctor, whose office is to interpret the word, and to teach doctrine the word of knowledge. The word of wisdom ] That is, a more excellent revelation, and more special and immediate instinct and assistance of the Spirit, together with more eminent authority in explaining the mysteries of Christ.

The word of knowledge ] That is, by diligence in the Scripture, they obtain such knowledge, as that they are able to make Christ known unto others; although they be far inferior to the former. Doctor Taylor on Titus.

Vers. 10. To another the discerning of Spirits ] That is, Inspirations.

Vers. 14. And the others following. For the body is not one member, but many, &c. ] One body and many members. 1. Use. 2. Necessity. 3. Honor. 4. Comelinesse. 5. Mutuall consent commend these things.

Vers. 21. Nor again the head to the feet ] He doth not understand (as the Papists say) per caput & pedes Papam & Ecclesiam ; but by the Head any man adorned with excellent gifts in the Church; by the feet any mean Christian.

Vers. 23. The members less honorable ]

Vers. 25. That the members should have the same care one for another ] The words (in the Greek) are, That the Members may care the same thing one for another ] and that without dividing care, that there might be no schism in the body. The word here used for care is 〈 in non-Latin alphabet 〉 , the same that Matth. 6.25.28. is forbidden.

Vers. 28. Thirdly teachers ]

Vers. 31. But covet earnestly ] The word in the original is 〈 in non-Latin alphabet 〉 , be zealous after the best thing, that is, studiously affect them; so this word is used James 42. See 14. Chap. 1. A more excellent way ] 〈 in non-Latin alphabet 〉 ; a way of the highest excellency beyond any expression.

CHAP. XIII.

Vers. 1. THough I speak with the tongues of men, and of Angels, &c. ] Not that Angels have tongues or use of speech; but to note what grace and excellency of discourse must needs be thought in them, if it might be supposed that they should speak. Angelicum quicquid in suo genere excellit. Drusius, Prov. Class. 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues, the meaning is, though thou understandest not only all the tongues of men, but also of Angels; yet there is no reason, why thou shouldst think that God regards thee anymore then a Cymball, unless thou hadst charity. Sounding Brasse, and tinkling Cymball. ] That is, sounding only for pleasure, but signifying nothing.

Vers. 2. All knowledge ] Not understanding it simply and absolutely of all kinds of knowledge; but of the gift of knowledge. Id est omnium scientiam, scilicet eorum ad quae scientiae donum extenditur. Estius. All faith ] By all faith he meaneth not all kinds of faith; but all measure of it in working miracles; some had faith to do some miracles and not others; the Apostle showeth, that if he had such a miraculous faith, that he could do all miracles, and had not love, it were nothing. This is clear in that the Apostle reckoneth miraculous faith among the gifts of the Spirit in the precedent Chapter, 1 Cor. 12.9. and by the example, or instance of moving mountains, which our Savior noteth as a master miracle amongst others. Matth. 17.20. Luke 17.6.

Vers. 3. Bestow to feed the poor ] There is but one word in the Greek 〈 in non-Latin alphabet 〉 break my goods into pieces, or morsels, and distribute them to as many poor as they will reach. Graeca vox significat in frusta seu particulas escam divisam porrigere ac praebere in alimoniam. Estius. See à Lapide.

Vers 4. Charity suffereth long, and is kind: charity envieth not: charity vaunteth not it self ] Here are certain limits and effects of charity; is kind. ] The Greek word signifies a gentleness and sweetness of manners; envieth not ] envy is, anger at another's prosperity; is not puffed up ] made more conceited of it self, in regard of wealth, or any gift which God giveth.

Vers. 5. Doth not behave it self unseemly ] Is not transported by any ill affection to carriage not befitting ones place, calling age; seeketh not her own ] not that which is profitable for himself, but for many; is not easily provoked ] soon distempered with anger; think no evil ] takes not things amiss; nor quickly entertains suspicions

Vers. 6. Rejoiceth not in iniquity ] Is not glad to see another commit sin, that he hath done ill, that I may disgrace him thereby.

Vers. 7. Beareth all things ] As the main beam in a house the building; 〈 in non-Latin alphabet 〉 signifies properly to cover, covers faults.

Beleeveth all things ] That is, in other men's sayings and actions it believes the best. 2. Not all things simply and indefinitely, but credenda vel credibilia. Pareus. Not errors and false-hood; but rejoiceth in the truth, verse. 6. 3. Not without trial and discretion. 4. There must go a judgment of prudence, with the judgment of Charity.

Hopeth all things ] From his neighbor. Endureth all things ] Bearing and enduring all things seem to be the same, that is all evils from evil men.

Vers. 10. Then that which is in part shall be done away ] Grace, and so glory perfects nature quoad essentiam, sed evacuat quoad imperfectiones, it takes away all imperfections.

Vers. 12. But then face to face ] Understand we shall see. This is to be understood comparatively, in respect of how we know him now, now obscurely as in a glass; then distinctly, clearly, immediately, so as to make us happy; we shall then apprehend him clearly; but not comprehend him.

Even as also I am known ] viz. by God. As is not a note of equality, but likeness; so that the sense may be; As God knoweth me after a manner, agreeable to his infinite excellency; so shall I know God according to my capacity; not obscurely, but perfectly as it were face to face. Some expound it thus, by how much our Teacher shall be more excellent, sc. God, and the manner of Teaching more excellent, sc. the clear vision and contemplation; and by how much our condition shall be better when we put on immortality; by so much our knowledge shall be more perfect.

Vers. 13. But the greatest of these is charity ] The Apostles meaning is, that love is more excellent, not simply and absolutely; but in some respect only, that is, in regard of manner of working, extent, and use toward others, in respect of edifying the Church (faith and hope are private goods) or in the life to come, the Saints shall be wholly taken up with loving God.

CHAP. XIV.

Vers. 1. FOllow after charity ] 〈 in non-Latin alphabet 〉 persequimini. It signifies an ardent study of charity, to pursue it as a Huntsman pursues a wild beasts.

And desire spiritual gifts ] The Greek word signifies to desire with zeal and holy emulation, to be zealous after, or zealously addicted unto them. See 12.31.

But rather that ye may prophesy ] Interpret Scripture, because it tends to the building up of the brethren, the conversion of unbelievers, and the glory of God thereby.

Beza's translation is more exact then ours, be zealous of spiritual graces, but of all spiritual graces especially that of pr • phesying ; prophesying is of the number of spiritual graces, and therefore not to be excepted in opposition to them, as if the Apostle exhorted to study prophesying rather then spiritual graces.

Vers. 2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God ] Prayer in the Church in a tongue not understood of the people crosseth this whole Chapter; it profiteth not, v. 6. it is spoken in the air, v. 9. that is, it is not understood, he that speaketh is a Barbarian, v. 11. The understanding is without fruit. 14. v. It edifies not, 17. v. Instructs not, 19. It gives occasion to some to say that we which use it are out of our wits, v. 23.

Verses. 7, and 8. And even things without life giving sound, whether Pipe or Harp, except they give a distinction in the sound, how shall it be known what is piped or barped? For if the Trumpet give an uncertain sound, who shall prepare himself, to Battle? ] The Apostle illustrateth the impossibily of praying duly in an unknown tongue by two similitudes; the one taken from an Instrument of peace, v. 7. It is impossible for him to apply himself to the dance. 2. From an Instrument of of war, verse, 8 as if he should have said, it is impossible to know when to march forward, or when to retreat.

Vers. 13. Wherefore let him that speaketh in an unknown tongue, pray that he may interpret ] That is, pray for the gift of interpreting, that which he was inspired to speak in a strange language.

Vers. 15. I will pray with the spirit ] That is, in a strange tongue ministered unto me by the spirit; for of that kind of Prayer he speaks. With understanding also ] That is, so as others which hear may understand: for so it must be taken, else it were impossible that he which prays in the Spirit, should not pray with understanding; and he speaks of public prayers.

Vers. 16. That supplieth the room of the unlearned ] Meaning any unlearned man; say Amen ; and therefore prayers in a strange tongue were to be banished, because they could not with faith and feeling say Amen, that is give their consent at the end of them. The Papists say the Apostle meaneth the Clerk of the Church, who supplieth the place of the Laity. But the words do signify not him who supplieth the place or stead; but he that filleth or occupieth the place of the unlearned, that is, one of that rank; and so is expounded by the Greek Fathers.

Vers. 17. For thou verily givest thanks well, but the other is not edified ] That is, because he understandeth not what thou sayest, he is not guided and directed to go along with the thanksgiving wherein thou goest afore in an unknown language. See verse. 3. and 8.10. of this Epistle.

Vers 18. I thank my God ] The pronoun is the voice of faith, applying the promise of grace common to all believers to himself, as Rom. 1.8. That is, the God whose I am, and whom I serve, Acts 27.

Vers. 22. Wherefore tongues are for a sign ] Even judgment, and punishment sent of God to them that believe not. See Beza, à Lapide and Estius. Contumaci populo Deus linguas exoticas in signum irae minabatur. Pareus.

Vers. 24. But if all prophesy, and there come in one that believeth not, &c. Unbeleevers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles. That they were excluded (saith learned Mr. Thorndike ) at that time as afterwards when the Eucharist came to be celebrated, I have not the like evidence, but in reason I must needs presume it.

29. Let the Prophets speak two or three, and let the other judge ] It was not then the custom (as it is now) for one only to preach in the congregation; but that two or three chosen out of every assembly should speak in order.

Let the other judge ] viz. Prophets and others endued with the gift of understanding and discretion.

Vers 30. If anything he revealed to another that sitteth by, let the first hold his peace ] That is, he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time. Mr. Thorndike. See Morton.

It was the custom for the hearers to sit, and the speakers to stand. Estius.

Vers: 31. For ye may all prophesy one by one, that all may teach ] viz. all the Prophets and Teachers. See Ch. 12.19. and Calvin in loc. Some hold that those meetings were of Christians together, and that there was a mutual improving of their Talents in an ordinary way, which did serve much for edification; and they that hold this are different from Anabaptists, for they hold this as distinct from the Ministry, to which they hold a call necessary. Others say, that this interpreting and preaching did not belong to all, but only to the Prophets there, and also that it was extraordinary by reason of the peculiar gifts bestowed upon men.

Vers 32. The spirits of the Prophets ] That is, the doctrine which the Prophets bring, being inspired by the Holy Ghost. Perkins.

Are subject to the Prophets ] Hoc est Prophetarum censurae, Pareus. That is, the doctrine (or interpretation of divine Scripture) propounded by one Minister of the Church is subject to the judgment of the rest of the Doctors. Glass. Rhet. Sac. Tract. 1. cap. 1.

Vers. 34. Let your women keep silence in the Churches, for it is not permitted unto them to speak ] A woman may sing in the Church, but she is not permitted to speak there in two cases: 1 By way of preaching. 2 By way of propounding questions, v. 35.

Vers. 35. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the Church. ] The Apostle there forbiddeth open and public speech in the congregation: where if in the excercise of prophesying they had any doubts rising concerning the things handled, they were not permitted to stand up as the men were, either to teach or ask questions; but keep silence for the time, and consult with their husbands at home for the resolution of their doubts.

Vers. 40. Decently and orderly ] Decorum is opposed to vanity, and filthiness; order to confusion. Order is used metaphorically; it is used properly of soldiers to which certain stations are assigned. That is, let there be a care had of a decorum in all your public actions, diligently to consider what the estate, sex, age, dignity, gift, and office of everyone require. Morton.

CHAP. XV.

Vers. 5. SEen of Cephas ] of Peter first among men, and Mary Magdalene among women.

Then of the twelve ] For the rotundity of the number, Judas had made one long letter of himself.

Vers. 8. As of one born out of due time ] Paul having humble thoughts of himself, useth an humble expression, which reason he seems to give in the next words verse. 9. Even as an untimely birth is not fit to be called a birth; or because children that are so born are very imperfect, they are lesser and weaker then those of full growth: so saith he, I am as a poor abortive, as a child born out of due time, I am the least of the Apostles, and I am less then the least of all Saints, Ephes 3.8. I am not come to the stature and growth of a timely birth. Secondly, he calls himself an untimely birth, or one born out of due time, probably from this reason, because of the suddenness or violence of his conversion For every abortion or untimely birth comes from some sudden danger into which the mother falleth; some strain or violence causeth abortion: Paul in this sense was an untimely birth, his conversion was a wonderful violent conversion. See Acts 9.

Lyra gives three fit reasons for this Metaphor; as a child is said to be abortive which is born either out of due time, or that is violently drawn out of the womb, or that comes not to its due quantity: so Paul compares himself to an Abortive, both because he was called after all the other Apostles, and after Christ's death, as out of due time; and because he was violently by Christ's threatenings converted to the faith, and because less then another in respect of his life past, being a persecutor of the Church.

Vers. 10. Yet not I, but the grace of God which was with me ] That is, not by anything in me, but God's grace enabling my will to do the good I do.

Vers. 20. Christ is become the first fruits of them that sleep ] Among the Jews such as had Corn fields gathered some little quantity thereof before they reaped the rest, and offered the same to God: signifying thereby that they acknowledged him to be the Author and giver of all increase; and this offering was also an assurance to the owner of the blessing of God upon the rest; and this being but one handful did sanctify the crop: so Christ to the dead is as the First-fruits of the rest of the Corn, because his resurrection is a pledge of theirs.

Of them that sleep ] That is, of all that die; for Christ entered into Heaven both in body and soul first of all then; but Enoch never died, H • b. 11.5. therefore he might be in Heaven in his body before Christ's human flesh ascended thither.

Ob. Three dead men were raised in the Old Testament, and as many in the New Testament, before Christ himself rose: how then is he the first fruits of them that slept?

Sol. Christ rose first in an incorruptible and spiritual body, v. 44. they in their natural and corruptible bodies, John 11.39. He was the first of all those, which rose from death to life to die no more, but to live forever; others were raised from death to life, not to live forever, but to die again. He was first, not in order of time, but is the worthiest of all; they were raised by the virtue and merits of his resurrection.

Vers. 22. For as in Adam all die, even so in Christ shall all be made alive ] In the first part all simply, in the latter all with limitation, sc. that be in Christ, must be understood, shall be raised by him at the resurrection. There are two roots out of which life and death spring; as all that die receive their deaths wounds by the disobedience of Adam, so all that live receive life from the obedience of Christ. 2. As all die who are the sons of Adam by natural generation, so all live which are the sons of Christ through spiritual regeneration. Non moriuntur omnes in Adamo, sed ii tantum qui in Adamo perm • nserunt; neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt. Cam. de Eccl. tomo. 10.

Estius gives two expositions of this place; first, as all which die, die by Adam : so all which shall be made alive, shall be made alive by Christ. Or thus, as by Adam all die which are Adams, that is, all men: so by Christ shall all be made alive which are Christ's, that is, all the elect.

Vers. 24. When he shall have delivered up the Kingdom to God, even to the Father ] By Kingdom here two things are meant; 1. The Church which Christ shall present to his Father without spot; the Church is called a Kingdom also Matth. 13.4. So Chrysostom interprets it. 2. The manner of administration of it; the substance of the Kingdom is everlasting, Heb. 1.8. The present manner of administration shall cease, Christ shall govern no more by Magistrates, Ministers, Ordinances, supplies of the Spirit. This is meant by delivering up the Kingdom to the Father.

When he shall have put down all rule, and all authority and power ] That is, lawful powers, and ordained of God. Tum in caelo principatus Angelici, tum in Ecclesia cessabunt ministeria & praefecture: ut solus Deus per seipsum, non per hominum vel angelorum manus potestatem suam principatumque exerceat. Calvinus.

Vers. 28. Then shall the Son also himself be subject to him ] Can Christ be more subject then he hath been? Things are said to be when they are publicly manifested, as Psal. 2.7. Saints and Angels shall be subject to Christ, and he shall there profess that all the glory which he hath obtained, he hath it as his Fathers servant.

That God may be all ] Wickerius and other Familists say, that the union which the soul hath with Christ is not only real and Spiritual, but transmutativa & conversiva ; and that not in respect of qualities only, but the essence, turns us into Christ; the very essence of the body shall be turned into God, say they; se Christum esse & Deum esse dicere non est veritus ; some such expressions there are in Plato and Photinus, that we shall be swallowed up into God as a drop in the Sea; but the human nature of Christ was not turned into the essence of God; but the meaning is, He shall be all in all immediately (now he conveighes himself to us by means) and infinitely in full degrees.

Vers. 29. Else what shall they do which are baptized for the dead, if the dead rise not at all, why are then they baptized for the dead ] Baptizing some living man in the behalf of his dead friend. Cerinthus held that Christ did not rise from the dead, and so went about to weaken the doctrine of the resurrection, yet it was their fashion that followed his heresy if one died unbaptized, they baptized a living man for him. Secondly, others take it for washing away of sin, the effect of baptism. Calv. Beza. It is in vain to be outwardly baptized, if there be no resurrection. See Grotius. If men desire baptism when they are as good as half dead, esteemed pro mortuis upon an opinion that at the time of baptism there was an absolute washing away and deliverance from all sins, men did ordinarily or very often defer their baptism till their death-bed, that so they might have their passage out of this world in the purity which Baptism restored them to, without contracting anymore sins after Baptism.

Vers. 31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily ] That was an obtestation, and not an oath; for it is all one as if he had said, Thus my sorrows and afflictions which I endure for Christ would testify (if they could speak) that as certainly as I rejoice in Christ, so certainly I die daily. Estius makes it an oath. Vide Bezam & Alardi Pathol.

Die daily ] That is, daily expose myself to the dangers of death for the Gospel, and conversion of the Gentiles. à Lapide.

Vers. 32. I have fought with the beasts at Ephesus ] See Burrh on Hos. 2.12. p. 472. & Grotius in loc. Because the men of Ephesus fought with him after the manner of beasts, Mr. Cotton. Savage men of beastly quality. Baines. vide Scult. orat. de conjung. Philol. cum Theol. The Epicures of Ephesus, Demetrius and his fellows, Acts 19.9. So after Tertullian and Theophylact, Beza expounds it. Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1. Titus 1.

Let us eat and drink for tomorrow we die ] This was a proverb familiar with Epicures, as that of Sardinapalus shows, Ede, bibe, Jude, post mortem nulla voluptas. Paul took it out of Isaiah 22.13.

Vers. 33. Evil communications corrupt good manners ] This is an Iambick verse out of Menanders Comedy. Paul Acts 17 and Titus 1. brings testimonies from Heathen writers. Some render it evil speaking, or evil communication; some, evil conversings; we may understand the word thus, conversing with others in their evil speakings, sayings, or writings.

Verses 41, 42. There is one glory of the Sun, another of the Moon, and another glory of the Stars : for one Star differeth from another in glory. So also is the resurrection of the dead, it is sown in corruption, it is raised in incorruption. ] The circumstances of the disputation which the Apostle handleth, proveth that the comparison is of the difference between the bodies as they shall be in Heaven, from those which are now upon earth, and not of the difference of glorified bodies one with another; for he addeth, It is sown in corruption, it is raised in incorruption.

Vers. 44. Raised a Spiritual body ] Spiritual is opposed not to visible, but to natural; They shall be still visible as the body of Christ, which yet the Papists make invisible, and say it is in the Sacrament really present, and yet not to be seen. Spiritual ] that is, subject to the spirit (it shall not then need meat and drink) and subtle.

Vers. 45. A quickening spirit ] Because by the Spirit he quickened himself and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection.

Vers. 47. The first man ] viz. In respect of his substance. Is of the earth earthly ] In respect of his quality, &c.

The second man ] The Lord, in respect of his quality. The Apostle speaks here as if there were but two men in the word, millions of men came between Adam and our Savior; there are two mediators, Adam in the covenant of nature, Christ in the new covenant; as Adam conveys his guilt to all his Children, so Christ his righteousness to all his, he was caput cum faedere, as well as the first Adam.

Vers. 50. Flesh and blood cannot inherit the Kingdom of God ] Not the sinful nature of man (as flesh and blood often signify in Scripture, being opposed to Spirit) but the constitution of nature, or the estate wherein we stand as men, flesh and blood, qua nunc conditione sunt. inherit. ] That is, bear that majesty, glory, and excellency of Heaven. Neither doth corruption ] Nature subject to corruption.

Vers. 51. We shall not all sleep ] To sleep here is to rest in the grave, to continue in the state of the dead, and so we shall not all sleep, not continue in the state of the dead.

But we shall be changed ] the soul and body shall be separated, and in a moment reunited.

Vers. 56. The sting of death is sin ] That is, the destroying power; he compares sin to a Serpent.

The strength of sin is the Law ] That is, 1. In regard of discovery of it, the Law entered that sin might abound. 2. For condemnation. 3. For irritation, it is stirred up and strengthened by this, that the Law forbids it. Nitimur in vetitum &c.

Vers. 58. Stedfast ] A metaphor taken from a foundation, on which a thing stands firm; or a Seat, or Chair wherein one sits firm.

Vnmovable ] Signifies one that will not easily move his place or opinion.

Abounding ] Or excelling.

In the work of the Lord ] Because of God's institution, as the Lord's Supper or day; or because done by his strength or for him.

Labor ] Unto weariness as the Greek word signifies, is not in vain ] Not shall be, the work is the wages the Lord ;] Or with the Lord.

CHAP. XVI.

Vers. 2. THe first day of the week ] That is the Lord's day, which institution seems to be derived from the Commandment of God in the Law twice repeated, Exod. 23.15. Deut. 16.16.

As God hath prospered him ] That is, according to the ability, wherewith God hath blessed him.

Vers. 13. Stand ] The meaning is, continue, be constant and persevere in the faith; shrink not, start not aside, nor slide from it; so stand is taken. Col. 4.12.

Vers 19. The Churches of Asia salute you ] Where the Apostle meaneth, not that they did by word of mouth send greetings unto them: but that all the Churches did approve of them, which he saith for their great comfort, Rom. 16.16. Act. 16.2.3.

Vers. 22 If any man ] That is, That lives in the light of the Gospel, love not ] That is Hate, Luke 11.23. Ephes. 6. ult. those who make show of love to Christ with their mouths.

Anathema ] Accursed, or execrable, Rom. 9.3. Gal. 18. 1 Cor. 12.3. Maranatha ) it consists of two Syriac words Maran Lord, and Atha he cometh; pronounced accursed to everlasting destruction; as if he had said, let him be accursed even unto the coming of Christ to judgment.

It is as much as he is accursed until our Lord come. It was the most fearful, and dreadful sentence of the Church which it used against those which (having been o • it) did utterly fall from it so as the Church might discern that they sinned the sin against the holy Ghost. Reduplication in Scripture signifies two things, vehemency of Spirit in him that speaks; and the certainty of the thing spoken, Rom. 8.15. Abba Father in two Languages; the Spirit of God is a Spirit of supplication in Jew and Gentile; so here cursed in two languages; to show that both Jews and Gentiles which love not Christ are cursed.

VERS. III. CHAP. I.

T He God of all comfort ] Of all sorts and degrees of comfort, who hath all comfort at his dispose. It intimates. 1. That no comfort can be found anywhere else; he hath the sole gift of it. 2. Not only some, but all comfort; no imaginable comfort is wanting in him, nor to be found out of him. 3. All degrees of comfort are to be found in him. See 4. verse.

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

Vers. 12. For our rejoicing, or boasting is this, the testimony of our conscience ] Here we may see the quiet and tranquility of a good conscience, See 1 Tim. 1.5. The meaning is, that of which I boast, and in which I trust before God, is the testimony of my conscience.

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

Vers. 14. We are your rejoicing ] Or rather boasting 〈 in non-Latin alphabet 〉 , that is the matter and object of your boasting, as you are of ours; or if we follow our translation, the Corinthians shall rejoice at the last day, that ever they saw Paul, and Paul in them.

Vers. 20. All the promises of God in him are yea, and in him Amen.)

Yea ] True in the event, and real performance.

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

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

Vers. 23. I call God for a record upon my soul ] Or against my soul, it is all one. The Apostle the better to persuade men, to believe what he was about to speak, useth an oath, and that not a simple one, but with an execration added. As if he should say (saith Estius) Perdat me Deus, nisi vera dixero, Let God destroy me, if I speak not truth. Only God in Scripture is said to swear by his soul, as 51. Ier. and 6. Amos, since he only swears by himself, because he hath not a greater to swear by.

CHAPT. II.

Vers. 15. A Sweet savor ] It is one word in the Greek 〈 in non-Latin alphabet 〉 beneolentia. The Apostle so calls himself and his fellow workmen causaliter, as those which send out a sweet savor from themselves.

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

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

The savor of life unto life ] To assure their souls of eternal life, whiles we preach Christ a most merciful Savior to all that shall believe, 2 Thess. 1.10.

And who is sufficient for these things ] That is, what Minister of the Gospel is fit to perform these things which we speak of? viz. to be the sweet odour of Christ everywhere.

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

CHAP. III.

Vers. 2. YEe are our Epistle written in our hearts ] That is, wherein we do inwardly and heartily rejoice.

Vers. 3. To be the Epistle of Christ ] Here is an Epanorthosis, or correction of himself, as 1 Cor. 15.10. For when he had said before, that the Corinthians was his Epistle that he might mitigate the envy of the speech, he saith that they are the Epistle of Christ, because their faith was his work but written with his Ministry.

Not in tables of Stone, but in fleshly tables of the heart ] He alludes either to Ier. 31.31. Or to the law written in Tables of Stone; which Tables shadowed out the great hardness of man's heart; to which the fleshly Tables of the heart are opposed, which by the force of the Spirit are made more tender, that the grace of the Gospel may easily be engraven in them.

Vers. 5. Are not sufficient ] 〈 in non-Latin alphabet 〉 , Have no aptness to a good thought, the least part of a good work.

But our sufficiency ] Our fitness.

Vers. 6. Able Ministers of the New Testament, not of the Letter, but of the Spirit ] That is, He hath made us Ministers rather of the Spirit then of the Letter; or more of the Spirit then of the Letter, because of the promise of the plentiful effusion of the Spirit, after the ascension of Christ; so J will have mercy, and not sacrifice. That is, rather mercy then sacrifice and Joel 2.13. that is, rather rent your hearts then your garments.

Vers. 17. Where the Spirit of the Lord is, there is liberty ] Liberty is opposed to three things. 1. Necessity; where the Spirit of God dwells in a man, he frees him from all necessity of sinning. 2. Coaction and constraint, such a one doth nothing by force, and from a principle without, but from an inward instinct and impulse; my soul followeth hard after thee ; life is a self-moving power. 3. To restraint, when God's sets a man at liberty, he in largeth his heart, Psal. 119.32.

Vers. 18. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory ] That is, seeing by the appearing of grace, the veil is removed, that we may see the face of God clearly; now must we by means of this knowledge be transformed into his Image; that Image in which we were created, must be daily renewed, and by degrees further restored in us; that is the Apostles meaning from glory to glory. As Adam was created in the Image of God, so must every believer be renewed unto that blessed condition.

By the Spirit of the Lord ] These words may also be rendered, by the Lord of the Spirit, or by the Lord the Spirit; but our version is most plain.

CHAP. IV.

Vers. 2. COmmending ourselves to every man's conscience in the fight of God ] That is, he did so preach and live, that every man's conscience could not choose but say, certainly Paul preacheth the truth and liveth right; and we must live as he speaketh and doth.

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

The God of this world ] Not in spect of dominion over things created; but 1. In respect of corruption, for he is the God of the evil in the world. 2. In respect of seduction. 3. In respect of opinion, or estimation, because the people of the world make the Devil their God.

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

Vers. 8. We are perplexed but not in despair ] Staggering but not wholly sticking. In the Greek there is a sweet allusion of the simple and compound verbs. 〈 in non-Latin alphabet 〉 .

Vers. 13. Having the same spirit of faith ] That is, he and the rest of God's Church and children, had the same faith proceeding from the same spirit.

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

Vers. 17. For our light affliction, which lasteth but for a moment, worketh for us a far more exceeding and eternal weight of glory ] All that can be by man inflicted on man, is but 〈 in non-Latin alphabet 〉 , compressio, a pressure, and that of the body only; for which by way of recompense shall be conferred glory, which here compriseth under it whatsoever may make to the happiness of man, and that both in body and soul. 2. The kind of affliction is but some light thing, easy to be born by him which is endued by a Divine Spirit; but the recompense is a weight ( 〈 in non-Latin alphabet 〉 , alludit ad Hebraeum & Chaldaeum nomen gloriae Chabod & Jakar; Cameron ) such a weight as infinitely over-poiseth all afflictions. 3. The continuance of afflictions is but for a while, even for a moment, but the weight of glory is eternal ; to show that in this comparison all degrees of comparison are exceeded; he addeth hyperbole upon hyperbole 〈 in non-Latin alphabet 〉 , which emphatical Graecisme, because other Tongues cannot word by word express to the full, they are forced to use words and phrases which exceed all comparison, as Mire supra modum Erasmus, supra modum in sublimitate vulg. Lat. Excellenter excellens, Beza. Exceedingly exceeding, or as our last Translation turns it, a far more exceeding.

CHAP. V.

Vers. 1. WE know ] 1. By the revelation of the Word, John 14.2. 2 By the persuasion of faith.

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

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

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

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

Vers. 2. Desiring to be clothed upon with our house which is from Heaven ] The Apostle desired that glory should come upon him without a dissolution, as it doth on the elect that are alive when Christ cometh to judgment.

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

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

Vers. 11. Knowing therefore the terror of the Lord, we persuade men ] as if he had said, I know in the last day I must come to the bar of God's judgment, and there be tried of all things I do, and therefore do I endeavor to keep a good conscience in all the works of my calling. Perkins.

Vers. 13. For whether we be besides ourselves it is to God ] That is, when I commend myself, and boast of mine own ministry against others, and in so doing seem mad to you; yet then I respect not myself in so doing, but only God and his glory: or whether we be sober it is for your cause ] That is, use such courses as to you seem wiser, we do it faithfully for your good. Dike.

Vers. 14. Constraineth us ] Either an expression from those who had a spiritual prophesy upon them, which was very powerful, whereby they could not but speak; or from women in Travel, Heb. 12.15. which through pain cannot but cry out. The word signifies in a Pound or Pinfold, so that it cannot get out by any evasion; in doth faith control the heart that it cannot wind out. Signifying thereby, that whereas Christ had so loved him as to shed his blood for him, that very love did constrain him to refer all he could do to the honor and praise of Christ. Perkins.

Vers. 16. Henceforth knoww no man after the flesh ] That is, do not regard carnal privileges as before, not Christ himself in such a way, but look on him as in Heaven. See V. 17.

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

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

He is a now creature ] Some read it imperatively, let him be a new creature; but our interpretation is more probable. This new creation (for so it may be rendered) is not by the bodily presence of Christ, but by the apprehension of faith.

Vers. 19. Reconciling the world unto himself ]

Object. Therefore he called all men effectually.

Ans. Rom. 11.15. the Apostle expounds himself.

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

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

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

Vers. 21. Sin for us ] as he was made a Sacrifice for sin; for the sin offerings in the Old Testament were called sin. Again, he was made sin for us by imputation, because our sins were charged upon him, but he had not sin in his nature. 1 Pet. 3.21. See verse. 24. Byfield. See Grotius.

Who knew no sin ] That is, experimentally, he felt no sin in his own heart; he acted no sin in his life. But otherwise he knew fully what sin was; he knew what the nature and effects of it were.

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

CHAP. VI.

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

Vers. 10. As sorrowful ] As notes not a counterfeiting of sorrow, but the overcoming of sorrow.

As having nothing, and yet possessing all things ] In Greek there is a pleasant Paranomasia in the words having and possessing, 〈 in non-Latin alphabet 〉 , which the Latins cannot express.

Vers. 24. Be ye not unequally yoked with unbelievers ] This Verse condemns unequal yoaking of believers with Infidels, whether in familiar society, as Calvin, Estius. Or rather in marriage, as others take it: 1. For the inequality of such yoaking. 2. For the unavoidable peril of contagion.

Vers. 15. What concord hath Christ with Belial ] Not Beliar, As the Grecians corruptly read it. That is, with the Devil, so the Syriac, cum Satana, one that is profitable to none, or without yoke, as the etymology of the word signifies.

Vers. 16. I will dwell in them ] The words are very significant in the original: 〈 in non-Latin alphabet 〉 , I will indwell in them, so the words are. The are two ins in the original, as if God could never have enough communion with them.

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

CHAP. VII.

Vers. 1. HAving therefore these promises ] Mentioned in the former Chapter, v. 16, 18. Not only having them made, but entertaining them.

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

Vers. 4. I am exceeding joyful ] Over-abound exceedingly with joy.

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

Vers. 7. Your fervent mind ] it is in the original your zeal.

Vers. 11. For behold, this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what vebement desire, yea what zeal, yea what revenge ] The Holy Ghost hath set down seven fruits or signs of godly sorrow. 1. Care to leave all our sins. 2. Apology, whereby a man is moved to accuse and condemn himself for his sins past, both before God and man. 3. Indignation, whereby a man is exceedingly angry with himself for his offenses. 4. Fear, least he should fall into his former sins again. 5. Desire, whereby he craveth strength and assistance against sin. 6. Zeal in the performance of all good duties, contrary to his special sins. 7 Revenge, whereby he subdues his body, that it may not be an instrument of sin.

CHAP. VIII.

Vers. 9. MIght be rich ] That is, that we might have the pardon of sin, and be received into God's favor.

Vers. 18. The brother ] Silas, saith Estius; Luke the Evangelist say some. Others say it was Barnabas, because he was by the Churches suffrage made Paul's companion.

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

CHAP. IX.

Vers. 5. BOunty ] Beracah or 〈 in non-Latin alphabet 〉 , Blessing in Scripture signifies a gift or present bounty, or beneficence; the present which Jacob provided for his brother Esau when he went to meet him, is in all the story through called his blessing. So 1 Sam. 30.26. & 5.27. and here the collection at Corinth for the poor Saints at Jerusalem is twice called 〈 in non-Latin alphabet 〉 , their blessing, which we translate bounty Increasing and multiplying is so natural unto blessing, that in the original Tongues of the old and New Testament plenty is put for blessing. M. Bridge on Heb. 2.17.

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

Vers. 7. According as he purposeth in his heart ] That is freely, and of his own accord determineth with himself. Downame.

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

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

Vers. 8. God is able to make all grace abound toward you, that ye always having all sufficiency in all things, may abound in every good work ] He prevents a secret objection of such as might fear poverty to themselves, if they should give abundantly; and shows that whatsoever they shall give, shall return to them with usury. The Apostle in the original is emphatical, he triplicates the word. First 〈 in non-Latin alphabet 〉 not in one but in every necessity. Secondly, 〈 in non-Latin alphabet 〉 , not sometimes, but at every time. Thirdly, 〈 in non-Latin alphabet 〉 not some sufficiency, but a sufficiency of every grace.

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

CHAP. X.

Vers. 3. THough we walk in the flesh ] That is, though we be weak; so some; though we do indeed live in the flesh. Doctor Halls Paraphrase.

Vers. 4. Warfare ] First, Ministry, as 1 Tim. 1.18. That is, discharge the duty of the Ministry as thou oughtst; The Hebrew Saba is sometimes rendered, 〈 in non-Latin alphabet 〉 ; warfare ; sometimes Ministry 〈 in non-Latin alphabet 〉 . not carnal ] See 3. v. and follows. But mighty through God ] Or to God, by an Hebraism exceeding mighty; mighty through God, by divine power not human strength. So Estius.

Vers. 18. Approved ] That is fit for life eternal.

CHAP. XI.

Vers. 5. FOr J suppose, J was not a whit behind the very chiefest Apostles ] A modest expression, that is, he was even with the chiefest Apostles. Apostleship as an Office, was of equal honor in all the Apostles; but even amongst them, some had more excellent gifts and greater enlargements.

Vers. 6. But though I be rude in speech ] This is spoken not simply, but partly by way of supposition, as if he had said, many may and do take me to be rude in speech; yet none can imagine that I am so in knowledge, and partly by way of comparison; in regard of the vain rhetorical flourish and show of eloquence, which other false teachers, and many heathen oratours made, 1 Cor. 2.1.4.

Verse 9. I was chargeable to no man ] That is, received nothing from any, which carnal men count a burden. The learned observe the word hath his weight from Torpedo, which signifies a cramp-fish; a fish (they say) that hath such a benumbing, quality, that the cold of it will strike from the hook to the line, from the line to the goad, from the goad to the arm, from the arm to the body of the fisher; and so benum him, and take away all use, and feeling of his limbs. His meaning is, that he was none of those idle drones; which by their laziness do even chill and benum and dead the charity of well disposed people. See Beza and Grotius.

Vers. 24. Of the Jews five times received J forty stripes save one ] Forty save one, so the Greek, stripes being understood; that word is put in our translation in another Character, as Beza likewise hath Plagas. 25. Deut. 3. The Lord commanded, that the number of strokes should not exceed forty; the Jews, that they might not transgress, gave one less.

Vers.