2 Corinthians 1:24

Preface to the Second Epistle to the Corinthians It is a general opinion among learned men that this epistle was written about a year after the former: and this seems to be supported by the words, 2Cor 9:2 : Achaia was ready a year ago; for the apostle having given instructions for that collection, to which he refers in these words at the close of the preceding epistle, they would not have had the forwardness there mentioned till a year had elapsed. As the apostle had purposed to stay at Ephesus till pentecost, 1Cor 16:8 ; and he stayed some time in Asia after his purpose to leave Ephesus and go to Macedonia, Act 9:21 , Act 9:22 ; and yet making here his apology for not wintering in Corinth, as he thought to do, 1Cor 16:6 ; this epistle must have been written after the winter, and consequently when a new year was begun. It therefore, says Dr. Whitby, seems to have been written after his second coming to Macedonia, mentioned Act 20:3 . For, (1.) It was written after he had been at Troas, and had left that place to return to Macedonia: now that was at his second going thither; see 2Cor 2:12 . (2.) It was written when Timothy was with him: now, when he left Ephesus to go into Macedonia, Timothy went not with him, but was sent before him, Act 19:22 ; but at his second going through Macedonia, Timothy was with him, Act 20:4 . (3.) He speaks of some Macedonians who were likely to accompany him, 2Cor 9:4 . Now, at his second going from Macedonia, there accompanied him Aristarchus, Secundus, and Gaius of Thessalonica, the metropolis of Macedonia, Act 20:4 . (4.) The postscript says that this epistle was written from Philippi, where Paul was till the days of unleavened bread, Act 20:6 ; it therefore seems to have been sent from thence to them by Titus, and some other person, not long before St. Paul's coming to them; which he speaks of as instant, 2Cor 13:1 ; and that which he was now ready to do, 2Cor 12:14 ; and did, according to Dr. Lightfoot, in his journey from Philippi to Troas; he sailing about from Philippi to Corinth, to make good his promise; whilst the rest that were with him, Act 20:4 , went directly the next cut to Troas, and there waited for him. See Whitby. That the first epistle had produced powerful effects among the Corinthians is evident from what the apostle mentions in this. Titus had met him in Macedonia, and told him of the reformation produced by this epistle, see 2Cor 7:5 , 2Cor 7:6 ; that the Church had excommunicated the incestuous man; that the epistle had overwhelmed them with great distress; had led them to a close examination of their conduct and state; and had filled them with respect and affection for their apostle, etc. Hearing this, St. Paul wrote this second epistle, to comfort, to commend them, and to complete the work which he had begun, by causing them to finish the contribution for the poor saints at Jerusalem; and also to vindicate his own apostolic character, and to unmask the pretended apostle, who had led them so long astray. See the preceding Introduction. Its principal divisions are: - I. The preface, 2Cor 1:1-7 . II. The Narration, comprehending an account of what had happened to himself; his answer to their questions concerning the incestuous person, with different other matters; among which, the following are the chief: - (1.) The persecution which he had suffered in Asia, and from which he had been miraculously rescued, 2Cor 1:8-14 . (2.) His purpose to pay them a visit, 2Cor 1:15-24 . (3.) Concerning the sorrow which they had suffered on account of the excommunication of the incestuous person, 2 Corinthians 2, 7. (4.) His own vindication against the false apostle; in which he gives an account of his doctrine, 2Cor 3:6-18 . His conduct, 2Cor 4:1-6 . His bodily infirmities, 2Cor 4:7 ; and 2 Corinthians 5. (5.) Strongly exhorts them to a holy life, 2 Corinthians 6, 7. III. Of the Alms that had been collected, and were yet to be collected, 2 Corinthians 8, 2Cor 9:1-15 . IV. His Defence against the false apostle and his calumniators in general, 2 Corinthians 10-12. V. Miscellaneous matters, 2Cor 13:1-14 . It may be remarked, once for all, that none of these or such artificial divisions are made by the apostle himself, no more than the divisions into chapters and verses. All these are the work of man, and certainly contribute nothing to a proper understanding of the epistle itself. The apostle appears to have sat down, and, under the influence of the Divine Spirit, he wrote on the different subjects treated of in the epistle just in the order that these things occurred to his mind, without intending particular heads, divisions or subdivisions. And, as he probably wrote the whole with very little intermission of time, his sense will be best apprehended by those who carefully read over the whole at one sitting. St. Paul encourages them to trust in God in all adversities, from a consideration of the support which he had granted them already in times of afflictions; and expresses his strong confidence of their fidelity, 2Cor 1:1-7 . Mentions the heavy tribulation which he had passed through in Asia; as also his deliverance, 2Cor 1:8-11 . Shows in what the exultation of a genuine Christian consists, 2Cor 1:12 . Appeals to their own knowledge of the truth of the things which he wrote to them, 2Cor 1:13 , 2Cor 1:14 . Mentions his purpose of visiting them; and how sincere he was in forming it; and the reason why he did not come, as he had purposed, 2Cor 1:15-24 . Verse 1 Paul, an apostle - Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to the Gentiles. See on 1Cor 1:1 (note). In all Achaia - The whole of the Peloponnesus, or that country separated from the main land by the Isthmus of Corinth. From this we may learn that this epistle was not only sent to the Church at Corinth, but to all the Churches in that country. Verse 2 Grace be to you and peace - See Rom 1:7 . Verse 3 Blessed be God - Let God have universal and eternal praise: 1. Because he is the Father of our Lord Jesus Christ, who is the gift of his endless love to man, Joh 1:16 . 2. Because he is the Father of mercies, ὁ Πατηρ των οικτιρμων, the source whence all mercy flows, whether it respect the body or the soul, time or eternity; the source of tender mercy; for so the word implies. See on Rom 12:1 (note). And, 3. Because he is the God of all comfort - the Fountain whence all consolation, happiness, and bliss flow to angels and to men. Verse 4 Who comforteth us - Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation - never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties. That we may be able to comfort them - Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister's trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See 2Cor 1:6 . Verse 5 The sufferings of Christ - Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds. Our consolation also aboundeth - We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds' weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty. Verse 6 And whether we be afflicted - See on 2Cor 1:4 (note). Which is effectual - There is a strange and unusual variation in the MSS. and versions in this passage. Perhaps the whole should be read thus: For if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer. This transposition of the middle and last clauses is authorized by the best MSS. and versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous; God having your comfort and salvation continually in view, by all the dispensations of his providence: and while you patiently endure, your salvation is advanced; sufferings and consolations all becoming energetic means of accomplishing the great design, for all things work together for good to them that love God. See the variations in Griesbach. Verse 7 And our hope of you is steadfast - We have no doubt of your continuing in the truth; because we see that you have such a full, experimental knowledge of it, that no sufferings or persecutions can turn you aside. And we are sure that, as ye suffer, so shall ye rejoice. Verse 8 Our trouble which came to us in Asia - To what part of his history the apostle refers we know not: some think it is to the Jews lying in wait to kill him, Act 20:3 ; others, to the insurrection raised against him by Demetrius and his fellow craftsmen, Act 19:23 ; others, to his fighting with beasts at Ephesus, 1Cor 15:32 , which they understand literally; and others think that there is a reference here to some persecution which is not recorded in any part of the apostle's history. We were pressed out of measure, above strength - The original is exceedingly emphatic: καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν· we were weighed down beyond what is credible, even beyond what any natural strength could support. There is no part of St. Paul's history known to us which can justify these strong expressions, except his being stoned at Lystra; which if not what is here intended, the facts to which he refers are not on record. As Lystra was properly in Asia, unless he mean Asia Minor, and his stoning at Lystra did most evidently destroy his life, so that his being raised was an effect of the miraculous power of God; he might be supposed to refer to this. See the notes on Act 14:19 , etc. But it is very likely that the reference is to some terrible persecution which he had endured some short time before his writing this epistle; and with the outlines of which the Corinthians had been acquainted. Verse 9 We had the sentence of death in ourselves - The tribulation was so violent and overwhelming, that he had no hope of escaping death. That we should not trust in ourselves - The tribulation was of such a nature as to take away all expectation of help but from God alone. But in God which raiseth the dead - This is very like the business at Lystra; and would be sufficient to fix the apostle's reference to that fact could the time and other circumstances serve. Verse 10 Who delivered us from so great a death - For the circumstances were such that no human power could avail. Will yet deliver us - Having had such a signal evidence of His interposition already, we will confide in him with an unshaken confidence that he will continue to support and deliver. Verse 11 Ye also helping together by prayer - Even an apostle felt the prayers of the Church of God necessary for his comfort and support. What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them! The gift bestowed - by the means of many persons - The blessings communicated by means of their prayers. Thanks may be given by many - When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God for his gracious answers. Thus, the prayers of many obtain the gift; and the thanksgiving of many acknowledge the mercy. The gift, or χαρισμα, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed. Verse 12 For our rejoicing is this - Ἡ καυχησις. Our boasting, exultation, subject of glorying. The testimony of our conscience - Μαρτυριον της συνειδησεως· That testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul of its state, sincerity, safety, etc. In simplicity - Ἁπλοτητι· from α, denoting unity or together, and πελω, to be; or from α, negative, and πολυς, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of ἁπλοτητι, many MSS. and versions have ἁγιοτητι, holiness. In godly sincerity - Ειλικρινειᾳ Θεου· The sincerity of God: that is, such a sincerity as comes from his work in the soul. Ειλικρινεια, sincerity, and ειλικρινης, sincere, come from ειλη, the splendor, or bright shining of the sun; and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw. Not with fleshly wisdom - The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honor in view. But by the grace of God - Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above. We have had our conversation - Ανεστραφημεν· We have conducted ourselves. The word properly refers to the whole tenor of a man's life - all that he does says, and intends; and the object or end he has in view, and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb αναστρεφω is compounded of ανα, again, and στρεφω, to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of God; setting out with Divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul; thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con, together, and verto, I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks, signifying the whole of a man's conduct, the tenor and practice of his life: and conversio astrorum, and conversiones caelestes, is by Cicero used for the course of the stars and heavenly bodies. - De Leg. c. 8: Caelum una conversione atque eadem, ipse circum se torquetur et vertitur. - CIC de Univers., c. 8: "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself." In the world - Both among Jews and Gentiles have we always acted as seeing Him who is invisible. More abundantly to you-ward - That is, We have given the fullest proof of this in our conduct towards you; You have witnessed the holy manner in which we have always acted; and God is witness of the purity of the motives by which we have been actuated; and our conscience tells us that we have lived in uprightness before him. Verse 13 Than what ye read - Viz. In the first epistle which he had sent them. Or acknowledge - To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel. Verse 14 Have acknowledged us in part - Απο μερους may signify here not in part, but some of you; and it is evident, from the distracted state of the Corinthians, and the opposition raised there against the apostle, that it was only a part of them that did acknowledge him, and receive and profit by his epistles and advice. We are your rejoicing, etc. - You boast of us as the ministers of Christ through whom ye have believed; as we boast of you as genuine converts to the Christian faith, and worthy members of the Church of God. Verse 15 And in this confidence - Under the conviction or persuasion that this is the case; that ye exult in us, as we do in you; I was minded - I had purposed to come to you before, as he had intimated, 1Cor 16:5 ; for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfill; and he gives the reason, 2Cor 1:23 . A second benefit - He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the Gospel; and he had purposed to visit them again that they might have a second blessing, in having that seed watered. Instead of χαριν, grace or benefit, several MSS. read χαραν joy, pleasure; but the word grace or benefit, seems to express the apostle's meaning best. Verse 16 To pass by you into Macedonia - He had purposed to go to Macedonia first, and then from Macedonia return to them, and probably winter in Corinth. Therefore we must understand the δι' ὑμων, by you, as implying that he would sail up the Aegean Sea, leaving Corinth to the west; though he might have taken it in his way, and have gone by land through Greece up to Macedonia. Some think that the meaning is, that he purposed to take Achaia in his way to Macedonia, without calling at Corinth; but Achaia was out of his way considerably, and he could scarcely go through Achaia without passing close by Corinth. I consider the words, therefore, as implying that he purposed not to call at Corinth at that time, but to pass by it, as before stated. Verse 17 Did I use lightness? - When I formed this purpose, was it without due consideration? and did I abandon it through fickleness of mind? That with me there should be yea, etc. - That I should act as carnal men, who change their purposes, and falsify their engagements, according as may seem best to their secular interest? Verse 18 But as God is true - Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state that induced me to postpone my visit. See 2Cor 1:23 . Verse 19 For the Son of God, etc. - If I could have changed my purpose through carnal or secular interests then I must have had the same interest in view when I first preached the Gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove that we neither had, nor could have such interest in view? Verse 20 For all the promises of God - Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest; would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfill those promises by us - by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true; and consequently each must have its due fulfillment. God will not make use of trifling, worldly men, as the instruments by which he will fulfill his promises; but he has fulfilled them by us; therefore we are just and spiritual men, else God would not have used us. In him are yea, and in him amen - All the promises which God has made to mankind are yea - true in themselves, and amen - faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the Gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea; and it has its fulfillment through Christ, and is amen; and this is to the glory of God, by the preaching of the apostles. From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry; but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus; and of showing that the promises of God not only come by him, but are fulfilled through him. Verse 21 Now he which stablisheth us with you - It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind. Verse 22 Who hath also sealed us - Not only deeply impressed His truth and image upon our hearts; but, by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry. And given the earnest of the Spirit - Τον αρραβωνα του Πνευματος. From this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The αρῥαβων of the apostle is the same as the ערבן erabon of Moses, Gen 38:17 , Gen 38:18 , Gen 38:20 , which we there translate pledge. The word properly signifies an earnest of something promised; a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above, and in Eph 1:14 ; the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance means a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day to all who can produce the arrhabon, or pledge. He who is found then with the earnest of God's Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrhabon there can be no glory. See the whole case of Judah and Tamar, Gen 38:15 (note), etc., and the notes there. Verse 23 I call God for a record upon my soul - The apostle here resumes the subject which he left 2Cor 1:16 , and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, etc.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them), he proposed to delay his coming. It is plain, as several commentators have observed, 1. That St. Paul's doctrine had been opposed by some of Corinth, 1Cor 15:12 . His apostleship questioned, 1Cor 9:1 , 1Cor 9:2 , and 2Cor 12:13 . 2. Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, 1Cor 4:18 . His letters, say they, are weighty and powerful - full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, 2Cor 10:10 . 3. This being the state in which his reputation was then at Corinth, and he having promised to come to them, 1Cor 16:5 , he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others. Verse 24 Not for that we have dominion over your faith - I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others - persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendor of truth pierced, dissipated, and annihilated them for ever! British Protestants have learned, and Europe is learning that the Sacred Writings, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it. For by faith ye stand - You believe not in us, but in God. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith. The subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle's oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See Rom 1:9 ; Rom 9:1 , and the note on Rom 9:1 (note). On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say." Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654. A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind. But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm." Burn, vol. iii., page 656. It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath. Introduction

2 Corinthians Preface To The Second Epistle Of Saint Paul To The Corinthians (1546 and 1522) In the First Epistle, St. Paul rebuked the Corinthians severely for many things, and poured sharp wine into the wounds, and terrified them. But an apostle should be a preacher of comfort, to raise up terrified and fearful consciences, rather than to frighten them. Therefore, in this Epistle, he praises them once more, and pours oil into their wounds, and shows himself wonderfully kind to them, and bids them receive the sinner back with love. In chapters 1 and 2, he shows his love toward them, how all that he said, did, and suffered was for, their profit and good, and how they ought to trust him for the best. After that, he praises the office of the Gospel, which is the highest and most comforting of all works and is for the profit and good of men’s consciences. He shows how it is nobler than the office of the law, and how it is persecuted, and yet increases among believers, and produces, through the Cross, a hope of eternal glory. But with all this he touches the false apostles, who were concerned with the law, rather than the Gospel, and taught mere outward holiness, which is hypocrisy, and allowed the inner shame of unbelief to continue. This he does in chapters 3, 4 and 5. In chapters 6 and 7, he exhorts them to obey this preaching with works and sufferings, and concludes by praising them, so that he may incite them to go forward in it. In chapters 8 and 9, he exhorts them to contribute temporal support and help, in a time of scarcity, to the saints in Jerusalem, who, at the beginning, had given up all their goods. In chapters 10, 11 and 12, he deals with the false apostles. In chapter 13, he threatens those who had sinned and not reformed.

Paul's Sincerity and Affliction. ( a. d. 57.) 15 And in this confidence I was minded to come unto you before, that ye might have a second benefit; 16 And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judæa. 17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 18 But as God is true, our word toward you was not yea and nay. 19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. 20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 21 Now he which stablisheth us with you in Christ, and hath anointed us, is God; 22 Who hath also sealed us, and given the earnest of the Spirit in our hearts. 23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. 24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification, I. He avers the sincerity of his intention ( v. 15-17 ), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness ( v. 17 ), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea ( v. 16 ), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, v. 17 . He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons. II. He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, v. 18, 19 . For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, v. 18 , Our word towards you was not yea and nay ), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea ( v. 19 ), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, v. 20 . There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For, 1. They are the promises of the God of truth ( v. 20 ), of him that cannot lie, whose truth as well as mercy endureth for ever. 2. They are made in Christ Jesus ( v. 20 ), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb. vii. 22 . 3. They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, v. 21, 22 . An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God ( v. 20 ) for the glory of his rich and sovereign grace, and never-failing truth and faithfulness. III. The apostle gives a good reason why he did not come to Corinth, as was expected, v. 23 . It was that he might spare them. They ought therefore to own his kindness and tenderness. He knew there were things amiss among them, and such as deserved censure, but was desirous to show tenderness. He assures them that this is the true reason, after this very solemn manner: I call God for a record upon my soul —a way of speaking not justifiable where used in trivial matters; but this was very justifiable in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opposers. He adds, to prevent mistakes, that he did not pretend to have any dominion over their faith, v. 24 . Christ only is the Lord of our faith; he is the author and finisher of our faith, Heb. xii. 2 . He reveals to us what we must believe. Paul, and Apollos, and the rest of the apostles, were but ministers by whom they believed ( 1 Cor. iii. 5 ), and so the helpers of their joy, even the joy of faith. For by faith we stand firmly, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must flow from faith.

Not that we have dominion over your faith - This is the prerogative of God alone. But are helpers of your joy - And faith from which it springs. For by faith ye have stood - To this day. We see the light in which ministers should always consider themselves, and in which they are to be considered by others. Not as having dominion over the faith of their people, and having a right to dictate by their own authority what they shall believe, or what they shall do; but as helpers of their joy, by helping them forward in faith and holiness. In this view, how amiable does their office appear! and how friendly to the happiness of mankind! How far, then, are they from true benevolence, who would expose it to ridicule and contempt!

ur belief, but because we desired to promote your happiness. had the former been our object, had we wished to set up a lordship or dominion over you, we should have come to you with our apostolical authority, and in the severity of apostolic discipline. We had power to command obedience, and to control your faith. But we chose not to do it. Our object was to promote your highest happiness. We, therefore, chose the mildest and gentlest manner possible; we did not exercise authority in discipline, we sent an affectionate and tender letter." While the apostles had the right to prescribe the articles of belief, and to propound the doctrines of God, yet they would not do even that in such a manner as to seem to "lord it over God's heritage," (ουκυριευομεν;) they did not set up absolute authority, or prescribe the things to be believed in a lordly and imperative manner; nor would they make use of the severity of power to enforce what they taught. They appealed to reason; they employed persuasion; they made use of light and love to accomplish their desires. Are helpers of your joy. This is our main object, to promote your joy. This object we have pursued in our plans; and in order to secure this, we forbore to come to you, when, if we did come at that time, we should have given occasion perhaps to the charge that we sought to lord it over your faith. For by faith ye stand. 1Cor 15:1. This seems to be a kind of proverbial expression, stating a general truth, that it was by faith that Christians were to be established or confirmed. The connexion here requires us to understand this as a reason why he would not attempt to lord it over their faith; or to exercise dominion over them. That reason was, that thus far they had stood firm, in the main, in the faith, ( 1Cor 15:1;) they had adhered to the truths of the gospel, and in a special manner now, in yielding obedience to the commands and entreaties of Paul in the first epistle, they had showed that they were in the faith, and firm in the faith. "It was not necessary or proper, therefore, for him to attempt to exercise lordship over their belief; but all that was needful was to help forward their joy, for they were firm in the faith. We may observe, (1.) that it is a part of the duty of ministers to help forward the joy of Christians. (2.) This should be the object even in administering discipline and reproof. (3.) If even Paul would not attempt to lord it over the faith of Christians, to establish a domination over their belief, how absurd and wicked is it for uninspired ministers now-- for individual ministers, for conferences, conventions, presbyteries, synods, councils, or for the pope--to attempt to establish a spiritual dominion in controlling the faith of men. The great evils in the church have arisen from their attempting to do what Paul would not do; from attempting to establish a dominion which Paul never sought, and which Paul would have abhorred. Faith must be free, and religion must be free, or they cannot exist at all. (a) "have dominion" 1Cor 3:5, 1Pet 5:3 (b) "by faith" Rom 11:20, 1Cor 15:1 REMARKS on 2nd Corinthians Chapter One In view of this chapter we may remark, (1.) God is the only true and real source of comfort in times of trial, 2Cor 1:3. It is from him that all real consolation must come, and he only can meet and sustain the soul when it is borne down with calamity. All persons are subjected to trial, and, at some periods of their lives, to severe trial, Sickness is a trial; the death of a friend is a trial; the loss of property or health, disappointment, and reproach, and slander, and poverty, and want, are trials to which we are all more or less exposed. In these trials, it is natural to look to some source of consolation; some way in which they may be borne. Some seek consolation in philosophy, and endeavour to blunt their feelings and destroy their sensibilities, as the ancient stoics did. But "to destroy sensibility is not to produce comfort." -- Dr. Mason. Some plunge deep into pleasures, and endeavour to drown their sorrows in the intoxicating draught; but this is not to produce comfort to the soul, even were it possible in such pleasures to forget their sorrows. Such were the ancient epicureans. Some seek consolation in their surviving friends, and look to them to comfort and sustain the sinking heart. But the arm of an earthly friend is feeble, when God lays his hand upon us. It is only the hand that smites that can heal; only the God that sends the affliction that can bind up the broken spirit. He is the "Father or mercies," and he "the God of ALL consolation;" and in affliction there is no true comfort but in him. (2.) This consolation in God is derived from many sources. (a.) He is the "Father of mercies," and we may be assured, therefore, that he does nothing inconsistent with MERCY. (b.) We may be assured that he is right--always right--and that he does nothing but right. We may not be able to see the reason of his doings, but we may have the assurance that it is all right, and will yet be seen to be right. (c.) There is comfort in the fact that our afflictions are ordered by an intelligent Being, by one who is all-wise and all-knowing. They are not the result of blind chance; but they are ordered by one who is wise to know what ought to be done, and who is so just that he will do nothing wrong. There could be no consolation in the feeling that mere chance directed our trials; nor can there be consolation except in the feeling that a Being of intelligence and goodness directs and orders all. The true comfort, therefore, is to be found in religion, not in atheism and philosophy. (3.) It is possible to bless God in the midst of trials, and as the result of trial. It is possible so clearly to see his hand, and to be so fully satisfied with the wisdom and goodness of his dealings, even when we are severely afflicted, as to see that he is worthy of our highest confidence and most exalted praise, 2Cor 1:3. God may be seen, then, to be the "Father of mercies;" and he may impart, even then, a consolation which we never experienced in the days of prosperity. Some of the purest and most elevated joys known upon earth, are experienced in the very midst of outward calamities; and the most sincere and elevated thanksgivings which are offered to God, are often those which are the result of sanctified afflictions. It is when we are brought out from such trials, where we have experienced the rich consolations and the sustaining power of the gospel, that we are most disposed to say with Paul, "Blessed be God;" and can most clearly see that he is the "Father of mercies." No Christian will ever have occasion to regret the trials through which God has brought him. I never knew a sincere Christian who was not finally benefited by trials. (4.) Christian joy is not apathy, it is comfort, 2Cor 1:4,6. It is not insensibility to suffering; it is not stoical indifference. The Christian feels his sufferings as keenly as others. The Lord Jesus was as sensitive to suffering as any one of the human family ever was; he was as susceptible of emotion from reproach, contempt, and scorn, and he as keenly felt the pain of the scourge, the nails, and the cross, as any one could. But there is positive joy, there is true and solid comfort. There is substantial, pure, and elevated happiness, Religion does not blunt the feelings, or destroy the sensibility, but it brings in consolations which enable us to bear our pains, and to endure persecution without murmuring. In this, religion differs from all systems of philosophy. The one attempts to blunt and destroy our sensibilities to suffering; the other, while it makes us more delicate and tender in our feelings, gives consolation adapted to that delicate sensibility, and fitted to sustain the soul, notwithstanding the acuteness of its sufferings. (5.) Ministers of the gospel may expect to be peculiarly tried and afflicted, 2Cor 1:5. So it was with Paul and his fellow-apostles; and so it has been since. They are the special objects of the hatred of sinners, as they stand in the way of the sinful pursuits and pleasures of the world; and they are, like their Master, especially hated by the enemy of souls. Besides, they are, by their office, required to minister consolation to others who are afflicted; and it is so ordered in the providence of God, that they are subjected to peculiar trials often, in order that they may be able to impart peculiar consolations. They are to be the examples and the guides of the church of God; and God takes care that they shall be permitted to show by their example, as well as by their preaching, the supporting power of the gospel in times of trial. (6.) If we suffer much in the cause of the Redeemer, we may also expect much consolation, 2Cor 2:5. Christ will take care that our hearts shall be filled with joy and peace. As our trials in his cause are, so shall our consolations be. If we suffer much, we shall enjoy much; if we are persecuted much, we shall have much support; if our names, are cast out among men for his sake, we shall have increasing evidence that they are written in his book of life. There are things in the Christian religion which can be learned only in the furnace of affliction; and he who has never been afflicted on account of his attachment to Christ, is a stranger yet to much, very much of the fulness and beauty of that system of religion which has been appointed by the Redeemer, and to much, very much, of the beauty and power of the promises of the Bible. No man will ever understand all the Bible who is not favoured with much persecution and many trials. (7.) We should be willing to suffer, 2Cor 1:3-5. If we are willing to be happy, we should also be willing to suffer. If we desire to be happy in religion, we should be willing to suffer. If we expect to be happy, we should also be willing to endure much. Trials fit us for enjoyment here, as well as for heaven hereafter. (8.) One great design of the consolation which is imparted to Christians in the time of affliction is, that they may be able to impart Consolation also to others, 2Cor 1:4,6,7. God designs that we should thus be mutual aids. And he comforts a pastor in his trials, that he may, by his own experience, be able to minister consolation to the people of his charge; he comforts a parent, that he may administer consolation to his children; a friend, that he may comfort a friend. He who attempts to administer consolation should be able to speak from experience; and,God, therefore, afflicts and comforts all his people, that they may know how to administer consolation to those with whom they are connected. (9.) If we have experienced peculiar consolations ourselves in times of trial, we are under obligations to seek out and comfort others who are afflicted. So Paul felt. We should feel that God has qualified us for this work; and having qualified us for it, that he calls on us to do it. The consolation which God gives in affliction is a rich treasure which we are bound to impart to others; the experience which we have of the true sources of consolation is an inestimable talent which we are to use for the promotion of his glory. No man has a talent for doing more direct good than he who can go to the afflicted, and bear testimony, from his own experience, to the goodness of God. And every man who can testify that God is good, and is able to support the soul in times of trial,--and what Christian cannot do it who has ever been afflicted?--should regard himself as favoured with a peculiar talent for doing good, and should rejoice in the privilege of using it to the glory of God. For there is no talent more honourable than that of being able to promote the Divine glory, to comfort the afflicted, or to be able, from personal experience, to testify that God is good--always good. "The power of doing good, always implies an obligation to do it."-- Cotton Mather. (10.) In this chapter, we have a case of a near contemplation of death, 2Cor 1:8,9. Paul expected soon to die. He had the sentence of death in himself. He saw no human probability of escape. He was called, therefore, calmly to look death in the face, and to contemplate it as an event certain and near. Such a condition is deeply interesting; it is the important crisis of life. And yet it is an event which all must soon contemplate. We all, in a short period, each one for himself, must look upon death as certain, and as near to us; as an event in which we are personally interested, and from which we cannot escape. Much as we may turn away from it in health, and unanxious as we may be then in regard to it, yet by no possibility can we long avert our minds from the subject. It is interesting, then, to inquire how Paul felt when he looked at death; how we should feel; and how we actually shall feel when we come to die. (11.) A contemplation of death as near and certain, is fitted to lead us to trust in God. This was the effect in the case of Paul, 2Cor 1:9. He had learned in health to put his trust in him; and now, when the trial was apparently near, he had nowhere else to go, and he confided in him alone. He felt that if he was rescued, it could be only by the interposition of God; and that there was none but God who could sustain him if he should die. And what event can there be that is so well fitted to lead us to trust in God as death And where else can we go in view of that dark hour? For (a.) we know not what death is. We have not tried it; nor do we know what grace may be necessary for us in those unknown pangs and sufferings; in that deep darkness, and that sad gloom. (b.) Our friends cannot aid us then. They will, they must, then give us the parting hand; and as we enter the shades of the dark valley, they must bid us farewell. The skill of the physician then will fail Our worldly friends will forsake us when we come to die. They do not love to be in the room of death, and they can give us no consolation if they are there. Our pious friends cannot attend us far in the dark valley. They may pray, and commend us to God, but even they must leave us to die alone. Who but God can attend us? Who but he can support us then? (c.) God only knows what is beyond death. How do we know the way to his bar, to his presence, to his heaven? How can we direct our own steps in that dark and unknown world? None but God our Saviour can guide us there; none else can conduct us to his abode. (d.) None but God can sustain us in the pain, the anguish, the feebleness, the sinking of the powers of body and of mind in that distressing hour. He can uphold us then; and it is an unspeakable privilege to be permitted then, "when heart and flesh faint," to say of him, God is the strength of our heart, and our portion for ever, Ps 73:26. (12.) We should regard a restoration from dangerous sickness, and from imminent peril of death, as a kind of resurrection. So Paul regarded it, 2Cor 1:9. We should remember how easy it would have been for God to have removed us; how rapidly we were tending to the grave; how certainly we should have descended there, but for his interposition. We should feel, therefore, that we owe our lives to him as really and entirely as though we had been raised up from the dead; and that the same kind of power and goodness have been evinced as would have been had God given us life anew. Life is God's gift; and every instance of recovery from peril, or from dangerous illness, is as really an interposition of his mercy as though we had been raised up from the dead. (13.) We should, in like manner, regard a restoration of our friends from dangerous sickness, or peril of any kind, as a species of resurrection from the dead. When a parent, a husband, a wife, or a child has been dangerously ill, or exposed to some imminent danger, and has been recovered, we cannot but feel that the recovery is entirely owing to the interposition of God. With infinite ease he could have consigned them to the grave; and had he not mercifully interposed, they would have died. As they were originally his gift to us, so we should regard each interposition of that kind as a new gift, and receive the recovered and restored friend as a fresh gift from his hand. (14.) We should feel that lives thus preserved, and thus recovered from danger, belong to God. He has preserved them. In the most absolute sense they belong to him, and to him they should be consecrated. So Paul felt; and his whole life shows how entirely he regarded himself as bound to devote a life often preserved in the midst of peril, to the service of his kind Benefactor. There is no claim more absolute than that which God has on those whom he has preserved from dangerous situations, or whom he has raised up from the borders of the grave. All the strength which he has imparted, all the talent, learning, skill which he has thus preserved, should be regarded in the most absolute sense as his, and should be honestly and entirely consecrated to him. But for him we should have died; and he has a right to our services and obedience, which is entire, and which should be felt to be perpetual. And it may be added, that the right is not less clear and strong to the service of those whom he keeps without their being exposed to such peril, or raised up from such beds of sickness. A very few only of the interpositions of God in our behalf are seen by us. A small part of the perils to which we may be really exposed are seen. And it is no less owing to his preserving care that we are kept in health, and strength, and in the enjoyment of reason, than it is that we are raised up from dangerous sickness. Man is as much bound to devote himself to God for preserving him from sickness and danger, as he is for raising him up when he has been sick, and defending him in danger. (15.) We have here an instance of the principle on which Paul acted, 2Cor 1:12. In his aims, and in the manner of accomplishing his aims, he was guided only by the principles of simplicity and sincerity, and by the grace of God. He had no sinister and worldly purpose; he had no crooked and subtle policy by which to accomplish his purposes. He sought simply the glory of God and the salvation of man; and he sought this in a manner plain, direct, honest, and straightforward. He admitted none of the principles of worldly policy which have been so often acted on since in the church; he knew nothing of "pious frauds," which have so often disgraced the professed friends of the Redeemer; he admitted no form of deception and delusion, even for the promotion of objects which were great, and good, and desirable. He knew that all that ought to be done could be accomplished by straightforward and simple-hearted purposes; and that a cause which depended on the carnal and crooked policy of the world was a bad cause; and that such policy would ultimately ruin the best of causes. How happy would it have been if these views had always prevailed in the church! (16.) We see the value of a good conscience, 2Cor 1:12. Paul had the testimony of an enlightened conscience to the correctness and uprightness of his course of life everywhere. He felt assured that his aims had been right; and that he had endeavoured in all simplicity and sincerity to pursue a course of life which such a conscience would approve. Such a testimony, such an approving conscience, is of inestimable value. It is worth more than gold, and crowns, and all that the earth can give. When like Paul we are exposed to peril, or trial, or calamity, it matters little, if we have an approving conscience. When like him we are persecuted, it matters little, if we have the testimony of our own minds that we have pursued an upright and an honest course of life. When like him we look death in the face, and feel that we "have the sentence of death in ourselves," of what inestimable value then will be an approving conscience! How unspeakable the consolation if we can look back then on a life spent in conscious integrity--a life spent in endeavouring to promote the glory of God and the salvation of the world! (17.) Every Christian should feel himself sacredly bound to maintain a character of veracity, 2Cor 1:19,20. Christ was always true to his word; and all that God has promised shall be certainly fulfilled. And as a Christian is a professed follower of Him who was "the Amen and the true witness," he should feel himself bound by the most sacred obligations to adhere to all his promises, and to fulfil all his word. No man can do any good who is not a man of truth; and in no way can Christians more dishonour their profession, and injure the cause of the Redeemer, than by a want of character for unimpeachable veracity. If they make promises which are never fulfilled; if they state that as true which is not true; if they overload their narratives with circumstances which had no existence; if they deceive and defraud others; and if they are so loose in their statements that no one believes them, it is impossible for them to do good in their Christian profession. Every Christian should have--as he easily may have--such a character for veracity that every man shall put implicit confidence in all his promises and statements; so implicit that they shall deem his word as good as an oath, and his promise as certain as though it were secured by notes and bonds in the most solemn manner. The word of a Christian should need no strengthening by oaths and bonds; it should be such that it could really not be strengthened by anything that notes and bonds could add to it. (18.) All Christians should regard themselves as consecrated to God, 2Cor 1:21. They have been anointed, or set apart to his service. They should feel that they are as really set apart to his service as the ancient prophets, priests, and kings were to their appropriate offices by the ceremony of anointing. They belong to God, and are under every sacred and solemn obligation to live to him, and him alone. (19.) It is an inestimable privilege to be a Christian, 2Cor 1:21,22. It is regarded as a privilege to be an heir to an estate, and to have an assurance that it will be ours. But the Christian has an "earnest," a pledge, that heaven is his. He is anointed of God; he is sealed for heaven. Heaven is his home; and God is giving to him daily evidence in his own experience that he will soon be admitted to its pure and blissful abodes. (20.) The joys of the Christian on earth are of the same nature as the joys of heaven. These comforts are an "earnest" of the future inheritance; a part of that which the Christian is to enjoy for ever. His joys on earth are "heaven begun;" and all that is needful to constitute heaven is that these joys should be expanded and perpetuated. There will be no other heaven than that which would be constituted by the expanded joys of a Christian. (21.) No one is a Christian, no one is fitted for heaven, who has not such principles and joys as being fully expanded and developed would constitute heaven. The joys of heaven are not to be created for us as some new thing; they are not to be such as we have had no foretaste, no conception of; but they are to be such as will be produced of necessity, by removing imperfection from the joys and feelings of the believer, and carrying them out without alloy, and without interruption, and without end. The man, therefore, who has such a character that, if fairly developed, would not constitute the joys of heaven, is not a Christian. He has no evidence that he has been born again; and all his joys are fancied and delusive. (22.) Christians should be careful not to grieve the Holy Spirit. Comp. Eph 4:30. It is by that Spirit that they are "anointed" and "sealed," and it is by his influences that they have the earnest of their future inheritance. All good influences on their minds proceed from that Spirit; and it should be their high and constant aim not to grieve him. By no course of conduct, by no conversation, by no impure thought, should they drive that Spirit from their minds. All their peace and joy is dependent on their cherishing his sacred influences; and by all the means in their power they should strive to secure his constant agency on their souls.