limitation organic iµ: its structure. .Now, on this basis, the glorious economy or which Moses was the minister, and the transientness of its duration, St. Paul builds an e.rgv.ment for the superior glory of the gospel. It is the "ininistl'll.tion" of the Holv Ghost. It is " the ministration of righteousness." Under the economy of grace the righteousness of God was first secured. 'l'hat done, the justice of God appeared in the sinner's justification. And in this justification the converted man realizes that sen,ie of demerit and guilt which arises in his personal instinct of justice, is met and satisfiec.; while, at the same time, gratituda and love are awakened by the unmerited aoodness of God in Christ. The two stand together. They are inseparable in the con~titution of the universe. They are inseparable by the laws of the human mind. The joy of tho one is vitally blended with the gladness of the other ; so that if the renewed heart feels its indebtedness to the mercy of God in Christ, it feels also that its salvation rests ou the vindicated righteousness of God in Christ. It is what Christ is to the Father that makes him precious as the Christ of his faith, hope, and love. Most fitly, then, St. Paul presents the antithetic emphasis on condemnation and righteousness. Condemna- tion and righteousness are lega.l terms. The element of similarity in their common relation to Law is clearly recognized. Without this common element the antithesis could have no meaning. ·'l'he dissimilarity is thus made vivid. "Much more doth the ministration of righteousness exceed in glory." Eaoh is a "ministration," each a "ministration" of "glory," but the "ministration of righteousness doth exceed in glory." 'l'he idea is explained and strengthened yet further. A favourite thought of the Jews, and particularly of the Pharisees, was the perpetuity of the Law. .After the Exile, this was the stronghold of patriotism, sentiment, and religion. On no other ground could Pharisaism have acquired its popular e.scendency. 'l'his was the bnttle it was ever fighting for the nation-the dignity of the Law as seen in its permanent utility, since only thereby could Israel attain her true destiny and far surpass her ancient renown. Of course the anti-Pauline party a.t Corinth had much to say on St. Paul':1 view of the Law. Here, then, is an opportunity for him to defend his midlstry. Tho point now is that the Mosaic ministration had 110 glory "in this respect," thn.t is, in respect to the succeeding dispensation, which had entirely obscured its lustre. The onco stately figure wa.s not erect, but prostrated; it was disrobed of its gorgeous vestments; it wore no longer the breastplate with its precioUB stones ; its glory hn.d. departed ; an<l all this " by rea.wn of the glory that excelleth." If so, then how transcendent the splendour of the Spirit's dispensation? " If that which is done away was glorious, much more that whioh rernaiueth is glorious." In the former Epistle he hn.d written of various glories-one of the sun, another of the moon, still another of tho stars, t.ho rndianco distributed over immeasurable spn.ces and among orbs widely different, en.eh preserving from age to age its own distinctive splendour, every ray of light imo.ging tho world whence it issued. A firmament was before his eye in its circles of magnificence, But now the glory, on which in other days he bn.d. looked with so much pri<lo ns a Pharisee, had pnssed for ever from his sight. Yet, so far from fooling that thero was los:1, he exulted iu the infinite gain, becaW!e "of the glory that excelleth.''-L. Vers. 12-18.-BoldMBB of Bpeech; ths two ministriea; .from "glory to glory." Dwelling on the superior excellence of tho gospel, it was natural for tho apostle to spea.k Clf his hopefulness (such hope) 1.1.lld of the effect thereof on his ministry. He had spoken of his trust (ver. 4), and now he expresses the hope which filled his soul from "the intor- vening vision of the glory of his work•• (Stanley) and its future results. Ho uses 1' gre.'\t plainness of speech "-unreservedness, without disguise, boldness (the last con-
veying his meaning most fully). 'l'he "able ministers of the new covonant" wore olso bold, having no reason for concealment, but overy reason for openness and candour. From the beginning of the Spirit's dispensation this boldness hnd characterizeu apostolic preaching. St. Peter, who had shown such cowardice in the high priest's polo.cc, evinced the utmost fearlessneBB at Pentecost. It was a spectacle of wonder to tho Snnhe<lrim. "When. they saw the boldness of Peter and John . . . they marvelled;" and what was the explanation of their courage'/ " They took knowledge of thorn that thoy had been with Jesus." Immediately thereafter we hear of prayer offered by the Church that "with all boldnees" they may ijpeak God's Word. Boldness, at that time, was a virtue in request, and no, ono of the apostles failed to meet its requisitions. At this point th(I 68 THE SECOND EPISTLB: TO THE CORINTHIANS. [oa. UL 1-18.