Paul, wherein he attempts to explain away all such passages as seem to bear on the doctrine of special grace. But any person at all acquainted with the language of the New Testament, must be aware that the primitive christians are described as persons who had received the gospel, not in word only, but also in power, and in the Holy Spirit, and with much assurance; who had been quickened by the mighty power of God, and in whom he wrought both to will and to do of his good pleasure. Such interpretations deprive religion of its richest consolations, and are designed to render the profession of Christianity consistent with the love of the world; but they never can prove satisfactory to those who have tasted that the Lord is gracious. The Corinthians, like the Ephesians, had been called by him who had "chosen them in Christ, before the foundation of the world, that they should be holy and without blame before him in love." (Eph. i. 4, 5.)

The Epistle is further inscribed "to all that call on the name of our Lord Jesus Christ, in every place, both their Lord and ours.” This was the grand characteristic of the primitive christians; not only did they bear the name of Christ, but they called on his name, acknowledging his essential Deity, as one with the Father, imploring those blessings which, as Mediator, he is exalted to bestow, and celebrating the mystery of his love in dying for guilty men. Nor was this only an occasional act of worship, it was their daily practice, and that by which they were known even to their heathen neighbours; hence it is observed by Pliny, in his celebrated letter to Trajan, that they "came together on a certain day, to sing hymns to Christ as to God." Accordingly we find Ananias, at the time of Saul's conversion, objecting to his being sent to him, on the ground that he "had heard by many of this man, how he had received authority from the chief priests, to bind all that call upon thy name;" where it is evident that our Lord Jesus Christ is meant. Even in the most trying circumstances, and in the agonies of death, we find the first martyr invoking the name of the Saviour. "They stoned Stephen, calling upon, and saying, Lord Jesus receive my spirit." But why should this be doubted, when our Lord, even in the days of his humiliation received the adoration of his followers, and declared that it is the Father's will "that all men should honour the Son even as they honour the Father?" Yes, "at the name of Jesus every knee shall bow, of things in heaven, and things on

It has been

earth, and every tongue shall confess him Lord." maintained by some that the words (ἐπικαλουμένοις το όνομα του Κυρίου 'n Inoo) should be rendered, who are called by the name of the Lord Jesus; but it has been justly observed, that this is the phrase which is used by the LXX in translating the Hebrew words xp, where the verb to call is unquestionably in the active form. When the meaning is, "who are called by my name," the verb is in the passive voice p, and the Greeek phrase is quite diferent, εφ' τους επικέκληται το ονομα μου επ' AUTOUS Acts xv. 17. Thus in James ii. 7. "Do not they blaspheme the honourable name το επικληθεν εφ' υμας which is called upon you," or by which ye are called?" This interpretation is confirmed by comparing these passages with Rom. x. 13. where our Lord is evidently referred to, and where the verb exixxanostai has undeniably an active signification, "whosoever shall call on the name of the Lord, shall be saved."*

Thus the directions in this Epistle, though occasioned by circumstances of a local nature, were designed to be of universal application; all the followers of Christ are interested in every thing that relates to the purity of the church and the honour of the gospel; he is their common Lord, to whom they owe unqualified obedience, and under whom they are all united as their glorious head: By reminding the Corinthians of the relation in which all believers stand to Christ, he obliquely reproves their factious spirit, as if they had not " all one master even Christ."

3. According to his usual practice, instead of the ordinary salutation of health, the Apostle wishes the saints in Corinth the enjoyment of grace and peace from God our Father and from the Lord Jesus Christ. Here is an express instance of the name of Christ being invoked. The Father is called the God of all grace, and the God of peace; but it is through the mediation of his dear Son that these blessings are communicated to men. Nay, our Lord himself has promised to make his grace sufficient for us. He it is who said, "Peace I leave with you, my peace I give unto you.” And O how suited are these gifts to sinful and wretched men! Not only are we saved by grace, but we must apply for daily supplies of grace, to help us in the time of need; and only in the enjoyment of the Divine favour can we possess true and solid

• See Dr Wardlaw's Discourses on Soc. Cont. Ser. 4.

peace: but we may draw near to God with confidence through the blood of Christ, as our reconciled Father, abundant in mercy and truth.

4. The Apostle gave himself to prayer, as well as to the ministry of the word; and in his addresses to the throne of grace, he bore in mind the peculiar circumstances of the various churches he had planted. Hence we find him frequently alluding to the daily supplications he offered up on their behalf; nor was the case of the church at Corinth overlooked by him: "I thank my God," he says, " always concerning you (g), for the grace of God that was given (doburn) to you in, or by, Christ Jesus." They had been brought out of darkness into the marvellous light of the gospel; it was their happy privilege to know the grace of God in truth; to them it had been given to believe in the Lord Jesus Christ, and thus to receive the rich communications of divine grace and spiritual influence. This heavenly gift had been bestowed on them through Jesus Christ, in whom all spiritual blessings are treasured up on behalf of his people. Some argue that by the word grace (xas) the Apostle refers to the extraordinary gifts of the Spirit; but though these are no doubt included, we must not in this way restrict his meaning. Without divine grace, in the ordinary sense of the word, the highest gifts would be of comparatively little importance. The word (xaga) in the 7th verse, seems rather to refer to the extraordinary gifts of the Spirit.

5. By the grace of God, they were thus "enriched in every thing by him, (that is by Christ) with (1) all utterance (Asya) and with all knowledge, (you);" they were abundantly supplied with every gift necessary for the edification of the church. Some were furnished with the word of knowledge, which enabled them to unfold the scheme of divine mercy, in all its simplicity and beauty; others were qualified, by the gift of tongues, to propagate the truth among persons of different nations; or the truths that were revealed to one, were clothed in suitable language by another, for their mutual instruction. It is not easy to ascertain the exact difference between (0-0) utterance, and (y) knowledge, but this seems to be the sense.

6. These gifts were conferred on them when the testimony of Christ was confirmed among them; so the preposition alws frequently signifies. Not only was the Apostolic testimony concerning

Christ established by the miracles which the Apostle performed, but its truth was further confirmed (1ßißaiwon) by the spiritual gifts imparted to the disciples, by the laying on of the Apostle's hands. These were a standing evidence of the divine origin of Christianity, and proved that Paul had received his commission from Christ himself. The words seem also to intimate, that the miraculous gifts enjoyed by the inspired teachers in the Corinthian church, were of the same nature with those by which the Apostle's preaching had been confirmed.

7. Thus enriched, they came behind no church in any gift; they were not deficient (gura) in any qualification usually bestowed on christian societies, at that period. Of these gifts, he afterwards gives a more full account, chap. xii. 8-11. Of course, when the Apostle speaks of their being enriched with all knowledge, and falling short in no gift, he must be understood to refer to the excellence and variety of these endowments, rather than to the degree in which they were bestowed.-In the extent of their knowledge, there was certainly room for improvement; for as to some points, they were still babes in Christ. While the Corinthians were thus distinguished by the gifts of the Spirit, they were led to make a suitable improvement of their privileges: "they waited for the revelation (a voxaλvi) of our Lord Jesus Christ." So it is said of the Thessalonians, " they turned from idols, to serve the living and true God, and to wait for his Son from heaven," 1 Epistle, i. 10. This was the great object that was kept in view by the primitive saints; they are described as looking for, and hasting unto, the coming of the day of God; as "looking for that blessed hope, even the glorious appearing of our great God and Saviour Jesus Christ." In the prospect of this event they rejoiced, though for a season they were in heaviness, through manifold trials: They considered it as the day of their complete redemption; and it was their great desire to be found of him in peace, at his second coming. Indeed, so much were their thoughts occupied with this sublime subject, that they were sometimes in danger of forgetting present duty, and required to be reminded that that day would not come till after the great apostacy. (2 Thess. ii. 1-4.)

8. Their expectation rested on the faithfulness of God; and the Apostle assures them, that he would not disappoint their hope"he shall confirm you until the end, unblameable («myxλntous ) in the day of our Lord Jesus Christ.” At the present, indeed, there

were many things in their conduct meriting reproof; but so far as regarded their acceptance with God, they were already completely justified; and the Lord Jesus, to whom the relative (4) seems to refer, would preserve them faithful unto the end; and would at last "present them holy, and unblameable, and irreprovable in his sight," (Col. i. 22.) as a part of that glorious church which shall ultimately be without spot or wrinkle, or any such thing; but it is, of course, supposed that they would continue in the faith, grounded and settled, and not be moved away from the hope of the Gospel. Their security rested on a sure basis. 9. For “God is faithful, by whom ye were called into the fellowship of his Son, Jesus Christ our Lord." Through the abundant mercy of God, they were called to a participation (xana) of those blessed pri vileges bestowed on the faithful, through the obedience of Christ -they were joint heirs with him of the heavenly inheritance; they were members of that holy community, of which he is the head, (1 John i. 3.) and all the divine perfections were engaged in their behalf, to complete their salvation,-his wisdom, his faithfulness, his love, and power. Having brought them so far, he would not suffer them to come short of eternal life" if when they were enemies, they were reconciled to God by the death of his Son, much more, being reconciled, they would be saved by his life." Nothing should separate them from his love; no enemy should pluck them out of his hands. His engagements to the Saviour, as well as his promises to believers, ensure their complete deliverance. And thus, in writing to the Philippians, the Apostle expresses his confident hope, "that he who had begun a good work in them, would perfect it till the day of Jesus Christ," (chap. i. 6.) Such passages as these seem clearly to establish the doctrine of the final perseverance of the saints. It has been observed, that the name of the Lord Jesus is repeated no less that ten times in the course of as many verses--a degree of frequency which would hardly be agreeable to fastidious ears, but which shews the great love which the Apostle had for that venerable name: and it is still precious to them that believe; they can say, in the language of the Poet,

"Jesus! the name that charms our fears,

That bids our sorrows cease;

'Tis music in the sinner's ears;

'Tis life, and health, and peace!"