with us, and laboureth." Observe, then, it is as much an apostolic duty to obey persons who have "addicted themselves" from inward fitness, as it is to respect an outward constitutional authority. Lastly, the Epistle concludes with the repetition of a few First Principles. As the postscript often contains the gist of a letter-the last earnest thought, the result of a strong effort at recollection in order to leave nothing important unsaid—so we may here expect to find gathered to a point some of the essential principles of Christianity as a parting request. Accordingly, we find the Apostle, in the thirteenth verse, saying, "Watch ye, stand fast in the faith, quit you like men, be strong"-by which he enforces the duty of Manliness. In the fourteenth verse, "Let all your things be done with charity." The Apostle's incessant exhortation to Love is again pressed upon them in the most comprehensive form. And in the twenty-second verse, "If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha." By which the rule of Sympathy and that of Antipathy is pointed out. Respecting the first of these, I address young men If you think Christianity a feeble, soft thing, ill adapted to call out the manlier features of character, read here, "Quit you like men." Remember, too, " He that ruleth his spirit is greater than he that taketh a city." He who conquers passion in its might is every inch a man! Say what you will, the Christian conqueror is the only one who deserves the name. LECTURES ON THE SECOND EPISTLE. LECTURE XXXV. July 11, 1852. 2 CORINTHIANS, i. 1-14.-"Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:-Grace be to you and peace from God our Father, and from the Lord Jesus Christ.-Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;-Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.-For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.-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 our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. -For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: -But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:-Who delivereth us from so great a death, and doth deliver: in whom we trust that he will yet deliver us ;-Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.-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. -For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end ;As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus." THE character of the Second Epistle to the Corinthians differs considerably from that of the First. In the former Epistle, a variety of separate questions are discussed; some relating to doctrine-for example, the Resurrection; others to moral conduct, as concerning the incestuous Corinthian; others respecting ceremonies; others of casuistry, as the eating of meats offered to idols; and others regarding order in the Church, as, for example, the investigation of the value of spiritual gifts. To all these St. Paul replies, by referring each particular question back to some broad principle of Christianity. But in the Second Epistle a more personal tone is observable. It seems that certain charges had been alleged against him, probably in consequence of the severe and uncompromising way in which he had blamed their divisions and their sectarian spirit; and now, instead of being blamed by one party, he found himself accused by all. They had charged him with harshness to the incestuous person, with fickleness, with arrogance in his ministry; they said he had assumed a tone of authority which ill became him, and which was not consistent with the insignificance of his personal appearance. Accordingly, we notice that a very peculiar tone pervades this Epistle. It is the language of injured, and yet most affectionate, expostulation. One by one he refutes all the charges; one by one he calmly sets them aside: and yet you cannot read the Epistle without perceiving that, with all the firm manliness of his character, he had been wounded to the very quick. But not one word of resentment falls from his pen, only once or twice sentences of affectionate bitterness, as, for example: "For what is it wherein you were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong." Our exposition to-day will embrace the first fourteen verses; and these divide themselves generally into two subjects of consideration: I. The consolations of Affliction. II. The testimony of Conscience. I. Now the very terms of this division show the personal tone of the Epistle. His own afflictions, his own conscience -these are the subjects. We shall see the difference we spoke of by comparing these verses with the fourth, fifth, and sixth verses of the first chapter of the First Epistle. There he thanks God for their grace, their gifts, the testimony of Christ in them; while here we evidently feel the heart of the Apostle himself smarting under the sense of injustice and misconception-the want of fair treatment and of sympathy. Very naturally, therefore, he turns to the consolations of Suffering, and what Suffering means. It is the great question of thoughtful spirits, not merely, How can affliction be got rid of as soon as possible?-but, rather, Why is it? what does it mean? This is the subject of the wondrous Book of Job: from this are born the first earnest questionings of religion in all hearts, and in all ages. The Apostle then represents Affliction 1. As a school of comfort, v. 4, 5. 2. As a school of assurance, v. 10. 1. As a school of comfort. Affliction and comfort-a remarkable connection of two apparent opposites, and yet how indissoluble! For heavenly comfort-heavenly, as distinguished from mere earthly gladness and earthly happiness is inseparable from suffering. It was so in the Life of Christ; it was immediately after the temptation that angels came and ministered to Him: it was in His agony that the angel appeared from heaven strengthening Him: it was in the preparation for the Cross that the Voice was heard, "I have both glorified it and will glorify it again;" and it was on the Cross that the depth of Human loneliness, and the exceeding bitter cry, were changed for the trustful calm of a Spirit fulfilled with His Father's love: "Father, into thy hands I commend my spirit." And as in His life, so it is in ours, these two are never separated, for the first earnest questions of personal and deep religion are ever born out of personal suffering. As if God had said: "In the sunshine thou canst not see Me; but when the sun is withdrawn the stars of heaven shall appear." As with Job: "Not in prosperity, but in the whirlwind will I answer thee; there thou shalt hear my Voice, and see my Form, and know that thy Redeemer liveth." 2. A school of assurance. There is nothing so hard to force upon the soul as the conviction that life is a real, earnest, awful thing. Only see the butterfly life of pleasure men and women are living day by day, hour by hour, flitting from one enjoyment to another; living, working, spending, and exhausting themselves for nothing else but the seen, and temporal, and unreal. And yet these are undying souls, with |