the understanding and the heart to God's high claims, and overthrow every form of self-righteousness. While substantially the same features will be found in all the writings of Paul, yet his purpose in this epistle led him less to dwell on those topics than in the epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this epistle; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this epistle are proportionably fewer than in the epistle to the Romans.

The same spirit, however, which is requisite in understanding the epistle to the Romans, is demanded here. In all Paul's epistles, as in all the bible, candour, humility, prayer, and industry are essential. The knowledge of God's truth is to be acquired only by toil, and careful investigation. The mind that is filled with prejudice is rarely enlightened. The proud, unhumbled spirit seldom receives benefit from reading the bible, or any other book. That man acquires the most complete, and the most profound knowledge of the doctrines of Paul, and of the book of God in general, who comes to the work of interpretation with the most humble heart; and the deepest sense of his dependence in the aid of that Spirit by whom originally the bible was inspired. "The meek will he guide in judgment, and the meek will he teach his way." Psa. xxv. 9.

ANALYTICAL VIEW

OF THE

FIRST EPISTLE TO THE CORINTHIANS.

THIS Epistle from its nature is less capable of analysis than the Epistle to the Romans. It is not, like that epistle, a continuous argument; its contents are more varied; and its style, distinguished by the apostle's cogency of reasoning and by his wonted fervour and eloquence, is less close and connected, and more didactic. Several things contribute to render the epistle of especial value. One is the evidence which it furnishes of the simplicity of Paul's usual instructions. He was qualified to shine in philosophy and rhetoric, but it is evident, not only from what he affirms, ch. ii. 1-5, but also from the topics and style of the epistle, that he restrained himself in these particulars, and chiefly dwelt upon what are called in another place "the first principles," or the rudiments, "of the oracles of God." The Corinthians, wise as many of them were in matters of natural science, in spiritual things were mere novices. Adepts in the philosophy of the schools, they were learners in the school of Christ, so that the apostle addressed them chiefly on elementary and fundamental topics, in such a manner as to evince his wisdom and benevolent regard for their usefulness and welfare, and to afford proof that the letter was truly the production of the instructor who had introduced them to the knowledge of the truths of religion.

Another thing rendering the epistle of especial value is its minute reference to the diversities of gifts existing in apostolic days, and actually possessed and exercised by the Corinthian believers. This reference places the existence and exercise of such gifts beyond question: for it is to be observed-1. That the apostle does not expatiate on these gifts, extraordinary as they were, in order to magnify their importance. He allows them to tell their own tale. As a sign to unbelievers, and as a means of confirming the faith of believers, the fact of their existence was enough. They would indicate an inspiration which neither Jews nor Pagans were disposed to regard as impossible or to deny; the simplest exposition of their nature and purpose would show that they had come from God, and were not a magical device, nor a contrivance of evil spirits. 2. That the apostle has occasion to rebuke the Corinthians for

their proud and ostentatious display of their gifts, and for other abuses which they tolerated. He would scarcely have done this if the gifts had been pretended merely, nor if the Corinthians had not understood the design for the sake of which they had been conferred. Each of these particulars is important in connexion with the fact of the existence of the gifts; but if the gifts were in the church the inference is unavoidable that the church was a divine institution, and that the religion in connexion with which those gifts were bestowed was from God.

The manner in which the apostle adverts to his own inspiration and authority strengthens this argument. He claimed for himself the highest kind of inspiration. See ch. ii. 6-13. But more than this, he made it a test of the inferior gifts bestowed on the church that his paramount authority as so inspired should be acknowledged. Ch. xiv. 37. To the evidence sustaining this authority he appealed with unhesitating frankness. Paul had spoken with tongues more than any among them, ch. xiv. 18. To him visions and revelations had been vouchsafed, which left no reason to doubt that God had given him the commission under which he acted, 2 Cor. xii. 1-11. His miracles, of which the Corinthians had been witnesses, and which all could judge of, were abundaut and satisfactory. 2 Cor. xii. 12. The fact, therefore, of his inspiration was notorious. He claimed consequently implicit submission, and that he received it in any measure among such a people as the Corinthians, "attests the irrefragable character of the evidence and genuineness of those pretensions, by which the divine signet was attached" to all he taught.

The epistle consists, it has been said, of three parts, the first being the introduction, ch. i. 1-9; the second being what may be called the treatise or the discussion of the subjects and particulars rendered necessary by the condition of the church, ch. i. 10-xv.; and the third containing directions respecting a collection for the poor saints at Jerusalem, to be made among their wealthier brethren at Corinth, as well as at other Gentile cities, together with sundry personal intimations and messages of kindness which the apostle's affectionate regard for the church, and especially for some of its members, induced him to transmit. Of these three divisions the second is the more important, as containing the bulk of the matters for the sake of which the epistle was written.

It may be divided into two sections, the former consisting mainly of reproof and rebuke. Ch. i. 10-vi. The reproofs and rebukes the apostles gives are addressed-First to the sectaries in the church who had suffered their affections to be withdrawn from the apostle, and who had begun to question or deny his authority as the servant of Jesus Christ, ch. i. 10-31; ii. iii. iv. Secondly, to the church at large, for their negligence of discipline,

in tolerating among them one who had committed an offence which even the heathen abominated, ch. v. Thirdly, to some among them who were indulging a covetous and litigious temper, as indicated in their appeals on matters of trifling import to heathen courts of adjudicature, ch. vi. 1-9; and Fourthly, also to some among them who regarded too leniently, and were, therefore, but too likely still to indulge the vices of their former heathen condition, ch. vi. 10—20.

In these particulars other matters directly pertinent are involved,—such, for instance, as under the first a pretty full declaration of the apostolical authority of the apostle, and the grounds on which that authority rested,-which particulars, however, are too minute to be mentioned in this general analysis. The latter of the two sections into which this part of the epistle may be divided contains the discussion of certain matters on which it seems the church had presented inquiries to the Apostle. These inquiries respected (1) matrimony, ch. vii., where directions occur as to the retaining of the same civil and social condition after conversion as before, vii. 18-24. (2) Sacrifices to idols-whether the meat of such sacrifices might or might not be partaken of by Christians, ch. viii. ix. x. xi. 1; occasion being taken in the course of the reply to discuss the amount of freedom in matters indifferent which Christianity allows, ch. viii. ix.; together with the design and object of some of the appointments in the jewish dispensation, ch. x. 1-12. (3) Certain things as to the public assemblies for instruction and worship; such as whether women might take part in the exercises of these public assemblies, ch. xi. 2-16. Certain abuses which prevailed in the church, in relation to the Lord's Supper, fell next under consideration and rebuke, ch. xi. 17-34. The next three chapters contain instructions as to spiritual gifts, in the course of which that beautiful description of christian love or charity, which surpasses in simplicity, natural eloquence and beauty, all writings whatsoever on personal or relative virtues, ch. xiii. Then follows the discussion of the doctrine of the final resurrection, ch. xv., occasioned most likely by the fact that some of the teachers to whom the Corinthians were giving heed denied that doctrine, and by questions which the church had submitted to the apostle. Three points in this discussion seem emphatically to be dwelt upon. (1) That there will be a resurrection, ver. 1-34. (2) The nature of the bodies that shall come forth from the grave, ver. 35-49. (3) What shall take place in those who will be found alive on the earth when Christ will call the dead from their resting places, ver. 50-54. The inference to be drawn from this doctrine is then stated in glowing language, ver. 55-57; together with the practical use to which it might be applied, ver. 58; and, perhaps,

in the whole of the apostle's writings, there is not a single discussion more close and convincing in argument, and more salutary in practical effect, than the discussion contained in this chapter.

God grant to all the readers of the present volume to share in the glories of this joyful resurrection.

S. G.