up to protect the servants of God by their power, and to aid them with their substance. None are excluded from mercy on account of their birth or talents; and persons of every rank stand in need of pardoning grace. All that is required is, that no one should glory in any personal distinction as the ground of his acceptance with God, whether wealth, learning, eloquence, religious privileges, or virtuous dispositions. We read of some noble persons who avowed their attachment to the Gospel from the beginning, Joseph of Arimathea, Joanna the wife of Herod's steward, the deputy of Achaia, the most excellent Theophilus, and the elect Lady of whom the beloved apostle has made honourable mention, (2d Epistle.) To these may be added the treasurer of the Queen of Ethiopia, Dionysius the Areopagite, Cornelius the Roman centurion, and others. The insinuation of Gibbon, therefore, that the first converts were persons of low rank, or of doubtful morals, is not strictly correct. But even were it true, it would only enhance the power of the Gospel to enlarge their minds, and to reform their conduct, (See Watson's Apology for Christianity, Letter 4.) It was natural to suppose that persons in inferior circumstances would be less under the influence of prejudice, than the learned and the great; but after all, even their conversion is resolved into an act of sovereignty on the part of Him, "who calleth those things that are not as though they were." Rom. iv. 17.

A striking illustration of this passage is afforded by the labours of missionaries among the heathen, in the present day. We may just specify the amazing revolution which is now taking place in the islands of the Pacific Ocean. By the labours of a few pious and zealous men, supported by no civil power, and distinguished, not so much by their learning and genius, as by their devoted attachment to the cause of pure religion, the cruel, licentious, and idolatrous inhabitants of Otaheite, have been brought under the influence of divine truth, and are now adorning the doctrine of God their Saviour; and those, who a few years ago appeared base and contemptible in the scale of humanity, are now set free and ennobled by the truth. And none would be more ready to acknowledge, than the excellent persons who have been employed as the instruments, that this triumph has been effected, not by any power or might of theirs, but by the Spirit of God.

So far from having any reason to boast of their own accom

plishments, the Apostle reminds the Corinthians, that all the spiritual blessings they enjoyed, were the gift of God through Jesus Christ. 30. "From him (Tv) are ye in Christ Jesus, who is made to us, from (a) God, wisdom, and righteousness, and sanctification, and redemption." It was by the grace of God that they had been chosen in Christ Jesus, and united to him by faith and love; and in conformity to the gracious purposes and divine appointment of the Father, Christ is constituted the author and finisher of salvation to his people---their hope, their strength, and consolation. Whatever they stand in need of, is found in him; and his various offices and gifts are admirably adapted to their situation. Are we naturally ignorant of spiritual things, strangers to the character and will of God, to our own circumstances, and to the way of salvation? He is our wisdom. As the prophet and guide of the church, he illuminates our understanding by his word and Spirit, and removes our natural prejudice and hardness of heart; Matt. xi. 27. The knowledge of Christ is also our true wisdom; that in comparison of which all other science is lighter than vanity, and for the sake of which we must esteem all things but dross and dung. Are we, as sinners, under the sentence of God's holy law, unable to work out a righteousness of our own, and chargeable with a debt which we should never be able to pay? He is our Righteousness, or justification (dixarvin); he has satisfied all the demands of divine justice on our behalf; he has magnified the law and made it honourable; "he was made a sin-offering for us, that we might be made the righteousness of God in him.” And in this manner, "as by the disobedience of one many were made sinners, so by the obedience of one shall many be constituted righteous." Thus he is called by Jeremiah, the Lord our Righteousness, and Isaiah says of him; "Surely shall one say, in the Lord have I righteousness and strength," Is. xlv. 24. Such expressions seem plainly to teach us, that the obedience of our Surety is reckoned to our account-is imputed to believers, in consequence of which they are fully absolved from guilt, and receive a title to eternal life. Many object to this doctrine, as if it were impossible to impute moral qualities to another; but we do not say that there is any transfusion of Christ's righteousness into our souls, so as to make it identically ours; we only maintain, that the benefits of it are transferred, so as to make it legally ours. Dr

Macknight says, that Christ is our righteousness, "because he is the author of the righteousness of faith, and because, on his account, God counts men's faith for righteousness." Were this the Apostle's meaning, he would not have said that Christ is made unto us righteousness, but rather faith. Faith itself justifies only as it receives the righteousness of the Saviour; if it justified as a condition, we should still have something whereof to glory. Some explain the word righteousness, as if it referred to the operations of divine grace on the heart; but this is to con found justification with sanctification, which the Apostle carefully distinguishes. Those, however, who receive a title to hea ven, are also made meet for it, and therefore Christ is farther said to be made unto us sanctification (you). This he is, as being the source and medium of evangelical holiness: those who be lieve are regenerated by his Spirit, to a new and heavenly life. By union to him as their head, strength is diffused through all the members of his mystical body. He lives in them, and enables them, by his grace, to mortify the deeds of the body, and to overcome the love of the world; he transforms them into his own image, so that they put off the old man with his deeds, and put on the new, which after God is created in righteousness and true holiness. Thus, though righteousness is imputed, holiness is imparted. In fine, he is made unto us redemption, (axoλvrewors) by completing our deliverance from sin, and removing all the effects of the curse. Not only does he glorify the spirits of the just, but he shall also quicken their mortal bodies, and raise them to glory, honour, and immortality, even eternal life. Thus he is the Alpha and Omega, the First and the Last, the all in all in our salvation: "In him all the seed of Israel are justified, and shall glory;" and thus the purpose of God is accomplished, 31. "As it is written, (Isaiah xlv. 25.) he that glorieth (auxμro boasteth,) let him glory in the Lord." According to others, this is a quotation from Jeremiah ix. 23. "Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord," &c. The application of such passages to our Saviour, clearly intimates his essential Deity. According to the Arian and Socinian schemes, to glory in Christ, would not be to glory in the Lord, but in a created being, in an

arm of flesh: The very thing which we are forbidden to do. But admitting that he is, as his name implies, Jehovah our Saviour, the Lord our Righteousness; then it is easy to understand, that in rejoicing in Christ Jesus, we have no confidence in the flesh. In this case, we cannot too highly esteem, or too much exalt, the Divine Redeemer. Then he is worthy of all honour and glory and blessing. The same quotation is made, 2 Epistle, chap. x. 17.

"Possessing Christ, I all possess,

Wisdom and strength and righteousness,
And sanctity complete ;

Bold in his name, I dare draw nigh
Before the Ruler of the sky,

And all his justice meet."

REFLECTIONS.

1. The propagation of the Gospel by such feeble instruments, demonstrates its divine origin. The religion of Mahomet was propagated by the sword. In this case, the cause was adequate to the effect. The religion of Christ, had it not been of God, must long ago have come to nothing. Some have injudiciously magnified the learning and eloquence of Paul, to the manifest injury of the cause of Christianity, and in direct opposition to his own assertions and design. (See on this subject Dr Bogue's Essay on the Divine authority of the New Testament, chap. 7.)

2. Let us beware of attaching undue importance to human instruments. How little is effected by the most elaborate and eloquent addresses of unconverted men ; and how often are the humble efforts of pious individuals, who make no pretensions to superior abilities or uncommon learning, crowned with unlooked-for success, in the conversion of sinners! Do we despise learning? No! but we would not confide in it. Nor would we discourage or forbid the labours of the weakest instrument in the cause of Christ. And we desire ever to keep in mind, that all our success must depend on the blessing of God. May he accompany the preaching of the cross, in every place, with the influences of his Holy Spirit!

3. The offices of Christ must not be separated. To all those to whom he is made righteousness, he is also made sanctification. May we never cease to glory in Him, and may we receive out of his fulness grace upon grace!

CHAPTER II.

SECTION FIRST.-VERSES 1-5.

PAUL'S MANNER OF PREACHING.

THE ancient Greeks were much attached to the science of philosophy and the art of eloquence. The philosophers were divided into various sects, who disputed against the opinions of each other with great vehemence, and brought forward many plausible arguments for and against the existence of God, the immortality of the soul, on the foundation of virtue, and the summum bonum, or chief good. The art of logic supplied each party with the weapons of controversy. Among the Grecian states, the art of public speaking was carried to great perfection. All political questions were discussed in popular assemblies, and frequently the existence of their civil liberties was suspended on the talents of their leading orators. Prizes were appropriated to eloquence and poetry, at their public games; and princes were not ashamed to enter the lists with the competitors for the rewards of literary eminence. The courts of justice opened a wide field for the display of oratory; and even the general at the head of his army, harangued his troops in a studied speech, previous to engaging in battle. Hence the greatest attention was paid to the rhetorical art, by all who desired the applause of their country. Schools were instituted for the instruction of youth in grammar and in logic. They were taught in what manner to arrange their discourse to the greatest advantage,-how to persuade the judgment and to move the passions. Not only did they study to acquire a flowing and easy style, but they were taught the most graceful gestures; they were careful to correct every defect in their elocution, and even the modulations of the voice were regulated with the utmost exactness. The beautiful and copious language of Greece, afforded every facility for the acquisition of oratory. The speakers prepared their discourses with great diligence, and selected every topic which they thought might excite