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was Adam, was informed and enlivened by a living and reasonable soul; but herein the second or last Adam, Christ, excelled the first, in that he gives us a spiritual life, by the power of his quickening Spirit: in our natural being therefore, we have a living soul; but, in our spiritual, we have a life-giving Spirit.

XV. 46. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

Howbeit, our natural being was first; and then, after, our spiritual: we must first receive our elementary and natural body from Adam, ere we can receive our spiritual and incorruptible.

XV. 47. The first man is of the earth, earthy: the second man is the Lord from heaven.

The first Adam was formed of the earth; and therefore was of a base and earthly composition: the Second Adam, which is the Lord Christ, as he came from heaven, so he hath a heavenly and glorious body.

XV. 48. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

And, according to the differences of the First and Second Adam, so are they that partake of the natures of them both: as the First Adam was earthly, so those, which are derived from him, and have nothing but what they receive from him, are earthly and corruptible; and, as the Second Adam is heavenly, so they, that partake of him, are heavenly and glo


XV. 49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

And, as we have been like the First Adam, sinful, mortal, and corruptible; so shall we be, like the Second Adam, pure, immortal, incorruptible.

XV. 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God.

Now, this I say, brethren, that these natural bodies of ours, consisting of flesh and blood, as they are in this base, dreggish, and drossy condition, cannot inherit the kingdom of God.

XV. 51, 52. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

We shall not all sleep in death; but we shall be suddenly changed to an incorruptible estate: those, that shall be found alive at the coming of Christ, shall be instantly so wrought upon by the power of God, that their bodies shall pass, by a present alteration, into an immortal and glorious condition. We shall be changed in a moment, even in the twinkling of an eye; when the last summons to Judgment shall be given :

for the Archangel, with a trumpet-like voice, shall call all that are dead in their graves unto Judgment; and the dead shall thereupon rise incorruptible, and those that are alive shall then undergo that change.

XV. 53. For this corruptible must put on incorruption. For this corruptible body must lay down this impureness and corruption; and must, instead thereof, put on incorruption and perfect glory.

XV. 54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then &c.

Then shall be brought to pass that saying, that is written in the prophet Isaiah, He shall swallow up death in victory; for that death shall be fully both vanquished and destroyed, and happily triumphed over, by life and immortality.

XV. 55. O death, where is thy sting? O grave, where is thy victory?

And that other of the prophet Hosea, O death, I will be thy plagues; O grave, I will be thy destruction: Now then may we justly insult over subdued death; and say, O death, where is thy sting, wherewith thou hadst wont to wound all creatures? O grave, where is thy victory?

XV. 56. The sting of death is sin; and the strength of sin is the law.

It is only sin, by which death hath power over us; and it is the just rigour of the Law, that inflicts death upon us, for


XV. 57. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

But, thanks be to God, who hath given us the victory over sin, which is the cause of death; and over death, which is inflicted for sin, through our Lord Jesus Christ.

XV. 58. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Therefore, my brethren, since ye know that there is certainly a Resurrection and a Day of Retribution, wherein ye shall receive the reward of your good works and holy obedience; and ye cannot lose any of your hopes and labours, which ye have undergone for Christ's sake; be ye therefore stedfast and immoveable, &c.

XVI. 2. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

Upon the first day of the week, which is the Lord's day, let every one lay by him, in store, some such proportion of alms, as he can spare, out of his gettings in the week before; that this stock of your contribution may be ready to send to the

poor saints at Jerusalem, and that there be no need of gatherings, when I come.

XVI. 9. For a great door and effectual is opened unto me, and there are many adversaries.

For I have very ample and full opportunity offered me preaching at Ephesus; many vehement invitations; and great likelihoods of the good success of the Gospel in the conversion of many: and, besides, there are many adversaries, which must be opposed, silenced, and convinced.

XVI. 10. See that he may be with you without fear, for he worketh the work of the Lord.

Do ye encourage him against the malice and mischievous plots of false teachers; for it is the Lord's work, that he doth conscionably undertake and perform.

XVI. 15. I beseech you, brethren, that ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves, &c.

Ye know the house of Stephanas, that it was the first family in all Achaia, that received, the Gospel; and that they have continued constant in that good profession, ever since; and have been exceedingly forward in providing for and attending upon the Saints.

XVI. 16. That ye may submit yourselves unto such.

That you give all loving and reverent respects unto such, and to &c.

XVI. 17. For that which was lacking on your part they have supplied.

That comfort which I could not but desire, and yet could not hope for, of enjoying you all, is, as in your name, supplied to me, by their presence.

XVI. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha.

If any man give manifest proofs of his hatred and opposition to the Lord Jesus Christ, let him be branded with the heaviest curse, and sentenced with the fearfullest degree of excommunication.


I. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

For, as in these troubles and persecutions, which we endure for the Gospel, it is not so much we that suffer, as it is Christ that suffers in us; and in these we abound: so the consolations, which we have also, are in and by Christ; and these comforts abound, according to the proportion of our sufferings.



I. 6. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

And, both our sufferings and consolations are for your good, our and not only for own: for, while we suffer patiently and constantly, we do herein give you an example of courageous suffering for Christ; whereby you may receive not only present consolation, but also eternal salvation, which is effectually wrought, through the mercy of Christ, in the enduring of those your fufferings; and while we are comforted, we give you a cheerful example of the joyful issue of those sufferings, and thereby help forward also your consolation and salvation.

I. 8. That we were pressed out of measure, above strength, insomuch that we despaired even of life.

We were pressed exceedingly with those troubles and persecutions, even above the power of our natural strength, to undergo them; insomuch as we made no account, that we could escape them with life:

I. 9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

But we made full reckoning of our present death, as utterly inevitable; giving ourselves for dead men, that we should not trust in ourselves for any possibility of life, but in God, who raiseth the very dead:

I. 10. Who delivered us from so great a death.

Who delivered us from so instant and so cruel a death. I. 11. That for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.

That, for the gift bestowed upon us, for the benefit and behoof of many and upon the earnest prayers of many, thanks may be also given to God by many, on our behalf.

I. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

Our demeanour in the world was not guided by a worldly wisdom and policy; as if we sought ourselves, by the disadvantage of others: neither was our preaching taken up in the ostentation of secular philosophy and human eloquence; but set forth with the efficacy of God's grace, and simplicity of truth and holy zeal, as to all God's people, so to you especially, more abundantly.

I. 15. That ye might have a second benefit.

That, as ye received one main benefit by my first coming, which was your conversion; so ye might receive a second benefit by my coming to you again, even your confirmation in the Gospel.

I. 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?

When I therefore was thus minded, and yet did not accordingly perform it, was it out of any levity, or inconstancy and unsteadiness to my own resolutions? or do I contrive my purposes and determinations out of carnal respects, that, according to the occasion of more profit or more ease, I should alter them? and that I should say and unsay, at pleasure; promising and retracting, as advantage served?

I. 18. But as God is true, our word toward you was not yea and nay.

But I call the Only True God to witness, that neither this purpose and engagement of mine, nor any word of my preaching amongst you, hath been false, double, variable, deceitful.

I. 19. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Sylvanus and Timotheus, was not yea and nay, but in him was yea.

For the Son of God, Jesus Christ, &c. was so preached to you by us, as with one ever firm and constant asseveration of the truth by us delivered concerning him, we did not vary our note; one while affirming that of him, which another while we denied; but we ever continued immoveable and unchangeable, in the same doctrines.

I. 20. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

Otherwise, we should not have faithfully delivered this holy errand, that is committed to us: for, certainly, all the promises of God in the Gospel, (which are the matter of our message,) are in him fully and immutably performed; and so are proclaimed and justified to the world by us, unto the praise and glory of God.

I. 21. Now he which stablisheth us with you in Christ, and hath anointed us, is God.

Now he, that doth confirm and establish both you and us, in the faith and profession of his undoubted truth of Christ our Lord, and in an unchangeable and unremoveable adherence to him, and who hath anointed us with the precious oil of his spiritual grace is God only.

I. 22. Who hath also sealed us, and given the earnest of the Spirit in our hearts.

Who hath also sealed us up for his; and, as it is wont to be done in bargains, that the earnest given in hand binds the contract, so hath he made our salvation sure, by giving to us before-hand the earnest of his Spirit in our hearts.

I. 23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Moreover, I call God to bear witness with my soul, of the

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