he Holy Trinity. From primitive
times these words have been used as the introduction to the most solemn
part of the Greek liturgy, from which they were taken into the services
of the Church of England.

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ANALYSIS

(1) St. Paul's thankfulness and exhortation: i. 1-ii. 17.--Salutation,
thanksgiving, the promised visit postponed, the previous letter, the
penitent offender. St. Paul's journey to Macedonia, triumph in Christ.

(2) The Apostle's ministry: iii. 1-vii. 1.--His converts are his
letters of commendation, the superiority of this ministry of the gospel
above that of the Mosaic dispensation (iii.).

Christ the subject of his preaching, present light affliction resulting
in eternal glory (iv.).

Inspiring hopes of the resurrection, constraining love of Christ, the
ministry of reconciliation based on the atonement (v.).

He persuades and suffers (vi. 1-13).

Warning against being yoked with unbelievers (vi. 14-vii. 1).

(3) The Corinthian Church and Titus: vii. 2-ix. 15.--The visit of Titus
to Corinth, the godly sorrow that followed (vii. 2-16).

The collection for the poor at Jerusalem, Macedonian generosity, praise
of Titus (viii.).

Exhortation to a generosity like that of the Macedonians (ix.).

(4) A sorrowful expostulation: x.-xiii.--A warning to those who despise
his authority (x.).

His rights and his sufferings for Christ (xi.).

Revelations given, but also a thorn in the flesh, the signs of an
apostle, how he and Titus had dealt with the Corinthians (xii.).

He repeats that he will come to Corinth a third time, exhortation,
benediction (xiii.).

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CHAPTER XII

THE EPISTLE OF PAUL THE APOSTLE TO THE GALATIANS

[Sidenote: The Author.]

This Epistle, being one of the four Epistles which are almost
universally unquestioned, requires little or no defence. The Pauline
authorship "has never been called in question by a critic of first-rate
importance, and until recently has never been called in question at
all." The writings of those Fathers of the Church who lived nearest to
the apostolic age contain several possible allusions to it, and it is
expressly named by Irenaeus, Clement of Alexandria, and Tertullian.
The internal evidence shows that it must belong to the time of the
apostles, for the errors which are criticized in it are different from
the Ebionite ideas which existed at the beginning of the 2nd century,
and from the Gnosticism which existed even before the