2 Corinthians 11
DODD2 Corinthians 11:1-15
The apostle farther vindicates himself, from the perverse insinuations of them that opposed him at Corinth; particularly on the head of his having declined to receive a contribution from this church, for his maintenance. 2 Cor. XI. 1—15.
2 CORINTHIANS XI. 1.
I WOULD advise every man, as I have hinted, to be sparing in his own commendation, and to study above all to approve himself to Christ; and yet in present circumstances, I wish you would bear with a little of [my] folly, that you would permit a little of that boasting which I know generally to be foolish: and indeed I must entreat you to bear with me in what may look this way, considering the manner in which I am urged to it, and brought under an unwilling necessity. For I am jealous over you with what I trust I may call a godly jealousy, and feel the warmest and most zealous desires, that I may present [you as] a chaste virgin to Christ; for I have, by successfully preaching the gospel to you, and bringing you into the engagements of the Christian covenant, in effect espoused you to one husband, even to him; under the character of his servant and ambassador, I have led you into a holy contract with him, which hath been mutually sealed. I am therefore exceedingly concerned, that you may maintain a pure and loyal heart to him who has condescended to take you into so dear and intimate a relation.
And I am the more solicitous about this, as I know what insinuating enemies are endeavouring to corrupt you: for I fear lest by any means, as in the first seduction and ruin of
a That I may present you, &c.] This is much illustrated by recollecting, that there was an officer among the Greeks, whose business it was to educate and form young women, especially those of rank and figure, designed for marriage; and then to present them to those who were to be their husbands; and if this officer permitted them, through negligence, to be corrupted, between the espousals and consummation
of the marriage, great blame would naturally fall upon him.
b For I have espoused you.] This clause, προσαυματη γαρ υμας οτι αδρι, may be considered as a parenthesis; and therefore in the paraphrase, I have transposed it, that the construction may appear; ζηκω υμα, παχασσαι, I am jealous, &c. — that I may present you, &c.
OL.
Lest they should be corrupted from their sim mankind, the serpent deceived Eve, our common mother, by his subtilty, so your minds should be corrupted from that simplicity which should always be in us towards Christ, and which the adulterous mixtures which some are endeavouring to introduce among you, would greatly injure. For if he that cometh among you with such extraordinary pretences, preach another Jesus, as a Saviour, whom we have not preached; if he can point out another Christ who shall equally deserve your attention and regard; or [if] ye receive by his preaching another spirit, which ye have not yet received, which can bestow upon you gifts superior to those which we have imparted; or another gospel, which ye have not accepted, the tidings of which shall be equally happy, evident, and important, ye might well bear with [him.] and there would be some excuse for your conduct; but how far this is from being, or so much as seeming to be the case, I need not say at large. Nor will you, I am sure, maintain any such thing; for I reckon upon most certain knowledge, that I was so far from being inferior in my discourses, or miracles, to these your favourite teachers, that I did not in any respect fall short of the greatest of the apostles; but gave you as evident and convincing proofs of a Divine mission as any church has ever received from any one of them. For if [I am] unskilful in speech, using plain and unpolished language like that of a man of the most ordinary education; nevertheless [I am]
Lest as the serpent deceived Eve, &c.] From the instance to which this is applied, viz. that of the false apostles, whose subtilty did not consist so much in crafty arguments, as in false appearances, by which they put on the outward forms of the apostles of Christ; Mr. Rymer infers (especially comparing verse 14) that the subtilty of Satan, when he deceived Eve, consisted in putting on the appearance of an angel of light, or pretending to be one of the Seraphim that attended on the Shechinal. (Rymer on Rev. p. 79.) But I think that if it had been ever so expressly said by Moses, that the deception lay, as it very probably might, in pretending to have received the faculties of reason and speech, though a brute, by eating the fruit he proposed to her, it might be said in the general, that the false apostles deceived their followers as Satan deceived Eve, that is, by false pretences and insinuations.
Simplicity towards Christ: ἀπλοῦς πνεῦσαι γιορ. This implies an entire undivided devotedness to Christ, as the great Husband Christians should desire to please, and from whom they are to receive law; and is with peculiar propriety opposed to that mixture of Judaism which some were endeavouring to bring in among the Corinthians.
Unskilful in speech] This properly signifies a private man, one that can speak no better than the generality of his neigh-
nd then he expostulates with them as to himself ;
not so in knowledge of the gospel of Christ, and the Divine dispensations which were introductory to it. But in every respect we have been manifest to you in all things ; every one of you has had a proof of this, as you received the gospel from me, and therefore ought not to question my abilities, nor to prefer another in opposition to me.
Nothing can be more ungenerous and unreasonable, than to insinuate, that I have renounced my claim to being an apostle, by declining that maintenance which my brethren generally think it reasonable to take from the people among whom they labour, and which while employed for them they may indeed reasonably expect. Have I then committed an offence, in humbling myself to the daily cares and toils of a tent maker, that you may more effectually be exalted to the dignity of those who know and believe in Christ ? Is this, after all, the crime, that I have preached the gospel of God to you at free cost ?
I may almost, in this sense, be said to have robbed other churches ; so freely have I received from them, at least taking wages, as it were, [of them,] for waiting upon you ; for indeed I received a kind of stipend from them, while I abode at Corinth. (Phil. iv. 15.) And when I was in want, while present with you, I was chargeable to no one man of your society, when incapable of maintaining myself as before : for what was deficient to me, in this respect, the Christian brethren who came from Macedonia, supplied ; (Phil. iv. 10.) and in all things I have kept, and so long as God shall enable me, I will keep myself from being burdensome to you. And
bours, being unformed by the rules of eloquence. And this is consistent with that that natural pathos which we find in the postle’s writings ; so that there is no need of recurring, as Dr. Whitby here does, to the supposed impediment in his speech, which allowing it ever so certain a fact, could not properly be expressed by this phrase. The good Archbishop of Cambray hath a very pertinent observation on his expression, in his excellent Dialogues of Eloquence, (p 136,) viz. that this might well be the case, thou h St. Paul shared
so largely in the gift of tongues ; as when he was at Tarsus, he probably learnt a corrupt kind of Greek, spoken by the inhabitants of this place ; for we have reason to believe, that as for any of the languages which the apostles had learnt in a natural way, the Spirit left them to speak as before. [ Chargeable to no man : οὐ καίσακασα εὐδύς ] Beza would render it, I was not idle at any man’s expense. The word was implies a benumbed inactive state, a kind of torpor, to which no man seems to be less obnoxious than St. Paul.
And is anxious to prevent his enemies from e at this in some measure I value myself upon; so that as the truth of Christ is in me, this boast shall not be violated, nor this rule broke in upon with respect to me, at Corinth, or in all the regions of Achaia.
*And why is it that I insist upon this? Is it because I love you not, and therefore am unwilling to be under any obligation to you? God knows the contrary, that you have a large share in my tenderest affections and cares; yea, that it was my desire of serving you more effectually, that subjected me to these mortifications and self denials; for such they undoubtedly were. But what I do in this respect, I will continue to do, that I may cut off occasion from them who greatly desire an occasion to reflect upon me, that in [the thing of] which they are so ready to boast, they may be found even as we. I would teach them by my example, instead of boasting, that they have such an influence over you, as procures them a plentiful, and perhaps splendid maintenance, that they rather emulate my disinterested conduct, and subsist on their own labours. But I know they have no inward principle to bear them through such hardships: For such, whatever they pretend, [are] false apostles, destitute of that Divine mission which animates our spirits to do, or to bear, whatever we meet in the course of our duty; and indeed they are deceitful workers, whatever pains they may seem to take in their employment; transforming themselves artfully into the appearance of apostles of Christ by counterfeit forms, which they may put on for a while, but which they can with no consistency long support. And [it is] no wonder they assume them for a time; for Satan himself, in subordination to whom they act, can put on such deceitful appearances, and wear upon occasion such a mask of sanctity and religion in his attempts, that he is, as it were, transformed into an angel of light, and one would imagine his suggestions to be of a
They might be found, &c.] The Jews taught “But it plainly appears, that whathad a maxim among them, “that it was ever the false apostles might boast upon better for their wise men to skin dead beasts this head, there was no foundation for it, for a living, than to ask a maintenance Compare verse 20; and 1 Cor. ix. 12. from the generosity of those whom the
Reflections on watchfulness against the wiles of Satan.
Therefore it is no great thing, if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
celestial and Divine original. Therefore [it is] no great thing, if his ministers also, under his influence, be transformed as ministers of righteousness; whose end nevertheless shall be, not according to their specious pretences, but according to their works; for they will find that God, upon whose judgment their final state depends, is not to be imposed upon by any of their artifices.
xvii. 2 Cor. xi. 15
IMPROVEMENT.
How adorable is the condescension of the blessed Jesus, who amidst all the exalted glories of his heavenly kingdom, is so graciously uniting souls to himself; espousing them in bonds of everlasting love, that they may be for ever near him, and receive the most endearing communications of his favour. Much should we all be concerned, that we may have the honour and blessings of such an alliance; that being by profession solemnly espoused to him, we may in the day of the marriage of the Lamb, be presented chaste and spotless. How vigilant should they be who are intrusted by him to treat with souls about these espousals! How solicitous, that they may succeed, and may so present them to Christ!
Still is that crafty serpent, whose malignant breath so soon tainted our common mother, and all our happiness, by his subtilty, labouring to corrupt our minds from the simplicity of true Christianity. Let us be incessantly watchful against the artful deceiver; remembering that his works and designs of darkness may sometimes be veiled as under the robes of an angel of light, and his ministers transformed as ministers of righteousness. Be therefore sober and vigilant, since your adversary the devil adds the wiliness of the old serpent, to the rage and cruelty of the roaring lion, and by both subserves his purposes of betraying, or devouring the souls of men.
Let us therefore with a godly jealousy be jealous over each other, and especially over ourselves; and after the example of the apostle be peculiarly so, when we are compelled to say any thing to our own advantage. Let us endeavour to arm ourselves against every surrounding danger, by a growing regard to the writings of this excellent man, who, though rude in speech, was so far from being in any degree deficient in Christian knowledge, that he was not behind the very chief of the apostles. There are those that preach another gospel: but can they point out another Jesus, another all sufficient Saviour? can they direct us to another Spirit? Let us hold fast the doctrine we learn from his faithful pen: let us follow the exhortations we receive from his experienced heart; and be ever ready to imitate him in that resolute selfdenial which
The apostle again apologizes for this seeming boasting :
he exercised, and that glorious superiority to every other interest xvii. which he always shewed, where the interests of Christ and of verse souls were concerned. So shall we cut off occasion from them that 12 seek occasion against us, and secure a far greater happiness, in the conscious reflection of our own minds, as well as the expectation of a future reward, than the greatest abundance of this world could have given us, or any present advantage to which we could have sacrificed the views of conscience and honour.
2 Corinthians 11:16
Farther to assert his right as an apostle, St. Paul commemorates his labours and sufferings in the cause of Christ ; yet in such a manner, as plainly to shew how disagreeable it was to him, so much as to seem to applaud himself, on the most necessary occasion. 2 Cor. XI. 16, to the end.
2 CORINTHIANS XI. 16.
I HAVE said some things which may seem xviii. more to the advantage of my character, than 2 Cor. a man would wish any thing, which comes from his own lips, or pen, should appear. But 2 Cor. again I must say, Let no man think me to be so xi. 16 foolish in this boasting, as to take any pleasure in commending myself. Let the provocation I have received be considered ; let the necessity of the circumstance, and the importance of my character, be duly weighed ; and you will surely excuse it. But if it must be otherwise censured, I will run the risk, and beseech you, if you think me foolish in it, as foolish however, to receive and bear with me, as well as others, that I may in my turn at least boast some small 17 matter. What I speak on this head, I speak not after the Lord, not by any immediate direction or inspiration from Christ ; nor is it so evidently in his Spirit as I could wish, or so apparently conformable to that example of modesty and humility which he hath set us : but I speak it, as it were, foolishly in this confidence of boasting;² 2 Cor XI 16. SAY again, Let no man think me a fool ; if otherwise, vet as a fool receive me, that I may boast myself a little. 17 That which I speak, I speak it not after the Lord, but as it were foolishly in this confidence of boasting.
² Foolishly in this confidence of boasting.] It seems indeed not very just and natural, to interpret this, as spoken by immediate suggestion ; yet, it being in present circumstances very proper the apostle should speak thus, the Holy Spirit might by a general, though unperceived, influence, lead him into this tract of thought and expression ; and though such apologies might seem beneath the dignity of an apostle’s character, yet that very condescension is an excellent and most useful example of humility to all Christians, and especially to ministers.
And reminds them how they had borne with his adversaries;
on which account I return to this subject again with some sensible regret. Yet lest my silence should be attended with still worse consequences, I think myself obliged, though with strong reluctance, to say, seeing many boast according to the flesh, in circumcision and Jewish extraction, I also will boast as well as they: and truly were I disposed to do it on these topics, you well know that no man could say more than I.
And by the way, you may well bear with foolish people, since you [yourselves] are so wondrous wise, and in that abundant wisdom can cherish that arrogant temper in others, and second it with your high applause. Nay, indeed you go farther than that, and not only endure to hear your admired teachers make very indecent encomiums upon themselves, but tamely submit to them, while they invade your property, and tyrannize over you in a most arbitrary and scandalous manner. For, by what I can learn of the temper of some among you in that respect, and of your fond infatuation in their favour, it seems that you bare it patiently if a man enslave you, and even trample upon your liberty, if he devour [you] by his exorbitant demands, if he take and seize [on your possessions,] if he exalt himself as if he were your supreme and absolute sovereign, if his mad passion were to transport him even to blows, and he were to smite you on the face,ᵇ your fondness for him would prevent your calling him to a just account, and you would find some way of excusing, or accommodating the affair, rather than come to a breach with him.
Do I speak this by way of dishonour, from an envious desire to derogate from my superiors, and so bring them down to my own level; as if we ourselves were weak in comparison with them, and therefore have not the courage to attempt such freedoms as they take? There can surely be no reason to suspect that; for be
he face.] As one can ority over the Gentiles, might lead that the false apostles to great insolence of behaviour,) I c lengths, (though Dr. paraphrase the words in such a lat vs, that the high con- might wave the severity of the mor vs had of their superi- interpretation.
ho fell great y s ort o him in la ours and s
they ever so puffed up with their external privileges, I would have them to know, that in whatever any one else may be confident in these respects, though I speak it indeed in folly, I also am confident, and on their own terms could match, or even exceed them. Are they, for instance, Hebrews by language, capable of consulting the scriptures in the original, with all the advantage which a familiar acquaintance with that tongue from their childhood can give them? so [am] I: Are they Israelites by birth, not descended from Esau, or any other branch of the family, but that on which the blessing was entailed? so [am] I likewise. Are they of the seed of Abraham, both by the fathers and mothers side, not proselytes, or of mingled descent? so [am] I; and can trace up as fair and clear a genealogy, through the tribe of Benjamin, to the father of the faithful. Or if they would boast in a manner more peculiarly referring to the gospel; are they ministers of Christ? I may seem to speak foolishly in this boasting manner, which is so unnatural to me; I cannot forbear repeated apologies for it; but I will venture to say here, that I [am] more so than they: so far more than an ordinary minister, that I am a chosen apostle, dignified and distinguished from many of my brethren by more eminent services: more abundant in labours now for a long series of years: exceeding them in the frequent stripes I have received on account of my singular zeal: more abundant in imprisonments, cheerfully resigning my liberty for the sake of Christ and his gospel; and often in deaths, which are continually surrounding me in the most horrible forms; but which, by Divine grace, I have learnt to meet and to vanquish in all their terrors, animated by love to my Divine Leader.
I certainly have endured more blows than any of them in his cause; for of the Jews I have five times received, in their synagogues and before their courts of judgment, forty [stripes] save one, according to the precautions which they use, that they may not transgress the precept of their law, which limits them to that number. (Deut. xxv. 3.) And thrice was I beaten with rods b the Roman lictors, or
he had been stoned, suffered shipwreck, &c.
beadles, at the command of their superior magistrates. I have reason to say, I have been in greater danger of death than any of them : for once, at Lystra, I was stoned, and left for dead in the place ; nor had I been recovered but by miracle. (Acts xiv. 19.) Thrice I have been shipwrecked, and escaped with the utmost difficulty from the rage of the waves ; at one of which times I was reduced to such extremity, that I passed a day and a night in the deep, floating on the remainder of the wreck, and just on the point of being washed away, and sunk, every moment. On the whole, I have been in journeys often, where I have not only been exposed to fatigues, but to great hazard from wild beasts, as well as from unreasonable and wicked men. I have also been in frequent dangers from the depths and rapidity of several rivers, which I have been obliged to pass ; I have also been in danger from the assaults of robbers, who have lain in wait for me with a design to plunder and murder me. I have often been in dangers from [my own] countrymen, the Jews ; who forgetting the mutual ties of relation by blood, birth, and religion, have attempted my life with unsatiable rage, cruelly hunting me from place to place, as if I had been some beast of prey : in dangers from the heathen ; who have often been stirred up by the Jews, as well as offended by the testimony I have been obliged to bear against their idolatries. Every place through which I have passed has indeed been a scene of perils, and often of great extremities ; so that I have been in dangers in the city of Jerusalem, and other cities : in dangers in the
c Thrice have I been shipwrecked.] The wreck at Malta happened long after ; and therefore must at least have been the fourth ; and had the inhabitants known it to be so, they would have been confirmed in their suspicions of his being a very bad man ; but this remarkably shews us that a series of what the world calls misfortunes from the hand of Providence, may befall the best and worthiest of mankind.
d Passed a day and a night in the deep.] A νυχθημερον, (rendered a day and a night,) signifies a natural day, including the hours
of light and darkness. But, the word here used, and rendered, in the deep, was indeed the name of a deep dungeon, at Cyzicum, in the Propontis ; and Dr. Hammond conjectures, that St. Paul was cast into it, as he passed from Troas to the city ; but I think the other interpretation more easy and natural.
e In dangers from rivers.] To render σῆλμεν, waters, as we do, is confounding these hazards with those he endured in these sea, in a very improper manner.
OL. 4.
Had been in labour, and toil, and wetchings often;
wilderness, while laboriously traversing many the wilderness, in xviii. dreary and inhospitable deserts in pursuit of perils in the sea, in my apostolical work: in dangers of the sea; perils among false Cor. are there I have encountered many a storm, be brethren; xi. 26 sides those in which, as I observed before. I
suffered shipwreck; and where I have sometimes been beset by pirates: And though it be shameful to say it, yet it is most certainly true, that I have frequently been in very formidable dangers among false brethren, who, amidst all the most specious pretensions of love and affection, have been secretly watching for opportunities to expose, and, if possible, to destroy me; or at least to ruin my usefulness, still dearer to me than my life.
I have been for a long series of years engaged in strenuous labour, and fatiguing toil, almost incessant; so that the end of one has presently been the beginning of another: I have been, in watchings, often obliged to add the fatigues of the night to those of the day, either in extraordinary devotion, which hath kept mine eyes waking, while others have slept; or in preaching to those who have pressed in upon me to hear the gospel as privately as possible; or by corresponding with Christian churches who needed my advice, by which I have lost the rest of many nights in my long journeys; or in other circumstances into which Providence hath called me. I have often known what hunger and thirst mean, have been in fastings often, not having had even the necessaries of life at hand. And at the same time, I have frequently been exposed to the severity of rigorous seasons, in cold and even nakedness too; not having convenient clothing to cover me, or comfortable habitation to repose myself in. All this, beside foreign affairs, that daily combination,
f False brethren.] Perhaps he mentions these last as apprehending peculiar danger from their efforts among the Corinthians.
g In labour and toil.] The latter of the words here used μεχθᾶ, is more expressive than the former κετᾶ. It signifies not only strenuous labour, but such as proceeds to a degree of fatigue.
h Cold and nakedness.] What an idea
does this give us of the apostle’s fidelity and zeal? It is to die warm in a good and noble cause. How hard was it for a man of a genteel and liberal education, as St. Paul was, to bear such rigours, and to wander about like a vagabond, hungry, and almost naked, yet coming into the presence of persons in high life, and speaking in large and various assemblies on matters of the utmost importance.
had the care of all the churches upon him.
that does, as it were, make up an assembly, the care of all the churches abroad, whose concerns are rushing in upon me every day,¹ with such impetuosity, that they sometimes are ready not only to confound, but to overbear me. Nor am I concerned only for whole communities, but for particular persons too, as soon as their circumstances are known to me; so that I may say, Who is weak, and I am not weak too? Like a tenderly compassionate friend, I feel my own spirits ready to fail, when I see my brethren sink around me. Who is offended, so as to be led into sin by the rashness and uncharitableness of others, and I am not, as it were, fired with grief and indignation, to see such a dishonour brought upon religion, and with zeal, if possible, to redress the grievance?ᵏ
If it is necessary to boast, and I am heartily sorry that it is, I will however, boast of those things which relate to my infirmities; as I know this tenderness of temper, that so often weeps and trembles, and glows with such strong emotions, on what some may think trivial occasions, will be esteemed by them; yet of these only, and of those sufferings which show the weakness of human nature, and my need of support from Christ; of these alone have I hitherto presumed to speak: nor do I feign, or aggravate any thing. Far from that, the God and Father of our Lord Jesus Christ, even he, the Eternal Majesty of heaven and earth, who is ever blessed, knoweth that I do not lie, or in any degree transgress the strictest boundaries of truth.
And I cannot forbear adding one circumstance more, to illustrate the early dangers to which I was exposed, as soon as I engaged in the Christian cause, and the remarkable inter-
¹ Rushing in upon me every day.] The Sain would render it, what besieges me original phrase is very emphatical, πεντασθαι μυ κ παθ’ πυραν. Επισυασις properly signifies a tumult or crowd of people rising up against a man at once, and ready to bear him down. This, the version I have given, hints at better than our own, which neither expresses number nor violence. But there is still an imperfection which I endeavoured as well as I could, to su ly by the araphare. Mr. Sain would render it, what besieges me daily. Sain’s Sermons, Vol. X. p. 163. Edit 1749. ᵏ Who is offended, and I am not fired?] So πυραν properly signifies. It may perhaps, in this connection, allude to the sudden hurry of spirits into which a man is put by the dangerous fall of a person he tenderly loves, especially when occasioned by the carelessness and folly of another.
Reflections upon St. Paul’s account of his labours an sufferings.
position of Providence in my favour, which I would never forget. I mean, that when I was in Damascus,¹ about three years after my conversion, the governor, or ethnarch, under King Aretas, set a guard at every gate of the city of the Damascenes, being determined, if possible, to seize me; in compliance with the solicitations of the Jews, who endeavoured by any means to make me odious to the government, and to crush my usefulness in the bud, if not immediately to destroy my life itself. And I was let down, through a window, in a basket, from a house which stood by the wall of the city, and happily escaped from his hands; and by the continued care of the same Providence remain unto this day, and see the many contrivances of my enemies for my destruction, turned into disappointment and shame.
IMPROVEMENT.
SURELY we have reason to be thankful, in some degree, for that providential permission to which it was owing that this blessed apostle was brought under the unwilling necessity of boasting; to which his modesty submits with such genuine and becoming regret: we had otherwise lost some very valuable fragments of sacred history, which it becomes us to gather up with respect. We are indeed elsewhere informed, concerning several of his labours, stripes, and imprisonments; but how frequent, and above measure they were, we had never known, if he had not been urged thus to plead them with the Corinthians, and so to represent them to us. What a life was St. Paul’s amidst so many injuries and hardships! Land and sea, every country, every city, almost every society of men, seemed to be in a combination against him, to make his life wretched; and amidst all the rigours and severities of toils and watchings, hunger and thirst, cold and nakedness, he felt, and particularly complained of the treatment he received from false brethren. Yet thus surrounded, and as we should from the detail be ready to say, thus overwhelmed, with so many and so various miseries, he was yet happy in the favour of God, in the presence of Christ: unspeakably happy in the cheerful views of approaching glory, and in all that abundant usefulness with which a gracious God was pleased to honour him. Whilst his benevolent heart was pained, it was
¹ In Damascus, &c.] This probably happens in Arabia. Compare Acts ix. 23—pened, not when he was first converted, 26, with Gal. i. 16—18. but when he had reached about three
The apostle says, it was not expedient to glory:
also comforted ; and with the care of all the churches pressing upon him, and with all that he felt from particular persons, still was his voice in tune for praise ; and he hardly ever begins an epistle, without such a burst of it in some of his first lines, as looks like one of the songs of heaven. O glorious effect of real Christianity, which every inferior minister, yea, and every private Christian, to this day feels, in proportion to the degree in which his character resembles that of this holy champion of our Divine faith !
But O ! how unlike his hath been the character of many who have borne themselves highest on their pretended claims to the most extraordinary powers, by a succession from him and his brethren ! What tyrannical insults ! What exorbitant oppressions ! What base methods to enslave the conscience, the properties, and the persons of men, whom they should have respected and loved as their brethren, whom they should have cherished even as their children ! So that one would imagine they had taken the picture which St. Paul here draws of the false apostles, as a model of their own conduct ; while they have perhaps denied the title of ministers of Christ to those who have much more resembled the dispositions and circumstances of this his most faithful ambassador. O that this might only be the infamy of the Popish clergy, with whose cruel and usurping practices such censures may seem best to suit ! Or rather, would to God it were no longer even theirs. May the God and Father of our Lord Jesus Christ, who is blessed for evermore, pour out a better spirit upon all who profess themselves the servants of his Son ! That they, whose business it is to call others to Christ, may themselves first come, and learn of him, who is meek and lowly of heart ; whose yoke is so easy, and his burden so light, that it is astonishing, that any who have themselves felt it, should ever think of binding on others, burdens heavy and hard to be borne.