with respect to you, I will declare what third person. Thence note, That they who visions and revelations I have received from know most of God, are most modest when the Lord; in which I shall give such an they come to speak of themselves. Observe, evidence of the favours of Christ to me, and 2. The description of the person, a man in such a testimony of my mission from hea- Christ; that is, a man actuated by the ven, as none of these false apostles or de- Spirit of Christ, above himself; and also a ceitful workers can pretend unto." Learn description of the place he was caught up hence, That although glorying or boasting into, paradise, the seat of the blessed. in itself is so inexpedient a thing, savours of Learn thence, That there is a third heaven, pride, and is an evidence of folly, when it or heavenly paradise, where are the conis not necessary and just, and therefore all cerns and hopes of holy souls; and souls christians should be backward to it: yet are not so closely tied to the body, but they that which is so inexpedient in itself, may, may, whenever God pleases, be wrapt up upon a just and fitting occasion, be not into paradise, or the third heaven. The only lawful, but laudable, both a neces- apostle not being able to tell whether he was sary and commendable duty. Observe, 2. in the body or out of the body, showeth The present subject-matter of St. Paul's glo- that somehow the soul was there, though he rifying it was heavenly raptures and vi- could not declare nor discover the manner sions which he gloried in. Learn thence, how. Observe, 3. What St. Paul heard That divine revelations, acquainting the soul when thus wrapt up into paradise, namely, with heaven, are matters most worthy of unspeakable words, such as cannot be uthumble and modest glorying. O! if God tered; or, if uttered, cannot be understood. would vouchsafe to favour us with the sight Learn thence, That the things of the heaof what St. Paul saw, what little things venly paradise are to mortal men unspeakawould crowns and sceptres, empires and ble: there is no human language that hath kingdoms, seem to us! How would it words fit to reveal that part of heavenly make us long, groan, and cry, to be with things which God hath shut up as secret Christ! But though none of us must exfrom us. Observe lastly, Paul's great hupect such raptures and ecstasies as the apos- mility, both in concealing formerly this extle had, blessed be God for that clear reve- traordinary favour, and now not without lation of this heavenly glory which the some difficulty and disguise mentioning it, gospel gives, and for that assurance which though for defence of the gospel, in a manfaith gives, that Christ as our forerunner is ner constrained thereunto; contenting himentered into, and keeps his possession of it, self with such a fame as his deportment in the name and stead of all believers. He and outward actions, in serving the interest has prepared it for us, and is daily prepar- of Christ, could procure, and no way avoid. ing us for that, and in his own appointed time will put us into the actual possession of it; not for a few hours, (which was all the apostle enjoyed,) but for eternal ages. 2 I knew a man in Christ about fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth ;) such an one caught up to the third heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell; God knoweth ;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. Observe, 1. That the person here spoken of was doubtless himself, otherwise it had been no cause or ground of glorying to him at all; yet he speaks in the name of a VOL. II. 5 Of such an one will I glory : yet of myself I will not glory, but in mine infirmities. 6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. Here the apostle declares, that although this foretaste of the heavenly glory was worthy to be gloried in, and though he might boast of himself as thus exalted, yet he being purely passive in it, and advanced freely by God to it, he chose rather to ascribe unto God the entire glory of that, and content himself with glorying in such infirmities, and debasing sufferings, as he could strictly call his own, being undergone by him with an invincible courage and U constancy of mind. However, he assures them, that if he had a mind to glory of this rapture and revelation, he might do it without folly or vanity, it being most certainly true; but he chose rather to forbear, lest he should thereby give occasion to any to overvalue him, and to think more highly of him than his common behaviour, his ordinary words and actions, gave them reason to do. A wise and good man is not ambitious of more applause or commendation than what his personal worth or merits deservedly challenge; he desires no man to think or speak of him above that which he appeareth to be, which is always as he really is, being that in reality which he is in appearance. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan, to buffet me, lest I should be exalted above measure. Observe here, The great and special sin which St. Paul was in danger of, by the abundance of revelations, namely, the sin of spiritual pride. Learn hence, That heavenly revelations may be matter and occasion of unmeet and sinful exaltation. The holiest christians, after their most heavenly acquaintance, are not out of danger of spiritual pride, or being too much exalted. Pride is such a sin as the holiest saint is not fully secured from; no, not when he hath been hearing unutterable words, and seeing the heavenly paradise itself; no, not if he came down from the third heaven, newly from converse with angels, yet bringing an imperfect nature with him, is he not out of danger of this sin, much less is he so when he cometh off his knees from prayer, &c. Observe, 2. The way and means which the wisdom of God made use of for preventing St. Paul's falling into this dangerous sin of spiritual pride, and that was, the giving him a thorn in the flesh: a bodily pain, say some; a bitter persecution, say others; something that was very afflictive to the flesh, say all. Learn hence, That spiritual pride is so dangerous a sin, that it is a mercy to be freed from it, even by bodily pain: God seeth our danger when we see not our own, and will hurt the body, to save the soul of his dearest children. Oh, how much better is it that the body should smart, than that the soul should be over much exalted! It is an happy thorn in the flesh, which lets the pestilent and corrupt blood of spiritual pride out of the soul. Lord! why do we contend and quarrel with thee for every sickness, bodily pain, or afflictive cross! Can sin be prevented or killed at too dear a rate? Observe, 3. This thorn in the flesh is called the messenger of Satan; from whence St. Chrysostom concluded that it was to some evil angel that was permitted and empowered by God to scourge and buffet him. The sufferings of the best and holiest 'persons in the flesh may be the buffetings of a messenger of Satan, and yet be from God. Satan certainly intendeth our hurt, but God overrules him as an instrument to do us good: it is no proof that a man is not a child of God, because Satan has a permission to torment his flesh. The messenger of Satan was sent to buffet me, says St. Paul, lest I should be exalted. 8 For this thing I besought the Lord thrice, that it might depart from me. Note here, 1. The person prayed to, the Lord; that is, the Lord Jesus, as appears by the two next verses, that the power of Christ may rest upon me. Here is an instance of prayer directed to Christ, therefore here is an instance of Christ's divinity: prayer made to Christ at all times, in all places, and for all things, is an evidence of his omniscience, omnipotence, and omnipresence, and consequently of his being truly and essentially God. Note, 2. The subject-matter of this prayer; and that was, for the removal of the affliction, I prayed that it might depart from me; together with the reiterated frequency of it, 1 besought the Lord thrice. Learn hence, That peace with God doth not make the flesh insensible: a good man may groan under bodily pain, and lawfully pray for the removal of it; yea, be oft in prayer for it; earnest and frequent prayer is not unsuitable to sharp afflictions. For this I besought the Lord thrice. Where mark St. Paul's conformity to his Saviour, who in his agony prayed thrice that the cup might pass, but both of them with profound submission. Note also, That the apostles' gift of healing, was not to be used at their own pleasure, (then St. Paul might have healed himself,) but for the confirmation of the faith, when it pleased the Holy Spirit. 9 And he said unto me, My grace is sufficient for thee : Observe, In this answer that is given to St. Paul's prayer, that the mercy prayed for is not in kind given in unto him, but promised grace and strength, which is better than the mercy he prayed for. Learn hence, That the frequent and earnest prayers of the most holy and eminent saints, for deliverance from outward troubles, may not be granted in the kind or thing desired. We are not lords, but beggars; and must leave it to God to determine the matter, the manner, the measure, the time, of our afflictions. Note farther, That as in the prayer, so in the answer, St. Paul was conformed to Christ; the one was heard, but not by the passing of the cup; the other was heard, but not by removing the thorn in the flesh; but both were heard by assurance and supply of divine strength, and sufficient grace to help in time of need. He said unto me, My grace is sufficient for thee. Learn hence, That the grace of Christ is sufficient for his people in all their afflictions; sufficient for their preservation, to keep them from falling away from God and godliness, by the temptation which always attends affliction; sufficient for their sustentation, to uphold and support them in and under their heaviest pressures and afflictions; and sufficient 10 render their afflictions truly advantage ous and serviceable to them, to make them more holy, humble, heavenly, conformed unto Christ, &c. -For my strength is made perfect in weakness. This is not to be understood as if our weakness added any thing to God's power, or could make his power perfect: but our weakness renders God's power more illustrious, he delights, in and under our weakness, to manifest most of his helping power; as the stars never shine so gloriously as in the sharpest frosty night, so the power of God never appears so signally and conspicuously as in and under our weakness. Learn hence, That when God, upon our prayer, doth not deliver us from bodily sufferings, he will be sure to come in with sufficient grace, and manifest his strength in our pain and weakness. We never thought how much or how long we could bear and hold out, 'till God made manifest his own strength in our weakness. More of the power of grace is seen in the sufferings of believers, than ever was seen ther glory in my infirmities, that -Most gladly therefore will I rathe power of Christ may rest upon me. Here our apostle tells the Corinthians, that most gladly he chose rather to glory in his afflictions and tribulations than in his visions and revelations, because by them he had greater experience of the power and presence of Christ with him, and of supporting him under all his pressures. Learn hence, 1. That the people of God are supported under, and carried through, all their sufferings and afflictions, by the power of Christ; a divine power above their own strength, like everlasting arms, is underneath them in the hour of trial. Learn, 2. That to glory in afflictions and tribulations is an high pitch of holiness and grace, but attainable. To glory in tribulation is, 1. To rejoice in it. 2. To express that joy outwardly, upon a fit occasion. 3. To express it with a great degree of exultation and boasting: many of the martyrs were so far from changing countenance at the stake, that they sung and triumphed in the midst of flames. Quest. But can any comfort be derived from this text for sinful infirmities? Ans. From the power of Christ, in this text, there may. Thus the powerful mediin procuring the acceptance of our persons ation and intercession of Christ is magnified and services, notwithstanding the sinful infirmities cleaving to them: also the power of his grace will at death be magnified, in purging and purifying his people from all their dross and dregs. There is nothing uneasy to a child of God, but there is something in Christ to alleviate it: affliction is uneasy, temptation uneasy, death uneasy, the wrath of God uneasy, the law, as condemning, is uneasy and unpleasing; but Christ has delivered from the curse of the law, satisfied the justice of God, sanctified the cross, sweetened death! Oh, how adorable is the power, how desirable the grace, of Christ! 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong. Observe here, 1. The high and heroic pitch which St. Paul's spirit was raised to : He took pleasure in reproaches and per secutions. Pleasure is a degree beyond joy; though these sufferings were painful to the flesh, yet were they pleasing to the spirit. A christian may not love that which he bears, yet may he love to bear to bear, is the patience of necessity; to love to bear, is the patience of virtue: to delight to bear reproach or persecution for Christ, is expressive of the highest affection towards Christ, and lowest subjection to him. If nature suffers not a saint to take pleasure in reproaches, as such, yet grace enables him to take pleasure in what he is reproached for. Observe, 2. The cause assigned why the apostle took such pleasure in his sufferings and abasements, because they gave him such experience of the power of Christ; insomuch that when he was most weak in himself, he was then most strong in Him. When I am weak, then am I strong; which words are a divine paradox or riddle. The apostle affirms one contrary of another weakness is contrary to strength; how then can a weak man be strong, when he is weak? The meaning is, That when a christian is most sensible of his own weakness, and most diffident and distrustful of his own strength, then the power of Christ rests upon him, and he experiences divine strength coming in unto him. Christ fills none but the hungry, nor doth he strengthen any but the weak; only by going out of our strength, do we get strength; when in an humble sense of our weaknesses we rest upon Christ, the power of Christ rests upon us. : 11 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you for in nothing am I behind the very chiefest apostles, though I be nothing. 12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. is it wherein ye were inferior to other churches, except it be that I my self was not burdensome to you? forgive me this wrong. 13 For what Here again does our apostle excuse his boasting, and tells the Corinthians that they had compelled him to it, and ought to have saved him the labour of it, by defending him themselves. For he had done : and suffered as much as any of the most eminent apostles, though he looked upon all as nothing and consequently his services and sufferings, his miracles, signs, and wonders, were sufficient arguments, and undeniable demonstrations, that he was indeed an apostle of Jesus Christ. He farther adds, That the church at Corinth had as great and excellent gifts of the Spirit bestowed upon them, by his ministry, as any church whatsoever; all the difference was, that whatever was done for them was done freely: he spared their purses, and put them to no charge. Now, says he, if that be a wrong, I hope you can easily forgive it. Corinth was a very rich and wealthy city, but they loved a cheap gospel; the apostle spared their purses, not because they were unable, but unwilling, to draw them. Here observe, That the people ought to give testimony to their minister's integrity, and do all that in them lies to support and maintain the honour of his ministry: I ought, says the apostle, to be commended of you. Observe farther, That when the people omit and neglect this necessary part of their duty towards their ministers, it is lawful, and not discommendable, for the ministers of Christ themselves, in a modest humble manner, to declare both what they have been, and what they have done. In nothing am I behind the very chiefest apostles, though I be nothing. As if the apostle had said, " Verily, I am as much an apostle as they who think themselves more than apostles; though you and they through envy count me nothing, and though I in humility account myself nothing." Thus the ministers of Christ may stand upon terms of credit with any who lay their persons low, that they may dislow to which God hath called them. parage their work, and lay that service Though the ministers and members of Christ ought in lowliness to submit to one another, yet must they not submit to the pride or lusts of any, how high soever in their own or others' account. 14 Behold, the third time I am ready to come to you; and I will seek not yours, but you for the not be burdensome to you: for I children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. The apostle here acquaints the Corinthians, that he prepared himself a third time to come unto them, being providentially hindered twice before, yet with a firm resolution not to be any ways burdensome to them; for he coveted not their possessions, but was desirous of their salvation. And as a parent lays up for his children, and takes not from them; so he desired, as their spiritual father, to enrich them with spiritual good things, and not to take from them any of their temporal riches. Nay, he adds, that he was willing to spend and be spent; that is, to spend his time, his strength, his pains, his life, although he met with very undue returns from some of them, who loved him so little, because he loved them so much; showing more kindness to the false apostles, than to him their spiritual father. Behold here an imitable pattern of ministerial diligence and faithfulness, love and affectionateness: the apos tle was willing to spend and be spent; not only his purse and pains, but time and strength, life and health. Oh, how tender are some of their carcass, how fearful of their skin, how sparing of their pains, for fear of shortening their days and hastening their end! Whereas the lamp of our lives can never burn out better than in lighting others to heaven: is it not better that our flesh consume with industry and usefulness, than wear out with rust and idleness? As it is the duty, so 'tis the disposition of the faithful ministers of Christ to spend and to be spent for souls. 16 But be it so, I did not burden you nevertheless, being crafty, I caught you with guile. 17 Did I make a gain of you by any of them whom I sent unto you? 18 I desired Titus, and with him I sent a brother: did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? Here the apostle answers an objection, which without any just cause was made against him by some; it was suggested, "that though he was not burdensome to the Corinthians himself, nor took any thing of them for preaching the gospel, yet that he cunningly and craftily sent others to them, and set them at work to take money for him." Now to wipe off this aspersion, the apostle appeals to themselves, whether any person he ever sent to them received any thing of them for his use? Neither Titus nor Luke made a gain of them, but with the same generosity and freedom preached the gospel, and communicated the riches of grace to their souls When the ministers of the gospel at any time call in the assistance of others to help them in their work, their care is to employ such, as near as they can judge, who are of the same spirit, and walk in the same steps, with themselves. St. Paul, Titus, and Luke, all agree together in carrying on a generous design for the preaching the gospel to the Corinthians freely, and are of the same mind and practice in every thing. 19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 20 For I fear, lest, when 21 I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed. that for any sinister or by-ends of my own, As if the apostle had said, "Think not I excuse myself so often to you, for deferring so long my promised and intended journey among you; for all I do is with an eye to your advantage. 'Tis your benefit and reformation I aim at; for verily I fear, whenever I come, I shall find those sins unrepented of, and unhumbled for, by many of you, which will be matter of humiliation, sorrow, and lamentation, to me; and that I must be necessitated, contrary to my inclinations and desires, to inflict cen. sures and corporal punishments upon many among you, for the schisms, debates, and strifes, of some; for the uncleanness, fornication, and lasciviousness, of others." Note here, 1. What great disorders and scandalous crimes were found in the church of Corinth, and yet she retained the denomination and character of a true church : the apostle fears, and not without cause, |