The Apostolical History

SECT. VIII.

APollos being unwilling for the present (as we have heard, Sect. 7.) to go to Corinth, but choosing rather, as it seems, to go to Crete, (now called Candia), Paul thought good by him and Zenas, (a Doctor of the Law) to write an Epistle to Titus, whom he had left in that Island, further to propagate the Gospel, to ordain Elders in every City where the Gospel was propagated, and to finish what was lacking, and conducing to the good of that people, which the Apostle himself had not time to do. And understanding that many in that Island ambitiously aspir'd to the Pastoral charge; and that several false Teachers, erroneous in judgment, and scandalous in life, had already crept in, to the great hurt of the Church; he writes this Epistle to Titus (which is of like argument with the First and Second to Timothy ) to direct him how to carry himself in reference to that people, and the work he was to do there.

In this Epistle there are three parts,

• 1. A Preface.
• 2. The Substance or matter of the Epistle.
• 3. The Conclusion.

1. THE Preface is contained in the four first Verses; wherein we may observe, 1. The Person writing this Epistle, who is described by his office, A Servant of God, and an Apostle of Jesus Christ, for the propagating the Faith of God's Elect, (namely, Faith in Christ), and the knowledge of the truth which tends to godliness, and this in hope of eternal life to be attained thereby, which the Righteous God promised long ago , in the First Ages of the World, [viz. Gen. 3.15.], but now hath more clearly manifested by the preaching of the Word , which was committed to him, among others, by the command of God, who gives us Salvation by Jesus Christ, [See 1 Tim. 1.1.]. 2. The Person written to, viz. Titus, described by his spiritual relation to Paul, who converted him to the Faith, which is the common means of Salvation, both to Jews and Gentiles. 3. The Salutation itself, wherein are the Blessings prayed for in Titus 's behalf; viz. Grace, Mercy, and Peace from God. From Ver. 1. to 5.

2. He comes then to the Body of the Epistle; wherein, 1. He tells Titus, for what end he left him in Crete, namely, to set in order the things that were wanting in those new planted Churches, to ordain Elders in every City, as he had appointed him, v. 5. 2. That he might not err in the choice of fit men, he tells him, how they should be qualified. The Qualifications of an Elder, which he sets down, may be reduced to three Heads:

• 1. Oeconomical.
  • 1. That he be blameless.
  • 2. The Husband of one Wife, and not guilty of Polygamy.
  • 3. That his Children be brought up in the Faith, and in good order, and obedience.
  • 4. That he be a Lover of Hospitality, and be ready to receive and entertain Strangers, and the banished Servants of God. ver. 8.
• 2. Moral, set down
  • 1. Negatively.
    • 1. Not self-willed.
    • 2. Not soon angry.
    • 3. Not given to Wine.
    • 4. No striker.
    • 5. Not given to filthy lucre, v. 7.
  • 2. Affirmatively.
    • 1. A lover of good men.
    • 2. Sober.
    • 3. Just.
    • 4. Holy.
    • 5. Temperate, v. 8.
• 3. Ecclesiastical.
  • 1. That nothing be found in him unworthy of the Steward of God, who ought to be so much the more blameless, by how much his office is more holy.
  • 2. That he be studious to know the truth, and tenacious of the truth, when known, and that for a double end:
    • 1. That he may be able to feed the Flock with right knowledge, and vigorously to exhort them to the performance of their several duties.
    • 2. To convince gain-sayers, and to stop their mouths.

And he shows, that great care should be taken, that Persons so qualified should be chosen, and that both in respect of the false Teachers, that did at that time abound in their Island, as also in respect of the people of Crete themselves. The false Teachers he describes by their evil manners, declaring them to be unruly, vain-talkers, deceivers, especially those of the Circumcision, viz. the Jewish Doctors, who taught things they ought not; and subverted whole houses for filthy lucre's sake. Ver. 10, 11.

As for the people of Crete; he shows, that one of their own Poets, viz. Epimenides (held by them for a Prophet) hath set forth the disposition of that Nation, viz. that they are liars, given to idleness, serving their own intemperance; which Character he acknowledges to be too true, (namely, as to the generality of them), and thence infers, that the false Teachers that were among them, (and others also who were misled by them) must not be handled too mildly, but reproved, and rebuked sharply , that they may submit themselves sound in the Faith, and to the Doctrine of the Gospel, and may not give heed to Jewish Fables, and the Commandments and Traditions of men, which turn many from the truth; of which sort he instances in one, viz. the distinction of meats, as clean and unclean; which he shows is against the liberty which Christ hath purchased, and allows to all that truly believe in him. For, unto the pure all things are pure; that is, to true Believers, whose hearts are purified by Faith, all kinds of meats are lawful; but to the impure and unbeli • verse 'tis quite otherwise; nothing can be used purely by them, their minds and consciences being defiled with sin, and not purged from their guilt by Faith in Christ. And he further tells them, that though some of these false Teachers may seem to be religious, and profess to know God, yet in their works they plainly deny him: being abominable hypocrites, rebels against the truth of God, and unmeet for the performance of any good work which he requires. From Ver. 5. to the end.

[Chap. 2] 3ly. He proceeds to direct Titus, touching the faithful discharge of his Ministerial office: injoining him,

1. More generally, That he speak the things that become sound Doctrine.

2. More particularly, he directs him how to accommodate himself to several sorts of persons.

1. To teach old men to be sober, grave, temperate, sound in faith, charitable and patient.

2. To teach ancient women to be in all their behavior and deportment as becometh persons that profess holiness; not false accusers, not given to drinking or tippling, but teachers of good things, and that they be exemplary to the younger women, and teach them their duties, viz. to be sober, to love their Husbands, to love their children; and to be discreet, chaste, keepers at home, good, obedient to their own Husbands, that the Name of God be not blasphemed, nor the Christian Religion be thought to infuse anything into them contrary to moral virtue.

3. To teach young men to be sober-minded. And upon occasion of this direction, he gives Titus himself (who probably was now young as Timothy was) his lessons, exhorting him to be exemplary in his life and conversation, (in all things showing himself a pattern of good works), and in his public Doctrine or preaching, to show incorruptness, gravity, sincerity; and in his private discourses, sound speech, that cannot be condemned; to the shaming and silencing of opposers. Ver. 7, 8.

4. To teach Servants to be obedient to their own Masters, to please them w • ll in all lawful things, not answering again, nor murmuring or repining at their just commands, reproofs, or corrections; not purloining or stealing, but showing all good fidelity, that they may adorn the Doctrine of God our Savior by a conscientious discharge of their duties. Ver. 9.10.

And he adds a further reason, why all sorts of persons should labor to discharge their respective duties faithfully, because the grace of God manifested in the Gospel, bringing and offering Salvation, hath now appeared to all sorts of persons, (which before was only manifested to the Jews ) teaching them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godlily in this present world, expecting eternal Salvation and bliss, (the blessing which all good Christians hope for) and the glorious Coming of Jesus Christ to judgment, (who is here called the great God), who gave himself for us that he might redeem us from the guilt of all our iniquities, and so justify us, and purify us unto himself, and make us a peculiar people, zealous of good works, and so sanctify us. These things he commands Titus to press with all authority, that none may have any just cause to despise him. From Ver. 11. to the end.

[Chap. 3] 4ly. He directs him to exhort all sorts of Christians to these duties; 1. To be subject to civil Powers and Magistrates . 2. To be ready to every good work. 3. Not to revile any man. 4. To be no Brawlers. 5. To be gentle towards all, even the worst of men; and the reason he gives for it, is this, Because we (says he) before our conversion were such as others now are; in which carnal state whilst we lived, we were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, and would not have thought ourselves well dealt with, to have been imperiously and roughly handled: what therefore, we would not that men should have done to us, when we were such; let not us do to others, that now are, as we then were. But when the transcendent mercy and loving-kindness of God towards lost sinners, was effectually manifested to us by the preaching of the Gospel, then there was a blessed change wrought in us. Yet the cause of this change was not anything in us, or any works of righteousness done by us, but merely the free grace of God, which moved him to rescue us out of that wretched miserable estate, and to work a work of regeneration in us, whereof Baptism is the outward visible sign, and the Holy Ghost the inward invisible worker; whom Christ hath obtained of the Father, that he should be sent down and imparted unto us, and should dwell in us, (not essentially but energetically ) abundantly illuminating, guiding, strengthening, and comforting of us. And the end of God herein is, that being justified by his grace, that is, by Faith in his Son, we should be made heirs of eternal life, according to the hope which the Promises of God have given us thereof. From Ver. 1. to 8.

5ly. He directs Titus to inculcate this into his Hearers, with firm and solid reasons, That true Believers ought especially to be careful to employ themselves in good works, and to go before others in the practice of them; because these things are profitable not only to others, but especially to themselves, seeing God of his grace will reward them for them. 2. That they should avoid foolish questions and disputes about genealogies, and contentions about the various interpretations of certain places in the Law; because these things are unprofitable. 3. That they should reject, that is, avoid, shun, and refuse communion with an Heretic, who does pertinaciously persist in great and dangerous errors, and labors to draw Disciples after him, (see Act. 20.30.), after they have once and again admonished him; concluding that such an one is perverted, and sinneth grievously , inflicting that punishment on himself, which the Church is wont to inflict on those that are guilty of great misdemeanors, that is, cutting himself off from the Church, of which he is a Member. Ver. 10, 11.

6ly. In the Conclusion of the Epistle, he speaks of private business; he orders Titus that when he shall send Artemas or Tychicus to supply his absence there, he should make haste to come to him to Nicopolis, where he did intend to winter. That he should bring Z • nas and Apollos on in their way (who were coming to him), and supply them with moneys and other necessaries for their journey. And he orders, that not only the faithful among the people, but that the Preachers themselves, and those of the Pastoral Order should look to it that their Faith be accompanied with Charity and good works, and that they excel therein upon all necessary occasions. Such (among others) are, friendly to entertain and dismiss strangers, especially those that labor in the Gospel; lest whilst they exhorts others to good works, and to bring forth the fruits of Faith, they themselves should be found unfruitful. Lastly, with salutation sent to Titus from the Brethren with him, and desiring him to salute all the Christians in Crete who loved him, and the Brethren with him, for the common Faiths sake, and with such a love as the Christian Faith requires. He concludes all with his Apostolical Benediction. From Ver. 8. to the end.

SECT. IX.

THE Apostle by his Epistle had ordered Titus to meet him at Nicopolis, (a City in Thracia, not far from Philippi in Macedonia, where he intended to winter), but afterwards upon some reasons having altered his mind, he now sends for him to come to Ephesus; and from thence not long after sent him to Corinth, that he might by him know the state of the Corinthians, and what effect his first Epistle had had among them.

SECT. X.

IN the mean time Demetrius a Silversmith (who made silver Shrines for Diana, or little Models of the famous Temple there, with the Image of Diana in them, (which strangers which came thither, used to buy, and to employ to a superstitious use) fearing that if Paul's Doctrine prevailed, he should lose his profit; he called together the workmen of the same craft, (whereof it seems, he had many that wrought under him), and showing them the danger they were in, lest their trade should come into contempt; he greatly exasperated them against Paul, as one that taught the people, that those were not gods which were made with hands, and one that cried down the worship of Diana, whom all Asia, and other parts of the world had in so high veneration: A great hubbub was hereupon raised, and the enraged multitude cried down the Doctrine of Paul, and cried up the Goddess of the Ephesians; And in this hubbub they seized upon two of Paul's companions, Gaius and Aristarchus [See Rom. 16.23. Col. 4.10.], and drew them into the Theater. Paul seeing nothing likely to ensue from this popular tumult, but the present destruction of himself and his fellow Christians (See 2 Cor. 1.8.), if the providence of God did not wonderfully prevent it, thought he must attempt something (though with evident peril to himself), for the rescue of his Friends out of that danger ( see 1 Joh. 3.16.). And therefore he was about to have adventured himself into the Theatre , there to have made an Apology for himself and the Christian Religion to the people; but the Disciples earnestly dissuade him from it. And some of the Asiarchae sent to him, and gave him the same advice, who it seems privately favored his Doctrine, and were secretly his friends. The hubbub therefore continuing and the rude people being enraged (as it seems) against the Jews (as enemies to their heathenish worship), as well as against the Christians, the Jews caused one Alexander a Jew to come forth, and to speak to the people in justification of their Nation and Religion, and as 'tis probable, to cast the occasion of all this discontent on the Christians. But when the people understood he was a Jew, they would not hear him, but with a wild confused noise cried up their goddess Diana for two hours together. At length the Town-Clerk coming forth to the people, by his wisdom appeased the tumult, representing to them, that their Religion and the worship of Diana was so publicly known, and so generally approved in the world, that there needed no tumult or uproar to vindicate the same, as Demetrius suggested. And as for these men they were now so enraged against, he tells them, they had offered no violence to the Temple to demolish it, nor had defaced any of the Images in it , nor had spoken evil of the Goddess Diana, that he knew of. However, if Demetrius and the Artificers that depend on him have any matter of accusation against any of them, he tells them, the Court-days are come, and the Proconsuls Officers or Deputies are ready to assemble, from whom they may seek for justice. And therefore they had best be quiet, and do nothing rashly; for they were in danger already to be called in question and fined by the Romans, for that days riot. And having thus appeased them, he persuaded them peaceably to return to their own homes.

SECT. XI.

PAul having thus by the wonderful providence of God escaped this danger (at which he seems to point, 2 Cor. 8, 9, 10.), not long after, calling the Brethren together, he took his leave, and departed from Ephesus, to go into Macedonia, leaving Timothy there, (who was come again unto him from Macedonia ), to carry on the work of the Gospel in that place.

SECT. XII.

ABout this time (as 'tis conceived) Aquila and Priscilla leave Ephesus, and return to Rome, having ventured their lives here to save Paul, as he himself gratefully acknowledges Rom. 16.3, 4. Many other Jews also from other quarters returned to Rome, as is intimated Act. 28.21. the Edict of Claudius the Emperor for their expulsion thence, now after his death wearing out of date.

SECT. XIII.

FRom Macedonia Paul first goes to Troas, where though there was a door opened to him of the Lord to preach the Gospel, yet being troubled because he found not Titus there, (whom he had sent to the Corinthians, with another Brother, greatly desiring to know their state), he staid not long in that place; but because he neither heard from Titus, nor any other, how his first Epistle had took with the Corinthians, he thought it best to go directly into Macedonia (2 Cor. 2.12, 13.); which he travelled over, from place to place, exhorting the Brethren with much exhortation, Act. 20.2. And when his afflictions there were nothing abated, but without were fightings and contentions from false Brethren, or open Enemies; within were fears, lest all did not go well at Corinth; at last the coming of Titus, and the joyful message he brought concerning the Liberality and Charity of the Corinthians did much comfort and revive him, 2 Cor. 7.5, 6. by whose example he provokes and stirs up the Macedonians to provide Collections to be sent to the poor Saints at Jerusalem, 2 Cor. 9.2. And the Macedonians being moved by this example, though laboring under many pressures and afflictions, beyond their power shown themselves liberal. 2 Cor. 8.1, 2, 3, 4.

SECT. XIV.

THE Apostle having understood from Titus the present state and condition of the Corinthians, sends him to them again; and with him, the Brother whose praise is in the Gospel throughout all the Churches, 2 Cor. 8.18. (supposed to be Luke ), and another whom he commends for his great diligence, 2 Cor. 8.22. And by them he sends his second Epistle to them. For though his first failed not of a good effect among many of them, yet some vain-glorious Teachers persisted in their contumacy, and not only vilified the Apostles authority, but presumed to compare themselves with him, yea, to prefer themselves before him, to the no small detriment and prejudice of the Gospel. And out of their ill will towards him, they interpreted all his sayings and doings to the worst sense. He had promised in the latter end of his former Epistle to come to them shortly. But for certain reasons he did yet forbear to come. This they interpreted as an argument of levity in him. He had in his fifth Chapter commanded the incestuous person to be delivered over to Satan. This they interpreted as an argument of his over-great rigorousness and severity; and other things they ill interpreted, as particularly, that he carried himself towards them, as if he affected domination over them: That he overthew the Law, and made men carnal and dissolute; that he was imperious in writing, though his person was abject and contemptible. These and such like Calumnies of theirs, the Apostle sets himself to refute in this Epistle: yet notwithstanding all this, he professes his sincere love to them; but being forced to it by his Adversaries, he resolves to vindicate himself and his Apostolic authority from their contempt.

In which Epistle we may observe these three parts.

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

THE Preface contains the Direction of the Epistle to the Church at Corinth, and to all the Saints, and Churches in Achaia, and his Apostolical salutation and benediction. Ver. 1, 2.

The Body of the Epistle consists of three parts. In the 1st. He apologizes for himself in the five first Chapters.

In the 2d. He exhorts the Corinthians to sundry duties. Chap. 6, 7, 8, 9.

In the 3d, He vindicates his own Authority and Doctrine. Chap. 10, 11, 12, and to the 11th. ver. of Chap. 13.

In the first part, we may observe these particulars.

1st. Lest any of them should be offended at his many afflictions and troubles, and be tempted to think (as worldlings use to be), that if he were a faithful Servant of God, he would not suffer him to be so extremely afflicted. He thereupon begins his Epistle with solemn thanksgiving to God, for the comforts he afforded him in those his trials, that so he might by his own experience be able to comfort others that were in the like condition. For though his sufferings for Christ were many, yet his consolations from Christ were many also. And he tells them, that whether he was afflict • d, it tended to their consolation and salvation, which is to be wrought out by a patient and Christian enduring such kind of afflictions as he endured, when they are called to it: or whether he was comforted, it tended also to their consolation and salvation; who by his example, might learn willingly to undergo afflictions for Christ, that they might also partake of his consolations. And he had a steadfast and firm hope concerning several of them, that they did sympathize with him in his sufferings, and accordingly should partake with him in his comforts. From Ver. 1. to 8.

2. He clears himself of some aspersions cast on him by false Teachers. As first of levity in not coming to them according to his promise made, 1 Cor. 4.19. & 1 Cor. 16. from 2. to 8. And secondly of too much rigor towards the incestuous person.

To the first, he answers, that he was hindered by that affliction he met with in Asia, viz. at Ephesus, that was so great, that he even despaired of life. The history of which, (as s • me conceive), we have Act. 19. , where 'tis intimated in what extreme danger his life was, so that he had no human means to escape it. Yet out of this danger God (who can deliver from imminent death those, that are ready to die, and can, and will raise up those that are dead at the last day) delivered him, and he trusts will still deliver him out of all such dangers; they affording him the help of their prayers (which he earnestly desires) that so the mercy of such deliverances being bestowed through the prayers and intercessions of many, God may be glorified and praised by many for them. From Ver. 8. to 12.

2ly. He shows that the fairness and uprightness of his conversation, and especially among the Corinthians (among whom he had conversed a year and half, Act. 18.11. ) might testify for him, that he was not acted by fleshly wisdom or dissimulation, but by the grace of God. Neither did he write anything to them that was disagreeable to his professed sincerity, but those things they here read, they cannot but acknowledge to be really so, and he hopes to the end they shall always acknowledge him to be the same. And as it was matter of rejoicing to them, that they were converted by him; so it was to him that he had gained them to Christ, and so he hoped to glory in them at the last day. And with this affection to them, and persuasion of their kindness to him, he design • d to come unto them, that they might have a second benefit by him; and be confirmed at his second coming, as they were converted at his first, and that he might receive offices of kindness and friendship from them. And therefore he did not make promise • s lightly and r • shly after the manner of carnal men, (promising wh • t they intend not t • perform), so that there should be yea and nay with him, that is, saying and not doing concerning the same things. For Christ Jesus whom he had preached among them, and whom he and they ought to imitate, was not inconstant and changeable in his Promis • s; but whatsoever is promised by him or of him, is certain and invariable. For all the Promises of God, made in the Covenant of Grace, have their foundation, firm establishment, and unalterable ratification in the death of Jesus Christ, the Mediator and Surety thereof [Gal. 3.17. Heb. 9.15, 16, 17. & Chap. 7.22.], and in and through him, are firm and steadfast, sure and certain; and he, and the other Apostles ought to declare the same in their ministry, to the glory of God. And he shows, that he that establishes and confirms both him and them in their Faith in Christ, is God alone, who hath anointed and consecrated them his Apostles to this high office of the Apostleship, by plentifully pouring forth upon them the gifts and graces of his Spirit, and thereby fitting them for it; and by the Miracles he hath enabled them to work, hath set his Seal to their Doctrine; and by the in • ffable, and glorious joys of his Spirit, wrought in their hearts, hath given them, as it were, an earnest and taste of their future happiness: And therefore surely such persons as they, are not to be accused of leightness and vanity. From Ver. 12. to 23.

Further he solemnly professes, that his end in delaying to come to them, was to give some among them time to repent and reform, and that the disorders in their Church might be rectified by themselves, lest when he came, he should be compel'd to use more severity among them, than they could well bear. And this he spake, not as one that arrogated to himself a dominion over their Faith, (and designed to impose upon them in the matters that concerned their souls, what he pleased), but as a minister and co-worker with Christ, to bring them to a right and due sense of their faults, and consequently to that true joy and comfort which follows upon true repentance and amendment; and so he should be a means to strengthen their Faith in Christ, by which alone they stand in the favor of God, and obtain a right and title to the Kingdom of Heaven. From Ver. 23, to the end.

He comes now in the second place, to vindicate himself from the aspersions of [Chap. 2] too much rigor towards the incestuous person. In order to which, he tells them, that he had no mind to come to them in such a manner, that his coming should bring sadness, and heaviness to them, by reason of the severity he should be necessitated to use towards the reforming of the evil manners among them. For if he was forced upon such an occasion to grieve them, nothing could comfort him so much, as the amendment of the person against whom he was forced to use severity. And concerning this thing, viz. the amending of the faults among them, he had written to them in his former Epistle [chap. 5.], lest if he should come to them, and find any scandalous unreform'd persons among them, besides his sorrow for their sin, he should be forced to a new sorrow, which necessary severity would create both to them and himself: And he was confide •• that they rather desired he should find matter of joy among them, by the removal of such offenses, than matter of sorrow, by continuing of them. He professes, that what he wrote in his former Epistle concerning the incestuous person, was not written with any intention to grieve them, but out of his great and abundant love to them, which could not endure that they should make themselves guilty of such faults. He tells them, that the incestuous person's sin, had not so wholly grieved him, as if they were all offenders with him; for since he had proof of their obedience in their excommunicating of him, he did sorrow but in part, only for his sake who was guilty, not for them all, they having cleared themselves, that they were no upholders or maintainers of him in his sin. And that it might appear that his former severity proc • eded not from any other principle then love, and a desire of good to the Church of Corinth, he declares, that the censure and chastisement inflicted on this incestuous person by the authority of many (that is, the Governors of the Church, the Church itself consenting) seeing he had manifested his repentance, was sufficient. And sherefore he adviseth, that he be received into favor again, because they were bound to f • rgive and comfort him now, as well as they were bound to excommunicate him before; and this they ought the rather to do, lest if they should not, he sh • uld be swallowed up of over-much sorrow. Wherefore he exhorts them, to confirm their love towards him, by showing, that by excommunicating him they did not intend to destroy him, but to save him, by bringing him to repentance. And for this end he had now written to them, to see whether they would be as obedient to his directions and appointments, in absolving of penitents, as in afflicting Church-censures on offenders. He tells them, that whom they were willing to forgive and restore from excommunication (being satisfied of their repentance), he was willing also to forgive, as one present in spirit with them, see 1 Cor. 5. And if in the beginning of the Church, before the orderly government of it was settled, he alone had received some repenting sinners to mercy; he d d it, not out • f ambition, but with regard to them, to give them an example of showing lenity as well as severity; and with respect to the person of Christ, that he might keep people steadfast in the Faith of Christ; and that S • tan might not get an advantage against any of them; who sometimes by too great slackness of Ecclesiastical discipline s • eks to lull sinners asleep, and sometimes by too great severity endeavors to drive them to despair. From Ver. 1. to 12.

3dly. He shows, he was so far from wanting any true affection to them, that when he came to Troas , though a door was opened to him by the Lord for the preaching of the Gospel in that place, yet he had no rest in his spirit because he found not Titus there, to inform him of their state; and in pursuit of him he left that City, and went into Macedonia, in hope that he might find him there, and having met with him he understood by him the happy success of his former Epistle, and that caused him to bless God exceedingly, who had hitherto so graciously prospered him in his ministry, and had given him and his fellow-Apostles such a victory and conquest in every place, (where they came to preach the word) by the conversion of so many, and had spread the sweet odour or savor of the Gospel by their preaching up and down in the world. And (says he) we spread this sweet savor of Christ, (to the honor and glory of God), both among such as are thereby brought to repent and believe, and among such as remain impenitent and unbelievers. To the one, the Gospel is the most comfortable vital savor that ever came to them, and a ministry of life , and the power of God unto their Salvation; but to the other, by accident, 'tis a savor of death and aggravates their condemnation. And the preaching of this glorious Gospel, he shows, is a weighty employment, and no man is sufficient of himself for it. Lastly, he declares, that he was no corrupter of the Word, as many false Teachers were, who mixed their own passi • ns of pride or covetousness with the true Doctrine they preached; but he preached it out of uprightness and sincerity, as one taught of God, and who eyed God in what he did, and was acted by the power, and guided by the Spirit of Christ. From Ver. 12. to the end.

[Chap. 3] 4ly. He shows it was not requisite he should go about to commend the fidelity of his ministry, especially to them, considering they had been converted by it; and therefore he needed not Letters commendatory to them (or from them to others) such as the false Teachers possibly strove to commend themselves by; for they themselves were his Epistle of commendation, given as it were by God to him, affording him a clear Testimony of the soundness of his Doctrine, and the efficaciousness of his Ministry, by their conversion; which Testimony being written in their hearts , and openly appearing in their Christian conversation, was legible to other Churches, and accordingly acknowledged by them: yet he would not say, they were so much his Epistle, as the Epistle of Christ, Christ himself having written his Will and Law on their hearts, by the operation of the Holy Ghost, after a more excellent manner than anything was wont to be written with Ink upon Paper; and he and Timothy were only the Pen or Instruments of the Spirit in this writing . And they had still a great confidence of being further instrumental in this way, and of the acceptance of their endeavors with God, through Christ enabling of them. Not that they were able by any natural wisdom of their own, to think or contrive anything that was fit to convert the hearts of men; but their sufficiency was God's assistance, who had made them fit or meet to be Ministers of the New Testament, which is accompanied with the efficacious operation of the Spirit, and not of the Old Testament which literally declared what was to be done, but gave no spiritual ability for the doing and performing of it. For the Old Testament, or old dispensation of the Covenant of Grace (called here the Letter ), though it shadow'd out the way to life, yet conferred not on fallen man any power to perform what is required thereunto, but convinced him of sin, and consequently that he was worthy of death , which is threatened to transgressors. But the New Testament, or G • spel, doth not only clearly show the way to life and salvation by Faith in Christ Jesus, but is also accompanied with the power of the Holy Ghost, whereby that Faith is wrought, and whereby the Soul is raised up, and quickened from the death of sin. Now if the Old Testament which was a ministration of death, and was written in Letters, and engraven in Stones, (as to some part of it, to wit, the Ten Commandments), was so glorious, as was signified by the splendor of Moses 's face, which the Children of Israel could not steadfastly behold when he came down from the Mount ; which Ministration was yet to be done away, (as far forth as it was opposite to the Gospel-dispensation ): How much more glorious is the Ministration of the New Testament, which is accompanied with the quickening Spirit of God? If the Ministration of Condemnation were glorious, how much shall the Ministration of Righteousness and Justification excel in glory? So that the former, though in itself glorious, yet when compared with the latter, hath, as it were, no glory; it is so far out-shined by it: and if that Administration which was to be abolished was glorious, surely that which is to continue is much more glorious. From hence he infers, that seeing himself and the other Apostles had such hope that their Ministry should be accepted and owned by God, they used the greater boldness in publishing the Gospel; and did not imitate Moses, who veiled his face, which was a sign of the obscurity of the Legal Administration, and of the blindness of the Jews, who could not see the end and scope of that which was to be abolished, but generally rested in the outward letter , and apprehended not the mysteries hid under those shadows, and to this day, the veil remained upon their hearts untaken away, in the reading of the Old Testament. But in the New Testament, by the clear Doctrine of Christ, this cov • ring or v • il is done away. Nevertheless, when their hearts shall be turned to the Lord, and shall own Christ, then the veil shall be done away as to them also, and they shall clearly see and understand what is now hid from them. For Christ is that quickening Spirit who takes away the veil and powerfully changes the heart; and where his Spirit powerfully works, there is liberty and freedom from the yoke of the legal Administration, and from slavery to sin. And as Moses when he went to appear before the Lord put away the covering from his face, and by his converse with God his face became more and more shining and glorious, so (says he) all we who have received the Spirit of the Lord, do with open face, without any veil or covering, clearly behold the glorious Attributes of God, and the glorious manifestations of his grace, mercy, and wisdom shining in the face of Jesus Christ, (as in a mirror or glass ), and thereby are transformed into his Image, and are made like to him in the glory of holiness and grace, growing from one glorious measure and degree of it to another, through the operation of his Holy Spirit. From Ver. 1. to the end.

5ly. He professes diligence and faithfulness in preaching this glorious Gospel, [Chap. 4] (which was a ministry not of the letter and of death, but of the spirit and life ); and that, notwithstanding all his troubles, he fainted not, nor was discouraged. He declares that he had renounced ambition and covetousness (which some secretly allowed themselves in), and that he did not was walk craftily, nor handle the word of God deceitfully, so as to accommodate it to the corrupt humors and dispositions of men; but he preached the truth sincerely, and endeavor'd to approve himself to the Consciences of all those, who would judge understandingly and uprightly. He tells them, If the Gospel so clearly preached, be not understood by many worldly wise men, that is no argument of the obscurity of it; but of the incredulity of the hearers, who are blinded by the Devil, whom the world generally serves, and who (by the just judgment of God) hath got such a dominion over multitudes, that they serve him as their God ; and by him it is that they are so blinded, that the light of the glorious Gospel of Christ cannot shine into their hearts, wherein is manifested the Majesty of Christ's person, and the sovereign Excellency of his benefits, and that he is the Image of God, the Eternal Word and Wisdom of the Father, by whom the Glory, Wisdom, Righteousness, Grace, and Power of the Father is revealed to us, and presented before us. He further manifests his fidelity, by showing them, he sought to advance the glory of Christ in his preaching, and not himself, acknowledging himself a servant to Christ, and to his people for the promoting of Christ's interest in them. For he humbly acknowledges, that God, who at first by his omnipotent word produced light out of darkness, by no less efficacy and power brought him (a lost sinner) out of the darkness of Pharisaism and sin, and shined into his heart with his glorious light, to the intent that he should communicate and impart this divine light of the knowledge of God, which shineth in the face or person of Jesus Christ, unto others. 'It is true, the glory of God shon once in the face of Moses, but that was covered and veiled: But it shines much more gloriously now in the face of Christ, and is not covered to us. As a man sees the Fathers countenance in the face of his Son; so God represents himself most lively, sweetly, and savingly in Jesus Christ, But he tells them, that himself and his fellow-Apostles, (who were entrusted with this rich treasure of the Gospel) were but earthen Vessels, frail and contemptible, and exposed to many sufferings, that the success of the Gospel preached by them, might be imputed to Christ alone, and not to them. From Ver. 1. to 8.

6ly. He shows, they had no reason to be offended at his sufferings, nor to object, that if he had preach • d the Gospel sincerely, God would not have permitted him to be so persecuted and afflicted. He tells them, all his afflictions were so moderated, and himself so upheld by God, that he sunk not under the burden of them. We are troubled (says he) on every side, but are not brought into such straits as to be overwhelmed; perplexed sometimes, and doubtful what to do in great dangers, but not brought so low as utterly to despair of help; persecuted by men, but not forsaken of God; cast down indeed, but not utterly destroyed; so that in our sufferings we represent the death and passion of Christ Jesus; and are in continual danger of death for Christ's sake, that it may appear we are supported by the quickening power of the Spirit • f Christ under all these afflictions; so that death is wrought in us, that is, the preaching of the Gospel exposeth us to the dangers of death, and yet our ministry bringeth eternal life to you: we die, that is, are expos • d to death, that you may live eternally in happiness. And we having the same spirit of Faith which was in holy David when he wrote the 116 Psalm, where at v. 10, he saith, Because I believed therefore I spake, I was sore afflicted, &c. As he (I say) being in many troubles believed, and testified his confidence in God for deliverance, so likewise do we, being assured that he that raised Christ from the dead, will raise us up also by Christ, and will present us glorious together with you, if ye believe. All these things, says he, viz. the dangers we have been in, and the deliverances God hath afforded to us, they all tend to your advantage, and to the confirming of your Faith, and the increasing of your thankfulness, that so the benefit having abounded, and the mercy of God having extended itself to many persons, by the thanksgiving of many for it, more glory may red • und to God. And for this cause (says the Apostle) we faint not, nor are slack and sluggish in our work. For though these Bodies of ours be attenuated and weakened by so many afflictions, yet our inward man, our minds and Souls grow more strong and vigorous. For our transitory light afflictions (to speak of them comparatively ), are so accepted by God, that they work for us, (not for any merit in them, but through God's free grace and mercy, and Christ's merits), a most excellent eternal weight of glory, we having our minds intent by Faith, not on things visible and temporal, but on things invisible and eternal. From Ver. 8. to the end.

[Chap. 5] 7ly. Having mentioned this eternal glory, he proceeds to describe it, testifying his assurance that after this mortal body of his, which is but an earthly tabernacle shall be broken down, his Soul shall have a building made by God, that is, an immortal glorious body (see 1 Cor. 15.44, 46.) divinely made and fitted for Heaven, and the fruitions and employments of that glorious place. He shows, that while he is in this mortal body he groans by reason of his daily troubles, desiring earnestly to be clothed with that glorious Body . This he speaks upon supposition that he be found clothed with his mortal body, that is, alive at Christ's Second Coming, and not naked, that is, unclothed of it by death. For he tells them, that himself and many other Saints, being burdened with sin and many other evils in this life, desire (if it so pleased God) that they might put on this blessed immortality without a dissolution , as it will happen to the Children of God that are found alive at Christ's Second Coming, that so this mortal life may be exchanged, yea swallowed up by that which is life indeed. And that he might give them further assurance of this future happin • ss, he tells them, G • d had prepared them to be capable of this heavenly glory in their Souls, and of this blissful immortality in their Bodies, by working a work of grace in their hearts, and by giving them his Holy Spirit as an earnest and pledge to assure them thereof. Therefore they b • re up with courage under all afflictions, and could look death itself cheerfully in the face, as kn • wing that that will bring them home to God, from whom th • se earthly Bodies keep them as strangers at a distance . For here (says he) we live by Faith only, and cannot attain to sight and fruition till we come to Heaven. And hence it is, that we bear up with so much courage against the fear of death, being willing rather to go out of this Body, and die, that by this means we may come to our home, to enjoy the blissful presence of God in Heaven, than to continue in the Body and be deprived of that happiness. So that all our ambition and design is this, that whether we continue in this mortal Body, or go out of it; whether we live or die, we may be accepted of God, and may come at last to enjoy his blessed presence in Heaven. For we with full assurance expect a day of Judgment, at which all must appear, and at which everyone shall receive according to their works . And knowing the terribleness of that judgment, we do the more earnestly persuade men to come in to Christ, and to live as those that must be thus judged. But whether they would be persuaded or no, he tells them, the sincerity of his intention was manifested to God, and he hoped to their Consciences also. He shows, he speaks not these things to commend himself to them, but to furnish them how to answer the Calumnies that false Teachers brought against him, who gloried much outwardly, • ut knew in their hearts and Consciences they had little reason so to do. And if I seem mad, says he, in thus comm • nding my ministry and sincerity unto you, I aim at G • ds glory therein, (that the Gospel may not be undervalued), and not to arrogate to myself anything. And on the other side, if I write and speak only that which you must needs account sober, it is for your good and edification. For the love of Christ constrains me to be faithful to him, and to refer all to his honor and praise, seeing he so loved us, as to lay down his life for us, when we were all dead in respect of the desert of our sins, and the claim of divine justice: And he hath done it, that all that are delivered from deserved perdition; through faith in his blood, should not live to themselves, but to the honor and praise of their Redeemer. And for his own part, he professes, he was so highly affected with this great redemption wrought by Christ, that he could not value any man, or esteem him happy, merely for the outward advantages of this world, viz. for his wisdom, riches, learning, &c. except he had a share in this Redemption. And if he himself formerly hath had carnal and earthly thoughts and hopes of Christ (as m • ny of the other Jews had) expecting that he should begin an earthly temporal Kingdom among them, wherein they should enjoy all outward prosperity, yet now he should know him so no more, but put off all such carnal imaginations of his Kingdom. For his Kingdom (he tells them) was of another nature, and whosoever is in him, (not externally only, by outward profession, but is really inserted and implanted into him by Faith, and made a member of that mystical body whereof he is the head), is renewed by his Spirit, and receives life, influence, and direction from him, and is thereby effectually changed, and made a new creature, as to his principles, affections, and practices. And he shows, that all these things that concern the new creature, or the renovation of man, depend on G d as the Author of them, who of his free grace reconciles sinners to himself, by the death of his Son, and hath committed to them, his Apostles, the ministry of reconciliation, giving them commission to declare, that God was in and through the merits and intercession of his Son, ready to be reconciled to all those, both among Jews and Gentiles, that truly believe in him; and upon their Faith in him, he did actually pardon them, not imputing their trespasses to them. And he had entrusted them, his Apostles, to publish the same in his name. And accordingly, as Ambassadors for Christ, and as sent from God on this great Message, they most affectionately besought sinners to accept of the reconciliation offered by God in and through Christ Jesus; who being an innocent, pure, and sinless person, God sent into the world to offer up himself a Sacrifice for our sins [Lev. 7.2.], that we by Faith resting on him, might be made fully righteous, with such a righteousness as God approves, and accepts, and for which he is pleased to justify us. From Ver. 1. to the end.

Having dispatched the Apologetical, or Excusatory part of his Epistle, he comes now to the Hortatory part of it; wherein we may take notice of these particulars.

[Chap. 6] 1. He exhorts the Corinthians, not to receive in vain the Doctrine of Grace and Reconciliation, which was offered to them by him, as an Ambassador of Christ, and a co-worker with him, this being the very season and time wherein God did open the treasures of his mercy and bounty to poor sinners. So that he might accommodate that which was promised to the Prophet Isaiah, ch. 49. v. 8. to this present time, In an acceptable time have I heard thee, and in a day of salvation have I helped thee, : Which words, though in the first sense they were a Promise to Isaiah, that God would bless his ministry to that people, (which he had prayed for); yet in a more sublime sense, they may intimate, that in the times of the G • spel, God would, upon the intercession of his Son, work effectually upon the hearts of sinners by the preaching of his word. And that this exhortation may be the more effectual, he shows, how he and his fellow-Apostles had labored to avoid all occasions of giving any just offense, approving themselves faithful Ministers of Christ (so that their ministry could not justly be blamed), by a patient suffering of several sorts of evils, by the exercise of purity, and the study of the holy Scriptures, by longsuffering, and kindness, and love unfeigned, by the exercise of the gifts of the Spirit, and clearly preaching the truth of God, being accompanied therein with the power of God enabling them to work miracles, and to convince the obstinate, and having on the armor of Righteousness for the right hand, and for the left; that is, being furnished with weapons offensive, and defensive, against all assaults and temptations, either of a prosp • rous or adverse condition. And this, whether they were honor'd or despised, well reported of or reproached, though counted deceivers when they were most faithful, and while by some doubted of, whether they were the sincere Servants of Christ, or no, though by others owned and acknowledged; while by reason of the greatness and multitude of their afflictions they seem daily dying, yet by the special favor and protection of God are still preserved. They seemed sad indeed sometimes under the evils that oppressed them, but yet rejoiced in spirit, and had the inward testimony of their Conscience, and the comforts of the Holy Ghost to support them: They were poor in respect of worldly things, yet enriched many with spiritual riches. They had in a manner nothing, yet were so well provided for by the special providence of God, that they wanted nothing needful or necessary for them, and were as well contented as if they were Masters of all things. From Ver. 1. to 11.

2. He declares his great love towards them, and exhorts them, to show the like again towards him. He tells them, he used freedom and largeness in speaking to them, his mouth was opened, and his heart enlarged towards them, and they had a large place in his affections; but he doubted whether he had so large a place in theirs: he feared they were straitened in love and affection towards him: and yet in way of recompense, it was no more than just and fit, they should, like good Children, answer the affections of their spiritual Father. From Ver. 11. to 14.

3ly. He exhorts them to avoid all intimate fellowship in marriages, or otherwise, with infidels and idolaters, whereby they might he brought into communion with their idolatry, or other sins, there being no more agreement between a Believer and an Infidel, than between light and darkness, between Christ and Belial. For they that believe in Christ are the Temple of the living God, as he proves, partly out of Lev. 26.11, 12. partly out of Ezek. 37.26, 27. Therefore with the words of the Prophet Isaiah, ch. 52. v. 11. he exhorts them to abstain, as much as they could, from the Society of Idolaters, and not to touch the unclean thing, that is, not to join with them in their sinful actions; and then God promises to receive them, and own them for his Sons, and Daughters as it is Jer. 31.1, 9. From Ver. 14. to the end.

And having such precious promises, he exhorts them to abstain not only from [Chap. 7] idolatry, but from all pollution both of flesh and Spirit, and to endeavor to perfect holiness in the fear of God. Ver. 1.

4ly. He exhorts them to receive him, their Apostle, into the bos • m of their love, seeing he had not given them any cause of distaste, either by wronging any of them in their reputation, or corrupting any of them in their judgments, or defrauding any of them in their estates. And these things he spake for his own vindication, not to reproach them: for he had such an affection for them, that he could be content (if God saw it good) even to live and die with them. And though he spake freely of their faults to themselves, yet he gloried of them to others, and was exceedingly comforted in the midst of all his afflictions, by the report he heard of their repentance. He shows, that when he was come from Ephesus into Macedonia, [Act. 20.1. ], though he met with great oppositions from some there, yet the fears he had concerning them were very troublesome to him. But he was exceedingly comforted by the coming of Titus; and it was not his bare presence that was so much a comfort to him, as the news that he brought, (with which he himself was also much comforted), viz. the news of their earnest desire to see him, their mourning for the sins he had in his former Epistle charged them with, and their zeal to defend him against his Calumniators, the false Teachers. And though in his former Epistle he had written something sharply to them, by reason of their many enormities, yet he did not now repent of it, though 'tis true he was once sorry he had done it, lest such as were innocent among them should think themselves struck-at, in those his reprehensions. But though that Epistle did for a while grieve them, yet now he was glad he had written it, not merely because he had grieved them, but because it had brought them to a Godly sorrow, for the evils that were among them, so that they received no damage at all, but much advantage thereby. For a right sense and sorrow for sin, wrought by the Spirit of God, worketh true repentance and reformation never to be repented of; whereas worldly sorrows, occasioned only by disgraces, or worldly losses or crosses, usually increases sin and misery, and worketh diseases and death. Now that their sorrow was from God, he assures himself by the excellent fruits and effects of it. 1. Their carefulness to amend what was amiss. 2. Their clearing themselves, that they did not approve the fact of the incestuous person. 3. Their indignation against that sin, and their own neglect of censuring of him. 4. Their fear of divine vengeance if they persisted in that neglect. 5. Their d • sire of taking away the scandal, and satisfying all good men by proceeding against him. 6. Their zeal to execute what the Apostle had commanded for the removing this scandal, and this evil from among them. 7. The revenge which they exercised upon the incestuous person by excommunicating him; by all which, they declared their repentance to be sincere, and that they did not at all approve of that miscarriage, but were clear from it. Wherefore he tells them, that he wrote n • t to them▪ only, or chiefly, that the incestuous person might be punished, and satisfaction made to his Father, whose Wife he had taken unto himself , but that the singular care he had of the welfare of their Church, to remove sin and scandal, might be manifested unto them. Further, he shows them, that he was much comforted for the comfort they had received in the course they had taken with the incestuous person, and the more also for their kind reception of Titus, whose spirit was much revived and refreshed by them. And as all things that he himself had spoken to them they found to be true, so all the good he had spoken of them to Titus, he by experience found to be true also. He tells them, that Titus 's affection was much towards them, remembering with what ready obedience and humility they received him, as an Evangelist, and a more than ordinary Servant of God sent unto them. Lastly, he acquaints them that he much rejoiced, that from his own experience of them, he might confidently promise himself, and others, all good from them. From Ver. 2. to the end.

5. He exhorts them now, to a liberal contribution to the poor Saints of [Chap. 8] Judea, using several arguments to persuade to it. 1. From the example of the Macedonians, into whose hearts God had put that excellent gift and grace of Charity; of whom he boasts, as those who had great joy and peace in their Consciences, even then when they were exercised with great outward afflictions, and who gave liberaly and bountifully, even in their deep poverty ; yea, gave beyond their ability. He shows, how instead of being entreated by him, they earnestly desired him to receive their Charity and Collection, and that he with others would take upon him to dispense their alms; so that they did more than he could hope or expect , giving themselves first to God, and afterwards committing themselves to him, and his Apostolical care, to be guided and g • verned by him according to the will of God▪ 2. Because he had desired Titus to go to them, and as he had begun to stir them up to this duty, and to exercise this grace at his first coming to them; so he would further promote and finish it. 3. Because they abounded in other graces and gifts, viz. in faith, in ability to instruct others, in knowledge, in care of the salvation of their Brethren, and in love towards himself, their Apostle; therefore they ought to abound in this grace also. 4. Because hereby they would testify the sincerity of their love to the Saints; which he mentioned not to them, as commanding them, but as moving them thereto, even by the example of the Macedonians. 5. Because Christ (who was Lord of all) emptied himself (Phil. 2.5.), that they, and all others that believe in him, might be enriched with his spiritual and heavenly blessings; therefore for his sake it was fit they should be ready to distribute. 6. It was expedient for them, in respect of their reputation and the future reward they might expect, that this good work which they had begun a year ago (and that with great forwardness and readiness of mind) should be carried on; yet according to their ability, and the proportion of their estates: for God values not so much the quantity of the gift, as the good will and cheerful mind of the giver. He tells them, it was not his intent to overburden or impoverish them, to ease others, but that things equal and just should be done; that you (says he) supplying the present poverty of the Christians in Judea out of your fullness; if you should hereafter want, and they be full, they should by a just retribution supply your wants. As in the collection of Manna [Exod. 16.], God commanded that they which gathered more, than the prescribed measure, (which was an Omer for every single person) should give to him, who had gathered less; so God would have it, that they that have great riches should impart of their abundance, to them who are in want. 7. He further excites them to this duty because several faithful Brethren were stirred up by God, and sent by him, not only to promote this collection, but also to carry it to the poor Saints in Judea; and he hopes they will not frustrate the expectation of such worthy persons; the first of whom was Titus, who took upon him to exhort and move them hereunto, and being very diligent, willingly travelled unto them. The other is supposed to be Barnabas, who was highly praised in all the Churches, for his excellent gift in preaching the Gospel; and was by the Churches suffrage made Paul's Companion, and sent with the same diaconary charge, which was administered by Paul, for the glory of God, and their encouragement (c). And he shows, why he joined to himself persons of so great integrity in this charge and ministry, lest evil-minded men should suspect him of dishonesty, if he alone should manage that business of receiving and distributing so great contributions as were m • de by the Churches. And he tells them, he must provide for a good reputation before men, as well as labor for a good Conscience before God. He mentions a third whom he sent with Titus and Barnabas (whether Luke, or Apollos, or another is uncertain) whom he often had found faithful, and now very ready to come unto them, upon the special confidence he hath of their goodness and liberality. And as for the persons that are entrusted in this business, he shows, they are such as they may have confidence in. As for Titus, he was his Companion and fellow laborer in strengthening and confirming them in the Faith, and correcting things amiss among them. And for the other Brethren, he tells them, they are the Messengers of the Churches, sent to gather this contribution, and persons in wh • m the grace of Christ eminently shines, and such by whom the honor of Christ is singularly promoted. Wherefore he desires them to show unto them, and so consequently to all the Churches whose Messengers they were, a proof of their love; and so they would manifest that his boasting of them hath not been without reason. From Ver. 1. to the end.

Having thus assured them concerning the integrity of the Messengers, he proceeds [Chap. 9] to speak of the Contribution, for the promoting of which, he says he need not write further unto them; for he knew their forwardness therein, and had boasted to the Macedonians, that the Christians of Achaia (of which Corinth was the chief City) had made a preparation to supply the poor Saints of Judea, a year ago; and their zeal therein, had provoked many to the like forwardness. However he had sent these Brethren that they might find true what he had boasted of them; and th • t (as he said before) they might be ready at his coming, and not surprised, having this warning given them before hand. For otherwise when he came with some of Macedonia accompanying him, if they should not have their supplies ready, it would tend to his and their disgrace. Therefore he sent these Brethren to them before hand, to exhort them to get their collections ready before he came, that so their beneficence may appear to be their own free bounty, and not a collection difficultly extorted from them , as from covetous men, who give grudgingly and unwillingly. From Ver. 1. to 6.

In the next place he exhorts them, to give liberally and freely, because the reward will be proportioned to their freeness therein; and to give cheerfully, and willingly (everyone as he is prompted by his own heart, for God loveth a cheerful giver. And lest they should fear their Charity might bring themselves to wants and straights, he shows, that God is able (and having promised it, th • y may expect it) to make them the richer for their liberality, so that what they give shall return to them with usury and increase . As 'tis said of the liberal Almsgiver, Psal. 112.9. that, He shall evermore continue to show himself righteous , that is, bountiful, and shall have enough all the days of his life wherewith to exercise his liberality: so far shall he be from wanting. And as God blesseth the increase of the Earth so largely, that it sufficeth for the nourishment of men, and for seed to sow again; so he prays, that G • d would supply all their pr • sent wants, and also grant them such pl • nty and ability, that they may be liberal still towards others, and that he would incre • se and multiply to them the rewards and fruits of their righteousness and mercy. That being thus enriched by the goodness of God, and abounding unto all b • untifulness , many prayers may be rendered to God by those, to whom he and his Collegues should distribute their Alms. For he tells them, what he and they had undertaken, ( viz. the distribution of their collecti • n) would not only supply the necessities of the Saints, but occasion abundant thanksgivings unto God; and so be, not only an act of charity in the Givers, but an occasion of piety also in the Receivers. And this their liberality would be a pro • f that they did truly subject themselves to the Gospel of Christ (which enjoins Charity and Almsgiving) and would occasion many to glorify God for it, and for their readiness in communicating unto them, and unto others that are in want, as occasion required. And lastly, they will ende • v • ur to be thankful to them as they are able, by their hearty prayers to God for them, and by their longing after and earnestly desiring their welfare, rejoicing exceedingly for that great measure of grace God had bestowed on them. He conconcludes this whole matter with thanksgiving unto God for that great gift of Charity he had bestowed on them, which inclined their hearts, in so liberal a manner, to relieve the necessities of the Saints (which gift he cannot sufficiently commend) whereby much glory redounds to God, and much honor to the Christian profession. From Ver. 6. to the end.

He comes now to the third part of his Epistle; wherein,

[Chap. 10] 1. He vindicates his authority from the contempt cast upon it by false Teachers, his speech contemptible, but when absent, bold and severe. He therefore beseeches them by the gentleness and meekness of Christ (whom he was not ashamed to imitate) not to interpret this his behavior among them otherwise than they ought. He tells them, he desires and wishes that when he comes he may not be forced to use his power with that boldness, which he thought to use against some of them, who accused him of a weak carriage and behavior in his Apostleship, as either fearing or flattering men, and so walking carnally, and being too mild on one of those grounds. For though he was not free from human infirmities and weaknesses, yet he did not exercise his Apostleship in a weak manner, or by weak weapons. For the weapons he used were spiritual, viz. Christian fortitude, zeal, freedom in speaking the truth of God, and courage in administering the censures of the Church, which had a divine force upon the Conscience, to throw down the strong holds of carnal wisdom, and the corrupt reasonings and proud conceits, by which corrupt m • n think to defend themselves, either in their errors or vices, against the Gospel, having in readiness that which serv • s to revenge all disobedience upon the refractory, (viz. excommunication ), which he was resolved to make use of against such persons, when the Corinthians, (to wit, the greater part of them) shall have made good their obedience, and reduced themselves to good order again *, having been seduced by these false Teachers. He tells them, they ought not to judge of him, or of the power of his Apostleship and Ministry, by his external humble and mild behavior among them, which seemed to some of them so vile. He shows, that he may (and that justly) be compared with any of those that emulate him. For by all those arguments, by which any of them can prove he is a Disciple of Christ's, he may conclude the same of him also. Nay if he should pretend to some more authority from Christ (being an Apostle) than hath been given to others, (and that for the advantage and not the hurt of any), he might make it good. And that his Epistles may not seem only Bug-bears (as his Calumniators affirmed, saying, that his Letters were indeed severe and authoritative, but his personal presence weak, and his speech contemptible), he tells them, that such as his Letters and Words are when he is absent, such shall his performances be when he shall be present among them. From Ver. 1. to 12.

2ly. In the next place, he refells the vain brags of the false Apostles; who arrogated to themselves the things they never did. He tells them, (Ironically), he will not compare himself with those Boast • rs, that so highly magnified themselves, and took so much upon them; yet he suggests, how foolish they were in judging of themselves by their own s • lf-conceit, and the opinion that such as were like them had of them, without looking upon others, to whom the Lord had imparted greater gifts and power, such as were the Apostles. But whatever they did, he s • ys, he will not b • ast of things without the bounds which God hath measured to him, as if he had converted those whom he did not convert; or as if he had authority over those, that are not within those bounds; but would contain himself within the measure, line, and bounds assigned him by God, which certainly reached unto the Corinthians. For though the Apostles had commission to preach unto all Nations, yet they betook themselves unto several parts, and were careful not to interrupt or hinder one another, nor to enter upon one another's labors; but the false Apostles ranged where they listed, and arrogated to themselves the conversion of those, where the true Apostles had before planted the Faith. He shows, by extending his inspection and authority to them, he did not over-extend it, or go beyond his line, as they do, who intrude into, and boast of other m • ns labors; for he had advanced as far as to them in the preaching of the Gospel, and had first planted the Faith among them. He tells them, he would not pretend any Title to those whom others have converted, (as was the manner of his Emul • t • rs), but yet he hoped, that when the Corinthians shall be more strength • ned in the Faith, they will deal with their Neighbors to entertain the Gospel, and to be willing to hear him preach it to them, and so the borders of his ministry (through them) shall be more abundantly enlarged, and that according to the rule of his calling, to whom the Apostleship of the Gentiles was committed. And so he shall preach the Gospel beyond Achaia, without entering on those parts where the Gospel had been formerly preached by others, or arrogating to himself what they had done. But that he may not seem to glory in himself, or in the gifts of God as his own, he shows, that no man ought to attribute or refer anything he h • th to himself, but to acknowledge all his Talents to come from God, and to ascribe the success of all his gifts and endeavors entirely unto Him. For no m • n is approved because he conceits well of himself, or commends himself; but he that approves his heart and ways to God, and seeks his glory, He is accepted, accounted of, and approved by Him. From Ver. 12. to the end.

3ly. That he may further vindicate himself and his Apostleship from the contempt [Chap. 11] of those who preferred the false Apostles before him; he desires the Corinthians to bear with him a little in his just and necessary self-commendation, which he acknowledges had a show of folly in it. He tells them, the reason that moved him to it, was his holy jealousy for them. For he had by the preaching of the Gospel brought them to believe in Christ, and so betrothed them to him. And the Contract being made in this life, and the Marriage to be celebrated at the last day, [R • v. 19 7.], he desired he might as a faithful Paranymph present them then a pure and chaste Virgin, a spotless Church to Christ. But he feared lest as Eve w • s seduced by the subtlety of the Devil, so their minds should be corrupted by false Apostles, and seduced from the pure Doctrine of the Gospel, and drawn to admit of human mixtures, and Jewish antiquated observances. He tells them, that if any of th • se false Teachers could acquaint them with another Savior then he had preached, or bestow on them more excellent gifts of the Spirit, than they (by his ministry) had received, or could preach another Gospel, (which was of God), they might well b • ar with them in their boasting. But that being imp • ssible, they might well bear with him in his modest gl • rying, by whose preaching they had been brought to the kn • wledg of Christ. And he tells them, he w • uld not only compare himself with those D • ceiv • rs, but he thought he might justly compare himself with the most eminent of the true Apostles, [ • ven P • ter, J • m s, and John, Gal. 2 6. ]. And th • u • h he was held to be rude in speech, by those proud Boasters of their Eloquence; yet n • ne could im • gine him to be so in knowledge or skill in the mysteries of Salvation, which was sufficiently known to the Corinthians themselves, as were also his other gifts. From Ver. 1. to 7.

4ly. He shows them, that it ought not to be esteemed a fault in him, that he so much tendered their advantage, and so little his own, as to preach the Gospel gratis and freely to them; and that he humbled himself so low, as to work with his own hands to get his maintenance, (whilst he preached unto them), th • t they might be exalted to the high dignity of knowing and believing in Christ. 'It is true, when he was among them he was sometimes in want, but he troubled none of them, but sometimes wrought with his own hands to get his Bread, [1 Cor. 4.12. & 9.6.], and some • times was supplied by the Macedonian Philippians, [Phil. 4.15.]. And as he had not been burthensome to them hitherto, so neither did he intend to be; and he solemnly prof • ss • s that no man shall deprive him of this matter, of boasting in th • se parts. Yet he d • sires them not to think it was want of love to them that made him thus resolve, (for he could appe • l to God as to the sincerity of his love to them), but he did it to cut off occasion from f • lse Apostles, who sought to traduce him; and to demonstrate, that if they gloried that they preached freely and gratis, (as possibly they might, now and then out of cunning do), yet therein they should be found to do no more, nay not so much as he. For these men (he tells them) are deceitful workers, seeming to do the same things that the true Apostles of Christ did as Satan himself will pretend sometimes to be like a good Angel, and th • r • f • re 'tis no wonder if his Ministers imitate him, whose end shall be according to their works From Ver. 7. to 16.

He deprecates again the censure of folly in this his necessitated boasting, and desires them to bear with him, and to suffer him a little further to expatiate himself in this matter. He confesses he speaks this, as it were, and in appearance not after the Lord; for the Spirit of God in the Scripture, nowhere adviseth us to commend ourselves, or glory of our gifts, but rather the contrary. He acknowleges, it was unbeseeming him thus to boast, and therefore he did as it were, foolishly to go on in this confident boasting, if they looked upon the outward thing only, and did not mark the scope and end of it, which was to vindicate himself and his ministry from the aspersions of these false Apostles. But se • ing th • y did glory in outward things, he would assume that liberty to himself also And he hoped they would bear with him in it, seeing wise m • n, (so h • Ironically calls those among them, who were apt to be puffed up with a conceit of their own wisdom), do often with pleasure bear with fools; and they, as wise as they were, did bear with far greater faults in his adversaries. For they suffered themselves to be imposed upon by these false Teachers, to be tyranniz'd over, to be exhausted, to be contum • liously used, and smitten as it were on the face, that is, upbraided to their very faces, because they had subjected themselves to so mean and weak a person as Paul, an Handicrafts-man. But whatever they thought of him, he assures them, that in whatsoever any of those false Apostles had cause to boast or speak boldly of themselves, he had much more. He was not only equal to them in outward privileges, (as nobility of Race, &c. ), but superior in office, (being more than an ordinary Apostle of Christ), having undergone both from Jews and G • ntiles, m • re sufferings, labors, and dangers of imminent death, than any of the very Twelve Apostles, as he proves by sundry particulars , [See ch. 6. v. 5. & ch. 1. v. 9, 10. & ch. 4. v. 11, 12. & 1 Cor. 15.30, 31.]. And besides th • se outward sufferings, a pressing inward care and solicitude for all the Churches lay upon him. If any were we • k and w • vering in Faith, he trembl • d for them, apprehending their danger. If any, through the folly or sin of others, were scandalized, and in danger of falling, he was i • flam'd with a holy zeal to have them set right again. And seeing he was constrained b • his adversaries to glory, he would glory in his sufferings and affl • ctions for the Gospel, God's strength having been so eminently manifested in his weakness and infirmities; and that he spake true, God was his Witness. Among other of his afflictions, he would not omit that trouble which he met with at D • mascus in the beginning of his ministry, wh • re he wonderfully escaped the hands of the Jews, being let down in a Basket over the walls of the City, [see Act. 9.24.]. From Ver. 16. to the end.

He comes now to another kind of holy glorying, wherein yet he acknowledges [Chap. 12] it was not expedi • nt for him (in reference t • himself) to go on, but only in reference to them, namely, for the pr • serving his auth • rity among them, which the f • lse Ap • stl • s sought by all means to diminish. And upon that account, he would declare unto them, the extraordinary visions and revelations which he had from G d; one of which was this; About fourteen years ago, He was wrapped up into the Third Heaven, Act. 22.17. (which thing he had kept to himself for so many years, and had not now d • clar • d it, had not the importunity of his adversaries forced him to it), and it was doubtful to himself, whether in this visi • n his Soul were abstracted from his body, or whether he were bodily transported and carried to the Third Heaven. But however it was, there he had such r • v lations made to him, as were very wonderful, but he had no commissi • n to declare them to others . And though he might justly boast of hims • lf, [as thus exalted], in ref • rence to th • glory of God, yet of himself, [barely considered]▪ he would not boast nor glory in anything, but only in his sufferings for Christ. Yet if he had a mind to glory of this revelation, he might do it without vanity, it being most cert • inly true; but he would forbear l • st he sh • uld thereby give occasion to any to overvalue him, and to think m • re highly of him, than his common behavi • ur, ( viz. his ordin • ry actions and words), gave them reason to do. Yet he would n • t conceal this from them, that after he had th • s • high revelations, that he might not be too much ex • lted with them, there was given to him a thorn in the flesh, a Messenger of Satan to buffet him; for deliverance from which, he earnestly besought the Lord, and received this gracious answer, that though God would not suddenly remove this temptation from him, yet he would support him by his grace against it and would manifest his own strength in the Ap • stles weakness; and the more he was assaulted, he would confer on him the more power and strength to overcome. He tells them therefore, that he rather chose to glory in his afflictions and crosses, than in his revelations, as by which he had experience of the power and presence of Christ, covering and sheltering of him, and being his safety and protection. And he was perfectly pleased with his sufferings for Christ's sake; for then the strength of Christ did more manifest itself in him; and the heavier his pressures were, the greater were his supports. And when he was weak in himself, he was strong in Christ. From Ver. 1. to 11.

He comes now to excuse his boasting, and to show, that they compel'd him to it, and might have saved him this labor, by defending him themselves, if they had done as they ought. For he had done and suffered as much as any of the eminentest Apostles, (through the grace of God that assisted him, 1 Cor. 15.10. ) though of himself he was nothing, [1 Cor. 3.7.]. He shows, they had • vident arguments, and plain demonstrations, that he was indeed an Apostle of Christ, both by his patient suffering of afflictions, as also by the mighty deeds and miraculous works he had done among them. And they had as great and illustrious gifts of the Spirit bestowed on them by his ministry, as any other Church whatsoever, either founded by him or any other Apostle. Only they differed from from others in this, that all was done for them