When we examine Paul's Epistles to the Corinthians we find ample assurance that the interpretation here given of this passage is correct, and that he does not refer, as apologists have maintained, to miracles wrought by himself, but to the Charismata, which were supposed to have been bestowed upon the Corinthians who believed, and which thus were the signs of his apostleship. The very next verse to that which is before us shows this: "Truly the signs of the Apostle were wrought in you in all patience.... 13. For [------] what is there wherein ye were inferior to the other Churches, except it be that I myself was not burdensome to you?" The mere performance of signs and wonders did not constitute their equality; but in the possession of the Charismata,--regarding which so much is said in the first epistle, and which were the result of his preaching,--they were not inferior to the other Churches, and only inferior, Paul says with his fine irony, in not having, like the other Churches with their apostles, been called upon to acquire the merit of {343} bearing his charges. What could be more distinct than the Apostle's opening address in the first Epistle: "I thank my God always, on your behalf, for the grace of God which was given you in Christ Jesus; that in everything ye were enriched by him (at the time of their conversion(1), in all utterance and in all knowledge: even as the testimony of Christ was confirmed in you: _so that ye come behind in no gift_ [------]," &c. For this reason they were not inferior to the other Churches, and those were the signs of the Apostle which were wrought in them. Paul very distinctly declares the nature of his ministry amongst the Corinthians and the absence of other "signs": 1 Cor. i. 22 f. "Since both Jews demand signs [------] and Greeks seek after wisdom, but we [------] preach Christ crucified, unto Jews a stumbling-block and unto Gentiles foolishness, but unto those who are called, both Jews and Greeks, Christ the power [------] of God and the wisdom of God." The contrast is here clearly drawn between the requirement of Jews (signs) and of Greeks (wisdom) and Paul's actual ministry: no signs, but a scandal [------] to the Jew, and no wisdom, but foolishness to the Greek, but this word of the cross [------] "to us who are being saved is the power [------] of God" (i. 18).(2) The Apostle tells us what he considers the "sign of the Apostle," when, more directly defending himself against the opponents who evidently denied his apostolic claims, he says vehemently: 1 Cor. ix. 1 flf. "Am I not free? Am I not an Apostle? have I not seen Jesus our Lord? _are not ye my work in the Lord?_ If I be not an Apostle unto others, yet doubtless I am to you: _for the seal {344}