letter, to confirm the sincere part in the attachment to him, and to separate the rest from the false teacher who had led them so far astray.

To understand this epistle rightly, the reader must recollect, that as Titus spent some time in Corinth after delivering the apostle's first letter, he had an opportunity to make himself acquainted, not only with the state of the sincere part of the church, but with the temper and behaviour of the faction. Wherefore, when he gave the apostle an account of the good disposition of the church, he, no doubt, at the same time, informed him concerning the faction; that some of them still continued in their opposition to him, and in their attachment to the false teacher; and that that impostor was going on in his evil practices. Farther, Titus, by conversing with the faction, having learned the arguments and objections by which their leaders endeavoured to lessen the apostle's authority, together with the scoffing speeches which they used to bring him into contempt, we may believe that he rehearsed all these matters to him. Being thus made acquainted with the state of the Corinthian church, St. Paul judged it fit to write to them this second letter. And that it might have the greater weight, he sent it to them by Titus, the bearer of his former epistle. [2 Cor. viii. 17, 18.] In this second letter, the apostle artfully introduced the arguments, objections, and scoffing speeches, by which the faction were endeavouring to bring him into contempt; and not only confuted them by the most solid reasoning, but even turned them against the false teacher himself, and against the faction, in such a manner as to render them ridiculous. In short: by the many delicate, but pointed ironies, with which this epistle abounds, the apostle covered his adversaries with shame, and shewed the Corinthians that he excelled in a talent which the Greeks greatly admired. But while St. Paul thus pointedly derided the faction and its leaders, he bestowed just commendations on the sincere part of the church, for their persevering in the doctrine he had taught them, and for their ready obedience to his orders concerning the incestuous person. And, to encourage them, he told them, that, having boasted of them to Titus, he was glad to find his boasting well founded in every particular.

The Corinthian church being composed of persons of such opposite characters, the apostle, in writing to them, was under the necessity of suiting his discourse to them according to their different characters. And therefore, if we apply to the whole church of Corinth the things in the two epistles, which apparently were directed to the whole church, but which were intended only for a part of it, we shall think these epistles full of inconsistency, if not of contradiction. But if we understand these things according as the apostle meant them, every appearance of inconsistency and contradiction will be removed. For he himself hath directed us to distinguish the sincere part of the Corinthians from the faction. [2 Cor. i. 14.] Ye have acknowledged us in part, that is, a part of you have acknowledged that we are your boasting. [chap. ii. 5.] Now if a certain person hath grieved me, he hath not grieved me, except by a part of you, that I may not lay a load on you all. It is, therefore, plain, that the matters in the two epistles to the Corinthians, which appear inconsistent, are not really so; they belong to different persons. For example: the many commendations bestowed on the Corinthians in these epistles belong only to the sincere part of them; whereas, the sharp reproofs, the pointed ironies, and the severe threatenings of punishment found in the same epistles, are to be understood as addressed to the faction, and more especially to the teacher who headed the faction. And thus, by discriminating the members of the Corinthian church according to their true characters, and by applying to each the characters, and by applying to each the passages which belonged: to them, every appearance of contradiction vanishes.

Concerning the time when the first epistle to Timothy was written, two different opinions have been entertained. That which has most generally prevailed is, that it was written about the year of our Lord fifty-eight, when Paul had lately quitted Ephesus on account of the tumult raised there by Demetrius, and was gone into Macedonia. Pearson, L'Enfant, and Macknight, however, suppose that it was not written till the year sixty-five, between the first and second imprisonment of Paul at Rome. Upon examining the contents of this epistle, it appears that it was principally_intended to direct Timothy in managing the affairs of the church while he abode at Ephesus; and particularly to instruct him in choosing proper persons to be set apart for the ministry and other offices in the church, as well as in the exercise of a regular discipline. Another part of the apostle's design was to caution this young evangelist against the influence of those judaizing teachers who, by their subtle distinctions and endless controversies, had corrupted the purity and simplicity of the gospel; to press upon him a constant regard, in all his preaching, to the interests of practical religion; and to animate him to the greatest diligence, fidelity, and zeal, in the discharge of his

office.

In pursuance of his design, the apostle, after having saluted his beloved pupil with his usual affection, and reminded him of the reasons for which he left him behind at Ephesus, takes occasion, from the idle speculations and Jewish controversies that had been unhappily introduced into the church, to assert the practical nature and tendency of the Christian doctrine, and from thence to remonstrate against the absurdity of opposing the gospel out of a pretended zeal for the law; when, in reality, the great end of the law was much more effectually answered by the gospel, as it not only restrained men from the more open and notorious acts of vice, against which the law was more immediately levelled, but was calculated to raise its votaries to the most sublime heights of virtue. [ch. i. 1..11.] The apostle, having mentioned the gospel, cannot forbear digressing, in the fulness of his heart, to express the affectionate sense he had of the divine goodness in calling him, who had been a persecutor, to the Christian faith and ministerial office; and observes, that this favour was extended to him, though so unworthy, as an encouragement to those that should believe in every future age. [verse 12.. 17.] He then goes on to recommend to Timothy a conscientious care in discharging the duties of that sacred office he had committed to him, and reminds him of the fatal miscarriage of some who had apostatized from the faith. In pursuance of this general exhortation, he directs that prayer should be offered up for all men, and especially for princes and magistrates, as it was the great design of Christianity to promote the peace and welfare of communities, and the happiness of the whole human race. And as the prudent behaviour of all the members of the society was of great importance to the credit of religion, he advises the women to maintain the strictest decency in their dress, as well as modesty and reserve in their whole deportment, walking as persons professing godliness; and forbids their teaching in public assemblies, as inconsistent with that due subjection to the other sex which he enforces from the scripture account of the fall. [verse 18, ii. 15.] As one very important part of Timothy's office was to ordain ministers and officers in the church, the apostle proceeds to instruct him in the qualifications necessary both for bishops aud deacons. A bishop, or pastor, he describes as a person of a blameless and exemplary character; distinguished for his temperance, moderation, and charity; the hus band of one wife; prudent in the management of his own family; not lately converted to the Christian faith, but well furnished with knowledge, and in good repute with his heatlen neighbours. His directions for the choice of deacons are nearly the same, which he concludes with representing the advantages that would attend the faithful

discharge of that office. [chap. iii. 1..13.] And that Timothy might be the more concerned to follow his instructions, he speaks in very high terms of the importance of the charge committed to him, and the sublime and excellent nature of the Christian dispensation. Yet he assures him, the Spirit had expressly foretold that apostates should arise in the church, who would corrupt the purity and simplicity of the gospel, requiring abstinence from marriage, and from various kinds of meats which God had left indifferent, and teaching other doctrines equally false and pernicious. [verse 14, iv. 5.] As many of the precepts he had given him were of universal concern, he exhorts him to inculcate them upon the society committed to his care; leaving these idle tales of which the Jewish rabbies were so fond, and confining his discourses to the great truths of practical religion: these, he observes, were the foundation of all their hopes as Christians, and the advancement of these was the great end of all his labours and sufferings. And to render his ministry among them successful, he recommends it to him to maintain such a purity and sanctity of manners, as might not only secure him from that contempt to which his youth would otherwise expose him, but render him a worthy example to the flock. With the same view, he exhorts him to use the utmost diligence in exercising and improving the gifts with which God had honoured him, for the edification of the church, and the salvation of souls. [verse 6, to the end.]

The apostle then proceeds to lay down some directions for Timothy's conduct towards persons in different circumstances of life, advising him to suit his manner of address to their respective ages and standing in the church. This leads him to give some rules in relation to those widows who were entrusted by the society with some peculiar office, and maintained in the discharge of it out of the public stock. None were to be admitted into this number but those who, being advanced in life, were destitute of any other support, and had maintained an exemplary character for piety, charity, and every good work; for he observes, the many irregularities into which persons in younger life were often betrayed, was a sufficient reason for excluding them from such a trust. [chap. v. 1..16.] Paul further directs that a peculiar honour should be paid to faithful ministers, and no accusation received against them but on the credit of two or three witnesses. And as a due care in the exercise of Christian discipline was of so much importance to the credit of religion, he gives him a most solemn charge to observe the strictest impartiality in the execution of this difficult part of his office. On the same principles, he admonishes him not to engage too hastily in setting apart any to the ministry, lest he should make himself partaker of their guilt; and, from the variety of men's characters, intimates the necessity of prudence and caution in his manner of treating them. To all which he adds some advices relating to the behaviour of servants towards their masters, whether they were heathens or christians. [verse 17, vi. 2.]

The apostle having finished his instructions to Timothy in relation to the pastoral office, exhorts him to avoid those false teachers who, instead of insisting upon the great truths of practical religion, amused their hearers with trifling controversies, which only served to raise a spirit of envy and contention in the church, while, at the same time, under a pretended zeal for the truth, they were really carrying on their own mercenary views. This leads him to caution Timothy against all approaches towards. a covetous temper, which he represents as the root of all evil; and to press upon him a constant and growing regard to vital practical godliness, as of the utmost consequence to his own and his people's happiness. [chap. vi. 3.. 12.] To give yet greater force to his admonitious, the apostle concludes with a most solemn charge to Timothy, as in the presence of God and Christ, to maintain the purity of the Christian faith as he