The Apostolical History, Chapter 6 · Section 14

The Apostolical History · Chapter 6 · Section 14

p. 194SECT. XIV.

Anno Christi Neronis 58 2.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 thorowout 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 Apoſtolick authority from their contempt.

p. 195In which Epiſtle we may obſerve theſe three parts.The Second Epi… to the Corinthia…

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,The firſt part of the Epiſtle. 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 ſtedfaſt 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 hindred 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. (a)(a)Videntur indicari illa pericula de quibus Act. 20.19. Grot. Cajetanus putat hujus tribulationis nuſquam alibi in Scripturâ fieri mentionem.Acts 20:19, where 'tis intimated in what extreme danger his life was, ſo that he had no humane means to eſcape it. Yet out of this danger God (who can deliver from imminent death thoſe, that are ready to dye, 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 ſhews 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 teſtifie for him, that he was not acted by fleſhly wiſdom or p. 196diſſimulation, but by the grace of God. Neither did he write(b)(b)v. 13. Veram lectionem eſſe arbitror quam ſecutus eſt Syrus, foreign. Non alia vobis ſcribimu…, (quam quae vera ſunt ſcilicet) ſed quae hic legitis, ea ſic geſta agnoſcitis. Grot. in loc. And I write no other things to you concerning my uprightneſs and ſincerity than what ye read of me in the Epiſtles I have ſent to you and other Churches, and which ye know of me, and I hope ſhall acknowledg the ſame unto the end. any thing to them that was diſagreeable to his profeſſed ſincerity, but thoſe things they here read, they cannot but acknowledg to be really ſo, and he hopes to the end they ſhall always acknowledg 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 perſwaſion 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 promiſ…s lightly and r…ſhly after the manner of carnal men, (promiſing wh…t they intend not t… perform), ſo that there ſhould be(c)(c)Etiam juſtorum, eſt Etiam, & eorum Non, eſt Non. 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 ſtedfaſt, ſure and certain; and he, and the other Apoſtles ought to declare the ſame in their miniſtry, to the glory of God. And he ſhews, 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 compell'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 concern'd 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 favour 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 forc'd upon ſuch an occaſion to grieve them, nothing could comfort him ſo much, as the amendment of the perſon againſt whom he was forc'd 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 p. 197come 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 offences, 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 chaſtizement inflicted on this inceſtuous perſon by the authority of many (that is, the Governours of the Church, the Church it ſelf conſenting) ſeeing he had manifeſted his repentance, was ſufficient. And sherefore he adviſeth, that he be received into favour 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 ſhewing, 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 offendors. 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 ſetled, 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 ſhewing lenity as well as ſeverity; and with reſpect to the perſon of Chriſt, that he might keep people ſtedfaſt 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 endeavours to drive them to deſpair. From Ver. 1. to 12.

3dly. He ſhews, he was ſo far from wanting any true affection to them, that when he came to Troas **See Act. 20.6. 1 Tim. 4.13.Acts 20:61 Tim 4:13, though a door(a)(a)See 1 Cor. 16.9.1 Cor 16:9 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 ſavour of the Goſpel by their preaching up and down in the world. And (ſays he) we ſpread this ſweet ſavour of Chriſt, (to the honour 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 ſavour that ever came to them, and a miniſtry of life**See 2 Cor. 3.6, 7, 8.2 Cor 3:62 Cor 3:72 Cor 3:8, and the power of God unto their Salvation; but to the other, by accident, 'tis a ſavour of death(b)(b)Odor mortis in mortem, i. e. odor mortifer, mortem afferens: Odor vitae in vitam, i. e. Odor vitalis, vitam afferens. and aggravates their condemnation. And the preaching of this glorious Goſpel, he ſhews, is a weighty imployment, 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 p. 198paſſi…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 ſhews 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(a)(a)Ego Evangelium veſtris inſcripſi animis. Grot. 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(b)(b)Legendum puto foreign cordibus veſtris, collatione verſiculi tertii & ex re ipſâ. Piſc., 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 any thing 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(c)(c)Their Faith was the work of the Spirit, though, wrought by his Miniſtry.. And they had ſtill a great confidence of being further inſtrumental in this way, and of the acceptance of their endeavours with God, through Chriſt enabling of them. Not that they were able by any natural wiſdom of their own, to think or contrive any thing that was fit to convert the hearts of men; but their ſufficiency was Gods 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 (call'd here the Letter), though it ſhaddow'd out the way to life, yet conferred not on faln man any power to perform what is required thereunto, but convinced him of ſin, and conſequently that he was worthy of death(d)(d)v. 6. Litera occîdit, i. e. convincit hominem quod ſit aeternae morti obnoxius. Rom. 7.10.Rom 7:10, which is threatned to tranſgreſſors. But the New Teſtament, or G…ſpel, doth not only clearly ſhew 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 ſtedfaſtly behold when he came down from the Mount**See Exod. 34:40.Exod 34:40; which Miniſtration was yet to be done away, (as far forth as it was oppoſite to the Goſpel-diſpenſation**Abolitionem legis, cujus hic fit mentio, interpretor de toto Veteri Teſtamento, quatenus Evangelio opponitur. Calv.): How much more glorious is the Miniſtration of the New Teſtament, which is accompanied with the quickning Spirit of God? If the Miniſtration of Condemnation were glorious, how much ſhall the Miniſtration of Righteouſneſs and Juſtification excell in glory? So that the former, though in it ſelf glorious, yet when compared with the latter, hath, as it were, no glory; it is ſo far out-ſhin'd 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 p. 199ſcope of that which was to be aboliſhed, but generally reſted in the outward letter (e)(e)Volunt vitam aeternam per legem, quae nullibi in lege promiſſa eſt. Gro…., and apprehended not the myſteries hid under thoſe ſhaddows, 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 quickning 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(a)(a)Dolo tractant verbum Dei qui hominibus placent, aut partem veri tacent, aut falſa admiſcent. Grot. deceitfully, ſo as to accommodate it to the corrupt humors and diſpoſitions of men; but he preached the truth ſincerely, and endeavour'd to approve himſelf to the Conſciences of all thoſe, who would judg 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(b)(b)Sic vocatus tum à ſuberbiâ quae ſibi arrogat honorem Dei, & vult adorari ut Deus; tum à potentiâ quia haec obtinet in reprobis, qui ſunt major pars ſeculi, Zanch. Vide Joh. 12.31. Eph. 2.2. & 6.12.John 12:31Eph 2:2Eph 6:12; 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 Chriſts perſon, and the ſoveraign 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 ſhewing 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 Chriſts 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 knowledg of God, which ſhineth in the face or perſon of Jeſus Chriſt, unto others. 'Tis 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 intruſted with this rich treaſure of the Goſpel) were but earthen Veſſels, frail and contemptible, and expoſed to p. 200many 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 ſhews, 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 ſtreights as to be overwhelmed; perplexed (b)(b)Haeſitamus, ſed non prorſus haeremus. Beza.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 Chriſts ſake, that it may appear we are ſupported by the quickning power of the Spirit …f Chriſt under all theſe afflictions; ſo that death is wrought(c)(c)foreign hîc ſumitur paſſivè. Grot. 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 dye, 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(d)(d)Deo Patri tribuitur excitatio Chriſti è mortuis, Act. 3.15.Acts 3:15 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 encreaſing of your thankfulneſs, that ſo the benefit having abounded, and the mercy of God having extended it ſelf 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 weakned 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(e)(e)Operari dicuntur nobis gloriam, non meriti modo Rom. 8.18. ſed ratione miſericordiae promittentis Dei. Slat.Rom 8:18 for us, (not for any merit in them, but through Gods free grace and mercy, and Chriſts 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(a)(a)foreign] Praeſens pro futuro. Grot. 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 ſhews, 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(b)(b)Apoſtolus duas hic metaphoras conjungit; una petitur à Domo, ſecunda à Veſte. Solent enim Hebraei, … quos hic imitatur), multas metaphoras ſimul implicare, & convolvere. Id videre eſt, tum in Prophetis, tum in Pſalmis, tum in Parabolis Chriſti. Nolumus exſpoliari], ſcil. corpore, ut anima nuda, ſolaque beatur; ſed ſuperveſtiti gloriâ coeleſti.. This he ſpeaks upon ſuppoſition(c)(c)Si non dies iſte deprehendat cum corpore, non exutos corpore; ſi erimus inter mutandos, non inter mortuos. Grot. Si tamen foreign, i. e, Si veſtiti carne & corpore, non ea nudati per mortem inveniamur. Apoſtolus enim ita loqui ſolet de reſurrectione, & die judicii, quaſi ea inſtet, & quaſi eam ipſe cum aliis tunc viventibus ſit viſurus. Vide 1 Theſ. 4. ult.1 Thess 4 that he be found cloathed with his mortal body, that is, alive at Chriſts 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 p. 201without a diſſolution(d)(d)Domum] i. e. Corpus glorioſum. Optaremus ſuperindui gloriâ, non ſpoliari vitâ. Paulus, & mori deſiderat, & tamen carne exſpoliari formidat., as it will happen to the Children of God that are found alive at Chriſts 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 (e)(e)Et, Quia hanc gloriam, & vitam aeternam quaſi haereditatem ſperamus, ejuſque pignus Spiritum Sanctum accepimus; ideo audemus quaevis ardua, & agere, & pati.as an earneſt and pledg to aſſure them thereof. Therefore they b…re up with courage under all afflictions, and could look death it ſelf 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(f)(f)Dum ſumus in hoc corpore, peregrinamur à Domino] i. e. abſentes ſumus à Domino (de quo v. 9.) feſtinamus ergò, & peroptamus Illi praeſentes eſſe.. 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 dye, that by this means we may come to our home, to enjoy the bliſsfull 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 dye, 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 every one ſhall receive according to their works(g)(g)foreign] ea quae corpori ipſius, i. e. ipſi, debentur. Grot.. And knowing the terribleneſs of that judgment, we do the more earneſtly perſwade men to come in to Chriſt, and to live as thoſe that muſt be thus judged. But whether they would be perſwaded or no, he tells them, the ſincerity of his intention was manifeſted to God, and he hoped to their Conſciences alſo. He ſhews, 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 my ſelf any thing. 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 honour 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 deliver'd from deſerved perdition; through faith in his blood, ſhould not live to themſelves, but to the honour 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, meerly 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 chang'd, and made p. 202a new creature, as to his principles, affections, and practiſes. And he ſhews, 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 intruſted 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 juſtifie us. From Ver. 1. to the end.

The Second part of the Epiſtle.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, (a)(a)Propheticè ponitur praeteritum pro futuro. Exaudivi, i. e. Exaudiam.: 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 ſhews, how he and his fellow-Apoſtles had laboured to avoid all occaſions of giving any juſt offence, 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(b)(b)Anſelmus per ſcientiam intelligit cognitionem ſacrae Scripturae. 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 armour of Righteouſneſs for the right (c)(c)A dextris & ſinistris] Quaſi dicat, Undique armati adverſus omnia. Armis justitiae dextris & ſinistris] i. e. offenſivis & defenſivis. Capellus.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 honour'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 favour 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 p. 203of 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 ſhew 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 ſtraitned in love and affection towards him: and yet in way of recompence, 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(d)(d)v. 14. foreign Eſt alteram partem jugi trahere, i. e idem jugum ſubire. Ne ſitis filii unius jugi cum iis qui non credunt. Jugum ducere] commercium inire, jugari, & copulari; metaphora à bobus jugo colligatis. 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 endeavour 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 dye 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 ſhews, that when he was come from Epheſus into Macedonia, [Act. 20.1. **See Sect. 13 of Ch. 6.], though he met with great oppoſitions from ſome there, yet the fears he had concerning them were very troubleſom 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 meerly 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, occaſion'd only by p. 204diſgraces, or worldly loſſes or croſſes, uſually encreaſes 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**See Gen. 49 4.Gen 49:4, 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 ſhews 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, remembring 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 perſwade 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(a)(a)v. 2. In priore membro ſubaud…endum eſt ſuit. Magnum fuit eorum gaudium, (nempe ex pace conſcientiae, ut ſupra 6. 10.) etiam tum cum per adverſa maxima explorarentur. Grot. in their Conſciences, even then when they were exerciſed with great outward afflictions, and who gave liberaly and bountifully, even in their deep poverty(b)(b)Ipſorum ſumma paupertas, i. e. Ipſi Macedones valde pauperes exundârunt in egregiam liberalitatem.; yea, gave beyond their ability. He ſhews, how inſtead of being intreated 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(c)(c)v. 5. Non hoc tantùm fecêre quod ſperabamus, ſubaudite foreign., 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 deſir'd 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 knowledg, 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 teſtifie 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(d)(d)v. 10. Genus loquendi inverſum. Gr. (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 p. 205not 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 fulneſs; 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 prais'd in all the Churches, for his excellent gift in preaching the Goſpel; and was by the Churches ſuffrage made Pauls Companion, and ſent with the ſame diaconary charge, which was adminiſtred by Paul, for the glory of God, and their encouragement (c). And he ſhews,(d)(d)foreign Vide Knatchbull. in loc. 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 labour 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(e)(e)He hath toward you, foreign. he hath of their goodneſs and liberality. And as for the perſons that are intruſted in this buſineſs, he ſhews, they are ſuch as they may have confidence in. As for Titus, he was his Companion and fellow labourer in ſtrengthning 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 honour of Chriſt is ſingularly promoted. Wherefore he deſires them to ſhew 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 ſurprized, 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(a)(a)Ut extortum aliquid▪ foreign. Metonym. efficientis. foreign ſignificat plus habendi cupiditatem. Piſc., 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 proportion'd to their freeneſs therein; and to give chearfully, and p. 206willingly (every one as he is prompted by his own heart, for God loveth a chearful giver. And leſt they ſhould fear their Charity might bring themſelves to wants and ſtraights, he ſhews, 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(c)(c)v. 8. foreign] Gratiam, i. e. omne donum, quicquid donaveritis. Vatab.. As 'tis ſaid of the liberal Almsgiver, Pſal. 112.9. that, He ſhall evermore continue to ſhew himſelf righteous (d)(d)v. 9. foreign, hîc eſt Miſecordia. Vide Hoſ. 10.12.Hos 10:12, 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 inriched by the goodneſs of God, and abounding unto all b…untifulneſs(e)(e)foreign, hîc eſt candida liberalitas., many prayers may be rendred 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 injoins Charity and Almsgiving) and would occaſion many to glorifie 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 honour to the Chriſtian profeſſion. From Ver. 6. to the end.

The third part of the Epiſtle.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 aſham'd to imitate) not to interpret this his behaviour 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 behaviour 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 humane 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 adminiſtring 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, p. 207the 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 judg of him, or of the power of his Apoſtleſhip and Miniſtry, by his external humble and mild behaviour among them, which ſeemed to ſome of them ſo vile. He ſhews, 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 Chriſts, 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 affirm'd, 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 anothers labours; 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 ſhews, 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 labours; 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 Neighbours 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 inlarged, 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 entring 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 ſhews, that no man ought to attribute or refer any thing he h…th to himſelf, but to acknowledg all his Talents to come from God, and to aſcribe the ſucceſs of all his gifts and endeavours 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 ſhew of folly in it. He tells them, the reaſon that mov'd him to it, was his holy jealouſie for them. For he had by the preaching of the p. 208Goſpel 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 deſir'd he might as a faithful Paranymph preſent them then a pure and chaſt Virgin, a ſpotleſs Church to Chriſt. But he feared leſt as Eve w…s ſeduced by the ſubtilty 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 Saviour 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 knowledg 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 ſhews them, that it ought not to be eſteemed a fault in him, that he ſo much tendred 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 preach'd unto them), th…t they might be exalted to the high dignity of knowing and believing in Chriſt. 'Tis 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 ſom…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(a)(a)v. 16. foreign forte, tolerate. 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, no where adviſeth us to commend our ſelves, 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 look'd 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 puft 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 p. 209themſelves to be impos'd 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 priviledges, (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, labours, and dangers of imminent death, than any of the very Twelve Apoſtles, as he proves by ſundry particulars**v. 25. The three Shipwracks of the Apoſtle are not mentioned in the hiſtory of the Acts, for that of Act. 27.42. can be none of the e, ſeeing it happened long after. It ſeems he was a day and a night upon ſome parcel of the wreck.Acts 27:42, [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 ſollicitude 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 ſcandaliz'd, and in danger of falling, he was i…flam'd with a holy zeal to have them ſet right again. And ſeeing he was conſtrain'd b… his adverſaries to glory, he would glory in his ſufferings**foreign] Sic vocat in hac diſputatione tota, moleſtias ſivè extrinſécas, ſivè intrinſecas: vel quod, cum iis premimur, aliis infirmi videmur & contemptibiles; vel quod tum potiſſimum imbecillitatem humanam prodimus per impatientiam, murmurationes, & ſimilia. Slat. in loc. and affl…ctions for the Goſpel, Gods 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**v. 2. A man in Chriſt, that is, a Chriſtian. was rapt 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 forc'd 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(d)(d)Quamvis quaenam fuerint haec arema explicari non poſſit, veriſimile t…men eſt fuiſſe illa quae ad ſtatum vitae aeternae, & ad conditionem beatorum pertinent. Freidlib Sicut Moſes intellexit omnem illam diſpenſationem, quâ Deus populum Iſraeliticum tuebatur ac regebat, ſic Paulus illam per quam Chriſtus Eccleſiam ſuam gubernat. Unde factum eſt ut ad danda conſilia aptior fuerit ipſo Petro, ſed haec quae intellexerat vetitus eſt nunciare. Grot. Some underſtand thoſe unſpeakable words, of ſuch words only as concern'd Pauls particular confirmation, and preparation for thoſe conflicts he was to undergo. Otherwiſe he revealed the whole Counſel of God the Churches, Act. 20.27.Acts 20:27. 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 any thing, 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 (f)(f)Motio ſcil. concupiſcentiae aliqua ad porro peccandum tendens. Dickson. See Rom. 7. Miſerable man that I am, who ſhalll deliver me, &c. Others, Angelus Satan, that is, Satan himſelf did furiouſly ſet upon him to ſh…ke his Faith and ſincerity: with which buffeting the Apoſtle was much d ſheartned for the preſent, and hindred in his buſineſs, as by a thorn in the foot, with which a man can go but lamely, and with pain. Ego Conſcient…ae terrentis ſtimulos fuiſſe reor. Slat. Dolorem auriculae vel capitis ſignificari ait Tertul…ianas de pudicitiâ. Carnis & Corporis multa ac gravia tormenta, Cyprianus. A Satanâ autem morbos etiam piis immiti, Deo id ſinente, ex Jobi hiſtoria diſcimus. Vid. & Luc. 13, 16.Rom 7Luke 13:16in the fleſh, a Meſſenger of Satan to buffet him; for deliverance from which, he earneſtly beſought p. 210the Lord, and receiv'd 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(g)(g)v. 9. foreign] h. e. per ſectiùs agnoſcitur. 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 ſheltring of him, and being his ſafety and protection. And he was perfectly pleaſed with his ſufferings for Chriſts ſake; for then the ſtrength of Chriſt did more manifeſt it ſelf 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 ſhew, that they compell'd him to it, and might have ſaved him this labour, 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 ſhews, 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 gratis (h)(h)v. 13. foreign] Non fui piger veſtri damno. Non ſumpſi à vobis quae me à manuum labore liberarent. Vid. ſupra 11.8, 9. Grot.. From Ver. 11. to 14.

He tells them, he now prepared himſelf a third time to come to them, having been twice croſſed in this his deſign before, [ſee 1 Cor. 16.5. 2 Cor. 1.15, 16.]; and he intended to do it without putting them to charge; for he coveted not their poſſeſſions, but their ſalvation. And as natural Parents uſually lay up for, and give to their Children, and do not take from them; ſo he deſired, as their ſpiritual Father, to inrich them with ſpiritual good things, and not to take from them any of their temporals. Nay, he was willing to ſpend and to be ſpent for them, though they no way anſwered his love; and received the falſe Apoſtles, his Emulators, and made more of them, than of him their ſpiritual Father. But (ſays he) it will be objected by ſome, that though I was not burthenſome to you my ſelf, yet I have cunningly and underhand gotten a great deal from you by my Emiſſaries. To that he anſwers, that neither Titus, (whom he deſired to go to them), nor any other**v. 18. foreign] Qui putatur Lucas. he had ſent among them, did make any kind of gain of them, but behaved themſelves juſt after the ſame manner he had done, being guided by the ſame Spirit, and walking in the ſame ſteps. From Ver. 14. to 19.

p. 211He ſhews, he did not ſpeak all this, meerly to purge himſelf… … …fend his own innocency, but to maintain his Apoſtol…ck authority, tha… … …proofs and exhortations might be of more force and effect among them, and ſo for their good, which he heartily deſired, as he ſolemnly proteſts(i)(i)v 19. I ſpeak as a Chriſtian, or man in Chriſt, in the preſence of God.. For he fears, when he comes among them, he ſhall not find them ſuch as he would, but guilty of many ſins, and that will force him to be ſevere in his cenſures. He fears he ſhall find ſome among them fallen into enormous crimes, and continuing in them without repentance, and that will occaſion great-heart grief to him, much humiliation and dejection of mind, and neceſſitate him to exerciſe his Apoſtolick authority among them in cenſuring of them, From Ver. 19. to the end.

He tells them again, how he was now a third time preparing to come to Chap. 13 them [ſee ch. 12. 14.], and if the things amiſs among them were not amended, he would puniſh the committers of them; and ſuch as were convicted of their crimes by the teſtimony of two or three witneſſes [as the Law injoins, Deut. 19.15] ſhall be exclud…d from Church-communion. As he told them before, ſo he tells them now, (as if he were preſent with them), that in caſe there be no amendment among them, he will make uſe of his Apoſtolick power, (which was very great and extraordinary), by which he inflicted not only ſpiritual cenſures, but ſometimes alſo corporal puniſhments, as appears by the inſtance of Bar Jeſus, whom he ſmote with blindneſs, Act. 13.11. And they did tempt him thereunto, in that they required a proof from him, whether Chriſts power did concur with his miniſtry and juriſdiction, and whether Chriſt would ratifie his cenſures, by his judgments following them. He ſhews, that Chriſt had owned him, and manifeſted his power in his miniſtry among them, by converting many of them, and beſtowing the gifts of his Spirit upon them, and by many ſigns and miracles, which he enabled him to do in the midſt of them and by his exerciſe of ſpiritual diſcipline among them. And as Chriſt appeared to be a weak and a frail man by being crucified, but was evidenced to be God omnipotent by his riſing from the dead; ſo he tells them, if they look upon him, as in himſelf, and in reſpect of the afflictions he hath been exerciſed with, he may appear a meer weak and ordinary man, and to be weak with Chriſt, and therein like and conformable to him; but yet they ſhould find, that he would ſhew a reſemblance of Chriſts life and ſtrength [2 Cor. 10.3.], and that the power of Chriſt liveth in him, and doth manifeſt it ſelf in him, againſt impenitent and contumacious ſinners. And ſince they ſeek a proof of Chriſts ſpeaking in him, (who firſt preached the Goſpel among them); he bids them look to it, and to examine themſelves, whether they be in the Faith, (that is, have a true Faith in them), and whether they be in the ſtate of true Believers, and whether Chriſt live in them by his Spirit; which they will find to be ſo, except for the preſent they are only meer counterfeit unapproved Profeſſors of Chriſtianity. But whatever they were, he hoped he ſhould not be found ſuch an one himſelf, but a faithful Servant of Chriſt, and a true Apoſtle. From Ver. 1. to 7.

Drawing now towards a Concluſion, he tells them, that he earneſtly prays and deſires they may do that which is good and right, and may abſtain from all evil. And he prayed thus for them, becauſe he had rather have them good, than having occaſion, by puniſhing their evil manners, to teſtifie himſelf an approved and faithful Apoſtle. For he paſſeth not for his own credit or reputation, how he be eſteemed, ſo their ſalvation may be promoted. And if they be innocent, and walk in the truth, they had no reaſon to fear his authority; for the end of it was to uphold innocency, truth, and righteouſneſs, and only to ſuppreſs the contrary; and in this ſenſe, the ſtronger they were, and more vigorous in the actions p. 212of the ſpiritual life, and the more they diſarm'd him by their innocency and harmleſs walking, of his Apoſtolick power to cenſure the obſtinate, the more it pleaſed him. For he deſired nothing more, than that all things might be brought into good order among them, and the members of the Church which had been put out by Church c…nſures might be reſtored, and ſ…t right again(d)(d)v. 9. foreign eſt in recta conſtitutio, reconcinnatio.. Therefore he uſed the more ſeverity in his Letters, that when he came he might not be forced to exerciſe his authority with ſharpneſs; for the end of it was principally edification, and not deſtruction, but only by accident, and in caſe of willful and final impenitency. From Ver. 7. to 11.

He concludes his Epiſtle, ſeriouſly exhorting them to union(e)(e)foreign, Be knit together. among themſelves, to be of good comfort in their ſufferings for Chriſt, and to live in peace, praying, that God who is the Author and Injoiner of love and peace may be with them, and dwell among them with his favourable preſence. He exhorts them, according to the cuſtom of thoſe Eaſtern Churches; to ſalute one another with a holy kiſs, as a token of unity, ſincere love, and honour; and ſo with his accuſtomed Salutation, he bids them Farewell. From Ver. 11. to the end.