union on the grounds of an equality of service, by attributing his deliverance to their spiritual interest in him, and the influence of their prayers: "We had the sentence of death in ourselves, and were but waiting for its execution, but it was only that we might learn to trust in that God who raiseth the dead, who delivered us from so great a death, -you also working together for us in prayer, that the blessing which the intercessions of many obtained, the thanksgivings of many may acknowledge."

We must not do more than allude in passing to this subject, of the efficacy of the Prayer of intercession. It has its difficulties, if we assume to penetrate the philosophy of God's connections with Man; but perhaps not more so than the influence of strictly individual Prayer. A wise and holy heart will be as careful in asking blessings for itself as for others, not to substitute its own providence, or apprehension of what might be good, for the providence of God, not to ask God to save us from the hours of His ordaining, in which our souls are troubled, nor to let pass, without our drinking of it, the cup which His hand extends;- but with these restrictions, which apply to all filial applications to God, it is as natural, as irrepressible, a movement of the religious mind, to recommend others to the Heavenly help and love, as to recommend ourselves, to set before us in our prayers those whom we cannot aid, in the spiritual light of God's almighty protection, to comfort our human perturbations by bearing them on our hearts to Him, and leaving them with Him; - and both Faith and

Reason can perceive how blessings and consolations, the answers to such prayers, may belong to hearts thus spiritually united, which cannot be given to those who remember self only in their prayers, and do not feel daily that every human affection reposes in the faithfulness of our Father's Providence and Love. Who will say to what extent another's prayers, and spiritual interest in our welfare, might, through our relations with their hearts, affect our destinies, without implying any variableness in the purposes of God?

This intimate spiritual relationship between St. Paul and the Corinthians won for him an affectionate confidence from the larger and better part of the Church; — and as for that part of it which misunderstood and misinterpreted him, it is a small thing for one who lives in the sight of God, and under the constant sense of Omniscient introspection, to be judged by man's judgment. No good man makes light of the opinion of another; - but the soul's peace depends not on human breath, and the deep fountains of our self-respect cannot be greatly troubled, when the clear waters lie open to the eye of God. "My rejoicing is this, the testimony of my conscience, that in simplicity and godly sincerity, not in carnal wisdom, but in the grace of God, we have had our intercourse with the world, and especially towards you." The worldly prudence and departure from simplicity attributed to him was, that, from some motives not creditable to his self-reliance and courage, he had shrunk from the fulfilment of an avowed intention, interpreted as a promise, of an immediate visit to

Corinth in its contentious condition. He meets the charge, as any man, however high, ought to meet such a charge, when it is openly made,-first, by an unequivocal assertion of his innocence; secondly, by giving the true explanation of the misrepresented conduct; and lastly, if his life and character entitle him to it, by a statement of such circumstances in relation to himself as ought to have protected him from any man's suspicion: "Having thus purposed, did I use any lightness? or do I, in the things that I purpose, follow worldly inclination and convenience, so that with me there should be yea, and nay? As God is faithful, my word toward you was not yea, and nay."

"Moreover, I call God for a witness upon my soul, that it was to spare you I came not as yet unto Corinth, not that we claim any dominion over your faith, for in the faith Christ has made you free, but that we would be fellow-helpers of your joy.” "I therefore determined that I would not come again to you to bring grief," and "for that cause I wrote to you out of much affliction and anguish of heart with many tears, - not that ye should be grieved, but that ye might know the abundant love which I have for you."

"And lastly, the Master whom I serve, not without such evidences of faithfulness as sacrifice and suffering may give, the Master whose own mission in the world was to be true, and to bear witness to the Truth, in whom also the promises of his Father are so fulfilled that he is 'the Amen and true witness to God,'-and the God who has wrought

through me, and sealed my ministry by his own Power, and given me the earnest of his spirit, which through me ye also have received, ought to have been my sacred protection against the levity and injustice of evil thoughts."

"No man," said Jesus, "who shall do a miracle in my name, can lightly speak evil of me.”

"No man," implies St. Paul, "who has received a spiritual blessing at my hands, in whose service God has used me as His instrument, should lightly conceive evil of me."

* Mark ix. 39.

SECTION II.

St. Paul's RESTORATION OF THE PENITENT SINner. THE SALVATION OF FORGIVENESS. HIS THANKFULNESS THAT THE GOSPEL LIGHT HAD BROUGHT HEALING AND REPENTANCE, AND NOT AGGRAVATED SIN.-SIMPLE TRUTHFULNESS HIS ONLY COMPETENCY FOR A SAFE ADMINISTRATION OF GOD'S TRUTH. LETTER AND SPIRIT.

CHAPS. II. 5 17—III. 1–18.

II. 5. BUT if a certain person hath caused grief, he hath grieved not me, but in part you, that I may not press up6 on you all. Sufficient to such an one was that punish7 ment, from the majority; so that, now, ye ought rather to forgive and comfort, lest such an one be swallowed up 8 by overmuch grief. Wherefore I beseech you to give 9 full force to your love towards him. For to this end also I wrote, that I might know this proof of you, if ye are 10 obedient in all things. And to whom ye forgive any thing, I forgive also: for if I have forgiven any thing, I have forgiven it for your sakes, in the sight of Christ, 11 that we may not be overreached by Satan, for we are not ignorant of his devices.

12

And when I came to Troas, to preach the Gospel of 13 Christ, and a door was opened to me in the Lord, I had no rest in my spirit, on not finding Titus my brother, but taking my leave of them I went from thence into Macedonia.