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of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into Him in all things, which is the head, even Christ," (verses 12-15.) It will be observed here, that not only are the writer's argument and doctrine in the two places similar, but the forms of speech are precisely parallel. To be swerved from the truth by party prejudices, was characteristic of infantine attainments in Christian knowledge. Hence the Corinthians were called "babes," (výπio,) and those of similar character in Ephesus, “children," (výο.) To be established in love, and to keep the unity of the spirit in the bond of peace, is a state of perfection; that perfection in each chapter is described as coming to manhood. In the thirteenth of 1 Cor., the perfection (TéλELOV) of the tenth verse answers to the becoming a man (yéyova àvno) of the twelfth verse. In Ephesians iv, 13, both phrases are united, and the believer who is wholly under the influence of Christian principles, is designated a perfect man, (ävdpa réλelov.) The sense of the Apostle in the Ephesian Epistle cannot be controverted; but it is allowed that the comparison of parallel passages "is a most important help for interpreting such parts of Scripture as may appear to us obscure and uncertain." Hence we contend that the parallel mode of arguing, and the identical words and phrases employed, determine the usus loquendi in the thirteenth of 1 Corinthians.*

Mr. Barnes has well remarked, on St. Paul's illustration of the nature of charity, from its manifestations in Christians toward each other, that "the reason why he made use of this illustration, rather than its nature as evinced towards God, was probably because it was especially necessary for them to understand in what way it should be manifested towards each other. There were contentions and strife among them; there were of course suspicions, and jealousies, and heart-burnings; there would be unkind judging-the imputation of improper motives and selfishness; there were envy, and pride, and boasting, all of which were inconsistent with love; and Paul, therefore, evidently designed to correct those evils, and to produce a different state of things, by showing them what would be produced by the influence of love." We would further suggest, that St. Paul

* Luther's version makes Ephesians iv, 13, parallel with 1 Cor. xiii, 10. We are, however, not aware that any other modern version follows the example.

designed to convey a lofty idea of the genuine fruits of love, as contrasted with the low and contemptible results of a party spirit. In sixteen particulars we have an illustration of that great commandment, "Thou shalt love thy neighbour as thyself," and each particular finds its antithesis in the actual fruits of a party spirit. These evil fruits are, moreover, indicated in several parts of the Epistle, and in such terms as to lead us to conclude that the antithesis was contemplated by the Apostle when he enumerated the spiritual achievements of Christian principle. Let us adduce a few examples :

"Charity suffereth long, and is kind."-"Now, therefore, there is utterly a fault among you, because ye go to law with one another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” (chap. vi, 7.) "Charity envieth not."-"Whereas there is among you envying," (iii, 3.) "Charity vaunteth not itself, is not puffed up," (iv, 6, 18, 19; v, 2; and viii, 1.) "Doth not behave itself unseemly-seeketh not her own."-" Let no man seek his own, but every man another's wealth.” “Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved," (x, 24, 33.) Charity "rejoiceth not in iniquity, but rejoiceth in the truth."-" And ye are puffed up, and have not rather mourned that he that hath done this deed might be taken away from among you." "Your glorying is not good," (v, 2, 6.) Thus the inspired writer shows how infinitely superior is the spirit of love in its heavenly operations, to the spirit of party and prejudice. And therefore he declares, "when that which is perfect is come, then that which is of party shall be done away."

The momentous importance of this chapter is universally acknowledged. Dr. Clarke observes, "it is the most important in the whole New Testament." That importance arises from the views it presents respecting the benign influences and operations of love, and the unequivocal manner in which its necessity is stated. All things without love are as nothing; and every person who has not love, whatever else he may have, is nothing in the sight of God, and for the good of man. The common exposition of the latter part detracts from, if not destroys, the magnificence of the Apostle's argument. The superior enjoyments and attainments of the citizens of heaven are more definitely stated in many parts of the Pauline Epistles, as well as in other portions of Sacred Scripture. But what can exceed the grandeur and sublimity of the sacred penman, when he is considered as continuing his discourse throughout the chapter? The subduing power attributed to love, invests it with

sweet and divine attractions. To possess it in maturity, is a state of perfection which sanctifies all human attainments-renders efficient all special gifts, and obliterates all selfish rivalry and vain-glorying in men. Love produces a gracious and hallowing sympathy, by which Christians, of every name and nation, see “face to face," enter into each other's feelings, and bear one another's burdens. They appreciate each other's excellences, and make allowances for mutual infirmities.

"Love, like death, hath all destroy'd,
Render'd all distinctions void;

Names, and sects, and parties fall,
Thou, O Christ! art all in all."

Then, with what force does the Apostle's decision appeal to the conscience of every man, especially to the Pharisaic-or sectarian, or envious, or to those who are proud-boastful of their descent, giving "heed to fables and endless genealogies," rather than "godly edifying which is in faith!" The love of God and man must expel every opposing principle, or we are nothing. In the inculcation. and enjoyment of love are comprehended the distinguishing characteristics of the Christian salvation: "Thou shalt love the Lord thy God with all thy heart," &c.; "Thou shalt love thy neighbour as thyself;" "On these two commandments hang all the law and the prophets."

Finally, we may remark, that the views of the Apostle's "doctrine and fellowship" explained in this article, are of universal, perpetual, and practical utility. The Church, in every age and nation, has been endangered by a party spirit. The gates of hell have prevailed more extensively by this agency than by any other. At various periods since the Reformation, the spirit of party has been predominant. Controversy has been conducted with acrimony, and the meek spirit of religion sacrificed at the shrine of intolerant superstition or sectarian zeal. A higher degree of spirituality has. in many churches, produced a better state of things externally, and the spirit of love and unity is delightfully manifested. To stifle this heavenly flame would seem to be the design of that man of sin -the son of perdition-who, in his characteristic and recent manifestations, " opposeth and exalteth himself" against all that is spiritual, which happens not to be within his own enclosure. Papal Puseyism may yet make fearful ravages, through the agency of wolves in sheep's clothing; but let the faithful be on their guard against every violation of the law of love. "Charity suffereth long. and is kind;" and however fierce and furious the abetters of a false

unity may be, or earnest in the denunciation of those who differ from them, let it be the special effort of the pious of every church to cultivate brotherly love, that we may be comforted by the exercise of mutual faith in the Lord Jesus Christ. Among thousands of individual Christians this gracious gift of love is cherished, and by it their profession is adorned. It becometh the churches, in these days of peril, to imbibe and manifest the same lovely tempers, fruits of grace, that God in all things may be glorified. Love will unite all hearts and hands for the spread of our common salvation, and then the spirit of piety will annihilate the spirit of party. "When that which is perfect is come, then that which is of party shall be done away." 'Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life forever more.”

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ART. III.-WILLIAM WIRT.

Memoirs of the Life of William Wirt, Attorney-General of the United States. By JOHN P. KENNEDY. In two vols. 8vo., pp. 417, 450. Philadelphia: Lea & Blanchard. 1849.

MR. KENNEDY has very appropriately inscribed these Memoirs "To the Young Men of the United States, who seek for guidance to an honourable fame:" for no one of our departed public men retained, through a long life of professional and political labour, so much youthful feeling as did William Wirt; and there have been few more worthy to be held up as an example of well-employed manhood. He was one whom "age could not wither," and who yet honoured his years by the dignity of his employments and the purity of his character, a young man old, and therefore fit to be commended to young men, as one with whom they can sympathize while they respect him.

WILLIAM WIRT, we gather from these pages, was born on the 8th of November, 1772, at Bladensburg, Maryland. His father, Jacob Wirt, who had emigrated from Switzerland, and gathered some little property in Bladensburg, died two years after, leaving his small estate to be divided among his wife and six children,

a very inadequate provision for their support. From this time up to his eleventh year, Mr. Kennedy's only knowledge of Wirt's life is derived from an autobiography, written by him while attorney-general, to amuse his children: it contains many interesting anecdotes of his school-days, and sketches of cotemporary scenes and companions. After this he was patronized, and probably his school expenses paid, by a liberal acquaintance of the family, who afterwards moved to Georgia, and married one of Wirt's sisters. When Wirt was about fifteen, he left the academy where he had been placed, for the post of tutor in the family of Mr. Benjamin Edwards. Here he remained twenty months: and this period he always regarded as one of the most fortunate of his youth. Mr. Edwards was a man of rare good sense, and the young scholar had under his roof the advantages of good advice and a well-stocked library. Some of Wirt's best letters in after years are addressed to this early friend.

In November, 1792, he was admitted to the bar, and commenced the practice of the law, in the court-house or shire village of Culpepper county, Virginia. He continued his practice here some one or two years, gradually extending his business into the neighbouring county of Albemarle. Here he became acquainted with the family of Dr. George Gilmer, who lived at Pen Park, his family seat, near Charlotteville, and the result was that he married that gentleman's eldest daughter, Mildred, in 1795. The connexion was a most fortunate one for Wirt, the family being highly cultivated and respectable, he residing with them, and enjoying an intercourse with such neighbours as Jefferson, Madison, and Monroe.

From this period his biographer dates the prosperity of his career. His practice increased, and he made several friendships which lasted him through life; one in particular with a contemporary at the bar, Dabney Carr, afterwards Judge Carr, who appears to have been his most familiar correspondent in after years. But misfortune soon overshadowed this sunshine of his youth. Two years after his marriage he lost his excellent father-in-law, and three years after that, his wife. Compelled to change his residence in consequence of these afflictions, he soon after removed to Richmond, and was elected clerk to the House of Delegates, which post he occupied three sessions. These three years were marked by nothing more interesting than an exciting trial and a Fourth of July oration,-the usual reminiscences of a lawyer. In the last of the three sessions, the legislature divided the chancery jurisdiction of the State into three districts, and Wirt, then twenty-nine years of age, was appointed chancellor of the district comprising the Eastern Shore and the tide-water counties below Richmond. Upon this he took a second wife, Eliza

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