obviate, and explains his reasons for not having come to Corinth at the time he had first proposed. 17.." When I therefore was thus minded, (purposed this, rovro Covasvovec), didl use levity (a) or the things which I purpose do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay?" He denies that he had formed his first resolution in a light and inconsiderate spirit, for he had fully resolved, at the time, to act upon it. He was not in the habit of forming his plans according to the dictates of human policy, or the inclinations of animal na ture, and then changing them, in a wanton or capricious manner, so as to suit his own intérest or convenience. He was not one of those who promised or refused as might best answer the present end, or who affirmed and denied the same thing at different times. That which he solemnly confirmed, according to the custom of the Jews, with a yea, yea, he would not subsequently overthrow by the contrary asseveration of nay, nay. Dr Macknight translates the passage, "so as with me yea should be yea, and nay, nay, as it suits my designs?" but the other interpretation seems more natural, and renders the supplement unnecessary. It is also more consistent with what follows.

The supposition here made was contrary to the known principles and character of the Apostle.. He could appeal to the truth of God, as to the consistency and harmony of the doctrines which he had taught them. 18, 19. "But as God is faithful (xolos), our word towards you was not yea and nay. For the Son of God, Jesus Christ, who was preached (xngxus) among you by us, namely, by me and Silvanus and Timotheus, was not yea and nay, but in (or by, #) him was yea." Jesus Christ, the Son of God, was the great subject of his preaching and that of his fellow-labourers; he was proclaimed by them as the faithful and true witness, "the same yesterday, today, and for ever;" by his assistance they had exhibited the truths relating to his person, character, and work, as being, like their divine author, faithful and unchangeable. Particularly, they had shewn, that all the blessings of the new covenant were ratified and confirmed by his blood, and would receive their full accomplishment, in the experience of his people, to the praise of the divine perfections, as displayed in the gospel published by them. 20. "For all the promises of God ('ora inayyıdını Osov, “whatever promises of God were preached by us," M'Knight) are in him yea, and in him amen, to the glory of God by us." The word

yea was used by the Greeks, and the word amen by the Hebrews, to confirm the truth of any thing; and to both Jews and Gentiles the promises are made. In like manner, all the predictions concerning the person and work of the Messiah, his birth, life, doetrine, miracles, resurrection, and ascension, had been remarkably fulfilled, and all the blessings promised, through his mediation, respecting the pardon, sanctification, and final happiness of believers, shall, in due time, be certainly realized. The honour of the divine wisdom, faithfulness, love, and power, is involved in their accomplishment.

Of this salvation they had already received the earnest, in the confirmation of their faith, and in the gift of the Spirit: 21, 22. "Now he that confirmeth (CC) us with you in Christ, and hath anointed us, is God, who hath also sealed us, and hath given the earnest (αggubwα) of the Spirit in our hearts." This is paraphrased by Dr M'Knight, "Now he who establisheth my authority with you, as an Apostle of Christ, and who hath consecrated me to that high office by the gifts of the Spirit, is God," &c. is evidently the design of the Apostle to include his fellow christians at Corinth, as joint partakers with him of the blessings here specified. "God had established them with him," consequently, he speaks not of what belonged exclusively to him as an apostle, but of the common privilege of believers. The extraordinary gifts of the Spirit cannot be considered as the seal and earnest of eternal happiness, for they were sometimes conferred on those who apostatized from the faith. All true christians are spoken of as anointed of God, 1 John ii. 20, 27. But the Apostles, in common with other saints, had been established in the faith of Christ, and thus spiritually united to him by the power and grace of God, he had anointed them as kings and priests to himself with the Holy Spirit of promise; he had marked them, with his own signet, as his peculiar property and devoted servants, and he had thus stamped his image on their souls. The enlightening, purifying, and consolatory influences of the Spirit, were the first fruits or earnest of that glory to which they would finally be exalted. The holy Spirit dwells in the heart of God's people as a spirit of knowledge, holiness, and joy-he witnesses with their spirit that they are the children of God-he helps their infirmities in prayer, and comforts them in all their tribulation. The aggabw, or earnest, was a pledge given when a servant was hired,

or a possession purchased, that in due time the stipulations would be fulfilled. The same figure is employed, Ephes. i. 13, 14. “ In whom also, after ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, or people."

The Apostle now assigns the true reason of his change of purpose, which was, the present state of the Corinthian church. In doing this he solemnly confirms what he was about to say, by an appeal to the Searcher of hearts, who was witness to the sincerity of his soul, and would not fail to punish any violation of the truth. 23." But I invoke God as a witness on my soul, that to spare you (udosvos, participle), I came not as yet to Corinth." Nothing but the vast importance of maintaining his apostolic authority would have induced him to use such strong language; -for if this were denied or undermined by any reflection on his character, it is evident his usefulness would have been at an end. This example, with many others, both in the Old and New Testament, shews that there is nothing morally sinful in attesting the truth by an oath, when the solemnity of the occasion calls for it. This, however, is a very different thing from the profane practice of confirming every common remark by an appeal to Heaven, staking the salvation of the soul on a matter of uncertainty or of trivial importance. This is pointedly condemned by our Saviour, and by the Apostle James, (Matt. v. 36, 37. James v. 12.) Dr M'Knight translates the verse, "I call on God as a witness against -my soul, (TMnv iμnv vxny);" but the sense is nearly the same, and the leading sentiment appears to be, that God takes notice of the secret thoughts of the heart. It was in order to spare the church the pain of apostolic censure, that he had not come at the time he first specified. He found there were many disorders among them that required correction,-discipline was neglected, parties were formed, and Paul himself was treated with some degree of -contempt. Had he come to them in this state, he must have been constrained to use the language of sharp rebuke; probably, it would have been necessary to excommunicate the refractory, or even to inflict miraculous judgments. Now, the Apostle wished first to ascertain what effect his letter would have; he wished to give them time for reflection, when he hoped they would see the propriety of rectifying the existing abuses, and of returning to their duty. This would render it a much easier task to settle the

remaining affairs of the church at a future period, and would render his visit far more pleasant both to himself and to them.

When he spoke of sparing them, he did not mean to say that the faith of Christ gave him and his fellow-labourers any arbitrary power over the minds of the disciples, or warranted any interference with the rights of conscience; far less did it establish any dominion over their bodies or estates, as was afterwards absurdly claimed by the Romish church. 24. "Not that we lord it (xvgavour) over your faith." This is rendered by M'Knight, "not because we lord it over you through the faith," and he proposes to supply the preposition dia, or 'exa. In proof of this, he observes, that the apostles had power to direct the faith of all the people of God; but we ought not, without necessity, to admit such a solecism in the original language as is here supposed; and the received translation is certainly more natural. The word, zvęuvoμsv, seems to be used in an unfavourable sense, for arbitrary rule, as distinguished from that enlightened submission which is produced by argument and conviction. In this sense, it is employed (1 Pet. v. 3.) with the intensive preposition xaτα, where it is rendered, "Not as lords over God's heritage." So far from exercising a tyrannical dominion over their faith, the apostles were willing to be considered rather as "fellow helpers (cugyo, joint workers) of their joy." Though they spoke by immediate inspiration, and declared infallibly the will of God, they invited men to judge for themselves, and to try the spirits whether they were of God; nor did they require obedience to any rule which they could not shew to be of heavenly origin. Their ministry was designed for the establishment of believers in faith and holiness, and thus for the promotion of their spiritual joy. Even the acts of discipline, administered by them, were intended for the good of the church. The Corinthians had boldly professed the faith, amidst many discour agements, and the Apostle was willing to hope that they still held fast their profession. So the following clause my signify, "For ye stand (or have stood class) in the faith (TMn_cl);" or, according to the common translation, he reminds them, " that by faith they stand" in the favour and love of God. It was therefore of the utmost importance that they should continue to cherish right views of the Gospel, and to exercise a firm belief in those glorious truths which he had preached to them; for in this

way alone, could they overcome the temptations of the world, and be enabled to triumph over every danger. Thus the Apos tle reminds the Romans, that the Jews had been cut off from their former privileges by unbelief, and that they stood by faith: wherefore he adds, "be not high minded, but fear," (Rom. xi. 20.) And in writing to the Hebrews, he exhorts them, from the example of the ancient Israelites, to take heed lest there be in any of them an evil heart of unbelief, in departing from the liv ing God, (chap. iii. 12.) So, in the first epistle to the Corinthians, speaking of the Gospel which they had believed, he says, "wherein (or whereby) ye stand, by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain," (chap. xv. 2.)

REFLECTIONS.

1. How great the blessing of an approving conscience! In this we may still rejoice, though our motives should be misrepre sented, and our characters aspersed. How pleasing the reflection, when the christian teacher is enabled, by divine grace, to have his conversation in the world, and among his own people, as it becometh the Gospel! In administering reproof, we should be careful neither to speak nor to write any thing but what the persons concerned must acknowledge to be true, and will be ready to remove. When mutual confidence is thus maintained, they may reasonably hope to rejoice in each other in the day of Christ.

2. The most upright of men may sometimes see reason to alter their first intention, in consequence of a change of circumstances; let us not be rash in imputing this to levity of temper, or disregard of truth. It may proceed from the best of motives, and may even be dictated by love to the souls of men. Let us not be hasty in inflicting censures, but allow time to the offender to reflect on the impropriety of his conduct, which will also enable us to consider the subject in a cool and dispassionate frame of mind.

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3. How great the consolation arising from the faithfulness of God's promises!" He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Rom. viii. 32.) In him all other blessings are secured, and all the promises are confirmed. They shall surely be fulfilled