AH

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

ON THE

REMAINING BOOKS

OP THB

NEW TESTAMENT;

NAMELY,

THE ACTS OF THE

APOSTLES, ROMANS, T. CORINTHIANS, II. CORINTHIANS, GALATIANS, EPHESIANS, PHILIPPIANS, COLOSSIANS,

I. THESSALONIANS,

II. THESSALONIANS, I. TIMOTHY,

II. TIMOTHY,

TITUS,

PHILEMON,

HEBREWS,

JAMES,

I. PETER,

II. PETER, L JOHN, II. JOHN, ill. JOHN,

JUDE, AND THB

REVELATION.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

ACTS OF THE APOSTLES.

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of cur blessed Saviour, its great Author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it. That Jesus is the Christ, the Son of the liuing God, Ufion this rock the christian church is built; ahd how it began to be built upon this rock, comes next to be related in this book which we have now before us. Of this we ha\ e the testimony only of one witness; for the matters of fact concerning Christ, were much more necessaiy to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have Gospels, nay, as we might have had Gospels ; but, for fear of overburthening the world, (John 21. 25.) we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered, I. As lookmg back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made, we here find made good; particularly the great promise of the descent of the Holy Ghost, and his wonderful operations, both on the apostles, (whom here in a few days we find quite other men than what the gospels left them ; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear, (John 16. 12.) and bold as lions to face thosehardships Avhich then as lambs they trembled at the thought of,) and also with the apostles, making the word mighty to the /lulling doivn of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them exerted in miracles wrought on the bodies of people—miracles of mercy, restoring sick bodies to health, and dead bodies to life—miracles of judgment, striking rebels blind or dead ; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance ; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection, which the gospels closed with, are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he rose, (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that wej-e enabled to own him more resolutely than ever, in defiance of bonds and deaths,) but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the las% should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him ; that they should he fishers of men, and here we have them enclosing multitudes in the gospel-net; that they should be the lights of the world, and here we have the world enlightened by them ; but that day-spring from on high which we there discerned in the first appearing of, we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the ,grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of his gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers in the former part, (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1 Kings 8. 56. There has not failed one word of all his good promise which he promised by the hand of Moses his serr'ant,) so the latter pr.rt of the history of the New Testament exactly answers to the word of Christ in the former part (^f it : and thus they mutually confirm and illustrate each other. II. As looking forward to the following epistles, which are an explication of the gospels, which open tbe mystery of Christ's death and resun-ection, the history whereof we had in the gospels. This brnk introduces them, and is a key to them, as the history of David is to David's psalms. We are members of the christian church, that tabernacle of God among men, and it is our honour and privilege that we arc so. Now this book gives us an account of the framing and rearing of that tabernacle. The f'ur gospels shewed us how the foundation of that house was laid ; this shews us how the supersti-ucture began to be raised. 1. Among the Jews and Samaritans, which we have an account cf in the former p-^i't

of this book. 2. Among the Gentiles, which we have an account of m the latter part: from thence, and downward to our own day, we find the christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incoi-porated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayer and breaking of bread, under the conduct and precedency of men that gave themselves to. prayer and the ministry of the woi-d, and in a spiritual communion with all in every place that do likewise. Such a body as this there is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and original of it, vastly different from the Jewish chui ch, and erected upon its ruins ; but undeniably appearing to be of God, and not of man. With what confidence and comfort ma)' we proceed in, and adhere to, our christian profession, as far as we find it agi-ees with this fiattern in the mount; to which we ought religiously to conform and confine ourselves. Two things more are to be observed concerning this book. (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Ur. Whitby shews) was, very probably, one of the seventy disciples, whose commission (Luke 10. 1, &c.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is nvith me, 2 Tim. 4. 11. W'e may know by his style in the latter part of this book, when and where he was with him, for then he writes, We did so and so, as ch. 16. 10. —20. 6. and from thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner ; was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him ; for the nistoiy concludes with St. Paul's preaching there in his own hired house. (2.) The title of it; The Acts of the Afiostles ; of the holy Apostles, so the Greek copies generally read it, and so they are called. Rev. 18. 20. Rejoice o^>er her, ye holy afiostles. One copy inscribes it. The Acts of the Afiostles by Luke the Evangelist. [1.] It is the history of the apostles; yet here is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were indued with the same Spirit, and employed in the same work. And of those that were apostles, it is the history of Peter and Paul only that is here recorded ; (and Paul was now of the twelve ;) Peter the apostle of the circumcision, and Paul the apostle of the Gentiles, Gal. 2. 7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for they were none of them idle. And as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles, and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all; this is gold, silver, and firecious stones, built upon \hQ foundation ; that is wood, hay, and stubble. [2.] It is called their acM, or rfom^s. Gesta afiostolorum. So some. n{a|Hc—their practices of the lessons their Master had taught them. The apostles were active men ; and though the wonders they did were by the word, yet they are fitly called their acts; they spake, or rather the Spirit by them sfiake, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

THE ACTS, I.

CHAP. I.

The inspired historian be^ns his narrative of the Acts of the Apostles, I. With a refference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as lie liud done that, to his friend Theophilus, v. 1, 2. II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave thenn during the forty days of his continuance on earth, t. 2. . 5. III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he was ascended, v. 6 .. 11. IV. With a pene-ral idea of the embryo of the christian church,and its state from Christ's ascension to the pouring out of Uie Spirit, v. 12. . 14. V. With a particular account of the filling up of the vacancy that was made in the sacred collepe by the death of Judas, bv the electinj? of Matthias in nis room, V. 15..26.

THE former treatise have I made, O Theophilus, of all that Jesus be-^an both to do and teach, 2. Until the day in which he was taken up, after that he throiiiih the Holy Ghost had given commandments unto the apostles whom he had chosen: .3. To whom also he shewed himself alive; after his passion iiy many infallible proofs, being seen of them forty

days, and speaking of the things pertaining to the kingdom of God: 4. And, being assembled together with Mew, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, mith he, ye have heard of me. 5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

In these verses,

I. Theophilus is put in mind, and we in him, of St. Luke's gospel, which it will be of use for us to cast an eye upon before we enter upon the study of this book, that we may see not only how this begins there where that breaks off, but that, as in water face answers to face, so do the acts of the afiostles to the acts of their Master, the acts of his grace.

1. His patron, to whom he dedicates this book, (\ should rather say his fiufiil, for he designs, in dech-cating it to him, to instruct and direct him, and not to crave his countenance or protection,) is, Theophilus, XK 1. In the epistle dedicatory before his gospel, he had called him most excellent Theofihilus, here he calls him no more than O Theofihilus, not that he had lost his excellency, or that it was diminished fuid become less illustrious; but either hr

THE ACTS, I.

h.id now quitted his place, whatever it was, tor the sake ot' which that title was given liini ; or, he was now grown into years, and despised such titles of respect more tliau he had done ; or Luke was grown more intimate with him, and therei'ore could address him with the more freedom, it was usual with the ancients, both christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing some of the books of the scripture so, is an intimation to each of us to receive them as if directed to us in particular, to us by name; for whatsoever things were written before time, were written for our learning.

2. His gospel is here called the former treatise which he hadgfinade, which he had an eye to in writing this, intending this for a continuation and confirmation of that, Tcv ^Tjirov ^oj-ii-— the former word. What is written of the gospel, is the word as truly as what was spoken; nay, we know no unwritten word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is divinely inspired to make this, for Christ's scholars must go on toward fierfection, Heb. 6. 1. And therefore their guides must help them on, must still teach the Jieofile knowledge, (Eccl. 12. 9.) and not think that their former labours, though ever so good, will excuse them from further labours; but they should rather be quickened and encouraged by them, as St Luke here, who, because he had laid the foundation in a former treatise, will build upon it in this. Let not this therefore drive out that; let not new sermons and new books make us forget old ones, but put us in mind of them, and help us to improve them.

3. The contents of his gospel were, that, all that, which Jesus began both to do and teach; and the same is the subject of the writings of the other three evangelists. Observe, (1.) Christ both did and taught. The doctrine he taught was confirmed by the miraculous works he did, which proved him a teacher come from God, John 3. 2. And the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits ye shall know them. Those are the best ministers, that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach ; he laid the foundation of all that was to be taught and done in the christian church. His apostles were to carry on and continue what he began, and to do and teach the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are endeavouring to carry on the work of the gospel, that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb. 2. 3. (3.) The four evangelists, and Luke particularly, have handed down to us all that Jesus began both to do and teach ; not all the particulars, the world could not have contained them ; but all the heads, samples of all, so many, and in such variety, that by them you may judge of the rest We have the beginnings of his doctrine, (Matt 4. 17.) and the beginnings of his miracles, John 2. 11. Luke had spoken, had treated, of all Christ's sayings and doings, had given us a general idea of them, though he had not recorded each in particular.

4. The period of the evangelical stoiy is fixed to the day in which he was taken u/i, v. 2. Then it was that he left this world, and his bodily presence was no more in it St. Mark's gospel concludes with the Lord's being received u/i into heaven, fMark 16. 19.) and so does St Luke's, Luke 24. 51. Christ continued doing and teaching to the last, till he was taken u/i to the other work he had to do within the veil.

n. 'l"he tru h of Christ's resurrection is maintained and evidenced, v. 3. That part of what was related in the former treatise, was so material, that it was necessary to be up(»n all occasions repeated. The great evidence of his resurrection, was, that he shewed himself alive to his afiostles ; being alrvc, he shewed himself i>o, and he was seen of them. They were honest men, and one may depend upcn their testimony ; but the question is, whether tliey were not imposed upon, as many a well-meaning man is. No, they were not; for,

1. The proofs were infallible, nK/uA^nt — filain indications, both that he was alive, (he walked and talked with them, he ate and drank with them,) and that it was he himself, and not another, for he shewed them again and again the marks of the wounds in his hands, and feet, and side; which was the utmost proof the thing was capable of, or required.

2. They were many, and often repeated ; he was seen by them forty days; not constantly residing with them, but frequently appearing to them, and bringing them by degrees to be fully satisfied concerning it, so that all their sorrow for his departure v/asdcne away by it. Christ's staying upon earth so long after he was entered ufion his state of exaltation and glory, to confirm the faith of his disciples, and comfort their hearts, was such an instance of condescension and compassion to believers, as may fully assure us, that we have a high-firiest that is touched with the feeling of our infirmities.

in. A general hint given of the insti-uctions he furnished his discifiles with, now that he was abtmt to leave them. Since he breathed on them, and opened their understandings, they were better able to receive them.

1. He instructed them concerning the work they were to do; He gave commandments to the apostles whom he had chosen. Note, Christ's choice is always attended with his charge. Those whom he elected into the apostleship, expected he should give them preferments, but, instead of that, he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work, (Mark 13. 34.) he gave them- commandments through the Holy Ghost, which he was himself ^^//erf with as Mediator, and which he had breathed into them. In giving them the Holy Ghost, he gave them his commandments ; {or the Comforter will be a commander; and his office v/as to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost; so the words are placed. It was their recerinng the Holy Ghost, that sealed their commission, John 20. 22. He was not taken up till after he had given them their charge, and so finished his work.

2. He instructed them concerning the doctrine they were to preach ; He spake to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up in the world ; (in his parable, Mark 13.) but here he let them more into the nature of it, as a kingdom of grace in this w orld, and of glory in the other; and opened to them that cove nant which is the ^eat charter bv which it is incor porated. Now this was intended, (1.) To prepare them to receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ's resurrection ; so it comes in here ; the disciples, to whom he shewed himself alive, knew that it was he, not only by what he shelved the?/?, but bv what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with discourses of politics or the kingdoms of men.

THE ACTS, I.

of philosophy or the kingdom of nature, but pure divinity and the kingdom of grace; the things which most nearly concerned them, and those to whom they were sent.

IV. A particular assurance given them, that they should now shortly receive the Holy Ghost, with ordei^s given.them to expect it; {y. 4, 5.) he being assembled together with them, probably m the interview at the mountain in Galilee, which he had appointed before his death; for there is mention of their coming together again, {v. 6.) to attend his ascension. Ihough he had now ordered them to Galilee, yet they must not think to continue there; no, they must return to Jerusalem, and not depart thence. Observe,

1. The command he gives them to wait; this was to raise their expectations of something great; and something very great they had reason to expect from their exalted Redeemer. (1.) They must tvait till the time afifiointed, which is now not many days hence. They that by faith hope promised mercies will come, must with patience wait tillthey do come; according to the time, the set time. And when the time draws nigh, as now it did, we must, as Daniel, look earnestly for it, Dan. 9. 3. (2.) They must wait in the place appointed, in .Jerusalem, for there the Spirit must be jUvntpoured ow?,.because Christ was to be as King upon the holy hill of Zion ; and because the word of the J^ord must go forth from Jerusalem; that must be the mother-church. There Christ wdsput to shame, and therefore-there he will have this honour done him; and this favour is done to Jerusalem, to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but we may cheerfully trust God with our safety, when we keep, in the way of our duty. The apostles were now to put on a public character, and therefore rnust venture in a public station ; Jerusalem was the fittest candlestick for those lights to be setup in.

2. ,The assurance he gives them that they shall not wait in vain; the blessing designed them shall come, and they shall find it was worth waiting for; You shall be baptized with the Holy Ghost: that is, (1,.) " The Holy Ghost shall be poured out upon you more plentifully than even'* They had already been breathed upon with the Holy Ghost, (John 20. 22.) and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them; where there seems to be an allusion to those Old Testament promises of the pouring out of the Spirit, Joel 2. 28. Isa. 44. 3.-32. 15. (2.) " Ye shall be cleansed and purified by the Holy Ghost, as the priests were baptized and washed with water, when they were consecrated to the sacred function ; They had the sign, ye shall have the thing signified. Ye shall be sanctified by the truth,, as the Spirit shall lead you more and more into it, and your consciences purged by the witness of the Spirit, that ye may serve'^the living God in the apostleship." (3.) "Ye shall hereljy be more effectually than ever engaged to your blaster, and to his conduct, as Israel was baptized un'o Moses in the cloud, and in the sea; ye shall be tied so fast to Christ, that ye shall never, for fear of any sufferings, forsake him again, as once you did."

Now thk gift of the Holy Ghost he speaks of, [1. ] As the fironmr of the Father, which they had heard of him, and might tlierefore depend upon.

First, The S/iirit was green by promise, and it was at this lime the great promise, as that of tlie Messiah was before, (Luke 1. 72.) and that nf eternal life is now, 1 John 2. 25. Temporal good thincs ai-e given by Providence, but the S/iiri't and sjjiritnal blessings are grirn by pro7nise, Gal. 3. 18. The

Spirit of God is not given as the spirit of men is givn us, and formed within us, by a course of nature, (Zech. 12. 1.) but by the word of God. 1. That the gift may be the more valuable, Christ thought the promise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the ini mutability of God's counsel herein. 3. Thatitmaj be of grace, peculiar grace, and may be received by faith, laying hold on the promise, and depending upon it. A" Chi'ist, so the Spirit is received by faith.

Secondly, It was the promise of the Father, oj Christ's Father. Christ, as Mediator, had an eye to God as his Father, fathering his design, and owning it all along. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit ofadoptio?2, Gal. 4. 5, 6. He will give the Spirit, as the Fatherof lights, as the Feather of spirits, and as the F'ather of mercies; it is the promise of the Feather.

Thirdly, This promise of the Father they had heard from Christ many a time, especially m the farewell sermon he preached to them a little before he died, wherein he assured them, again and again, that the Comforter shozild come. This confirms the promise of God, and encourages us to depe'nd upon it, that we have heard it from Jesus Christ; for in him all the promises of God are yea, and amen.

You have heard it from me, and I will make it

[2. ] As the prediction of John Baptist; for so far Christ here directs them to look; {v. 5.) '• You have not only heard it from me, but you had it from John ; when he turned you over to me, he said, (Matt. 3. 11.) / indeed baptize you with water, but he that comes after me, shall baptize you with the Holy Ghost.' It is a great honour that Christ now does to John, not only to quote his words, but to make tliis great gift of the Spirit, now at hand, to be the accomplishment of them. Thus he confirmeth the word of his servants, his messengers, Isa. 44. 26. But Christ can do more than any of his m.inisters. It is an honour to them to be employed in dispensing the means of grace, but it is his prerogative to give the Spirit of grace. He shall baptize you with the "^ Holy Ghost; shall teach you by his Spirit, and give his Spirit to make intercession in you ; which is more than the best ministers preaching with us.

Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles received in the next chapter, for in that this promise had its full accomplishment; that was it that shall come, and we look for no other ; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. Other scriptures speak of the gift of the Holy Ghost to ordinary believers, this speaks of that particular power which, by the Holy Ghost, the first preachci*s of the gospel, and planters of the church, were endued with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it; so that by virtue of this pi-o-misc, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.

6. When they therefore were come to-g;ether, they asked of him, saying, Lord, wilt thou at this time restore again tlu kingdom to Israel ? 7, And lie said unto them, It is not for you to know tlie times or the seasons, which tlie Father hath |uit in his own power. 8. But ye shall humm o power, after that the Holy Ghosl is come

THE ACTS, 1.

upon you : and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. 9. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven ? This same Jesus, which is taken up from you into heaven, shall so come in hke manner as ye have seefi him go into heaven.

In Jerusalem Christ, by his angel, had appointed his disciples to meet him in Galilee; there he appointed them to meet him in Jerusalem again, such a day ; thus he would try their obedience, and it was found ready and cheerful; they came together, as he appointed them, to be the witnesses of his ascension ; which here we have an account of. Observe,

I. The question they asked him at this interview. They came together to him, as those that had consulted one another about it, and concurred in the question, nemine contradicente — unanimously ; they came in a body, and put it to him as the sense of the hduse;'Z/Orc?, nvilt thou at this time restore again the kingdom to Israel? Two ways this may be taken.

1. " Surely ;AoM wz7^ not at all restore it to the jjresent rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Cxsar, and owned themselves his subjects ! What ! Shall those that hate and persecute thee and us, be trusted with power? That be far from thee." Or rather,

2. " Surely thou wilt now restore it to the Jewish n;ition, as far as it will submit to thee as their king !" Now two things were amiss in this question :

(1.) Their expectation of the thing itself. They thought Christ would restore the kingdom to Israel, tliat is, that he would make the nation of the Jews as great and considerable among the nations as it was in the days of David and Solomon, of Jlsa and Jehoshafihat; that, as Shiloh, he would restore the sce/itreto Judah, and the lawgiver; whereas Christ c ime to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See how apt even good men are to place the happiness of the church too much in external pomp and power ! As if Israel were not glnrinus unless the kingdom were restored to it, nor Christ's disciples honoured unless they were peers f f the realm ; whereas we are bid to expect the cross in this world, and to wait for the kingdom in the other world. See how apt we are to retain what v/r have imbibed, and how hard it is to get over the prejudices of education ! The disciples having sucked in this notion with their milk, that the Messiah w (s to be a temporal prince, they were long before thf^v could be brought to have any idea of his kingdom as spiritual. See also how naturally we are biassed in favour of our own people ! They thought God would have no kingdom in the world, unless it were restored to Israel; whereas the kingdoms of this world were to become his, in whom he would hi* >:;lorihed, whether Israel sink, or swim. See also Inw apt we are to misunderstand scripture, and to understand that literally, which is spoken figura-t'\clv, and to expound scripture by our schemes, whereas we ought to form our schemes by the scriptures. But when the Spirit ahull be poured out from

Vol. VI.— B

on high, our mistakes will be rectified, as the apostles' soon after were.

(2.)'Their inquiry concerning the time of it; "Lord, wilt thou do it at this time? Now thai thou hast called us together, is it for this purpose, that proper measures may be concerted for the restoring of the kingdom to Israel? Surely there cannot be a more favourable juncture than this." Now herein they missed it, [1.] That they were inquisitive into that which their Master had never directed or encouraged them to inquire into. [2.] That they were impatient for the setting up of that kingdom in which they promised tliemselves so great a share, and would anticipate the divine counsels. Christ had told them that they should sit on throjies, (Luke 22, 30.) and now nothing will serve them but they must be in the throne immediately, and cannot stay the time ; whereas he that believeth, doth not make haste, but is satisfied that God's time is. the best time.

II. The check which Christ gave to this question, like that which he had a little before given to Peter's inquiry concerning John, What is that to thee? v. 7. It 2.9 not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pouring out of the Spirit, after which they never had any more thoughts of the temporal kingdom ; and also because there is a sense of the expectation which is true, the setting up of the gospel-kingdom in the world ; and their mistake of the promise, shall not make it of no effect; but he checks their inquiry after the time.

1. The knowledge of this is not allowed to them , It is not for you to know, and therefore // is not for you to ask. (1.) Christ is now parting from them, and parts in love ; and yet he gives them this rebuke, which is intended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents—an inordinate desire of forbidden knowledge, and intruding into things which we have not seen, because God has not shewn. JVescire velle quee magister maximus docere non vult, erudita inscitia est — It is folly to covet to be wise above what is written, and wisdo7n to be content to be no wiser. (2.) Christ had given his disciples a great deal of knowledge above others, f 7o you it is given to know the vnistciies of the kingdom of God,) and had promised them his Spirit, to teach them more ; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we have to be proud of our knowledge, when we consider how many things we are ignorant of. (3.) Christ had given his disciples instructions sufficient for the discharge of their duty, both before his death, and since his resurrection, and this knowledge he will have them to be satisfied in ; for it is enough for a christian, in whom vain curiosity is a corrupt humour, to be mortified, and not gratified. (4.) Christ had himself told his disciples the things pertaining to the kingdom of Cod, and had promised that the Spirit should shew them things to cowe concerning it, John ]6. 13. He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Matt. 24. oo. 16. 3. But they must not expect ov desire to know, either all the particulars of future events, or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) rf future events concerning the church, as well as concerning ourselves ; concerning all the periods of time and the final period of it, as well as concerning the period of our own time.

THE ACTS, 1.

Pnidens Itiluri Unipnri? exitum Caliginosa nocte premlt Deus— But Jove, in n;ooilness ever wise,

Hatli hid, in clouds or thickest night, All thai ill future prospect lies

Beyond the ken of mortal sight.—HoR.

As to the times and seasons of the year, we know in general, there will be summer and winter counter-changed, but we know not particularly which day will be fair or which foul, either in summer or in winter ; so, as to our affairs in this world, when it is a summer-time of prosperity, that we may not be secure, we are told there will come a winter-time of trouble ; and in that winter, that we may not despond and despair, we are assured that summer will return ; but what tliis or that particular day tvill bring forth, we cannot tell, but must accommodate ourselves to it, whatever it is, and make the best of it.

2. The knowledge of it is reser\'ed to God as his prerogative ; it is what the Father hath put in his oivn /lower ; it is hid with him. None besides can reveal the times and seasons to come ; known unto God are all his works, but not to us, ch. 15. 18. It is in his power, and in his only, to declare the end from the beginning ; and by this he i)rf>ves himself to be (iod, Isa. 46. 10. And though he did think fit sometimes to let ''le Old Testament projjhets know th^ times and the seasons, (as of the Israelites' bondage in Egypt four hundred years, and in Babylon seventy vears,) yet he has not thought fit to let you know the times and seasons, no not just how long it shall be befoi-e Jerusalem be destroyed, though you be so well assured of the thing itself. He hath not said that he will not give you to l3iow something more than you do of the times and seasons; lie did so afterward to his servant John ; but he has put it in hii own flower to do it or not, as he thinks fit ; and what is in that New Testament prophecy discovered concerning the times and the seasons, is so dark, and hard to be understood, that, when we come to apply it, it concerns us to remember this word, that it is not for us to be positive in determining the times and the seasons. Buxtorf mentions a saying of the Rabbins concerning the coming of the Messiah ; Fumfiatur sfiirilus eorum qui supputaiit tem/iora — Perish the men who calculate the time.

III. He cuts them out their work, and with au-thoritv assures them of an aliility to go on with it, and of success in it; " It is not for you to know the times and the seasons, that will do you no good ; but know this, (x>. 8.) that ye shall receive a spiritual power, bv the descent of the Holy Ghost upon you, and shall not receive it in Tain, for ye shall be witnesses unto me and my glory, and your testimfniy shall not be in vain, for it shall be received here in Jerusalem, in the country about and all the world over,"T'. 8. If Christ make us serviceable to his honour in our own day and generation, let that be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,

1. That their work should be honourable and glorious; Ye shall be witnesses unto me. (1.) They shall proclaim him King, and publish those truths to the world, by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall i)rove this, shall confirm their testimony, not as witnesses do, with an oath, b\it with the divine seal of miracles and supernatural gifts ; Ye shall be marti/rs to me, or 7nv martyrs, as some copies read it; f'^r thev attested the truth of the gospel with their sufit-rings, even rtnto death.

2. Th;it their i)ower fcr this work should be sufficient. They had not strength of their own for it, nor wisdom or courage enough ; they were naturally

of the weak anil foolish things of the world; they durst net appear as witnesses for Christ upon his trial, neither as yet were they able. " But ye shall receh'e the power of the Holy Ghost coming upon you, (so it may be read,) shall be animated and actuated by a better spirit than your own ; ye shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament," (which, when they vitrc filled with the Holy Ghost, they did to admiration, cli. 18. 28.) "and to confirm it both by miracles and by sufferings."

Note, Christ's witnesses shall receive power ''v,r that work to which he calls them ; whom he c^i-ploys in his service, he will qualify them for it, and bear them out in it.

.". That their influence should be great and veiy extensive ; "Ye shall be witnesses for Christ, and shall carry his cause," (1.) "/w Jerusalem ; there ye must Begin, and many there will receive your testimony ; and they that do not, will be left inexcusable. ' (2.) •* Your light shall from thence s/;7>/(? throughout all Judea, where Ijefore ye have laboured in vain." (3.) " Thence ye shall proceed to Samaria, though at your first mission ye were forbidden to preach in any of the cities of'the Samaritans." (4.) " Your usefulness shall reach to the uttermost part of the earth, and ye shall be blessings to the whole world."

IV. Having left these instructions with them, he leaves them ; (v. 9.) Jf'hen he had spoken these things, and had said all that he had to say, he blesi-ed them; (so we were told, Luke 24. 50.) and while they beheld him, and had their eye fixed upon nm., receiving his blessing, he was gradually taken up, and a cloud receii<ed him out of their sight. We have here Christ's ascending on high ; not fetched away, as Elijah was, with a chariot of fire and horses ofjire, but rising to heaven, a» he rose from the grave, purely by his own power; his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raised in power and incorruption. Observe,

1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he was risen, which would be satisfaction enough ; but they saw him go up toward heaven, and had actually their eye upon him, with so much care and attention of mind, that they could not be deceived. It is pmbable that he did not f y swiftly up, but mo\ ed upwards gently, for the further satisfaction of his disciples.

2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness ; or a bright cloud, to signify the splendour of his gloriotis body. It was a bright cloud that overshadowed him in his transfiguration, and most probably this was so. Matt. 17. 5. This cloud received him, it is ])robable, when lie was gone about as far from the earth as the cU u(!s generally are ; yet it was not such a s])rcading clrtnl as we commonly see, but such as just served to en • close him. Now he made the clouds his chario', Ps. 104. 3. God had often come down in a cl< ik', now he went up in one. Dr. Hammond thinks tliat the clouds receivinir him here, were the angels ••<--ceiving him ; for the appearance of angels is v\(\'-narilv described bv a cloud, com])aring Exod. Co. 22. with Lev. 16. 2. By the clouds there is a s'Mt of a communication kejit u]) betw et-n the up]ier ;iik1 lower world, in them the \ apotirs are sent vi]) fn m the earth, and the dews sent down from hea\cn ; fitly therefore does he ascend in a cloud, who is the

I Mediator between God and man, bv whom G' d's

mercies come down vipon us, and our prayers Cfmc

I up to him. This was the last that was seen of hini,

THE ACTS, I.

II

the cloud: if we would know what came of him then, we may find, (Dan. 7. 13.) That one like the Son of man came rjith the clouds of heaven, and came to the Ancient of days, and ihey brought him in the clouds as he came near before him

V. The disciples, when he was gone out of their sight, yet still continued looking u/i steadfastly to heax>en, {y. 10.) and this longer than it was fit they should ; and why so ?

1. Perhaps, they hoped that Christ would presently come back to them again, to restore the kingdom to Israel, and were loath to believe they should now part with him for good and all ; so much did they still dote upon his bodily presence, though he liad told them that it nvas expedient for them that he should go aivay. Or, they look after him, as doubting whether he might not be dropped, as the sons of the prophets thought concerning Elijah, (2 Kings 2. 16.) and so they might have him again.

2. Perhaps, they expected to see some change in the visible heavens, now upon Christ's ascension, that either the sun should be ashamed, or the moon corifounded, (Isa. 24. 23.) as being out-shone by his lustre ; or rather, that they should shew some sign of jny and triumph ; or perhaps they promised themselves a sight or the glory of the invisible heavens, upon their opening to receive him. Christ had told them, that hereafter they should see heaven opened ; (John 1. 51.) and why should not they expect it now ?

VI. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loath to be absent then ; yet, to shew how much Christ had at heart the concerns of his church on earth, he sent two of those that came to meet him, back to his disciples, who appear as two men in white apparel, bright and glistering ; for they know, according to the duty of their place, that they are really serving Christ, when they are ministering to his senmnts on earth. Now we are told what they said to them,

1. To check their curiosity ; Ye men of Galilee, why stand ye gazing up into heaven ? He calls them men of Galilre, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his ambassadors ; but they must remember that they are men, earthen vessels, and 7nen of Galilee, illiterate i men, looked upon with disdain. Now, say they, «* II hy stand ye here, like Galileans, rude and unpolished men, gazing up into heaven? What would ye see ? You have seen all that ve were called together to see, and why do ve lonk any further ? Jiliy stand ye gazing, as men frightened and T^erplexed, uj meti astonished and at their wits' end ?" Christ's disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon.

2. To confirm their faith concerning Christ's second coming. Their Master had often told them of that, and the angels are sent at this time seasonably to put them in mind of it; " This same Jesus, who is taken up from you into heaven, and whom ve are looking thus long after, wishing ye had him with you again, is not gone for ever, for there is a day appointed, in which he will come in like manner thence, as ye have seen him go thither, and ye must not expect him back till that appointed day!" (1.) '• This .same Jesus shall come again in his own person, clothed with this glorious body ; this same Je-si/s, who came once to put away sin bt/ the sacrifice rf himself will appear a second time without sin, (Heh. 9. 2f>, 28.) who came once in disgrace to be i'ldRcd, will come again in glory to judge. The same J<fsus, who has given you your charge, will come

again to call you to an account, how you have performed your trust ; he, and not another," Jol) 19. 27. (2.) "He s'jall come in like maimer. He is gone away in a cloud, and attended with angels ; and behold, he comes in the clouds, and with him an innumerable company (f angels? He is gone up with a shout and with the sound of a trumpet, (Ps. 47. 5.) and he will descend from heaven vjith a shout and with the trump of God, 1 Thess. 4. 16. Ye have now lost the sight ot him in the clouds and in the air; and whither he is gone, ye cannot follow him now, but shall then, when \ e shall be caui(ht up in the clouds, to meet the I^ord in the air." vVhen we stand gazing and trifling, the consideration of our Master's second coming should quicken ar.d awaken us: and when we stand gazing and trembling, the consideration of it should comfort and encourage us.

12. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath-days' journey. 13. And when they were come in, they went up into an upper-room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. 14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

We are here told,

1. From whence Christ ascended •,from the mount of Olives, {v. 12.) from that part of it where the town of Bethany stood, Luke 24. 50. There he began his sufferings, (Luke 22. 39.) and therefore there he rolled away the reproach of them by his glorious ascension, and thus shewed that his passion and his ascension had the same reference and tendency. Thus would he enter upon his kingdom in the sight of Jerusalem, and of those undutiful ungrateful citizens of his, that would not have him to reign over them. It was prophesied of him, (Zech. 14. 4.) That his feet shall stand upon the mount of Olires, which is before Jerusalem, shall stand last there; and presently it follows. The jnount of Oliri'es shall cleave in two. From the mount of Olives he ascended, who is the good Olive-tree, whence we receive Me unction, Zech. 4. 12. Rom. 11. 24. This mount is here said to be near Jerusalem, a sabbath-day''s journey from it, that is, a little way ; no further than devout people used to walk out on a sabbath-evening, after the public worship was over, for meditation ; some reckon it a thousand paces, others two thousand cubits ; some seven furlongs, others eight. Bethany indeed was fifteen furlongs fro7n Jerusalem, (John 11. 18.) but that part oi the mount of Olii'es which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chaldee paraphrast on Ruth 1. says, Jf'e are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits; which they build upon Josh. 3. 4. where, in their march through Jordan, the space between them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves ; and thus far it is a rule to us, not to journev on the sabbath any more than in order to the sabbath-work ; and as far as is necessary to that^ we are not only allowed, but enjoined, 2 Kings 4. 23.

2. Whither the disciples returned; They came ti Jei'usalem, according to their Master's appointment,

Vl

THE ACTS, 1.

though there they were in the midst of enemies ; but it should seem that though immediately after Christ's resurrection they were watched, and were in fear of the Jews, yet alter it was known that they were gone into Galilee, no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their etiemies, and so influence Saul, that he shall not seek for David any more. At Jerusalem they nvent up into an upper room, and there abode ; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of th^ Spirit. Divers conjectures the learned have about ^Aw upper room ; some think it was one of the upper rooms in the temple ; but it cannot be thought that the chief priests, who had the letting of those rooms, would suffer Christ's disciples constantly to reside in any of them. It was said indeed, by the same historian, that they were continually in the temple ; (Luke 24. 53.) but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr. Gregory, of Oxford, is of that mind, and quotes a Syriac scholiast upon this place, who says that it was the same upper rooni in which they had eaten the passovcr ; and though that was called, u^Lyioy, this, iTrifZ^v, both may signify the same. "Whether," says he, "it was m the house of St. John the evangelist, as Euodius delivered, or that of Mary the mother of John Mark, as others have collected, cannot be certain." Notes, ch. 13.

3. Who the disciples were, that kept together. The eleven apostles are here named, {v. 13.) so is Mary the mother of our Lord, {v. 14.) and it is the last time that ever "any mention is made of her in the scriptures. There were others that are here said to be the brethren of ( ur Lord, his kinsmen according to the flesh ; and, to make up the hundred and twenty spoken of, {y. 15.) we may suppose that all or most of the seventy disciples were with them, that were associates with the apostles, and were employed as evangelists.

4. How they spent their time ; They all cojitinued with one accord in prayer and supplication. Observe,

(1.) They prayed, and made supplicatioji. All God's people are praying people, 2iwAgive themselves to prayer. It was now a time of trouble and danger with the disciples of Christ, they were as sheep in the midst of wolves ; and, Is any afflicted ? Let him pray; that will silence cares and fears. They had new work before them, great work, and before they entered upon it, they were instant in prayer to God for his presence vvith them in it. Before tluy were first sent forth, Christ spent time in prayer for them, and now they in prayer for themselves. They were waiting for the descent of the Spirit upon them, and therefore abounded thus in prayer. The S/iirit descended upon our Saviour when he was ])raying, Luke 3. 21. Those are in the best frame to receive spiritual blessings, that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now that promise was not to supersede prayer, but to quicken and encourage it. God will be inquired of for promised mercies, and the nearer the performance seems to be, the more earnest we should be in prayer for it.

(2.) They coTitinued in prayer, spent much time in it more than ordinary, i)rayed frc(i\ieiiUy, and were long in prayer. They never missed an hour of praver ; they resolved to persevere herein till 'he Holy Ghost came, according to the promise ; to pray, and ?iot to faint. It was said, (Luke 24. 53.) They were praising and blessing God ; here. They

continued in prayer and supplication ; for as praise for the promise is a decent way of begging for the perfonnance, and praise for former mercy ot begging further mercy ; so, in seeking to God, we give him the glory of the mercy and grace which we have found in him.

(3.) They did this with one accord ; that intimates that they tvere together in holy love, and that there was no quarrel or discord among them. ; and those who so keep the unity of the Spirit in the bond of fieace, are best prepared to receive the comforts of the Holy Ghost. It also speaks their worthy concurrence in the supplications that were made; though but one spake, they all prayed, and if, when two agree to ask, it shall be done for them, much more when many agree in the same petition. See Matt. 18. 19.

15. And in those days Peter stood up in the midst of the disciples, and said, (the number of the names together w ere about an hundred and twenty,) 16. Men and brethren, This Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. 17. For he was numbered with us, and had obtained part of tliis ministry. 18. Now this man purchased a field with the reward of iniquity ; and falling headlong, he burst asunder in the midst, and all his bowels, gushed out. 19. And it was known unto all the dwellers at Jeru-I salem ; insomuch as that field is called in their proper tongue, Aceldama, that is to say. The field of blood. 20. For it is written in the book of Psalms, Let his iiabita-tion be desolate, and let no man dwell therein : and his bishopric let another lake. 21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23. And they appointed two, .foseph called Barsabas, who was surnamed Justus, and Matthias. 24. And they prayed, and said. Thou, Lord, who knowcst the hearts of all men., shew whether of these two thou hast chosen, 25. That he may take part of this ministry and apostleship, fiom which Judas by transgression fell, that he might go to his own place. 26. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

The sin of Judas was not only his shame and i-uin, but it made a gap in the collejiv of the a])ostles. They were ordained twelve, witli an eve to the twelve tribes of Israel, (k-sccnded from the twelve patriarchs ; tlicy were the twelve <-fars that make u\) the church's crown, (Kev. 12. 1.) and for them twelve thrones were designed, Matt. ly. 28. Now being twelve when they were learners, if they were

THE ACTS, 1.

\-3

bvit eleven when they were to be teachers, it would occasion every one to inquire what was become of the twelfth, and so revive the remembrance of the scandal of their society ; and therefore care was taken, before (Ae descent of the Sfiirit, to fill up the vacancy, which now we have an account of the doing of, our I^ord Jesus, probably, having given directions about it, among other things which he spake fiertaining to the kingdom of God. Observe, I. The persons concerned in this affair.

1. The house consisted oi about an hundred and twenty. These were the number of the names, that IS, the persons; some think, the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven a/iostles, the seventy disci/iies, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery, (cA. 4 23.) to whom none of the rest durst join themselves, {ch. 5. 13.) and that they continued together till the persecution at Stephen's death dispersed them all but the afiostles ; {ch. 8. 1.) but he thinks that beside these there were many hundreds in Jerusalem, if not thousands, at this time, that believed ; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word, and other acts of worship ; nor that thei-e was any thing of that till after the fiourmg- out of the Sfiirit, and the conversions in the following chapter. Here was the beginning of the christian church : this hundred and twenty was the grain of mustard seed that grew into a tree, the leaven that leavened the whole lumfi,

2. The speaker was Peter, who had been, and still was, the most forward man ; and therefore notice is taken of his forwardness and zeal, to shew that he had perfectly recovered the ground he lost by his denying his Master; and Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews he is still brought in, as afterward, when it comes to speak of the Gentiles, it keeps to the story of Paul.

II. The proposal which Peter made for the choice of another apostle. He stood ufi in the midst of the disci/iles, v. 15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spake to them. Now in his speech we may observe,

1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it Here is,

(1.) The power to which Judas had been advanced ; (v. 17.) He was numbered with us, and had obtained fiart of this ministry which we are invested with. Note, Many are numbered with the saints in this world, that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of christians, if we partake not of the spirit and nature of christians ? Judas's having obtained fiart of this ministry, was but an aggravation of his sin and ruin, as it will be of theirs who firo-fihesied in Christ's name, and yet were workers of iniquity.

(2.) The sin of Judas, notwithstanding h s advancement to this honour; he was guide to them that took Jesus, not only informed Christ's perse-c<»tni-s where they mi!.';ht find him, (which they m'c.h'^ ha\e d^ne effectuallv, though he had kept out of sij^ht,) but he had the impudence to appear

openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command, That same is he, hold himfast. Note, Ringleaders in sin are the worst of sinners ; especially ii those that by their office should have been guides to the friends of Christ, are guides to his enemies.

(3.) The ruin of Judas by this sin ; perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it.

[1.] He lost his money shamefully enough ; (x;. 18.) He fiurchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did : and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain ; he thought to have fiurchased a Jield for himself, as Gehazi did with what he got from Naaman by a lie, (see 2 Kings 5. 26.) but it proved the purchase of a field to bury strangers in ; and what the better was he for that, or any of his ? It was to him an unrighteous mammon, it deceived him ; and the reward of his iniquity was the stu7nbUng-block of his iniquity.

[2.] He lost his life more shamefully. We were told (Matt. 27. 5.) that he went away in despair, and was suffocated; (so the word signifies there, and no more ;) here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face, (so Dr. Hammond,) and partly with the sweUing of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him, (as we find Mark 9. 26. Luke 9. 42.) no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocating of him, which Matthew relates, would make him swell till he buret, which Peter relates. He burst asunder with a great noise, (so Dr. Edwards,) which was heard by the neighbours, and so, as it follows, it came to be known, (f. 19.) His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowclling is part of the punishment of traitors. Justly do those bowels gush out, that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant, that he would cut him in sunder. Matt. 24. 51.

(4.) The public notice that was taken of this ; It was known to all the dwellers in Jerusalem. It was (as it were) put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, v. 19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be tine, incontestably so ; now one would think this should have awakened those to repentance, that had had any hand in the death of Christ, when they saw him that had the first hand, thus made an example. But their hearts were hardened, and as to those of them that were to be softened, it must be done by the word, and the Spirit working with it

Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's monev, was called j^celdama — the afield of blood, because it was bought with the price of blood which perpetuated the infamv not only of him that soldXhaX. innocent precious blocd, but of them that

u

THE ACTS, I.

bought it too. Look how they will answer it, when God shall make inquisition for blood.

(5.) The fulfilling of the scriptures in this, which had spoken so plainly of this, that it must needs be fulfilled, V. 16. Let none be surprised or stumble at it, that this should be the exit of one of the twelve, for David had foretold not only his sin, (which Christ had taken notice of, John 13. 18. from Ps. 41. 9. He that eateth bread with me, h ith lift ufi the heel against me,) but had also foretold,

[1.] Hh fiunishment ; (Ps. 69. 25.) Let his habitation be desolate. That Psalm refers to the Messiah : mention was made but two or three verses before, of their jji^'ng him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live m, and so it became desolate. T'his jn-cdiction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors : it shall dwell in his tabernacle, because it is none of his ; brimstone shall be scattered ufion his habitation. Job 18. 14, 15.

[2. ] The substitution of another in his room. His bishopric, or his office, (for so the wfird signifies in general,) shall another take, which is quoted from Ps. 109. 8. With this quotation Peter very aptly introd\ices the following proposal. Note, We are not to think the worse of any office that God has instituted, (whether magistracy or ministry,) either for the wickedness of any that are in that office, or for the ignominious punishment of that wickedness ; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any word of his to be undone, for the miscarriages of them that are intrusted therewith. The unbelief of man shall not make the promise of God of none effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor; it is with the officers of the church as with the members of it, if the natural branches be broken off, others s\i2i\\h<i grafted in,\{.oTn. 11. 17. Christ's cause shall never be lost for want of witnesses.

2. The motion he makes for the choice of another apostle, x*. 21, 22. Here observe,

(1.) How the person must be qualified, that must fill up the vacancy; it must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, which the gospel "f Christ commenced from, unto that same day that he was taken u/i from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little, shall be intrusted with more. And none should be employed as ministers of Christ, preachers nf his gospel, and rulers in his church, but tho.se that ;irc well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually ; not that has visited them now and then, hut been intimately conversant with them.

(2.) To what work he is called, that must fill up t'le vacancy ; he must be a witness with us of his resurrection. Rv this it appears that others of the disciples were with the eleven when Christ appeared t'> tliem, else tliey could not have been witnesses with them, as competent witnesses as they of his resur-

rection. The great thing which the apostles were to attest to the world, was, Christ's resurrection, for that was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection.

in. 1 he nomination of the person that was to sue ceed Judas in his office as an apostle.

1. Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place; {v. 23.) They appointed two; not the elei<en, they did not takt upon them to determine who should be put up, but the hundred and twenty, for to them Peter spake, and not to the eleven. The two they nominated, were, Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, whom Paul speaks of, (Col. 4. 11.) and who is said to be of the circujncision, a native Jew, as this was; and who was a fellow-worker with Paul unto the kingdom of God, and a comfort to him ; and then it is observable, that though he came short of being an apostle, he did not therefore quit the ministr}-, but was very useful in a lower station ; for, .Are all apostles? Are all prophets ? Some think this Joseph is he that is called Joses, (Mark 6. 3.) the brother of .lames the less, (Mark 15. 40.) and was called Joses the just, as another person was called James the just. Some confound this with that Joses mentioned Acts 4. 3Q. But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas — a son of consolation ; this Barsabas — a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but numbly sat still, and were ajjpointed to it.

2. They apjjlied themselves to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two ? v. 24. 25.

(1.) They appeal to God as the searcher of hearts; " Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own." Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends, chose Judas to be one of the twelve. It is comfortal)le to us, in (^ur prayers for the welfare of the church and its ministers, that the God we pray to, knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will; can make them fit for his purpose, if he do not find them so, by giving them another Spirit.

(2.) They desire to know which of these God had chosen ; Lord, shew us that, and we arc satisfied. It is fit that God should choose his own servants; and so far as he any wav, by the disposals of his providence, or the gifts of his Spirit, shews whom he hath chosen, or what he hath chosen, for us, we ought to comply with him.

(3.) They are ready to receive him as a brother, whom God hath chosen ; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this mbmtrtj and afiostleship, to join with us in the work, and share with us in the honour, from which .Tudas by transi^ression fell, threw himself, bv deserting and betraying his ^Taster, front the place of an apostle, which he wns unworthy of, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to

THE ACTS, 11.

16

I\pU; rhat was his own place. Note, Those that

I etray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam, (Numb. 24. 25.) that he went to his own place, that is, says one of the Rabbins, he went to hell. Dr. Whitby quotes Ignatius suying, There is appointed to every man iStot roTr^Sf — a /iro/ier filace, which speaks the same with that of God's rendering

II every man according to his works. And our Sa-^ iour has said, that Judas's own filace should be such, that it had been better for him that he had 7ii:ver been born; (Matt. 26. 24.) his misery was s'lch as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such ; othpr sinners, as inmates, have their portion with them. Matt. 24. 51.

(4.) The doubt was determined by lot, {x>. 26.) which is an appeal to God, and lawful to be used for the determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith ; for the lot in cast into the la/i, but the whole dis/iosal thereof is of the Lord, Prov. 16. 33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore as he must be baptized, so he must be ordained, by the Holy Ghost, as they were all not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.

CHAP. n.

Between the promise of the Messiah's coming (even the latest of those promises) and his coming, many ages intervened ; but between the promise of the Spirit and his coming, there were but a few days ; and during those days, the apostles, though they had received orders to preach the gospel to every creature, and to begin at Jerusalem, yet lay perfectly wind-bound, incognito—concealed, and not offering to preach. But in this chapter the north-wind and the south-wind awake, and then they awake, and we have them in the pulpit presently. Here is, I. The descent of the Spirit upon the apostles, and those that were ,with them, on the day of pentecost, v. I.. 4. II. The various speculations which this occasioned among the people that were now met in Jerusalem from all parts, v. 5.. 13. III. The sermon which Peter preached to them hereupon, wherein he shews that this pouring out of the Spirit was the accomplishment of an Old Testament promise, (v. 14..21.) that It was a confirmation of Christ's being the Messiah, which was already proved by his resurrection, (v. 22. 32.) and that it was a fruit and evidence of his ascension into heaves, v. 83.. 36. IV. The good effect of this sermon in the conversion of many to the faith of Christ, and their addition to the church, v. 37 .. 41. V. The eminent piety and charity of those primitive christians, and the manifest tokens of God's presence with them, and power in them, v. 42.. 47.

1. AND when the day of pentecost was J\. fully come, they were all with one accord in one place. 2. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

We have here an account of the descent of the Hnlv Ghost upon the disciples of Christ. Observe,

I. When, and where, this was done, which is particularly noted for the greater certainty of the thing.

1. It was ruhen the day of fientecost was fully come. There seems to be a reference to the manner of the

expression in the institution of this feast, where it is said, (Lev. 23. 15.) Ye shall count unto ynw sn.'en sabbaths com/ilefr, from the day of the offering of the first-fruits, which was the next day but one after ^ the passover, the sixteenth day of the month Abib, which was the day that Christ rose. This day was fully come, that is, the night preceding, with a part of the day, was fully past.

(1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jemsalem from all parts of the country, and of proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel-services and entertainments.

(2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven vears before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature.

(3.) This feast of pentecost happened on the^rs^ day of the week, which was an additional honour put on that day, and a confirmation of it to be the christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings—the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This ser\es not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularlv for those two great blessings; every Lord s day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one, once a year-, upon Easter-day, and of the other, once a year, upon Whit-sunday, Oh ! that we may do it with suitable affections !

2. It was when they were all with one accord in one filace. What place it was, we are not told particularly, whether in the temple, where they attended at public times, (Luke 24. 53.) or whether in their own upper room, where they met at other times. But it was at Jerusalem, because it had been the place which God chose to put his name there ; the prophecy was, that /row hence the word of the Lord should go forth to all nations, (Isa. 2. 3.) and it wa; now the place of the general rendezvous of all de vout people ; there God had promised to meet them, and bless them, here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost disiionour imaginable to Christ, yet he did this honour to Jerusalem, to teach us not to fall out with places, nor conceive prejudices against them ; for God has his remnant in all places, he had so in Jerusalem.

Here they were in one place, and they were not as yet so many, but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, which should be the greatest; but now all these strifes were at an end, we hear no more of them ; what they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those co -tests were grounded, and had disposed them to holy love. Thev had prayed more together of late than usual, (f//. i. 14.) and that made them love one another better. Bv his grace he thus prepared then< for the cift of the Holy Ghost; for that blessed dove

THE ACTS, II.

comes n t where there is noise and clamour, but moves upon tlie face of the still waters, not the rugged ones. W'ould we ha\e the Spirit poured out ufion unj'rom on high ? Let us be all of ont accord,

•• and, notwithstanding variety of sentiments and interests, as, no doubt, there was among those disci-

, pies, let us agree to love one another; for where brethren divetl together in unity, there it is that the Lord commands his blessing.

II. How, and in what manner, the Holy Ghost came upon them. We often read in the Old Testament of God's coming down in a cloud; as when he took possession of the tabemacle first, and afterward of the temple, which intimates the darkness of that dispensation. And Christ went ufi to heaven in a cloud, to intimate how much we are kept in the dark concerning the upper world. But the Holy Ghost did not descend in a cloud ; for he was to dispel and scatter the clouds that overspread men's minds, and to bring light into the world.

1. Here is an audible summons given them to awaken their expectations of something great, i>. 1. It is here said, (1.) That it came suddenly, did not rise gradually, as common winds do, but was at the height immediately. It came sooner than they expected, and startled even them that were now together waiting, and, probably, employed in some religious exercises. (2.) It was a sound from heaven, like a thunder-clap. Rev. 6. 1. God is said to bring the winds out of his treasuries, (Ps. 35. 7.) and to gather them in his hands, Prov. 30. 4. From him this sound came, like the voice of one crying, Fre-fiare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of ihe wind; (John 3. 8.) thou hearest'the sound thereof, but canst not tell whence it comes, or whither it tcoes. When the Spirit of life is to enter into the dry bones, the i)rophet is bid to prophesy unto the wind; Come frojn the four winds, O breath, Ezek. 37. 9. And ihou.i^h it was not in the wind that the Lord came to Elijah, yet that prepared him to receive his discovery of himself \\\ the still small -voice, 1 Kings 19, 11, 12. God's way is in the whirlwind and the storm; (Nah. 1. 3.) and out of the whirlwind he spake to Job. (4.) It was a rushing mighty wind; it was strong and violent, and came not only with a great noise, but with a great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God upon the minds of men, and thereby upon the world, that they should be mighty through God to the casting down of imaginations. (5.) It filled not only the room, but all the house, where they were sitting. Probably, it alamied the whole city, but, to shew that it was supernatural, presently fixed upon that particular house ; as some think the wind that was sent to arrest Jonah, affected only the ship that he was in, (Jon. 1. 4.) and as the wise men's star stood over the house where the child was. This would direct the people who observed it, whither to go, to mquire tlie meaning of it. This wind filling the home, would strike an awe upon the disciples, and help to ]jut them into a very serious, reverend, and composed fnime, for the receiving of the Holv Ghost. Thus the convictions of the Spirit make way for his comforts; and the rough blasts of that blessed wind prepare the soul for its soft and gentle gales.

2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, like as of fire; {v. 3.) and it sat — \%a^irt, not they sat, those cloven tongues, but he, that is, the Spirit, (signified thereby,) rested upon each of them, as he is said to rest upon the prophets of old. Or, as Dr. Hammond describes it, ««There was an appearance of some-thini: like flaming fire, lighting on every one of them, which divided asunder, and so formei the resem-

blance.of tongues, with that part of them that was next their heads, divided or cloven." The flame of a candle is somewhat like a tongue : and there is a meteor which naturalists call ignis lambens — a gentle Jlame, not a devouring fire ; such was this. Observe,

(1.) There was an outward sensible sign, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets.

(2.) The sign given was fire, that John Biiptist's saying concerning Christ might be fulfilled, lu shall baptize you with the Holy Ghost, and with Jire: with the Holy Ghost, as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai ; and as that was given in fire, and therefore is called ?l fiery law, so is the gospel. Ezekiel's mission was confirmed by a vision of burning coals of Jire, {ch. 1, 13.) and Isaiah's by a coal of five touching his lips, ch. 6. 7. The Spirit, like fire, melts the heart, separates and bums up the dross, and kindles pious and devout aflfections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are offered up. This is that fire which Christ came to send upon the earth. Luke 12. 49.

(3.) This fire appeared m cloven tongues. The operations of the Spirit were many ; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. [1.] They were tongues; for from the Spirit we have tlie word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with knowledge, but to endue them with a power to publish and proclaim to the world what they knew ; for the dispensation of the Spirit is given to every man to profit withal. [2. ] These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deut. 4. 19. The tongues were divided, and yet they still continued all of one accord; for there may be a sincerity of affections, where yet there is a diversity of expression. Dr. Lightfoot observes, that the dividing of tongues at Babel, was the casting off of the heathen ; for when they had lost the language in which alone God was spoken of and preached, the\- utterly lost the knowledge of God and religion, and fell into idolatry. But now, after above two thousand years, God, by another dividing of tongues, restores the knowledge of himself to the nations.

(4.) This fire sat upon them for some time, tj show the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but vXsome times,'hut the disciples of Christ had the gifts of the Spirit always with them ; though the sign, we may suppose, soon disap])eared. Whether these flames of fire passed from one to another, or whether there were as many flames as there were persons, is not certain. But thev must be strong and bright flames, that would be visible in the day-light, as it now was, for the day v/as fully come.

III. What was the immediate efltct of this ? 1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were before. They were filled with the graces of the Sj)irit, and were more than ever under his sanctifying influences; were now holy, and heavenly, and spiritual, more weaned from this world, and better acquaintccl with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and ii- it

THE ACTS, II.

17

all their griefs and fears were swallowed up. They were also, for the proof of this, filled with the gifts of the Holy Ghost, which is especially meant here ; they were endued with miraculous powers for the furtherance of the gospel. It seems evident to me, that not the twelve apostles only, but all the hundred and twenty disciples, werejil/edivith the Holy Ghost alike at this time; all the seventy disciples, who were apostolical men, and employed in the same work, and all the rest too that were to preach the gospel; for it is said expressly, (Eph. 4. 8, 11.) When C/frist ascended on high, (which refers to this, V. 33.) he gave gifts tinto men, not only some afios-tles, such were the twelve; hnX. some firofihets, and some evangelists, such were many of the seventy disciples, itinerant preachers, and some pastors and teachers settled in particular churches, as we may suppose some of these afterward were. The all here, must refer to the all that were together, ch. 1. 14, 15.—V. 1.

2. They began to sfieak with other tongues, beside their native language, though they had never learned any other. They spake not matters of common conversation, but the word of God, and the praises of his name, as the Spij'it gave them utterance, or gave them to speak, iTr^'^^iyyuj-^nt — to speak apophthegms, substantial and weighty sayings, worthy to be had in remembrance. It is probable that it was not only one that was enabled to speak one language, and another another, (as it was with the several families that were dispersed from Babel,) but that every one was enabled to speak divers languages, as he should have occasion to use them. And we may suppose that they imderstood not only themselves, but one another too, which the Builders of Babel did not. Gen. 11. 7. They did not speak here and there a word of another tongue, or stammer out some broken sentences; but spake it as readily, properly, and elegantly, as if it had been their mother-tongue; for whatever was produced by miracle, was the best of the kind. They spake not from any previous thought or meditation, but as the Spirit gave them utterance ; he furnished them with the matter as well as the language. Now this was, (1.) A very great miracle, it was a miracle upon the mind, (and so had most of the nature of a gospel-miracle,) for in the mind words are framed. They had not only never learned these languages, but had never learned any foreign tongue, which might have facilitated these; nay, for aught that appears, they had never so much as heard these languages spoken, or had any idea of them. They were neither scholars nor travellers; nor had had any opportunity of learning languages either by books or conversation. Peter indeed was forward enough to speak in his owti tongue ; but the rest of them were no spokesmen, nor were they quick of appreliension ; yet now not only the heart of the rash understands knowledge, but the tongue of the stammerers is ready to s/ieak elegantly, Isa. 32. 4. When Moses complained, / am slow of speech, God said, / nvill be with thy inouth, and Aaron shall be thy sfiokesman. But he did more for these messengers of his; he that made man's mouth, new made theirs. (2.) A very proper, needful, and serviceable miracle. The language the disciples spake, was Syriac, a dialect of the Hebrew ; so that it was necessary that they should be endued with the gift, both for the understanding of the original Hebrew of the Old Testament, in which it was written, and of the original Greek of the New Testament, in which it wa'fe to be written. But that -vi^as not all; they were commissioned to preach the gospel to every'creature, to disciple all nations. But here is an insuperable difficulty at the threshold; How shall they master the several languages so as to speak intelligibly to all nations ? It will be the work of a man's life to

Vol. VI.— C

learn their languages. And therefore to prove that Christ could give authority to preach to the nations, he gives ability to preach to them in their own language. And it should seem, that this was the accomplishment of that promise which Christ made to his disciples, (John 14. 12.) Greater works than these shall ye do. For, this may well be reckoned, all things considered, a greater work than the miraculous cures Christ wrought; Christ himself did not speak with other tongues, nor did he enable his disciples to do it while he was with them ; but it was the first effect of the pouring out of the Spirit upon them. And Archbishop Tillotson thinks it probable, that if the conversion of infidels to Christianity were now sincerely and vigorously attempted by men of honest minds, God would extraordinarily countenance such an attempt with all fitting assistance, as he did the first publication of the gospel.

5. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7. And they were all amazed and marvelled, saying one to another. Behold, are not all these which speak, Galileans ? 8. And how hear we every man in our own tongue, wherein we were born ? 9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappa-docia, in Pontus, and Asia, 10. Phrygia, and Pamphylia, in Eg}^pt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11. Cretes and Arabians, we do hear them speak in our tongues the wonderful w^orks of God. 12 And they were all amazed, and were in doubt, saying one to another. What mean-eth this ? 13. Others mocking said, These men are full of new wine.

We have here an account of the public notice that was taken of this extraordinary gift, with which the disciples were all on a sudden endued. Observe,

I. The great concourse of people that there was now at Jerusalem ; it should seem, more than usually was at the feast of pentecost. There were dwelling or abiding at Jerusalem, Jews that were devout men, disposed to religion, and that had the fear of God before their eyes, (so the word properly signifies,) some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others owXy proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the ti-uc God, but not to the ceremonial law; some of those there were at Jerusalem now, out of ei'ery nation under heaven, whither the Jews were dispersed, or from whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world ; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now,

1. We may here see what were some of those countries whence those strangers came; {v. 9, 11.) some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; from thence we come in order to Judea, which ought to be mentioned, because^,

THE ACTS, 11.

though the language of them in Judea- was the same with that which the disciples spake, yet, before, they spake it with the north-country tone and dialect, ( Thou art a Galilean, and thy sfieech beivrays thee,) but now they spake it as fine as the inhabitants of Judea themselves did*. Next come the inhabitants of Cappadocia, Pontus, and that countiy about Propontis, which was particularly called ^«c, and these were the countiies in which those strangers were scattered, to whom St. Peter writes, 1 Pet. 1. 1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern pai-ts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes, that the Jewish writers about this time, as Philo-and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a fieo/ile upon earth among whom some Jews do not inhabit.

2. We may inquire, what brought all those Jews and proselytes together to Jerusalem at this ti?ne? not to make a transient visit thither to the feast of pentecost, for they are said to dtvell there; they took lodgings there, because there was at this time a general expectation of the appearing of the Messiah ; for Daniel's weeks wei'e just now expired, the sceptre was departed from Judah, it was then generally thought that the kingdom of God should immediately apfiear, Luke 19. 11. This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah, and the blessings of that kingdom.

II. The amazement which these strangers were seized with, when they heard the disciples speak in their own tongues. It should seem, the disciples spake in various languages, before the people of those languages came to them ; for it is intimated, (y. 6.) that the spreading of the report of this abroad was it that brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves.

1. They observe that the speakers are all Galileans, that know no other than their mother tongue ; {y. 7.) they are despicable men, from whom nothing learned or polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so; unlearned and ignorant men.

2. They acknowledged that they spake intelligibly and readily their own language, (which they were the most competent judges of,) so right and exact, that none ot their own countrymen could speak it better; JVe hear every man in our own tongue wherein we were born; {y. 8.) that is, we hear one or other of them speak our native language. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest, v. 11. IVe do hear them sjieak in our tongues the wonderful works of God. Their respective languages were not only unknown at Jerusalem, but, probably, despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land.

(1.) The things they heard the apostles discourse of, were the wonderful works of God, fxryAxtix t«

♦ This is far more ingenious than probable.— Ed.

0f»— JMagnalia Dei — the great things of God. It is probable that the apostles spake ot Christ, and re demption by him, and the grace of the gospel; these are indeed the great things of God, which will be for ever marvellous in our eyes.

(2.) They heard them both praise God for these great things and instruct the people concerning these things, in their ow7i tongue, accoiding as they per ceived the language of their hearers, or those that inquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language, that they could have understood the meaning of the disciples, if they had spoken that language, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God; for tongues were for a sign to them that believed not, 1 Cor. 14. 22. [2.] It was more kind, and helped to engage their affections, as it was a plain indication of the favour intended to the Gentiles, and that the knowledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down : and this is to us a plain intimation of the mind and will of God, that the sacred records of God's wonderful works should be preserved by all nations in their own tongue; that the scripture? should be read, and public worship performed, ir the vulgar languages of the nations.

3. They wonder at it, and look upon it as an asto nishing thing ; {y. 12.) They were all amazed, thej w.ere in an ecstasy, so the word is ; and they were in doubt what the meaning of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another t/ uv bixot Tiro ihett — Quid hoc sibi vult? — Ti'hat is the tendency of this? Surely it is to dignify, and so to distinguish, these men as messengers from heaven ; and therefore, like Moses at the bush, they will nayi aside, and see this great sight.

III. The scorn which some made of it, who were natives of Judea and Jenisalem, probably the Scribes and Pharisees, and chief priests, who always resisted the Holy Ghost; they said, These me?i are full of new wine, or sweet wine ; they have drunk too much this festival-time, v. 13. INot that they were so absurd as to think that wine in the liead would enable men to speak languages which they never learned; but these, being native Jews, knew not, as the others did, that these were really the languages of other nations, and therefore took what they said to be gibberish and nonsense, such as drunkards, those fools in Israel, sometimes talk. As when they resolved not to believe the finger of the Sfiirit in Christ's miracles, they turned off with this, "He casteth out devils by comjjact with the prince of the devils;" so when they resolved not to believe the voice of the Sfiirit in the apostles' preaching, they turned it off with this, These men are full of new wine. And if they called the Master of the house a wine-bibber, no marvel if they so call them of his household.

14. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ije that dwell at Jerusalem, be this known unto you, and hearken to my words : 15. For these are not drunken, as je suppose, seeing it is but the third hour of the day. 16. But this is that which' was spoken by the prophet Joel; 17. And it shall come to pass in the last days, saith God, I w ill pour out of my Spirit upon all flesli: and your

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19

sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19. And I will shew wonders in heaven above, and signs in the earth beneath ; blood, and fire, and vapour of smoke: 20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21. And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23. Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24. Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved : 26. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope : 27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28. Thou hast made known to me the ways of life ; thou shalt make me full of joy with thy countenance. 29. Men and brethren, let me freely speak unto j^ou of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31. He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see conuption. 32. This Jesus hath God raised up, whereof we all are witnesses. 33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35. Until I make thy foes thy footstool. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

We have here the first fruits of the Spirit in th«' sermon which Peter preached immediately, direct ed, not to those of other nations in a strange language, (we are not told what answer he gave to those that were amazed, and said, Vl^at meaneth this?) but to the Jews in the vulgar language, even to them that mocked, for he begins with the notice of that, (xj. 15.) and addresses his discourse (i?. 14.) to the men of Judea and inhabitants of Jerusalem ; but we have reason enough to think that the other diacifiles continued to speaK to those who understood them, (and therefore flocked about them,) in the languages of their respective countries, the wonderful ivorks of God. And it was not by Peter's preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thoiisand souls Ti^erethat day converted, aiid added to the church; but Peter's sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour; he that had sneakingly denied Christ, now as courageously confesses him. Observe,

I. His introduction or preface, wherein he craves the attention of the auditory, or dfemands it rather; Peter stood uji {y. 14.) to shew that he was not drunk, ivith the eleven, who concurred with him in what he said, and, probably, in their turns spake likewise to the same purport ; they that were of greatest authority, stood up to speak to the scoffint, Jews, and to confront those who contradicted ani blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear ; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husbandmen. Peter lifted itfi his voice, as one that was both well assured of, and much affected with, what he said, and was neither afra.id nor ashamed to own it. He applied himself to M^ 77ien of Judea, avifeu 'luSatoi — the men that ivere Jews ; so it should be read ; " And you especially that dwell at Jerusalem, who were accessary to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and to hearken to my words, who would draw you to Christ, and not to the words of the Scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, but shall hear no more as you have ^one, but he speaks to you by us ; hearken now to our words."

TI. His answer to their blasphemous calumny ; (v. 15.) " These men are not drunken, as you suftfiose. These disciples of Clirist, that now sfieak with other tongues, speak good sense, and know what they say, and so do these they speak to, who are led by their discourses into the knowledge oithe wonderful works of God, You cannot think they are drunk, for it is but the third hour of the day ;" nine of the clock in the moi'ning ; and before that time, on the sabbaths and solemn feasts, the Jews did not use to eat or drink : nay, ordinarily they that are drunk, are drunk in the night, and not' in the moniing ; those are besotted dininkards indeed, who, when they are awake, presently seek it yet again, Prov. 23. 35.

III. His account of the miraculous efhision of the Spirit, which is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. Two things he resolves it into—that it was the fulfilling of the scripture, and the fruit of Christ's resurrection and ascension, and, conse-quentlv, the proof of both.

1. That it was the accomplishment of the prophecies of the Old Testament, which related to the kingdom of the Messiah, and therefore an evidence

THE ACTS, II.

that that kingdom is come, and the other predictions of it are fulfilled. He specifies one, that cS.thep.ro-phet Joel, ch. 2. 28. It is observable, that though Peter was Jilled with the Holy Ghost, and spake with tongues as the Spirit gave him uttera?ice, yet he did not set aside the scriptures, nor think himself above them ; nav, much of his discourse is quotation out of the Old Testament, to which he appeals, and with which he proves what he says. Christ's scholars never learn above their Bible ; and the Spij-it is given not to supersede the scriptures, but to enable us to understand and improve the scriptures. Observe,

(1.) The text itself that Peter quotes, v. 17 —21. It refers to the last days, the times of the gospel, which are therefore called the last days, because the dispensation of God's kingdom among men, which the gospel sets up, is the last dispensation of divine grace, and we are to look for no other than the continuation of that to the end of time. Or, in the last days, that is, a great while after the ceasing of prophecy in the Old Testament church. Or, in the day mimediately preceding the destruction of the Jewish nation, in the last days of that people, just before that great and notable day of the Lord, spoken of, T. 20. "It was prophesied of and promised, and therefore you ought to expect it, and not to be surprised at it ; to desire it, and bid it welcome, and not to dispute it, as not worth taking notice of." The apostle quotes the whole paragraph, for it is good to take the scripture entire ; now it was foretold,

[1.] That there should be a more plentiful and extensive effusion of the Spirit of grace from on high than had been ever yet. The prophets of the Old Testament had hecn Jilled with the Holy Ghost, and it was said of the people of Israel, that God gave them his good Spirit to instruct them, Neh. 9. 20. But now the Spirit shxill be poured out, not only upon the Jews, but upon all ,flesh. Gentiles as well as Jews ; though yet Peter himself did not understand it so, it appears, ch. 11. 17. Or, upon allJiesh, that is, upon some of all ranks and conditions of men. The Jewish doctors taught, that the Spirit came only upon wise and rich men, and such as were oi the seed of Israel; but God will not tie himself to their i-ules.

[2.] That the Spirit should be in them a Spirit of prophesy ; by the Spirit they should be enabled to toretcU things to come, and to preach the gospel to every creature. This power shall be given without distinction of sex ; not only your sons, but your daughters shall prophesy ; without distinction of age, both your young men and your old men shall see visions, and dream dreams, and in them receive divine revelations, to be communicated to the church; and without distinction of outward condition, even the scTvants and handmaids shall receive oi the Sfiirit, and shall prophesy, {v. 18.) or, in general, 7nen and women, whom Ciod calls his servants and ]\h handmaids. In the beginning of the age of prophesy in the Old Testament, there were schools of the prophets, and, before that, the Spirit of prophecy came upon the elders of Israel that were appointed to the government ; but now the Spirit shall be poured out upon persons of inferior rank, and such as were not brought up in the schools of the /iro/iAf/,?, for the kingdom of the Messiah is to be purely spiritual. The mention of;//(' daughters (z'. 17.) and the handmaidens (v. 18.) would make one tliink that the women which were taken notice of, {rh. 1. 14.) received the extraordinary gifts of the Hohi Ghost, as well as the men. Pliilip, the evangelist, had four dauq-htrrs nvho did prophesy, (^ch. 21. 9.) and therefore St. Paul, finding abundance of the frift.<j both of tongues and prophesy in the church of Corinth, saw it needful to jjrohibit women's use of those gifts in public, 1 Cor. 14. 26, 34.

[3.] That one great thing which they should prophesy of should be the judgments that were coming upon the Jewish nation, for this was the chief thing that Christ himself had foretold (Matt. 24.) at his entrance into Jerusalem, (Luke 19. 41.) and when he was going to die; (Luke 23. 29.) and these judg ments were to be brought upon them, to punish them for their contempt of the gospel, and their opposition to it, though it came to them thus proved, riiey that would not submit to the power of God'a grace in this wondetful effusion of his Spirit, should fall and lie under the /tourings out of the vials of his wrath. They shall break, that willnot bend.

First, The desti-uction of Jerusalem, which was about forty years after Christ's death, is here called that great and notable day of the Lord, because it put a final period to the Mosaic economy ; the Le-vitical priesthood and the ceremonial law were thereby for ever abolished and done away. The desolation itself was such as was never brought upon any place or nation, either before or since. It was the day of the Lord, for it was the day of his vengeance upon that people for crucifying Christ, and persecuting his ministers; it was the year of recompenses for that controversy ; yea, and for all the blood of the saints and martyrs, from the blood of righteous Jbel, Matt. 23. 35. It was a little day of judgment; it was a notable day: in Joel it is called a terrible day, for so it Avas to men on earth ; but here tTrionvii, (after the Seventy, shews) a glorious, illustrious day, for so it was to Christ in heaven, it-was the epiphany, his appearing, so he himself spake of it. Matt. 24. 30. The desti-uction of the Jews was the deliverance of the christians, that were hated and persecuted by them ; and therefore that day was often spoken of by the prophets of that time, for the encouragement of suffering christians, that the Lord was at hand, the coming of the Lord drew nigh, the Judge stood before the door, James 5. 8, 9.

Secondly, The terrible presages of that destruction are here foretold; There shall be wonders in heaven above, the sun turned into darkness, and the moon into blood; and sig?istooin the earth beneath, blood and fire. Josephus, in his preface to his history of the wars of the Jews, speaks of the signs and prodigies that preceded them, terrible thunders, lightnings and earthquakes ; there was a fiery comet that hung over the city for a year, and a flaming sword was seen pointing down upon it; a light shone upon the temple and the altar at midnight, as if it had been noon-day. Dr. Lightfoot gives another sense of these presages; The blood of the Son of God, the pre of the Holy Ghost now appearing, the vapour of the smoke in which Christ ascended, the sun darkened, and the moon made blood, at the time of Christ's passion, were all loud warnings given to that unbelieving people to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves, by which that desolation was brcmght on. The blood points at the wars of the Jews with the neighbouring-nations, Avith the Samaritans, Syrians, and Greeks, in which abundaiice of blood was shed, as there was also in their civil wars, and the struggles of the seditious, (as they called them,) which were very bloodv ; there was no peace to him that went out, oi- to him that came in. 77/1° pre and vapour of smoke, hci-c foretold, literally came to ])ass in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into darkness, and the moon into blood, s]jeaks the dissolution of their government, civil and sacred, and the extin guishing of all their lights.

Thirdly, The signal ])rcservation of the Lord's people is here promised; {v. 21.) Whosoever shall call ufion the 7iame of the Lord Jesus, (which is the description of a tnie christian, 1 Cor. 1. 2.) shall be

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21

saved, shall escape that judgment, which shall be a type and earnest of everlasting salvation. In the destruction of Jerusalem by the Chaldeans, there was a remnant sealed to be hid in t/ie day of the Lord's anger; and in the destruction by the Romans not one christian perished. They that distinguish themselves by singular piety, shall be distinguished by special preservation. And observe, the saved remnant are described by this, that they are a praying people ; they call on the name of the Lord; which intimates that they are not saved by any merit or righteousness of their own, but purely by the favour of God, which must be sued out by prayer. It is the name of the Lord which they call upon, that is their strong toiver.

(2.) The application of this prophecy to the present event; {iK 16.) This is that which was s/ioken by the Jirofihet Joel; it is the accomplishment of that, it is the full accomplishment of it. This is that effusion of the Spirit ufion all flesh, which should come, and we are to look for no other, no more than we ai'e to look for another Messiah ; for as our Messiah ever lives in heaven, reigning and interceding for his church on earth ; so this Spirit of grace, the Advocate, or Comforter, that was given now, according to the promise, will, according to the same promise, continue with the church on earth to the end, and will work all its works in it and for it, and every member of it, ordinary and extraordinary, by the means of the scriptures and the ministry.

2. That it was the gift of Christ, and the product and proof of his resurrection and ascension, Fi'om this gift of the Holy Ghost, he takes occasion to preach unto them Jesus; and this part of his sermon he introduces with another solemn preface ; {v. 22.) " Ye men of Israel, hear these vjords. It is a mercy that ye are within hearing of them, and it is your duty to give heed to them." Words concerning Christ should be acceptable words to the men of Israel. Here is,

(1.) An abstract of the history of the life of Christ, V. 22. He calls him Jesus of JVazareth, because by that name he was generally known, but (which was sufficient to roll away that reproach) he was a Man approved of God among you, censured and condemned by men, but approved of God ; God testified his approbation of his doctrine by the power he gave him to work miracles: a man marked out by God; so Dr. Hammond reads it; "signalized, and made remarkable among you that now hear me; he was sent to you, set up, a glorious Light in your land ; you yourselves are witnesses, how he became famous by miracles, wonders, and signs, works above the power of nature, out of its ordinaiy course, and contrary to it, which God did by him ; that is, which he did by that divine power, with which he was clothed, and in which God plainly went along with him ; for no man could do such works, unless God were with him." See what a stress Peter lays upon Christ's miracles ! [1. ] The matter of fact was not to be denied ; " They were done in the midst of you, in the midst of your country, your city, your solemn assemblies, as ye yourselves also know. Ye have been eye-witnesses of his miracles ; I appeal to yourselves, whether ye have any thing to object against them, or can offer any thing to disprove them." [2.] The inference from them cannot be disputed ; the reasoning is as strong as the evidence; if he did those miracles, certainly God approved him, declared him to be, what he declared himself to be, the Son of God, and the Saviour of the world ; for the God of truth would never set his seal to a lie.

(2.) An account of his death and sufferings, which they were witnesses of also but a few weeks ago ; and this was the greatest miracle of all, that a Man approved of God should thus seem to be abandoned

of him ; and a Man thus approved among the people, and in the midst of them, should be thus abandoned by them too ! But both these mysteries are here exjslained, {v. 23.) and his death considered,

[1.] As God's act; and in him it was an act of wonderful grace and wisdom. He delivered him to death; not only permitted him to be put to death, but gave liim up, devoted him; this is explained Rom. 8. 32. He delivered him up for us all. And yet he was approved of God, and there was nothing in this that signified the disapproving of him ; for it was done by the determinate counsel and foreknowledge of God, in infinite wisdom, and for holy ends, which Christ himself concurred in, and in the means leading to them. Thus divine justice must be satisfied, sinners saved, God and man brought together again, and Christ himself glorified. It was not only according to the will -of God, but according to the counsel of his will, that he suffered and died ; according to an eternal counsel, which could not be altered. This reconciled him to the cross. Father, thy will be done ; and Father, glorify thy name; let thy purpose take effect, and let the great end of it be attained.

[2.] As the people's act; and in them it was an act of prodigious sin and folly; it was fighting against God, to persecute one whom he approved as the Darling of heaven; 2lV\A fighting against their own jnercies, to persecute one that was the greatest Blessing of this earth. Neither God's designing it from eternitjr, nor his bringing good out of it to eternity, would in the least excuse their sin ; for it was their voluntary act and deed, from a principle morally evil; and therefore they were wicked hands with which ye have crucified and slain him. It is probable that some of those were here present, who had cried. Crucify him, crucify him ; or had been otherwise aiding and abetting in the murder ; and Peter knew it. Ho^yever, it was justly looked upon as a national act, because done both by the vote of the great council and by the \o\ce of the great crowd. It is a rule, Refertur ad universos quod pub lice fit per majorem partem — We attribute to all, that which is done publicly by the greater part. He charges it particularly on them as parts of the nation on which it would be visited, the more effectually to bring them to faith and repentance, because that was the only way to distinguish them selves from the guilty, and discharge themselves from the guilt.

(3.) An attestation of his resurrection, which ef fectually wiped away the reproach of his death ; {y 24.) TVhojn God raised 2ip ; the same that delivered him to death, delivered him/row? death, and thereby gave a higher approbation of him than he had done by any other of the signs and wonders wrought by him, or by all put together. This therefore he insists most largely upon.

[1.] He describes his resurrection; God loosed the bands of death, because it was impossible that he should be holden of it; zH^tt^ — the sorrows of death ; the word is used for travailing pains; and some think it signifies the trouble and agony of his soul, in which it was exceeding sorrowful, even to the death ; from these pains and sorrows of soul, this travail of soul, the Father loosed him, when at his death, he said, /;■ is finished. Thus Dr. Goodwin understands it: " Those terrors which made Heman^s soul lie like the slain, (Ps. 88. 15.) these had hold of Christ; but he was too strong for them, and broke through them ; this was the resurrection of his soul, (and it is a great thing to bring a soul out of the depths of spiritual agonies,) this was not leaving his soul in hell; as that which follows, that he should not see coTruption, speaks of the resurrection of his body ; and both together make up the great resurrection." Dr. Lightfoot gives another sense of this : " Having

THE ACTS, 11.

aissolved the fiains of death, in reference to all that believe in him, God raised up Chrint, and by his resurrection broke all the power of death, and destroyed its pangs upon his own people. He has abolished death, has altered the property of it, and because it was not possible that he should be long holden of it, it is not possible that they should be for ever holden." But most refer this to the resurrection of Christ's body. And death, (says Mr. Baxter,) as a separation between soul and body, is by privation a penal state, though not dolorous by positive evil. But Dr. Hammond shews, that the Septuagint, and from them the apostle here, uses the word for cords and bands, (as Ps. 18. 4.) to which the metaphor of loosing and being held best agree. Christ was imprisoned for our debt, was thrown into the bands of death; but divine justice being satisfied, it was not possible he should be detained there, either by right or by force; for he had life in himself, and in his own power, and had conquered the prince of death.

[2.] He attests the truth of his resurrection ; {v. 32.) God hath raised him up, whereof we are all witnesses ; we apostles, and other our companions, that were intimately acquainted with him before his death, were intimately conversant with him after his resurrection, did eat and drink with him. They received power, by the descent of the Holy Ghost upon them, on purpose that they might be skilful, faithful, and courageous witnesses of this thing, notwithstanding their being charged by his enemies as having stolen him away.

[3.] He shewed it to be the fulfilling oi the scripture, and, because the scripture had said that he vtust rise again before he saw corruption, therefore // was impossible that he should be holden by death and the grave; for David speaks of his being raised, so it comes in, v. 25. The scripture he refers to, is that of David, (Ps. 16. 8—11.) which, though in part applicable to David as a saint, yet refers chiefly to Jesus Christ, of whom David was a type. Here is.

First, The text quoted at large, {v. 25—28.) for it was all fulfilled in him, and shews us,

1. The constant regard that our Lord Jesus had to his Father in his whole undertaking ; I foresaw the Lord before me continually. He set before him his Father's glory as his end'in all ; foresaw that his sufferings would redound abundantly to the honour of God, and would issue in his own joy ; these were set before him, and these he had an eye to, in all he did and suffered ; and with the prospect of these he was boiTie up and carried on, John 13. 31, 32.—17. 4, 5.

2. The assurance he had of his Father's presence and power going along with him ; " He is on my right hand, the hand of action, strengthening, guiding, and upholding that, that I should not be moved, or driven off from my undertaking, notwithstanding the hardships I must undergo :" this was an article of the covenant of redemption; (Ps. 89. 21.) Jl'ith him my hand shall be established, my arm also shall strengthen him ; and therefore he is confident the work shall not miscariy in his hand. If God be at our right hand, we shall not be moved.

3. The cheerfulness with which our Lord Jesus went on in his work, notwithstanding the sorrows he was to pass through ; " Being satisfied that I shall not be moved, but the good pleasure of the Lord shall prosper in my hand, therefore doth my heart rejoice, and my tongue is glad, and the thought of my sorrow is as nothing to me." Note, It was a constant pleasure to our Lord Jesus to look to the end of his work, and to be sure that the issue would be glorious; so well pleased was he with his undertaking, that it does his heart good to think how the issue would answer the design ! He rejoiced in spirit, Luke 10. 21. Mij tongue was glad. In the psalm

it is, jV/y glory rejoiceth ; which intimates, that our tongue is our glory, the faculty of speaking is an honour to us, and never more so, than when it is employed in praising God. Christ's tongue was glad, lor when he was just entering upon his sufferings, in the close of his last supper, he sang a hy?nn.

4. The pleasing prospect he had of the happy issue of his death and sufferings; this was it that carried him, not only with courage, but with cheerfulness, through them ; he was putting off the body, but my flesh shall rest; the grave shall be to the body, while it lies there, a bed of repose, and hope shall give it a sweet repose ; it shall rest in hope, on, that t/iou wilt not leave my soul in hell; what follows is the matter of his hope, or assurance rather:

(1.) That the soul shall not continue in a state of separation from the body ; for, beside that that is some uneasiness to a human soul made for its body, it would be the continuance of death's triumph over him who was in truth a Conqueror over death ; '• Thou wilt not leave my soul in hell;" (in hades, in the invisible state, so hades properly signifies;) "but, though thou suffer it for a time to remove thither, and to remain there, yet thou wilt remand it; thou wilt not leave it there, as thou dost the souls of other men."

(2.) That the body shall lie but a little while in the grave ; Thou wilt not suffer thy Holy One to see corruption ; the body shall not continue dead so long, that it should begin to putrefy, or become noisome ; and therefore it must return to life, on, or before, the third day after its death. Christ was God's Holy One, sanctified and set apart to his service in the work of redemption ; he must die, for he must be consecrated by his own blood;'h\it he must not see corruption, for his death was to be unto God of a sweet smelling savour. This was typified by the law concerning the sacrifices, that Jio part of the flesh of the sacrifices which was to be eaten, should be kept till the third day, for fear it should see corruption, and begin to putrefy. Lev. 7. 15—18.

(3.) That his death and sufferings should be. not to him only, but to all his, an inlet to the blessed immortality ; " Thou hast made known to me the ways of life, and by me made them known to the world, and laid them open." When the Father gave to the So7j to have life in himself, a power to lay down his life, and to take it again, then he shewed him the ways of life, both to and fro : the gates of death were opened to him, and the doors of the shadow of death, (Job 38. 17.) to pass and repass through them, as his occasions led him, for man's redemption.

(4.) That all his sorrows and sufferings should end in perfect and perpetual felicity ; Thou shalt make me fill of joy with thy countenance. The reward set before him, was, joy, a fulness of joy, and that in God's counteiuince, in the countenance he gave to his undci-taking, and to all those, for his sake, that should believe in him. The smiles with which the Father \'ccq\\c<\ him, when, at his ascension, he was brought to the Jncient of days, filled him with joy unspeakable: and that is the jov of our Lord, into which all his shall enter, and in which thev shall be for ever happy.

Secondly, The comment upon this text, especially so much of it as relates to the resurrection of Christ. He addresses himself to them with a title of respect. Men and brethren, v. 29. "You are 7ncn, and therefore should be ruled by reason ; you are brethren, and therefore should take kindly what is said to you by one who, l)eing nearly related to you, is heartily concerned for you, and wishes you well. Now, give me leave /rr^/y to speak to you concern'-ing the patriarch David, and let it be no offence to voii, if I tell you, that David cannot be understood hci'e as sneaking of himself, but of the Christ to come." ZJat'/c? is here called a patria7-ch,hrca.vs'i

THE ACTS, II.

23

he wiis the father of the royal family, and a man of great note and eminency in his generation, and whose name and memory were justly very precious. Now when we read that psalm of his, we must consider,

1. That he could not say that of himself, for he died, and was buried, and his sepulchre remained in Jerusalem till now, when Peter sfiake this, and his bones and ashes in it; nobody ever pretended that he had risen, and therefore he could never say of himself, that he should not see corruption ; for it was plain he did see corruption. St. Paul urees this, ch. 13. 35—37. Though he was a man after God's own heart, yet he went the way of all the earth, as he saith himself, (1 Kings 2. 2.) both in death and burial.

2. Therefore certainly he spake it as a prophet, •with an eye to the Messiah, whose sufferings the prophets testified beforehand, and with them the glory that should follow ; so did David in that psalm, as Peter here plainly shews.

(1.) David knew that the Messiah should descend from his loins, {y. 30.) that God had sworn to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. He promised him a Son, the throne of whose kingdom should be established for ex<er, 2 Sam. 7. 12. And it is said, (Ps. 132. 11.) God swore it in truth unm David. When our Lord Jesus was bom, it was promised that the Lord God would give him the throne of his father David, Luke 1. 32. And all Israel knew that the Messiah was to be the Son of David, that is, that, according to the Jiesh, he should be so by his human nature; for otherwise, according to the spirit, and by his divine nature, he was to be David's Lord, not his son. God having sworn to David, that the Messiah, promised to his fathers, should be his Son and Successor, the Fruit of his loins, and Heir to his throne, he kept this in view, in penning his psalms.

(2.) Christ being/^^e Fruit of his loins, and, consequently, in his loins when he penned that psalm, (as Levi is said to be in Abraham's loins, when he

ijaid tithes to Melchizedefc,) if what he savs, as in lis own person, be not applicable to himself, (as it is plain that it is not,) we must conclude it points to that Son of his that was then in his loins, in whom his family and kingdom were to have their perfection and perpetuity; and therefore, when he savs that his soul should not be left in its separate state, nor his flesh see corruption, without doubt he must be understood to speak of the resurrection of Christ, V. 31. And as Christ died, so he rose again, according to the scriptures ; and that he did so, we are witnesses.

3. Here is a glance at his ascension too. As David did not rise from the dead, so neither did he ascend into the heavens, bodily, as Christ did, v. 34. And further, to prove that when he spake of the resurrection, he meant it of Christ, he observes that when in another psalm he speaks of the next step of his exaltation, he plainly shews that he spake of another person, and such another as was his Lord ; (Ps. 110. 1.) The L^ord said unto my Lord, when he had raised him from the dead, " Sit thou at my right hand, in the highest dignity and dominion there; be thou intrusted with the administration of the kingdom both of providence and grace ; sit there as King until I make thy foes either thv friends or thy footstool," V. 35. Christ rose from the grave to rise higher, and therefore it must be of his resurrection tliPt David spake, and not his own, in the 16th Psalm ; for there was no occasion for him to rise out of his grave, who was not to ascend to heaven.

We now come to the application of this discourse concerning the death, resurrection, and ascension of ('hrist.

1.) This explains the meaning of the present

wonderful effusion of the Spirit in these extraordinary gifts. Some ot the people had asked, (v. 12.) What meaneth this? I will tell you the meaning of it, says Peter. This Jesus being exalted to the right hand of God ; so some read it, to sit there ; exalted by the right hand of God; so we read it, by his power and authority, it comes all to one ; and having received of the Father, to whom he is ascended, the promise of the Holy Ghost, he hath given what he received, (Ps. 68. 18.) und hath shed forth this which, you now see and hear; for the Holy Ghost was to be given when Jesus was glorified, rind not before, John 7. 39. You see and hear us speak with tongues that we never learned ; probably, there was an observable change in the air of their countenances, which they saw, as well as heard the change of their voice and language; now this is from the Holy Ghost, whose coming is an evidence that Jesus is exalted, and he has received this gift from the Father, to confer it upon the church, which plainly speaks him to be the Mediator or middle Person between God and the church. The gift of the Holy Ghost was, [1.] A performance of divine promises already made ; here it is called the promise cf the Holy Ghost; many exceeding great and precious promises the divine power has given us, but this is the promise, by way of eminency, as that of the Messiah had been, and this is the promise that includes all the rest; hence God's giving the Holy Spirit to them that ask him, (Luke 11. 13.) is his giving them all good things. Matt. 7. 11. Christ received the promise of the Holy Ghost, that is, the promised gift of the Holy Gliost, and has given it to us ; for all the firomises are yea and amen in him. [2.] It was a pledge of all divine favours further intended ; what yovi now see and hear, is but an earnest of greater things.

(2.) This proves what you are all bound to believe, that Christ Jesus is the true Messiah and Sa-viour of the world ; this he closes his sermon with, as the conclusion of the whole matter, the quod erat demonstrandum — the truth to he demonstrated; (i;. 36.) Therefore let all the house of Israel know assuredly, tliat this truth has now received its full confirmation, and we our full commission to publish it. That God has made that same Jesus, whom lie have crucified, both Lord and Christ. Thev were charged to tell no man that he was Jesus the Christ, till after his resurrection; (Matth. 16. 20.—17. 9.) but now it must be proclaimed on the house-tops, to all the house of Israel; he that has ears to hear, let hiiu hear it; it is not /proposed as probable, but rfrposed as certain ; Let them know it assuredly, and know that it is their duty to receive it a^ a faithful saying, [1.] That God has glorified him whom they have crucified. This aggravates their wickedness, that they crucified one whom God designed to glorify ; and put him to death as a deceiver, who had given such pregnant proofs of his divine mission : and it magnifies the wisdom andpower of God, that though they crucified him, and thought thereby to have put him under an indelible mark of infamy, yet God had glorified him, and the indignities thev had done him, served as a foil to his lustre. [2. ] That he has glorified him to that degree, as to make him both Lord and Christ: these signify the same ; he is Lord of all, and he is not a usurper, but is Christ anointed to be so. He is one Lord to the Gentiles, who had had lords many; and to the Jews he is Alessiah, which includes all his oflfices. He is the King Messiah, as the Chaldee-paraphrast calls him ; or as the angel to Daniel, Messiah the Prince, Dan. 9. 25. This is the great truth of the gospel which we are to believe, that that same Jesus, the very same that was crucified at Jerusalem, is he to whom we owe allegiance, and from whom we are to expect protection, as Lord and Christ.

THE ACTS, II.

37. Now when they heard this they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do ? 38. Then Peter said unto them. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40. And with many other words did he testify and exhort, saying. Save yourselves from this untoward generation. 41. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

We have seen the wonderful effect oithejiouring ^ut of the Spirit, in its influence upon t'He'preachers of the jjospel. Peter, in all his life, never spake at the ratethat he had done now, with such tulness, perspicuity, and power. We are now to see another blessed fruit of the pouring out of the Spirit, in its influence upon the hearers of the gospel; from the first delivery of that divine message, it appeared that there was a divine poiver going along ivith it, and it ivas mighty, through God, to do wonders; thousands ivere immediately brought by it to the obedience of faith ; it was the rod of God's strength seTrt~out'6f''Zion, Ps. 110. 2, 3. We have here the first fruits of that vast harvest of souls, which by it were gathered into Jesus Christ. Come and see, in these \-erses, the exalted Redeemer riding forth, in these chariots of salvation, conquering, and to conquer, Rev. 6. 2.

In these verses we find the Avord of God, the means of beginning and carrying on a good work of grace in the hearts of ?nani/, the S/iirit of the Lord pjorking by it. Let us see'the method of it. Q I. TViey TJere startled, and convinced, and put upon a serious inquiry, v. 37. When they heard, or having heard, having patiently heard Peter out, and not given him the interruption they had been used to give to Christ in his discourses, (this was one good point gained, that they were become attentive to the word,) they luere pricked to the heart, or in the hnirt, and, u'ncler a deep concern and pei']:)lexity, applied tliemsclves to the preacher with this question, JVhut shall Kve do? It was very strange that such impressions sliould be made upon such hard hearts all of a sudden ! They were Jews, Ijrcd up in the oi)inion of the sufficiency of their religion to save them, liad lately seen this Jesus crucified in weakness and disgrace, and were told by their rulers that he was a deceiver; Peter had charged them with having a hand, a wicked hand, in "his death, wliich was likely to have exasperated them against him ; yet, ivhen they heard this ])lain scrip-tuml sermon, they were much affected with it. nj It iHit them' in pain ; they were pricked in timr htfaris- We i-ead of those that were cut to the fteart with indignation at the preacher, (ch. 7. 54. ) but these were pricked to the heart with indignation at tliemselyes for having been accessary to the death of Christ. Peter, charging it u])on them, awakened their consciences, touched them to the quick, and the reflection they now made upon it, was as a sword in their bones, it jiierced them as they had pferced Christ. Note, Sinners, when their eyes are opened, cannot but be pricked to the hfarl for

sin, cannot but experience an inward uneasiness; this is having the heart rent, (Joel 2. 13.) a broken and contrite heart, Ps. 51. 17. Those that aretyuly snrrv tor their sins, and ashamed^of them, and afraid oT'ttae consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Rom. 7. 9. "All my good opinion of myself and confidence in nw^elf failed me." ,

^\ It put them upon inquiiy. Out of the abundance o/ the heart, thus pricked, tlie mouth spake. Observe,

(1.) To whom thus they addressed themselves; to Peter and to the rest of the apostles, some to one arid some to another, to them they opened their case ; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the Scribes and Pharisees, to justify them against the apostles' charge, but ap])ly to them, as owning the charge, and referring the case to them. They call them ''B&h^J^^.hreihren, as Peter had called them ; {v. 29.) it is a style of friendship and love, rather than a title of honour; " You are men, look upon us with humanity ; you are brethren, look upon us with brotherly love." Note, Ministers are spiritual_ physicians, they should be advised AvrtTTbythose whose consciences are wounded ; and it is good for people to be free and familiar with those ministers, as men and their brethren, who deal for their souls as for their own.

(2.) What the address is ; What shall we do ?

[1.] They speak as men at ci plunge, that did not know what to do; in a perfect suiprise ; " Is that Jqsus, whom we have crucified, both Lord and Christ? Then what will become of us who crucified him ? We are all undone!" Note, No way. of being happy, but by seeing o)irselves miserable. \^'Tien we find ourselves in danger of being lost for ever, there is hope of our being made /or ever, and not till then.

[2.] They speak as men at a point, that were resolved to do any thing they slTalI"be directed to, immediately ; they are not for taking time to consider, or for adjourning the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, Those that are convinced of sin, would gladly know the way to peace and pardon, ch. 9. 6.—16. 30.

r II. Peter and the apostles direct them in short what they must do, and what in so doing they might expect, V. 38, 39. Sinners convinced must be encouraged ; and that which is broken must be bound up; (Ezek. 34. 16.) they must be told that though their case is sad, it is not desperate, there is hope foi2.-them.

■\J He here shews them the course they must talce.

(!•) ^Sli£.ntj that is a plank after sliipwreck. "Let tlie sense of this horrid guilt wliich you have brought upon yourselves l)y putting Christ to death, awaken you to a penitent reflection upon all your otiref sins, as the dcmahd'of some one great debt l)rings to light all the debts of a poor bankrupt, and to bitter remorse and sorrow for them." This was the same duty that John the Baptist and Christ had preached, and now that the Spirit is poured out, it is still insisted on; *'Rtji^nt, repent; change your mind, change your way ; admit an after-thought."

(2.) Be baptized every one of you in the name of Jesus Christ, that is, " firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to al)ide by it, by submitting to the ordinance of bajitism ; be proselvted to Christ /nd to his holy religion, and renounce your

THE AC.TS, II.

'JA

Infidelity." They must be baptized in the name of j Jesus Christ. They did believe in the Failier anS. the Holy Ghost sneaking by the prophets"; but they must also believe n the name of Jesus, that he is the Christ, the Messias promised to the Fathers; «*Take Jesus for your King, and by baptism swear allegiance to him ; take him for your Prophet, and hear him ; take him for your Priest, to make atonement for you;" which seems peculiarly intended here; for they must be baptized in his name for the remission of, sins upon the score of his righteousness.

(3.) This is pressed upon each particular person,

every onejof_ysiu; "Even those of you that have

heentKe'greatest sinners, if they repent and believe,

fare welcome tobe baptized; and those that think

' they have been the greatest saints, have yet need to

repent, and believe, and be baptized. There is grace

i enough in Christ for every one of you, be ye ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea, (1 Cor. 10. 1, 2.) for th"e"covenant of peculiarity was national ; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair." See Col. 1. 28. (2^^He gives them encouragement to take that

cotirse: ^" '"

(1.) "It shall be {or the remission of sins. Re-

Eent of your sin, and it shall"Tiot be your ruin; be aptized into the faith of Christ, and in truth you sliall be justified, which you could never be by the law of Moses. Aim at this, and depend upon Christ for it, and this you shall have. As the cup of the Lord's supper is the JVeiv Testament in the blood of Christ for the remission, of sins, so baptism ig in the name of Christ for the remission of sins. Be washe3, ajid you shalFbe washed."

(2.) "You shall receive the gift of the Holy Ghost as well as we; for it is designed for a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Sfiirit of promise. " Note, All that receive the remission of sins, receive the gifi^of the Holy Ghost. All"that are justified, are sanctified.

(3.) " Your children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it. Come over to Christ, to receive those inestimable benefits ; for the promise of the remission of sins, and the gift of the Holy Ghost, is to you and to your children," v. 39. It was very express, (Isa. 44. 3.) Iwill fiourmy Sfiirit upon thy seed. And, (Isa. 59. 21.) My Sfiirit and my word shall not depart from thy seed, and thy seed's seed. When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed; (Gen. 17. 7.) and, accordingly, every Israelite had his son circumcised at eight days old. Now it is proper for an Israelite, when he is by baptism to come into a new-dispensation of this covenant, to ask, " What must be done with my children ? Must they be thrown out, or taken in with me ?" " Taken in," (says Peter,) "by all means; for the promise, that great promise, of God's being to you a God, is as much to you and to your children now as ever it was."

(4.) "Though the promise is still extended to your children as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off," we may add, and \ their children, for the blessing of Abraham comes upon the Gentiles, through Jesus Christ, Gal. 3. 14. Th"* promise had long pertained to the Israelites; (Rom. 9. 4.) but now it is sent to those that are afar off, the remotest nations of the Gentiles, and every one of them too, all that are afar off. To this gene-

Vol. VI.— D

ral the following limitation must refer, even as many of them, as many particular persons in each nation. ?iS the Lord our God shall call effectually into the fellowship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, and none come but whom he calls.

III. These directions are followed with a needful caution; {v. 40.) With many other words to the same purport, did he testify gospel-truths, and exhort to gospel-duties ; now that the word began to work he followed it; he had said much in a little, {v. 38, 39.) and that which, one would think, included all, and yet he had more to say. When we have heard those words which have done our souls good, we cannot but wish to hear more, to hear many more such words. Among other things he said, (and it should seem inculcated it,) Save yourselves from this untoward generation. Be ye free from them. The unbelieving Jews were an untoward generation, perverse and obstinate, they walked contrary to God and man, (1 Thess. 2. 15.) wedded to sin and marked for i-uin. Now as to them,

1. " Give diligence to save yourselves from the ruin, that you may not be involved in that, and may escape all those things ;" (as the christians did ;) "repent, a7id be baptized; and then you shall not be sharers with them in desti-uction, whom you have been sharers with in sin." O gather not my soul with sinners.

2. "In order to this, continue not with them in their sin, persist not with them in infidelity. Saxc yourselves, that is, separate yourselves, distinguish yourselves, from this iintoward generation. Be not rebellious like this rebellious house; partake not with them in their sins, that you share not with them in their plagues." Note, To separate ourselves from wicked people, is the only way to save ourselves from them ; though we thereby"expcse ourselves to their rage and enmity, we really save ourselves from them ; for if we consider whither they are hastening, we shall see it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. De-part from me, ye evil doers, is the language of one that determines to kee-p the commandments of his God, Ps. 119. 115. We must save ourselves from them ; which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy'that seeks to destroy us, or from a house infected with the plague.

IV. Here is the happy success and issue of this, v. 41. The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon bv the preaching of the word, for that is it that is the power of God unto salvation.

1. They received the word ; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it. -

2. Thev gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen.

3. They were baptized ; believing with the heart, they made confession with the mouth, and enroll"-' themselves among the disciples of Christ hy lii?-sacred rite and ceremony which he had instuuted. And though Peter had said, " Be baptizet' in the

name of the Lord Jesus" (because the doctrine of Christ was the present truth,) yet we have reason to think that, in baptizing them, the whole foi-m Christ prescribed was used in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the christian covenant, ought to receive the christian baptism.

4. Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost, had their tongues at work to preach, and their hands at work to baptize ; for it was time to be busy, when such a harvest was to be gathered in. The con-vei-sion of these three thousand with these words, was a greater work than the feeding of four or five thousand with a few loaves. Now Israel began to multiply after the death of our Joseph. They are said to be three thousand souls, which word is generally used for persons when women and children are included with men, as Gen. 44. 21. Give me the souls, (Gen. 14. 27.) seventy souls, which intimates that those that were here baptized, were not so many men, but so many heads of families, as with their'children and servants baptized, might make up three thousand souls. These were added to them. Note, They who are joined to Christ, are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people.

42. And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43. And fear came upon every soul: and many wonders and signs were done by the apostles. 44. And all that believed were together, and had all things common; 45. And sold their possessions and goods, and parted them to all men, as every man had need. 46. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly firimitive church, of the/?rs? days of it, its state of infancy indeed, but, like that, the state of its.greatest innocence.

I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him, and promised to meet us.

1. They were diligent and constant in their attendance upon the fireaching of the word. They continued in the afiostles' doctrine, and never disowned or deserted it ; or, as it may be read, they continued constant to the a/iostles' teaching orinstruc-tions ; by bafitism they were discipled to be taught, and they were willing to be taught. Note, Those who have given uj) their names to Christ, must make conscience of hearing his word ; for thereby we give honour to him, and build up ourselves in our most holy faith.

2. They kept up the commuimn of saints. They continued in felLwahi/i, {v. 42.) and continued daily with one accord in the tem/ile, v. 46. They not only had a mutual affection to each other, but a

THE ACTS, II.

great deal of mutual conversation with each other; ■ they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were vei7 intimate with one another, and took all occasions to meet; wherever you saw one discijjle, you should see more, like birds of a feather. See how these christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another's interests. They had fellowship with one another in religious worship ; they met in the temple ; there was their rendezvous ; for joint-fellowship with God is the best fellowship we can have with one another, 1 John 1. 3. Obsen^e, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.) They were with one accord; not only no discord or strife, but a great deal of holy love among them ; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.

3. They frequently joined in the ordinance of the Lord's supper; they continued m breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread froin house to house; kut olitov — house by house; they did not think fit to celebrate the eucharist in the temple, for that* was peculiar to the christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted christians as were convenient, to which the neighbours resorted : and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.

4. They continued in prayer, jifter the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer ; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the word and prayer, for it has reference to both, and is a help to Ijoth. The Lord's su])per is a sermon to the eye, and a confirmation of God's word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.

5. They abounded in thanksgiving ; were continually praising God, v. 47. That should have a part in every prayer, and not be crowded into a corner. They that have received the gift of the Holy Ghost, will be much in praise.

IL They were loving one to another, and very kind; their charity was as eminent as their jjiety, and their joining together in holy oi-dinanccs kiiit their hearts to each other, and very much endeared them to one another.

1. They had frequent meetings for christian converse ; (v. 44.) Jll that believed, were together; not all those thousands in one place ; (that was impracticable ;) but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other re ferences, brought them and kept them together. And thus joining together, because it was a])art from those that believed not, and because it was in the

f

THE ACTS, II.

27

same profession and practice of the duties of religion, they are said to be together, iv) ro <tuli. They associated together, and so both expressed and in-01 eased their mutual love.

2. They had all things common : perhaps they had common tables, (as the Spartans of old,) for familiarity, temperance, and freedom of conversation ; they ate together, that they svho had much might have the less, and so be kept from the temptations of abundance ; and they who had little might have the more, and so be kept from the temptations of "want and poverty. Or, there was such a concern for one another, and such a readiness to help one another, as there was occasion, that it might be said, They had all things common, according to the law of friendship, one wanted not what another had; for he might have it for the asking.

3. They were very cheerful, and veiy generous in the use of what they had. Beside the religion that was in their sacred feasts, (their breaking bread from house to house,) a great deal of it appeared in their common meals ; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them : (1.) It made them very pleasant, and enlarged their hearts in holy joy ; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now acce/ited their works. None have such cause to be cheerful as good christians have ; it is pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, «/ a^iMTult ncigficn — with liberality of heart; so some ; they did not eat their morsels alone, but bid the poor welcome to their table, not gi-udgingly, but with all the hearty freedom imaginable. Note, It becomes christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sowed plentifully, and who hope to reap so.

4. They raised a fund for charity ; {y. 45.) They sold their possessions and goods ; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property, (as Mr. Baxter says,) but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the floor. Not that this was intended for an example to be a constant binding rule, as if all christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul's epistles, after this, often speak of the distinction of rich and poor, and Christ hath said, that the poor vje have always with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary. (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias ; (cA. 5. 4.) Was it not in thine own power ? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance ; so that this extraordinary liberality was like that of Israel in the wil-emess toward the bulding of the tabernacle, which needed to be restrained, Exod. 36. 5, 6. Our rule

is, to give according as God hath blessed us ; yet in such an extraordinary case as this, those are to be praised, who give beyond their power, 2 Cor. 8. 3. (2.) They were Jews that did this, and they who believed Christ, must believe that the Jewish nation should shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of that, they sold them for the present service of Christ and his church.

III. God owned them, and gave them signal tokens of his presence with them; {v. 43.) Many wonders arid signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontest-ably proved that it was from God. They that could work miracles, could have maintained themselves and the poor that w.ere among them miraculously, as Christ fed thousands with a little food ; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates to do it) as if it had been done by a miracle in nature.

But the Lord's giving them power to work miracles, was not all he did for them ; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God's work to add souls to the church ; and it is a great comfort both to ministers and christians to see it.

IV. The people were influenced by it; they that were without, the standers by, that Avere spectators.

1. They feared them, and had a veneration for them ; {y. 43.) Fear came upon ei>ery soul, that is, upon very many who saw the wonders and sig7is done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stoc d in awe of them, as Hevod feared John. Though ihey had nothing of external pomp to command external respect, as the Scribes' long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were ti-uly honourable, which possessed men with an inward reverence for them. Fear came upon ez'ery soul; the souls of people were strangely influenced by their awful preaching and living.

2. They favoured them. Though we have reason to think there were those that despised them and hated them, (we are sure the Pharisees and chief priests did,) yet far the greater part of the common people had a kindness for them—they had favour with all the people. Christ was so violently run upon, and run down, by ^packed mob, which cried. Crucify him, crucify him ; that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all; by which it appears that their prosecuting of Christ, was a sort of a force put upon them by the artifices of the priests ; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect ; and cheemilness in serving God will recommend religion to those that are without. Some read it. They had charity to all the peofile — x°-V^ i^ovli; wgi? Sxsv tcv xx6y ; they did not confine their charity to those of their own community, but it was catholic and extensive ; and this recommended them very much.

3. They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation, shall one time or other be effectually brought to Christ; and those that are brought to Christ, are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.

THE ACTS, III.

CHAP. HI.

:»■ lhi8 chapter, we liave a miracle and a sermon : the miracle wroupht to make way for the sermon, to confirm the doctrine that was to be preached, and to make way for it into the minds of the people ; and then the sermon to explain tlie miracle, and to sow the ground which by it was broken up. I. The miracle was the healin<j of a man that was lame from his birth, with a word speaking-, (v. 1 .. 8.) and the impression which this made upon the people, v. 9.. II. II. The scope of the sermon which was preached hereupon, was, to bring people to Christ, to repent of their sin in crucifying him; (v. 12 .. 19.) to believe in him now that he was glorified, and to comply with the Father's design in glorifying him, v. 20 .. 26. The fornier part of the discourse opens the wound, the latter applies the remedy.

1. l^rOW Peter and John went up toge-J_^ ther into the temple at the hour of prayer, bciyi^ the ninth hour. 2. And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3. Who, seeing Peter and John about to go into the temple, asked an alms. 4. And Peter, fastening his eyes upon him, with John, said. Look on us. 5. And he gave heed unto them, expecting to receive something of them. 6. Then Peter said, Silver and gold have I none; but such as I have give I thee. In the name of Jesus Christ of Nazareth rise up and walk. 7. And he took him by the right hand, and lifted him up: and immediately his feet and ankle-bones received strength. 8. And he, leaping up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9. And all the people saw him walking and praising God. 10. And they knew that it was he which sat for alms at the Beautiful gate of the temple : and they were filled with wonder and amazement at that which had happened unto him. 11. And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

We were told in general, {ch. 2. 43.) that inany signs and ivonders ii<ere done by the a/iostles, which are not written in this book ; but here we have one given us for an instance. As they wrought miracles, not upon everv body, as every body had occasion for them, but as the Holy S])irit gave direction, so as to answer the end of their commission ; so all the miracles they did work, are not written in this book, but such only are recorded as the Holy Cihost thought fit to answer the end of this sacred history.

I. The persons by whose ministry this miracle was wrought, were, Peter and John, two princii:)al men among the apostles; they were so in Christ's time, one speaker of the house for the most j)art, the other favourite of the Master; and they continue so. ^^'hcn, ujjon the conversion of thousands, the church was divided into several societies, perliajjs Peter and John presided in that which Luke associated with, and therefore he is more ])articular in recording what they said and did, as afterward what

Paul said and did, when he attended him : both the one and the other being designed for a specimen of what the other apostles did.

Peter and John had each of them a brother am^ng the twelve, with which they were coupled wmm they were sent out; yet now they seem to be knit together more closely than either of them to his brother; for the bond of friendship is sometimes stronger than that of relation ; tliere is is. friend that sticks closer than a brotlter. Peter and John seem to have had a peculiar intimacy after Christ's resurrection more than before, John 20. 2. The reason of which, (if I may have liberty to conjecture,) might be this ; that John, a disciple made up of love, was more compassionate to Peter upon his fall and repentance, and more tender of Inm in his bitter nveefiing for his sin, than any other of the apostles were, and more solicitous to restore him in the sfiirit of meekness; which made him very dear to Peter ever after : and it was a good evidence of Peter's acceptance with God, upon his repentance, that Christ's favourite was made his bosom-friend. David prayed, after his fall, Let them that fear thee, turn unto me, Ps. 119. 79.

n. The time and place are here set down :

1. It was in the temfile, whither Peter and John went up together, because it was the place of concourse ; there were the shoals of fish, among whom the net of the gospel was to be cast, especially during the days of pentccost, within the compass of which we may suppose this to have happened. Note, It is good to go up to the tcni])le, to attend on public ordinances; and it is comfortable to go up together to the temple ; / was glad when they said nnto me. Let us go. The best" society is society in worshipping of God.

2. It was at the hour of prayer, one of the hours of public worship, commonly appointed and observed among the Jews : time and ]ilace are two neces-saiy circumstances of every action, which must be determined bv consent, as is most convenient for edification. With reference to public worship, there must be a house of firayer, and an hour of prayer: the ninth hour, that is, three o'clock in the afternoon, was one of the hours of prayer among the Jews; nine in the morning, and twelve at noon, were the other two. See Ps. 55. 17. Dan. 6. 10. It is of use for private christians so far to have their hours of prayer as may serve, though not to bind, yet to remind, conscience ; every thing is beautiful in its season.

III. The patient is here described, on whom this miraculous cure was wrought, t'. 2. He was a poor lame beggar at the temple-gate.

1. He was a cri])])le, not bv accident so, but born so; he was lame from his mother''s womb, as it should seem, by a paralytic distcmjjer, which weakened his limbs ; for it is said in the dcscri])tion of his cure, {v. 7.) His feet and ankle-hones received strength. Some s\ich piteous cases now and then there are, which we ought to be affected with, and look upon with compassion, and which are designed to shew us what we all are by nature spiritually ; without strength, lame from our birth, unable to work or walk in God's ser\ice.

2. He was a beggar; being unable to work for his living, he must live upon alms ; such are God^s poor. He was laid daily by his friends at one of the gates of the temple, a miserable s])ectacle, unable to do any thing else for himself but to ask alms of them that eyttrred into the temple or came out. There was a concourse, and a concourse of devout good ]ieoplc, fi-om whom charity might be expected, and a concourse of such people, when it might be hoped they were in the best frame; and there he was laid. Those that need, and cannot work, must not be ashamed to I)eg. He wovdd not have been laid there, and laid daily there, if he had not been used to meet

THE ACTS, 111.

29

wnh supplies, daily supplies there. Note, Our firayers and our alms should go together; Cornelius's did, cli. 10. 4. Objects of charity should be in a particular manner welcome to us when we go up to the temple to pray; it is pity that common beggars at church-doors should any of them be of such a character as to discourage charity ; but they ought not always to be over-looked; some there are surely that merit regard, and better feed ten drones, yea and some wasps, than let one bee starve. The gate of the tetn/Ue at which he was laid, is here named, it was called Beautiful, for the extraordinary splendour and magnificence of it. Dr. Light-foot observes, that this was the gate that led out of the court of the Gentiles into that of the Jews, and supposes that the cripple would beg only of the Jews, as disdaining to ask any thing of the Gentiles. But Dr. Whitby takes it to be at the first entrance into the temple, and beautified sumptuously, as became the frontispiece of that place where the Divine Majesty vouchsafed to dwell; and it was no diminution to the beauty of this gate, that a poor man lay thei'e oegging.

3. He begged of Peter and John, (y. 3.) begged an alms, that was the utmost he expected from them who had the reputation of being charitable men, and who, though they had not much, yet did good with what they had. It was not many weeks ago that the blind and the lame came to Christ in the temple, and were healed there. Matt. 21. 14. And why might not he have asked more than an alms, if he knew that Peter and John were Christ's messengers, and preached and wrought miracles in his name ? But he had that done for him, which he looked not for; asked an alms, and had a cure.

IV. We have here the method of the cure : p 1. His expectations were raised. Peter, instead / of turning his eyes from hi?n, as many do from ob-I jects of charity, turned his eyes to him, nay he fastened his eyes ufion him, that his eye might affect his heart with compassion toward him, v. 4. John did so too, for they were both guided by one and the same Spirit, and concurred in this miracle; they said. Look on us. Our eye must be ever toward the Lord, (the eye of our mind,) and, in token of that, the eye of tlie body may properly be fixed on those whom he employs as the ministers of his grace. This man needed not be bidden twice to look on the apostles ; for he justly thought this gave him cause to expect that he should recewe something from them, _^and therefore he gave heed to them, v. 5. Note, , We must come to God both to attend on his word, ' and to apply ourselves to him in prayer, with hearts fixed and expectations raised. We must look up to heaven, and expect to receive benefit by that which f; God speaks from thence, and an answer of peace to ,1 the prayers sent up thither. / ivill direct my firayer > unto thee, and vjtll look u/i.

2. His expectations ofaii alms were disa/ipointed; Peter said, " Silver end gold have Ino7ie, and therefore none to give thee ;" yet he intimates that if he had had any he would give him an alms, not brass, but silver oi gold. Note, (1.) It is not often that Christ's friends and favourites have abundance of the wealth of this world. The apostles were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but that was appropriated to the maintenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according to the intention of the donors. Public trusts ought to be strictly and faithfully observed. (2.) Many, who are well inclined to works of charity, are yet not in a capacity of doing any thmg considerable, while others, who have wherewithal to do much, have not a heart to do and thing.

3. His expectations, notwithstanding, were quite outdone; Peter had no money to give him ; but, (1.) He had that which was better, such an interest in heaven, such a power from heaven, as to be able to cure his disease. Note, Those who are poor in the world, may yet be rich, very rich, in spiritual gifts, graces, and comforts; certainly there is that which we are capable of receiving, which is infinitely better than silver and gold; the merchandise and gain of it better. Job 28. 12, &c. Prov. 3. 14, &c. (2.) . He gave him that which was better—the cure of his disease, which he would gladly have given a great deal of silver and gold for, if he had had it, and it could have been so obtained. This would have enabled him to work for his living, so that he should not need to beg any more ; nay, he would have to grve to them that needed, and it is more blessed to give than to receive. A miraculous cure would be a greater instance of God's favour, and would put a greater honour upon him, than thousands of gold and silver could. Observe, When Peter had no silver and gold to give, yet (says he) such as J have I give thee. Note, Those may be, and ought to be, otherwise charitable and helpful to the poor, who have not wherewithal to give in charity; they who have not silver and gold, have their limbs and senses, and with these may be serviceable to the blind, and lame, and sick ; which if they be not, as there is occasion, neither would they give to them if they had silver and gold, ^s every one has received the gift, so let him minister it.

Let us now see how the cure was wrought:

[1.] Christ sent his nvord, and healed him ; (Ps. 107. 20.) for healing grace is given by the word of Christ; that is the vehicle of the healing virtue derived from Christ. Christ spake cures by himself, the apostles spake them in his name. Peter bids a lame man rise up and vjalk ; which would have been a banter upon him, if he had not premised in the name of Jesus of J\''azareth ; " I say it by warrant from him, and it shall be done by power from him, and all the glory and praise of it shall be ascribed to him." He calls Christ Jesus of A'azareth, which was a name of reproach, to intimate, that the indignities done him on earth served but as a foil to his glories now that he was in heaven. " Give him what name you will, call him if you will in scorn Jesus of A'azareth, in that name you shall see wonders done; for because he hu7nbled hirnself thus highly was he exalted." He bids the cripple r/se up and ivalk; which does not prove that he had power in himself to do it, but pro^ es (if he attempt to rise and walk, and, in a sense of his own impo-tency, depend upon a divine power to enable him to do it) that he shall be enabled; and by rising and walking he must evidence that that power has wrought upon him ; and then let him take the comfort, and let God have the praise. Thus it is in the healing of our souls, that are spiritually impotent.

[2.] Peter lent his hand, and helped him ; {v. 7.) He took him by the right hand in the same name in which he had spoken to him to arise and walk, and lifted him up. Not that this could contribute any thing to his cure ; it was but a sign, plainly intimat--^ ing the help he should receive from God, if he ex- \ erted himself as he was bidden, ^^'hen God by his ' word commands us to rise, and walk in the wav of his commandments, if we mix faith with that word, and lay our souls under the power of it, he will give his Spirit to take us by the hand, and lift us up. If wc set ourselves to do what we can, God has pro- -mised his grace to enable us to do what we cannot: and by that promise we partake of a new nature; and that grace shall not be in vain ; it was not here ; his feet and ankle-bones received strength ; which they had not done, if he had not attempted to rise,^ i and been helped up; he does his part, and Peter"

THE ACTS, in.

30

does his, and yet it is Christ tnat does all: it is he that fiuts strength into him. As the bread multiplied in the breaking, and the water was turned into wine in the pouring out, so strength was given to the cripple's feet in his stirring them and using them.

V. Here is the impression which this cure made upon the patient himself, which we may best conceive of, it we put our soul into his soul's stead.

1. He leafied ufi, in obedience to the command, Arise. He found in himself such a degree of strength in \\\% feet and ankle-bones, that lie did not steal ufi, with fear and trembling, as weak peojjle do when they begin to recover strength ; but lie started ufi, as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. The incomes of^ strength were sudden, and he no less sudden in shewing them. He leaped, as one glad to quit the bed or pad of straw on which he had lain so long laine.

2. He stood, and vjalked ; he stood without either leaning or trembling, stood straight up, and nvalked without a staff; he trod strongly, and moved s^ea-dily ; and this was to manifest tlie cure, and that it was a thorough cure. Note, Those who have had experience of the working of divine grace upon them, should evidence what they have experienced. Has God put strength into us ? Let us stand before him in the exercises of devotion, let us walk before him in all the instances of a religious conversation. Let us stand up resolutely for him, and walk cheerfully with him, and both in strength derived and received from him.

3. He held Peter and John, v. 11. We need not ask why he held them. I believe he scarcely knew himself: but it was in ■\ transport of joy tliat he embraced them as the best benefactors' he ever met with, and hung upon them to a degree of rudeness; he would not let them go forward, but would have them stay with him, while he published to all about him what God had done for him by them. Thus he :estified liis affection to them, he held them, and would not let them go. Some suggest that he clung to them for fear lest, if they should leave him, his lameness should return. Those whom God hath healed, love them whom he made instruments of their healing, and see the need of their further help.

4. He entered with them into the temple. His strong affection to them held them ; but it should not hold them so fast as to keep them out of the temple, whither they were going to. preach Christ. We should never suffer ourselves to be diverted by the most affectionate kindnesses of our friends, from going in the way of our duty. But if they will not stay with him, he is resolved to go with them, and the rather because they are going into the temfile, whence he had been so long kept bv his weakness and his begging. The impotent man whom Christ cured, was ]iresentl\' found in the temple, Jolni 5. 14. He went into the temple, not only to offer up his praises and thanksgivings to God, but to hear more from the apostles of that Jesus in whose name

.^ he had been healed. Those that have experienced the power of Christ, should earnestly desire to gi-ow in their acquaintance with Christ.

5. He was t\\crQ walking, and leaping, and praising God. Note, The strength God has given iis both in mind and l)ody, should l)e made use of to his praise, and we should study how to honour him with It. Those that are healed in his name, must nvalk up and down in his name, and in his strength, Zech. 10. 12. Tills man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled, (Isa. 35. 6.) Then shall the lav)e man leap as a hart. Now that this man was newly cured, he was in this excess of joy and tliankfulncss. All true converts walk, and praise God ; but perhaps young converts leap more in his praises.

VL How the people that were eye-witnesses of this miracle, were influenced by it, we are next told.

1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the Beautiful gate of the temple, v. 10. He had sat there so long, that they all knew him; and for that reason he was chosen to be the vessel of this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questioned concerning the blind man that Christ cured, John 9. 11. They now saw him walking, and praising God, {v. 9. ) and perhaps took notice of a change in his mind : for he was now as loud in praising (iod as he had used to be in begging relief. The best evidence that it was a complete cure, was, that he praised God for it. Mercies are then perfected, when they are sanctified.

2. They admired at it; they were filed with won der and a?nazement, {xk 10.) greatly wondering, v 11. They were in an ecstasy. There seems to be this effect of the pouring out of the Spirit, that the

fieople, at least those in Jerusalem, were more af-ected with the'miracles the apostles wrought than they had been with those of the same kind that had been wrought by Christ himself; and this was in order to the miracles answering their end.

3. They gathered about Peter and John ; jill the people ran together unto them in Solo7no7i's porch: some, only to gratify their curiosity with the sight of men that had such power; others, with a desire to hear them preach, concluding that their doctrine must needs be of divine original, which thus had a divine ratification. They flocked to them in Solomon's porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the temple. Or, it was some cloisters or piazzas which Herod had erected upon the same foundation which Solomon had built that stately porch upon, that bore his name ; Herod being ambitious herein to be a second Solomon. Here the people met, to see this great sight.

12. And when Peter saw ?7, he answered unto the people, Ye men of Israel, why marvel ye at this ? Or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk ? 13. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15. And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the failh which is by him hath given him this perfect soundness in the presence of you all. 17. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18. But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19. He-pent ye therefore, and be converted, that your sins may be blotted out, when the

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31

times of refreshing shall come from the presence of the Lord; 20. And he shall send Jesus Christ, which before was -preached unto you: 21. Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. 22. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me-; him shall ye hear in all things whatsoever he shall say unto you. 23. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. 24. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days, 25. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. JVheji he saiv the people got together in a crowd, he took that opportunity to preach Christ to them, especially the temple being the place of their concourse, and Solomon's porch there, let them come and hear a more excellent wisdom than Solomon's, for behold, a greater than Solomon is here preached. 2. JVheji he saw the people affected with the miracle, and filled with admiration, then he sowed the gospel-seed in the ground, which was thus broken up, and prepared to receive it. 3. Ii7ien he saw the people ready to adore him and John, he stepped in immediately, and diverted their respect from them, that they might be directed to Christ only ; to this he answered presently, as Paul and Barnabas at Lystra. See ch. 14. 14, 15. In the sermon,

I. He humbly disclaims the honour of the miracle as not due to them, who were only the ministers of Christ, or instruments in his hand for the doing of it. The doctrines they preached were not of their own invention, nor wei-e the seals of it their own, hut his whose the doctrines were. He addresses himself to them as 7nen of Israel, men, to whom pertained, not only the law and the pro?nises, but the gospel and the performances, and who were nearly interested in the present dispensation. Two things he asks them :

1. Why they were so surprised at the miracle itself; Why marvel ye at this? It was indeed marvellous, and they justly wondered at it, but it was no more than what Christ had done many a time, and they had not duly regarded it, or been affected with it. It was but a little before, that Christ had raised Lazarus from the dead; and why should this then seem so strange? Note, Stupid people think that strange now, which might have been familiar to them, if it had not been their own fault. Christ had lately risen from the dead himself; why did they not marvel at that ? Why were they not convinced at that ?

2. Why they gave so much of the praise of it to

them that were only the instniments of it; Vlliy look ye so earnestly on us? (1.) It was certain that they had 7nade this man to walk, by which it appeared that the apostles not only were sent of God, but were sent to be blessings to the world, benefactors to mankind, and were sent to heal sick and distempered souls, that were spiritually lame and impotent, to set broken bones, and make them rejoice. (2.) Yet they did not do it by any power or holiness of their own; it was not done by any might of their own, any skill they had in physic or surgery, or any virtue in their word; the power they did it by, was wholly derived from Christ; nor was it done by any merit of their own ; the power which Christ gave them to do it they had not deserved, it was not by their own holiness; for as they were weak things, so they were foolish things, that Christ chose to em-

floy; Peter was a sinful man. What holiness had udas ? Yet he wrought miracles in Christ's name. What holiness any of them had, it Avas wrought in them, and they could not pretend to merit by it. (3.) It was the"people's fault that they attributed it to their/;07i'er and holiness, and accordingly looked at them. Note, The instruments of God's favour to us, though they must be respected, must not be idolized ; we must take heed of reckoning that to be done by the instrument, which God is the Author of. (4.) It was the praise of Peter and John, that they would not take the honour of this miracle to themselves, but carefully transmitted it to Christ. Useful men must see to it that they be very humble. J^ot unto Jis, O Lord, not unto u.^, but to thy name, give glory. Every crown must be cast at the feet of Christ; 'not I, but the grace of God with 7ne. II. "He preaches Christ to them, that was his business, that he might lead them into obedience to Christ.

1. He preaches Christ, as the true Messiah promised to the fathers, v. 13. for, (1.) Ne is Jesus the So?i of God; though they had lately condemned Christ as a blasphemer, for saying that he was the Son of God, yet Peter avows it; he is his Son Jesus; to him, dear as a Son ; to us, Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be King, Priest, and Prophet, of his church ; he glorified him in his life, and in his death, as well as in his resurrection and ascension. (3.) He hath glorified him as the God of our fathers, whom he names with i-espect, for they were great names with the men of Israel, and justly, the, God of Jbrahain, of Isaac, and of Jacob. God sent him into the world, pursuant to the promises made to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant made with them, that God would be a God to them, and their seed. The apostles call the patriarchs, their fathers, and God, the God of those patriarchs, from whom the Jews were descended ; to intimate to them, that they had no evil design upon the Jewish nation, (that they sliould look upon them with a jealous eye,) but had a value and concern for it, and were hereby well-wishers to it; and the gospel they preached, was the revelation of the mind and will of the God of .Abraham. See ch. 26. 7, 22. Luke 1. 72, 7S.

2. He charges them flat and plain with the murder of this Jesus, as he had done before. (1.) " Yoti delivered him up to your chief priests and elders, the representative body of the nation ; and you of the common people were influenced by them, to cla-iTiour against him, as if he had been a public grievance." (2.) " You denied him, and you disowned him, would not have him then to be your King, could not look upon him as the Messiah, because he came not in external pomp and power; you denied him in the presence of Pilate, renounced all the ex-

Sectations of your church, in the presence of the :oman governor, who justly laughed at you for it;

THE ACTS, III.

you denied him against the face of Pilate " (so Dr. Hammond,) "in defiance of his reasonings with you." {Pilate had deter?nined to let him go, but the fieofile opposed it, and over-ruled him.) " You were worse than Pilate, for he would have released him, if you had let him follow his own judgment. You denied the Holy One, and the Juat, wlio had approved himself so, and all the malice of his persecutors could not disprove it." The holiness and justice of the Lord Jesus, which are something more than his innocency, were a great aggravation of the sin of those that put him to death. (3.) " You desired a murderer to be released, and Christ crucified; as if Barabbas had deserved better at your hands, than the Lord Jesus; than which a greater affront could not be put upon him." (4.) You killed the Prince of life. Observe the antithesis : " You preserved a murderer, a destroyer of life ; and destroyed the Saviour, the Author of life. You killed him' who was sent to be to you the Prince of life, and so not only forsook, but rebelled against, your own mercies. You did an ungrateful thing, in taking away his life, who would have been your Life. You did a foolish thing, to think you could conquer the Prince of life, wlio has life in hiinself and would soon resume the life he resigned."

3. He attests his resurrection as before, ch. 2. 32. " You thought the Prince of life might be deprived of his life, as any other prince might be deprived of his dignity and dominion, but you found yourselves mistaken, for God raised him from the dead; so that in putting him to death, you fought against God, and were baffled. God raised him from the dead, and thereby ratified his demands, and confirmed his doctrine, and rolled away all the reproach of his sufferings, and for the truth of his resurrection, we are all -witnesses.^

4. He ascribes the cure of this impotent man to the power of Christ; {v. 16.) His na7ne, through faith in his name, in that discovery which he hath made of himself, has made this man strong. He repeats it again. The faith which is by him hath given him this soundness. Here, (1.) He appeals to themselves concerning the tnith of the miracle ; the man, on whom it was wrought, is one whom ye see, and know, and have known ; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them ; "You know him to be a cripple from a child. The miracle was wrought publicly, in the presence of you all; not in a corner, Ijut in the gate of the temple ; you see in what manner it was done, so that there could be no juggle in it; you had liberty to examine it immediately, and may yet. The cure is complete, it is a perfect soundness ; you see the man walks and leaps, as one that has no remainder either of weakness or pain." (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done by us as professors and preachers of his name, by virtue of a commission and instructions we have received from him, and a power which he has invested us with ; that name which Christ has above ex<ery name; his authority, his command, has f/or?e ?V ; as writs run in the king's name, though it is an inferior officer that executes

•them. [2.] The power of Christ is fetched in, through faith in his name, a confidence in him, a dependence on him, a believing application to him, and exjiortation from him, even that faith which is i'l ^utI — by him, which is of his working; it is not of ourselves, it i.i the gift of Christ; and il is for his sake, that he may ha\ e the glory of it; for he is both the Author and Finisher of our faith. Dr. Lightfoot suggests, that faith is twice named in this verse, because of the ai)ostles' faith in doing this miracle, and the cripple's faith in receiving it; but

I suppose it relates chiefly, if not only, to the for-_ mer. They that wrought this miracle by faith, derived power from Chi-ist to work it, and therefore returned all the glory to him. By this true and just! account of the miracle, Peter both confirmed the great gospel-truth they were to preach to the world. —that Jesus Christ is the Fountain of all power and grace, and the great Healer and Saviour; and recommended the gj-eat gospel duty of faith in him, as the only way of receiving benefit by him. It ex--plains likewise the great gospel-myster\' of our salvation by Christ; it is /;/* name that justifies us, that ^ glorious name of his, The Lord, our Righteousness; '^^ but we, in particular, are justified by that name through faith in it, applying it to ourselves. Thus does Peter preach unto them Jesus, and him crucified, as a faithful friend of the Bridegroom, to whose service and honour he devoted all his interest.

III. He encourages them to hope that, though they had been guilty of putting Christ to death, yet they might find mercy; he does all lie can toxon-vince them, yet is careful not to drive them to despair. The guilt was very great, but,

1. He mollifies their crime by a candid imputation of it to their ignorance. Perhaps, he perceived by the countenance of his hearers, that they were sti-uck with an exceeding horror, when he told them that they had killed the Prince of life, and were ready either to sink down, or to fly off, and therefore he saw it needful to mitigate the rigour of the charge, by calling them brethren ; and well might he call them so, for he had been himself a brother with them in this iniquity ; he had denied the Holy One, and the Just, and swoni that he did not know him ; he did it by surprise ; and for your parts, / knou that through ignoi-ance ye did it, as did also your rulers, v. 17. This was the language of Peter's charity, and teaches us to make the best of those whom we desire to make better. Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician ; and could any thing be more winning than this ? That which bears him out in it, is, that he has the example of his Master's praying for his cru-cifiers, and pleading in their behalf, that they knew not what they did. And it is said of the rulers, that if they had known, they would not have crucified the J^ord of glory. See 1 Cor. 2. 8. Perhaps some of the rulers, and of the people, did therein rebel against the light and the con\ictions of their own consciences, and did it through malice ; but the generality went down the stream, and did it through ignorance; as Paul jiersecuted the church, ignorant ly, and in mibelief 1 Tim. 1.13.

2. He mollifies the effect of their crime—the death of the Prince of life ; this sounds very dreadful, but it was according to the scriptures, {v. 18.) the predictions of which, though they did not necessitate their sin, yet did necessitate his sutterines ; so he himself saith, Thus it is written, and thus it behoved Christ to sujfi r. You did it through ignorance, may be taken in this sense ; " You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he shewed by the mouth of all his /iro/ihets, that Christ should suffer ; thnt was his design in delivering him u]) to you, but you had views of your own, and were altogether ignorant of that design ; you meant not so, neither did your heart think so. God was fulfilling the scrip-ture, when you were gratifying your own passions." Oliserve, It was not only determined in the .lecret counsel of God, but declared to the world manv ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the accomplishment of his undei-taking ; and it was (iod himself that shewed it bv them, who will see that his words

THE ACTS, III.

33

be made good ; what he shewed, he fulfilled ; he so fulfilled, so as he had sAewec?, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death, (that still appears exceeding sinful,) yet it was an encouragement to them to repent, and hope for mercy upon their repentance ; not only because in general God's gracious designs were carried on by it, (and thus it agi-ees . with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable ; Fear not, saith he, you thought evil against me, but God meant it unto good. Gen. 50. 15, 20.) but because in particular the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy which he now encouraged them to hope for.

IV. He exhorts them all to turn christians, and assures them it would be unspeakably for their advantage to do so ; it would be the making of them for ever. This is the application of his sermon.

1. He tells them what they must believe.

(1.) They must believe that Jesus Christ is the promised Seed, that Seed in which, God had told Abraham, all the kindreds of the earth should be blessed, v. 25. This refers to' that promise made to Abraham, (Gen. 12. 3.) which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, Avho was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits.

(2.) They must believe that Jesus Christ is a Prophet, that Prophet like unto Moses, which God had promised to raise up to them from amo?ig their brethren, v. 22. This refers to that promise, Deut. IS. Christ is a Prophet, for by him God speaks unto us ; in him all divine revelation centres, and by him it is handed to us; he k a. Prophet, like unto JSJoses, a Favourite of Heaven ; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophets. He was a Deliverer of his people out of bondage, and their Guide through the ivilderness, like Moses ; a Prince and a Lawgiver, like Moses; the Builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a serx'ant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the VJord of the Lord, so did Christ. There was no prophet like unto Moses, (Numb. 12. 6, 7. Deut. 34. 10.) but a greater than Moses is here where Christ is. He is a Prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place ; lie executed this office in his own person, among them only ; they had the first offer of divine grace made to them ; and therefore he was raised up from among them ; of them, as concerning the fiesh, Christ came; which, as it was a great honour done to them, so it was both an obligation upon them, and an encouragement to them, to embrace him. If he co?ne to his own, one would think, they should receive him. The Old Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets ; (which is here taken notice of, from Samuel, and those that follow after, v. 24. for from him the prophetic xra did commence;) but those sen'ants being abused, last of all God sent them his Son who had been in his bosom.

(3.) They must believe that times of refreshing will come frotn the presence of the Lord, {v. 19.) ind that thev will be the times of the restitutio*! of

Vol. vi.-E '

all things, v. 21. There is a future state, another life after this ; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of titne. The absence of the Lord occasions many of the securities of sinners, and the distrusts of saints ; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] 77ie restitution of all things, {v. 21.) the new heavens, and the new earth, which will be the product of the dissolution of all things, (Rev. 21. 1.) the renovation of the whole creation, which is that which it grieves after, as its present burthen under the sin of man is that which it groans under. Some understand this of a state on this sid6 the end of time ; but it is rather to be understood of that end of all things, which God hath spoken of by the mouth of all his holy prophets since the world began ; for this is that which Enoch, the sex'enth from Jldam, prophesied of, (Jude 14.) and the temporal judgments, which the other prophets foretold, were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing, \v. 19.) of consolation to the Lord's people, like a cool shade to those that have borne the burthen and heat of the day. All christians look for a rest that remains for the people of God, after the travels and toils of their present state, and, with the prospect of that, they are borne up under their present sufferings, and carried on in their present services. The refreshing that then comes from the presence of the Lord, will continue eternally in the presence of the Lord.

2. He tells them what they must do.

(1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would ha^•e them to do so too.

(2.) They must be converted, must face about, and direct both their faces and steps the contraiy way to what they had been ; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual, mind, for that of holy, heavenlv, and divine, principles and affections.

(3.) They must hear Christ, the great Prophet ; "Him shall ye hear in all things whatsoex-er he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall ye hear, and to him you shall subscribe with an implicit faith and obedience. Hear him in all things ; let his laws govern all vour actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear." Whatever he saith to us, though ever so displeasing to flesh and blood, bid it welcome. Speak, Lord, for thy servant hears.

A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call, and a stiff neck to his yoke ; {v. 23.) Every soul which will not hear that Prophet, and be directed bv what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul, a spiritual and eternal destruction, is

THE ACTS, 111.

threatened foi- slighting Christ, this great Profihet. They that will not be advised by the Saviour, can expect no other than to fall into the hands of the destroyer. 3. He tells them what they might expect (1.) That they should have the pardon of their sins ; this is always spoken of as the gi-eat privilege of all those that embrace the gospel; (v. 19.) Re-fient, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the beams of the sun, (Isa. 44. 22.) as a debt is crossed and blotted out, when it is remitted. It intimates, that when God forgives sin, he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sinner, (Job 13. 26.) are wiped out as it were with a spunge; it is the cancelling of a bond, the vacating of a judgment. [2.] We cannot expect that our sins should be pardoned, unless we refient of them, and turn from them to God. Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must refient, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to refient. Refient, that your sins may be blotted out: and that repentance IS evangelical, which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Refient, for the kingdom- of heaven is at hand. [4.] The most comfortable trait of the forgiveness of our sins will be wheji the times of refreshing shall come ; if our sins be forgiven us, we have now reason to be of good cheer; but the comfort will be complete, when the pardon shall be allowed in open court, and our justification published before angels and men; when, whom he justified, them he glorifies, Rom. 8. 30. As now we are the sons of God, (1 John 3. 2.) so now we have our sins blotted out; but it doth not yet afifiear what are the blessed fruits of it, till the times of refreshing shall come. During these times of toil and conflict, (doubts and fears within, troubles and dangers without,) we cannot have that full satisfaction of our pardon, and in it, that we shall have when the refreshing times come, which shall wifie away all tears.

(2.) That they should have the comfort of Christ's coming, {v. 20, 21.) "He shall send Jesus Christ, the same Jesus, the very same which before was fireached unto you ; for you must not expect another dispensation, another gospel, but the continuance and completion of this ; you must not expect another firo-fihet like unto Jesus, as Moses bid you expect another like unto him ; for though the heavens must receive him till the times of the restitution of all things, yet, if you refient and he converted, you shall find no want of him ; some way or other he shall be seen to you." [1.] We must'not expect Christ's personal presence with us in this world ; for the heavens, which received htm out of the sight of the disciples, must retain him till the end of time. To that seat of the blessed his bodily firesence is confined, and will be to the end of time, the accomfilishment of all things; so it may be read : and therefore those dishonour him, and deceive themselves, who dream of his corporal presence in the eucharist. It is agreeable to Estate of trial and probation, that the glorified Redeemer should be out of sight, because we must live by that faith in him, which is the evidence of things not seen; because he must be believed on in the world, he must be receirved ufi into glory. Dr. Hammond reads it, IVho must receive the heavens, that is, who must receive the glojnf and fiower of the ufifier world ; he must reit^n till all be made subject JO him, 1 Cor. 15. 25. Ps, 75. 2.

[2.] Yet it is promised that he shall be sent to all that refient, and are converted ; {v. 20.) " He shall send Jesus Christ, who was fireached tc you by his disciples, both before and since his resurrection, and is, and will be, all in all to them." First, "You shall have his spiritual presence ; he that is sent into the world, shall be sent to you ; you shall have the comfort of his being sent; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war." Secondly, "He shall send Jesus Christ to destroy Jerusalem, and the nation of unbelieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them a quiet profession of the gospel, and that shall be a titne of refreshing, which you shall share in." The7i had the churches rest; so Dr. Hammond. Tlnrdly, "The sending of Christ to judge the world, at the end of time, will be a blessing to you ; you shall then lift ufi your heads with joy, knowing that your redemfi'tion draws nigh. It seems to refer to this, for till then the heavens must receive him, v. 21. As God's counsels from eternity, so his predictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the firofihets, Rev. 10. 7. The OTStitution of all things in the church, had an eye to the restitution of all things at the end of time.

4. He tells them what ground they had to expect these things, if they were converted to Christ. Though they had denied him, and fiut him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For,

(1.) As Israelites, they had the monopoly of the grace of the Old Testament, they were, above any other, God's favourite nation, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdo?n ; Ye are the children of the firofihets, and of the covenant. A double privilege !

[1.] They were the children, that is, the disciples, of the firofihets, as children at school; not sons of the firofihets, in the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with thesfiirit ofprofihecy; but you are of that fieofile, from among whom firofihets were raised up, and to whom firofihets were se?it. It is spoken C)f as a great fa\our to Israel, that God raised 7/fi of their sons for fii-o-fihets, Amos % 11. All the inspired writers, both of the Old and New Testament, were of the seed of jibraham ; and it was their honour and advantage, that unto them were connnitted the oracles of God, Rom. 3. 2. Their government was constituted by prophecy, that is, by divine revelation : and by it their affairs were for many ages very much managed. See Hos. 12. 13. By a firofihrt the Lord brought Israel out of F.giifit, and by a firofihet nvas he Jirrsen'ed. Those of the latter ages of the church, when ])Vo-phecy had ceased, might yet be fitly called the children of the firofihctn, because Mc'!/ heard, though they did not know, the voices of the jirofihets, which were read in their synagogues ex'erv sabbath-day, Acts 13. 27. Now this should quicken them to embrace Christ, and they might hope to be accefited of him ; for their own firofihets had foretold, that this grace should be brought unto them at the revelation of Jesus Christ, (1 Pet. 1. 13.) and therefore ought not to be neglected by them, nor should be denied to them. Those that are ]>lessed with firofihets and firofihccy, (as all are, that have the scrifitures,) are concemed not to receive the grace of God therein in vain. We may apply it particularly to ministers' children, who, if they plead that effectually with themselves, as an inducement to be faithful and forward in religion.

THE ACTS, IV.

35

may comfortably plead it with God, and hope that the children of God's aeri'ants shall continue.

[2.] They were the children, that is, the heirs, of the covenant which God made with our fathers, as children in the family. God's covenant was made ivith Abraham and his seed, and they were that seed with whom the covenant was made, and on whom the blessings of the covenant were entailed; "The promise of the Messiah was made to you, and therefore if you foi'sake not your own mercies, and do not by an obstinate infidelity put a bar in your own door, you may hope it shall be made good to you." That promise here mentioned, as the principal article of the covenant. In thy seed shall all the kindreds of the earth be blessed, though referring principally to Christ, (Gal. 3. 16.) yet may include the church also, which is his body, all believers, that are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them ; and those that were the seed of Abraham according to thefiesh, stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to thejlesh.

(2.) As Israelites, they had the first offer of the gi'ace of the New Testament Because they were the children of the profihets and the covenant, therefore to them the Redeemer was _^r«^ sent; which was an encouragement to them to hope that if they did repent, and were converted, he should be yet further se72^ for their comfort; {v. 20.) "He shall send Jesus Christ, for to you first he hath sent him, V. 26. Unto you first, you Jews, though not to you only, God, having raised ufi his Son Jesus, appointed and authorized him to be a Prince and a Saviour, and, in confirmation of that, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that great blessing of turning every one of ijou from his iniquities; and therefore it concerns you to receive this blessing, and turji from your iniquities, and you may be encouraged to hope that you shall."

[1.] We are here told whence Christ had his mission ; God raised uji his son Jesus, and sent him. God raised him ufi, when he constituted him a Prophet, owned him by a voice from heaven ; and filled him with his Spirit without measure, and then sent him ; for to that end he raised him up, that he might be his Commissioner to treat of peace. He sent him to bear witness of the truth, sent hirn to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up, to the resurrection, which was the fii'st step toward his exaltation ; that was, as it were, the renewing of his commission ; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit.

[2.] To whom he was sent; "Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel-grace." The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent, but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth, to go any further. After his resurrection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Luke 24. 47. And when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the

Erivilegc of the first offer. So far were they from eing excluded for their putting of Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death.

[3.] On what errand he was sent; " He is sent to you first to bless you, that is his primaiy errand, not

to condemn you, as you deserve, but to justify you, if you will accept of the justification cffcrcd you, in the way wherein it is offered; but he that sends him first to bless you, if you refuse and reject that blessing, will send him to curse you with a curse." MaL 4. 6. Note, First, Christ's errand into the world was to bless us, to bring a blessing with him, for the Sun of righteousness rose with healing under his wings ; and when h'e left the zvorld, he left a blessing behind him, for he was parted from the disciples as he blessed them, Luke 24. 51. He sent his Spirit to be the great Blessing, the Blessing of blessings, Isa. 44. 3. It is by Christ that God sends blessings to us, and through him only we can expect to receive them. Secondly, The great blessnig wherewith Christ came to bless us, was, the turning of us away from our iniquities, the saving of us from our sins, (Matt. 1. 21.) to turn us from sin, that we may be qualified to receive all other blessings ; sin is that which naturally we cleave to, the desigi) of divine grace is to turn us from it, nay, to turn us against it, that we may not only forsake it, but hate it; the gospel has a direct tendency to it, not only as it requires us, every one of us, to turn fro7n our iniquities, but as it promises us grace to enable us to do so. " Therefore, do your part ; repent, and be converted, because Christ is ready to do his, in turning you from your iniquities, and so blessing you."

CHAP. IV.

in going over the two last chapters, where we met with so many good things that the apostles did, I wondered what was become of the Scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit, that they were for a time struck dumb ! But I find we have not lost them, their forces rally again, and here we have an encounter between them and the apostles; for from the beginninfT the gospel met with opposition. Here, I. Peter and John are taken up, upon a warrant from the priests, and committed to jail, v. 1. .4. II. They are examined by a committee of the great Sanhedrim, v. 5 .. 7. III. They bravely avow whatlhey have done, and preach Christ to their persecutors, v. 8 .. 12. IV. Their persecutors, being unable to answer them, enjoin them silence, threaten them if they go on to preach the gospel, and so dismiss them, v. 13.. 22. V. They appiv themselves to God by praver, for the further operations of that grace which thev had already experienced, v. 23 .. 30. VI. God owns them, both outwardly and inwardly, bv manifest tokens of his presence with them, v. 31.. 33. Vll. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glorv of Christ, V. 33.. S7. '

1. A ND as they spake unto the people, -t\, the priests, and the captain of the temple, and the Saddiicees, came upon them ; 2. Being grieved that they taught the people, and preached through .Tesus the resurrection from tlie dead. 3. And they laid hands on tiiem, and put them in hold unto the next day: for it was now eventide. 4. Howbeit many of them which heard the word believed ; and the number of the men was about five thousand.

We have here the interests of the kingdom of heaven successfully carried on, and the powers i,f darkness appearing against them to put a stop to them. Let Christ's servants be ever so resolute, Satan's agents will be spiteful; and therefore, let Satan's agents be ever so spiteful, Christ's servants ought to be resolute.

I. The apostles, Peter and John, went on in their work, and did not labour in vain. The Spirit ena-

THE ACTS, IV.

bled the ministers to do their pai't, and the people their's.

1. The preachers faithfully delivered the doctrine of Christ; Theij sfiake luito the fieople, to all that were within hearing, v. 1. What they said, concerned them all, and they spake it openly and publicly. They taught the peofile, still taught the fico-file knovjledge ; taught ihoiie that as yet did /lot believe, for their conviction and conversion ; and taught those that did believe, for their comfort and establishment. They fireached through Jesus the resurrection from the dead. This doctrine of the resurrection oftkc J.ad, (1.) Was verified in Jesus; this they proved, that Jesus Christ was risen from the dead, was the First, the Chief, that should rise from Vie dead, ch. 26. 23. They fireached the resurrection of Christ, as tiieir warrant for what they did. Or, (2.) It is secured by him to all believers. The resurrection of the dead includes all the happiness of the future state ; this they preached through Jesus Christ, attainable through him, (Phil. 3. 10, 11.) and through him only. They meddled not with matters of state, but kept to their business, and preached to people heaven as their end, and Christ as tlieir Way. See ch. 17. 18.

2. The hearers cheerfully receive it; (v. 4.) Many of them mhich heard the vjord, believed; not all, perhaps not the most, yet many, to the number of about Jive thousand, over and above the three thousand we read of before. See how the gospel got ground, and it was the effect of the flouring out of the S/iirit I Though the preachers were persecuted, the word prevailed ; for sometimes the church's suffering days have been her growing days; the days of her infancy were so.

II. The chief fIriests and their party now made liead against them, and did what they could to crush tliem ; their hands were tied a while, but their hearts were not in the least changed. Now here observe, *

1. Who they were, that appeared against the apostles ; they were the firiests ; you may be sure, in the first place, they were always sworn enemies to Christ and his gospel ; they were as jealous for their priesthood as Cxsar for his monarchy, and would not bear one they thought their rival, now when he was preached as a Priest, as much as when he did preach as a Prophet. With them joined the cafitain of the temfile, who, it is supposed, was a Roman officer, govenior of the garrison that was placed in the tower of Antonia, for the guard of the temfile: so that still here were both Jews and Gentiles confederate against Christ. The Sadducees also were zealous against them, who denied the being ofsfiirits and the future state. "One would wonder (saith Mr. Baxter) what should make such bratists, as the Sadducees were, to be such furious silencers and persecutors. If there is no life to come, what harm can other men's hopes of it do them ? But in dejjraved souls all faculties axe vitiated. A blind mind has a malignant heart and a cruel hand, to this day."

2, How they stood affertcd to the apostles'preaching ; They were grieved that they taught the fieo/ile, V. 2. It grieved them, both that the gospel-doctrine was preached, (was so preached, so publicly, so boldly,) and that the people were so ready to hear it. They thought, when they had put Christ to such an ignoiininiovis death, his disciples would ever after be ashamed and afraid to own him, and the peo])lc would have invincible prejudices against his doctrine ; and now it vexed them to see themselves disappointed, and that his gosi)el gets ground, instead of losing it. "JVie wicked nhall see it, and he grieved. Vs. 112. 10. Thev were grieved at that which they should have rejoiced in, at that which angels reioice in. Miserable is their case, to whom

the glory of Christ's kingdom is a grief; for since the glory of that kingdom is everlasting, it follows of course, that their grief will be everlasting too. It grieved them that the apostles fireached through Jesus the resurrection from the dead. The Sadducees were grieved that the resurrection from the dead was preached ; for they ojjposed that doctrine, and could not bear to hear of a future state, to hear it so well attested. The chitf firiests were grieved that they fireached the resurrection of the dead through Jesus, that he should have the honour of it; and though they professed to believe the resurrection of the dead against the Sadducees, yet they would rather give up that imjiortant article than have it preached and proved to be through Jesus.

3. How far they proceeded against the apostles; (v. 3.) They laid hands on them, (that is, their servants and officers did at their command,) and fiut them in hold, committed them to the custody of the proper officer until the next day ; they could not examine them now, for it was even-tide, and yet would defer it no longer than till next day. See how God trains up his servants for sufferings by degrees, and by lesser trials prepares them for greater ; now they resist unto bonds only, but afterward to blood.

5. And it came to pass on the moripvv, that their rulers, and elders, and scribes, 6. And Annas the High-Priest, and Caia-phas, and John, and Alexander, and as many as were of the kindred of the High-Priest, were gathered together at Jerusalem. 7. And when they had set them in the midst, they asked. By what power, or by what name, have ye done this ? 8. Then Peter, filled with tlie Holy Ghost, said unto them. Ye rulers of the people, and elders of Israel, 9. If we this day be examined of the good deed done to the impotent man, by what means he is made whole ; 10. Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11. This is the stone which was set at nought of you builders, which is become the head of the corner. 12. Neither is there salvation in any other : for there is no other name under heaven given among men whereby we must be saved. 1.3. Now when tliey saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled ; and they took knowledge of them, that they had been with Jesus. 14. And beholding the man which was healed standing with them, they could say nothing against it.

We have here the trial of Peter and John before the judges of the ecclesiastical court, for preaching a sermon conceming Jesus Christ, and woi-king a miracle in his name. This is charged upon them as a crime, which was the best service they could do to God or men.

I. Here is the court set ; an extraordinary court, it should seem, was called on purpose upon this occasion. Oljservc,

1. The time when the co\irt sat, (v. 5.) on the

THE ACTS, IV.

3?

morrow ; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the morrow, and no longer; for they were impatient to get them silenced, and would lose no time.

2. The/i/oce where— in Jerusalem; {v. 6.) there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jenisalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot I See Matt. 23. 37. It was in the foresight of Jeinisalem's standing in her own light, that Christ beheld the city, and wept over it.

3. The judges of the court. (1.) Their general character; they were rulers, elders, and Scribes, v. 5. The Scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought thev could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both the colleges of the Scribes and the courts of the elders. (2.) The names of some of them who were most considerable. Here were Annas and Caiaphas, ringleaders in this persecution ; Annas, the president of the Sanhedrim, and Caiaphas, the High-Priest, (though Annas is here called so,) and father of the house of judgment. It should seem that Annas and Caiaphas executed the High-Priest's office alternately, year for year ; they two were most active against Christ; then Caiaphas was High-Priest, now Annas was ; however, they were both equally malignant against Christ and his gospel. John is supposed to be the son of Annas ; and Alexander is mentioned by Josephus, as a man that made a figure at that time. There were others likewise that were of the kindred of the High-Priest, who, having de-

Eendence on him, and expectations from him, would e sure to say as he said, and vote with him against the apostles. Great relations, and not good, have been a snare to many. II. The prisoners are arraigned, v. 7.

1. They are brought to the bar; they set them in the midst, for the Sanhedrim sat in a circle, and they who had any thing to do in the court, stood or sat in the midst of them ; (Luke 2. 46.) so Dr. Lightfoot. Thus the scripture was fulfilled, The assembly of the wicked has enclosed me, Ps. 22. 16. They compassed me about like bees, Ps. 118. 12. They were seated on ever)' side.

2. The question they asked them, was, " By what power, or by what name, have ye done this? By what authority do ye these things i*" (The same question that they had asked their Master, Matt. 21. 23.) "Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this ? You have no warrant or license from us, and therefore are accountable to us whence you have your warrant." Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as ch. 19. 13. The Jewish exorcists made use of the name of Jesus. Now they would know what name they made use of in their cure, and consequently, what name they set themselves to advance in their preaching. They knew very well that they preached Jesus, and the resurrection of the dead, and the healing of the sick, through Jesus ; {v. 2.) yet they ask them, to tease them, and try if they could get any thing out of them that looked criminal.

III. The plea they put in, the design of which was not so much to clear and secure themselves as to advance the name and honour of their Master, who had told them that their being brought before governors and kings would give them an opportunity of preaching the gospel to those whom otherwise they could not have had access to, and it shc.ild be a testimony against them. Mark 13. 9. Obsei-ve,

1. By whom this plea was drawn up ; it was dictated by the Holy Ghost, who fitted Peter more than before for this occasion. The apostles, with a holy negligence of their own preservation, set themselves to preach Christ, as he had directed them to do in such a case, and then Christ made gond to them his promise, that the Holy Ghost should gix>e them in that same hour what they should speak. Christ's faithful ad\ocates shall never want instructions, Mark 13. 11. ,

2. To whom it was given in ; Peter, who is still the chief speaker, addresses himself to the judges of the court, as the rulers of the people and elders of Israel; for the wickedness of those in power does not divest them of their power, but the consideration of the power they are intrusted with, should prevail to divest them of their wickedness. "You are rulers and elders, and should know more than others of the signs of the times, and not oppose that which you are bound by the duty of your place to embrace and advance, that is, the kingdom of the Messiah ; you are rulers and elders of Israel, God's people, and if you mislead them, and cause them to err, you will have a great deal to answer for."

3. What the plea is ; it is a solemn declaration. (1.) That what they did was in the name of Jesus

Christ, which was a direct answer to the question the court asked them ; {v. 9, 10.) " If we this day be examined, be called to an account as criminals, so the word signifies, for a good deed (as anv one will own it to be) done to the impotent man, if this be the ground of the commitment, this the matter of the indictment, if we are put to the question, by what means, or by whom, he is made whole; we have an answer ready, and it is the same we gave to the people, (ch. 3. 16.) we will repeat it to you, as that which we will stand by. Be it known to you all who pretend to be ignorant of this matter, and not to you only, but to all the people of Israel, for they are all concerned to know it, that by the name of Jesus Christ, that precious, powerful, prevailing name, that name above every name, even by him whom you in contempt called Jesus of J\'azareth, whom vou crucified, both rulers and people, and whom God hath raised from the dead, and advanced to the highest dignity and dominion, even bj^ him doth this man stand here before you whole ; a monument of the power of the Lord Jesus." Here,

[1.] He justifies what he and his colleague had done in curing the lame man ; it was a good deed j it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to them that went in to worship, Avho were now freed from the noise and clamour of that common beggar. "Now if we be reckoned with for this good deed, we have no reason to be ashamed, 1 Pet. 2. 20. ch. 4. 14, 16. Let them be ashamed, who bring us into trouble for it." Note, It is no new thing for good men to suffer ill for doing well. Bene agere iJf male pati vere christianum est — To do well and to suffer punishment is the christian's lot.

[2.] He transfers all the praise and glory of that good deed to Jesus Christ. " It is by him, and not by any power of our's, that this man is cured." He seeks not to raise an interest for themselves, or to recommend themselves by it to the good opinion of the court; but, " Let the Lord alone be exalted, no matter what comes of us."

[3.] He charges it upon the judges themselves.

THE ACTS, IV.

Ihat they had been the ihurderers of this Jesus; " It is he nvhovi ye crucified, look how you will answer it;" in order to the bringing of them to believe in Christ, (for he aims at no less than that,) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience—their putting Christ to death. Let them take it how they will, Peter will miss no occasion to tell them of it.

[4. ] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors ; ^^ They crucified him, but God raised him from the dead, they took away his life, but God gave it him again, and your further opposition to his interest will speed no better." He tells them that God raised him frovi the dead, and they could not for shame answer him with that foolish suggestion, that they palmed upon the people, that his discifiles came by night and stole him away,

[5.] He preaches this to all the by-standers, to be by them repeated to all their neighbours, and commands all manner of pei'sons, from the highest to the lowest, to take notice of it at their peril; "Be it known to you all, that are here present, and it shall be made known to all the /leo/ile of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it; as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Jesus, not by repeating it as a charm, but believing in it as a divine revelation of grace and good will to men.

(2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which men can be saved. He passes from this particular instance to shew that it is not a particular sect, a party, that is designed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with, or keep off from, at their pleasure, as it was with the sects of the philosophers, and those among the Jews; but it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to, and come into the measures of. It is not an indifferent thing, but of an absolute necessity, that people believe in this name, and call upon it.

[1.] We are obliged to it, in duty to God, and in compliance with his designs; (y. 11.) " This is the Stone which was set at nought of you builders, you that are the rulers of the /leo/ilc, and the elders of Israel, that should be the builders of the church, that pretend to be so; for the church is God's building. Here was a Stone offered you, to be put in the chief place of the building, to be the main Pillar on which the fabric might entirely rest; but you set it at nought, rejected it, would not make use of it, but threw It by as good for nothing but to make a stepping-stone of; but this Stone is 7iow become the Head of the corner; God has raised u/i this Jesus, whom you rejected, and, by setting him at his right hand, has made him both the Corner-Stone and the Head-Stone, the Centre of unity and the Fountain of power." Probably, St. Peter here chose to make use of this quotation, because Christ had himself made use of it in answer to the demand of the chief priests and the elders concerning his authority, not long oefore tills. Matt. 21. 42. Scripture is a tried weapon in our spiritual conflicts; let us therefore stick to it.

[2. ] We are obliged to it for our own interest We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and if we be not eternally saved, we are eternally undone ; (v. 12.) JVeither is there salvation in any other. As there is no other name bv which diseased bodies can be

cured, so there is no other by which sinful souls can be saved. " By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it." So Dr. Hammond. Observe here, lurst. Our salvation is our chief concern, and that which ought to lie nearest our hearts; our rescue from wrath and the curse, and our restoration to God's favour and blessing. Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own ; we can destroy ourselves, but we cannot save ourselves. Thirdly, There are among men many names that pretend to be saving names, but really are net so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it. Fourthly, It is only by Christ and his name that those favours can be expected from God, which are necessary to our salvation, and that our services can be accepted with God. This is the honour of Christ's name, that it is the only name whereby we must be saved; the only name we have to plead in all our addresses to God. This name is given, God has appointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven ; Christ has not only a great name in heaven^ but a great name under heaven ; for he has all power both in the upper and in the lower world. It is given among men, who need salvation, men who are ready to perish. W^e may be saved by his namC} tliat name of his. The Lord our Righteousness ; and we cannot be saved by any other. How far those who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, may find favour with God, it is not our business to determine. But this we know, that, whatever saving favour such may receive, it is upon the account of Christ, and for his sake only ; so that still there is no salvation in any other. I have sumamed thee, though thou, hast not known me, Isa. 45. 4.

IV. The stand that the court was put to, in the prosecution by this plea, v. 13, 14. Now was fulfilled that promise Christ made, that he would give them a inouth and wisdom, such as all their adversaries should not be able to gainsay or resist.

1. They could not deny the cure of the lame man to be both a good deed tind a miracle ; he was there standing with Peter and John, ready to attest the cure, if there was occasion, and tliey had nothing to say against it, (v. 14.) either to disprove it, or to disjmrage it. It was well that it was not on the sabbath-day, else they would have had that to say against it.

2. They could not, with all their pomp and power, face down Peter and John ; this was a miracle not inferior to the cure of the lame man, considering botli what cruel bloody enemies these priests had been to the name of Christ, (enough to make any one tremble that appeared for him,) and considei-ing what cowardly faint-hearted advocates tliose disciples had lately been for him ; Peter particularly, who denied him for fear of a silly maid ; yet now they see the boldness of Peter and John, v. 13. Probably, there was something extraordinaiy and very surprising in their looks, they appeared not only undaunted by the rulers, but daring and daunting to them ; they had something majestic in tlieir foreheads, sparkling in their eyes, and commanding, if not terrifying, in their voice. They set their faces like a flint, as the prophet, Isa. 50. 7. Ezek. 3. 8. The courage of Christ's faitliful confessors has often been the confusion of their cruel jiersccutors. Now,

(1.) We are here told what increased their wonder ; They /lercetved that they vjere ujileamed and igriorant men : they inquired either of themselves

THE ACTS, IV.

39

nr others, and found that they were of mean extraction, bom in Galilee, that they were bred fishermen, and had no learned education, had never been at any university, were not brought up at the feet of any of the Rabbins, had never been conversant in courts, camps, or colleges; nay, perhaps talk to them at this time upon any point in natural philosophy, mathematics, or politics, and you will find they know nothing of the matter; and yet speak to them of the Messiah and his kingdom, and they speak with so much clearness, evidence, and assurance, so pertinently, and so fluently, and are so ready in the scriptures of the Old Testament relating to it, that the leaniedest judge upon the bench is not able to answer them, or to enter the lists with them. They were ignorant men — ISxZthi, firivate men, men that had not any public character or employment; and therefore they wondered they should have such high pretensions. They were fc?zo^s; (so the word signifies ;) they looked upon them with as much contempt as if they had been mere 7iaturals, and expected no more from them, which made them wonder to see what freedom they took.

(2.) We are told what made their wonder in a great measure to cease; they took knowledge of them that they had been ivith Jesus ; they themselves, it is probable, had seen them with him in the temple, and now recollected that they had seen them, or some of their servants or those about them informed them of it, for they would not be thought themselves to have taken notice of such inferior people. But when they understood that they had been TJith Jesus, had been conversant with him, attendant on him, and trained up under him, they knew what to impute their boldness to ; nay, their boldness in divine things was enough to shew with whom they had had their education. Note, Those that have been TJith Jesus, in converse and communion with him, have been attending on his word, praying in his name, and celebrating the memorials of his death and resurrection, should conduct themselves, in every thing, so that those who converse with them, may take knowledge of them that they have been with Jesus. And that makes them so holy, and lieavenly, and spiritual, and cheerful ; that has raised them so much above this world, and filled them with another. One may know that they have been in the mount by the shining of their faces.

15. But when they had commanded them to go aside out of the council, they conferred among themselves, 16. Saying, What shall we do to these men ? For that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18. And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19. But Peter and John answered and said unto them. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20. For we cannot but speak the things which we have seen and heard. 21. So when they had farther threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for

that which was done. 22. For the man was above forty years old, on whom this miracle of healing was shewed.

We have here the issue of the trial of Peter and John before the council ; they came off now with flying colours, because they must be trained up to sufferings by degrees; and by lesser trials be prepared for greater ; they now but run with the foot men, hereafter we shall have them contending with horses, Jer. 12. 5.

I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon.

1. The prisoners were ordered to withdraw; {y. 15.) They commanded them to go aside out of the council; willing enough to get clear of them, (they spake so home to their consciences,) and not willing they should hear the acknowledgments that were extorted from them : but though they might not hear them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their councils from the Lord.

2. A debate arose upon this matter ; they confer ■ red among themselves ; every one is desired to speak his mind freely, and to give advice upon this important affair.' J\'ow the scri/iture was fulfilled, that the rulers would take counsel together against the Lord, and against his anointed, Ps. 2. 2. The question proposed, was, JVhat shall we do to these men? v. 16. If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and i-eceive their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness ; but if they hold them or imprison them m unrighteousness, (Rom. 1. 18.) they will find them a burthensome stone that they will not know what to do with, Zech. 12. 3.

3. They came at last to a resolution, in two things. (1.) That it was not safe to punish the apostles

for what they had done ; very willingly they would have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle ; and they stood now in as much awe of them as they had done formerly, when tliey durst not lay hands on Christ for fear of the/leofile. By which it appears that the outcry of the mob against our Saviour, was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might jiunish Peter arid John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefoi-e were held in from it, only by the fear of the people. For,

[1.] The people were convinced of the truth of the miracle ; it was a notable miracle, yiu^ly anixtioy — a known miracle; it was known that they did it in Christ's name, and that Christ himself had often done the like before ; this was a known instance of the power of Christ and a proof of his doctrine; that it was a great miracle, and wrought for the con firmation of the doctrine they preached, (for it was a sign,) was manifest to all that dwelt in Jerusalem ; it was an opinion universally received, and the niira cle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with

THE ACTS, IV.

all the craft and all the front they had, could not deny it to be a true miracle ; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable.

[2. J They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done ; even those that were not persuaded by it to belie\e in Christ, were yet so affected with it as a mercy to a poor man, and an honoiu- to their country, that they could not but give praise to God for it; even natural religion taught them to do that. And if the priests had punished Ftter and Johji for that for whicli all men glorified God, they woald have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof %]\?\\ be restrained.

(2.) They yet resolve, that it is necessary to silence them for the future, v. 17, 18. They could not prove that they had said or done any thing amiss, and yet they must no more say or do what they have done. All their care is, that the doctrine of Christ sfiread no further among the people ; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven ; God will have the knowledge of Christ to spread all the world over, but the chiet priests would have it spread ?20 further, which he that sits in heaven laughs at.

Now, to prevent the further spreading of this doctrine,

[1.] They charge the apostles never to preach it any more. Be it enacted by their authority, (which they think every Israelite is bound in conscience to submit to,) That no man speak at all or teach in the name of Jesus, v. 18. We do not find that they give them any reason why tlie doctrine of Christ must be suppressed ; they cannot say it is either false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickecbiess, and shocks their tyrannv. But, Stat pro ratione voluntas — They can assign no reason but their will. "V\'e straitly charge and command you, not only that you do not preach this doctrine publicly, but that yc speak henceforth to no man, not to any particular person privately, in this name," v. 17. There is not a greater scrs'ice done to the Devil's kingdom than the silencing of faithful ministers, and the putting them under a bushel that are the lights of tlie world.

[2.] They threaten them if they do, straitly threaten them : it is at tlieir peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in'it, and reward them for it. Now these priests not only forbid them to preach the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon Christ's promises, know how to put -A just contemfit upon the world's threaten-ings, though they be threatenings of slaughter that it breathes out, ch. 9. 1.

II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, v. 19, 20. Peter and John needed not confer together, to know one another's minds, (for they were botli actuated l)y one and the same Spirit,) but agree presently in the same sentiments, and jointly put in the answer, " Whether it be right in the sight of God, to wliom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves,^j^r/^r ye; for we cannot forbear speaking to every body the things which we

have seen and heard, and are oursleves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell them that they would. But the boldriess of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance.

They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things.

1. The commayid of God; "You charge us not to preach the gospel, he has charged us to preach it, has conuTiitted it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey; God or you ?" There they appeal to one of the com?nu?ies notitipe — to a settlecf and acknowledged maxim in the law of nature, that if men's commands and God's interfere, God's commands must take place. It is a rule in the coimnoyi-law of England, that if any statute be made contrary to the law of God, it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men that ai-e fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed, which is right in the sight of God ; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves.

2. The convictions of their consciences; though they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elilni, they were full of this matter, and the Spirit within them constrained them, thev must s]ieak, that thev might be refreshed, Job 32. 18, 20. (1.) They felt the'jn-flucnce of it npon themselves, what a blessed change it has wi-ought upon them, has brought them into a new world, and therefore they cannot hut speak of it: and those speak the doctrine of Christ best, that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as ^fire in their bones, Jer. 20. 9. (2.) They know the importance of it to others ; they look with concern upon perishing souls, and know they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning and shewing them the right way. They arc things which we have seen and heard, and therefore are fully assured of ourselves ; and things wliich we only have seen and heard : and therefore, if wc do not publish them, who will ? Who can? A'nowing the favour, as well as the terror, of the Lord, we persuade 7nen ; for the love of Christ and the love of souls constrain us, 2 Cor. 5. 11, 14.

III. There is the discharge of the prisoners; (t. 21.) They further threatened them, and thought that they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees ; they knew how to keej) men in awe with their excommunications, (John 9. 22.) and thouglit they could have the same influence ujjon the apostles that they had upon other men ; but thev were deceived, fiir they had been with Jesus. They threatened them, and that was all they did now; when they liad done that,

1 they let them go.

I i. Because they durst not contradict the people,

THE ACTS, IV.

41

who glorijied God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people^ so people are sometimes by the providence of God made a terror and restraint to wicked rulers.

2. Because they could not contradict the miracle ; For (v. 22.) the ?nan was above forty years old, on whom this, miracle of healing was shewed. And therefore, (1.) The miracle was so much the greater; he having been \a.m& from his mother^s womb, ch. 3. 2. The older he grew, the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested ; for the mail being above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, John 9. 21.

23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24. And when they heard that, they lifted up their voice to God with one accord, and said. Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25. Who by the mouth of thy servant David hast said, Why did the hea-tlien rage, and the people imagine vain things ? 26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28. For to do whatsoever thy hand and thy counsel determined before to be done. 29. And now. Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30. By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31. And when they had prayed, the place was shaken where they were assembled together ; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

I. Their return to their brethren, the apostles and ministers, and perhaps some private christians ; (y. 23.) Being let go, they went to their own company, who perhaps were at this time niet together in pain for them, and praying for them ; as ch. 12. 12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship.

1. Though God had highly honoured them, m calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren,

Vol. VI.— F

but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints.

2. Though their enemies had seveiely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet xhey vjent to their own company, and feared not the wrath of their rulers. The} night have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a put^lic station, and must seek not so much their own personal satisfaction, as the public good. Christ's followers do best in conipany, provided it be in their own coirtpany.

II. The account they gave them of what had passed ; they reported all that the chief priests and elders had said tinto them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them,

1. That they might know what to expect both from men and from God in the progress of their work; from men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. 1. 14.

2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces, that God had raised up Jesus from the dead, and though they were a body of them together, they had not the confidence to deny it, but in the silliest and most sneaking manner imaginable, bid the apostles not tell any body ofit. ...

3. That they might now join with them in prayers and praises ; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

III. Their address to God upon this occasion; JVhen they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together, and went to prayer; they lifted up their voice to God with one accord, v. 24. Not that it can be supposed that they all said the same words at the same time, (though it was possible they might, being all inspired by one and the same Spirit,) but one in the name of the rest lifted up his voice to God, and the rest joined with him, 0/u.cBuiuuSiv — with one mmd; (so the word signifies ;) their hearts went along with him, and so thougli but one spake, they all prayed ; one lifted tip his voice, and, in concurrence with him, thev all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are words to God. Moses cried unto God, when we find not a word said.

Now in this solemn address to God, we have, 1. Their adoration of God as the Creator of the world; (r. 24.) With one mind, and so, in effect, with 07ie mouth, they glorified God, Rom. 15. 6. They said, " O Lord, thou art God, God alone; Aia-TroTo., thou art our Master and sovereign Ruler," (so the word signifies,) "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God which hast made hea-

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THE ACTS, IV.

ven and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is veiy proper to begin our prayers, as well as our creed, with the acknowledgment of this, that God is the Father almighty. Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they do not forget or overlook the history of the world's creation; for the christian religion was intended to confirm and improve, not to eclipse or iustle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work, and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And if we give him the glory of this, we may take the comfort of it.

2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, V. -25, 26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, Thus he sjiake by the month, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefoi'e be a surprise to them, or any discouragement to any in embracing their doctrine, for the scri/iture must be fulfilled. It was foretold, Ps. 2. 1, 2. (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving check to the wickedness of the heathen. (2.) That the peo/ile would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it If they prove vain things in the issue, no thanks to them who imagined them. (3.) That the kings of the earth, particularly, would stand u/i in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth, that are most favoured and honoured by Divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that liave the power in their single persons, but there where the power is la. many rulers, councils, and senates, thev gather together, to consult and decree against the Lord, and against his Christ —against both natural and revealed religion. Wliat is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers, (it had neither their power nor their i)urses,) but it was opposed and Fought against by them, and they combined to nm it down, and yet it made its way.

3. Tlieir representation of the present accomplishment of those ])rcdictions in the enmity and malice of the nilers against Christ. What was foretold we see fulfilled, v. 27, 28. It is of a truth, it is certainly so, it is too plain to be denied, and in it ap-l)ears the truth of the prediction, that Herod and

Pilate, the two Roman governors, with the Gentiles, (the Roman soldiers under their command,) and with the fieofile of Israel, (the rulers of the Jews and the mob that is under their influence,) were gathered together in a confederacy against the Holy Child Jesus whom thou hast anointed. Some copies add another circumstance, W tm 'orixu tm raulyt-y-in this thy holy city, where, above any place, he 'should have been welcomed. But herein they do that ivhich thy hand and thy counsel determined before to be done. See here, (1.) The wise and holy designs God had concerning Christ. He is here called the Child Jesus, as he was called (Luke 2. 27, 43.) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the Child Jesus. But he is the Holy Child Jesus, (so he was called, Luke 1. 35. that Holy Thing,) and thy holy Child; the word signifies both a son and a servant, Traiict a-v; he was the Son of God; and yet in the work of redemption he acted as his Father's Servant, (Isa. 42. 1.) My Servaiit whom I ufihold. It was he whom God anointed, both qualified for the undertaking, and called to it; and thence he was called the Lord's Christ, v. 26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. 5. 17. Now the God that anointed Christ, determined what should be done to him, pursuant to that anointing; he was anointed to be a Saviour, and therefore it was determined he should be a Sacrifice, to make atonement for sin ; he must die therefore, he must be slain, yet not by his own hands; therefore God wisely determined before by what hands it should be done, it must be by tlie hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or good men ; he must therefore be delivered into the hands of sinners, as Job was, ch. 16. 11. And as David was delivered to Shimei to be 7nade a curse; (2 Sam. 16. 11.) The Lord has bidden him. God's hand and his counsel determined it, his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree ; for whatsoever the Lord pleased that did he. Dr. Hammond makes tliis phrase of God's hand determining it, to be an allusion to the High-Priest's casting lots upon the ttvo goats on the day of atonejiient, (Lev. 16. 8.) in which he lifted up "the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed ; and the disposal of this lot was from the Lord, Prov. 16. 33. Thus God's hand determined what sliould be done, that Christ should l)e the Sacrifice slain. Or, (if I may offer a conjecture,) when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as, (Job 13. 26.) Thou writest bitter things against us ; and God's decree is said to be that which is written in the scri/i-tiires of truth, (Dan. 10. 31.) and in the volume of the book it was written of Christ, Ps. 40. 7. It was God's hand that wi-ote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this desii^n, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at vai-iance with each other, united against Christ. And God's serxnng his own purfioses by what they

THE ACTS, IV.

43

(lid, was no excuse at all for theii* malice and wick-t;dness in the doing of it, any more than God's making the blood of the martyrs the seed of the chmxh extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by that the more glorified, and will be so, when the mystery of God shall be finished.

4. Their petition with reference to the case at this time. The enemies ivere gathered together against Christ, and then no wonder that they were so against his ministers; the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

(1.) That God would take cognizance of the malice of their enemies; JVbw, Lord, behold their threatenings, v. 29. Behold them, as thou art said to behold them in the psalm before quoted, (Ps. 2. 4.) when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven, laughs at them, and has them in derision; and theri the virgin, the daughter of Zion, 7nay desfiise the impotent menaces even of the great king, the king of Assyria, Isa. 37. 22. And now. Lord; to vZv ; there is an emphasis upon the now, to intimate that the7i is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but i-efer themselves to him, like Hezekiah; (Isa. 37. 17.) " Ojien thine eyes, O Lord, and see; thou know-est what they say, thou behcldest mischief and sjiite, (Ps. 10. l4.)'to thee we appeal, behold their threatenings, and either tie their hands, or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain," Ps. 76. 10. It is a comfort to us, that if we are unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

(2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work ; Grant unto thy servants, that with all boldness they may speak thy word, though the priests and rulers have enjoijied them silence. Note, In threatening times, our cart should not be so much that troubles may be prevented, as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, '• Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame ;" but, "Behold their threatenings, and animate us, open our mouths and fill our hearts with courage." They do not pray, " Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;" but, " Lord, give us grace to go on in our work, and not to be afraid of the face of man." Observe, [1.] Those that are sent on God's errands, ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended ; not doubting of what they say, or of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements, may depend upon them, and ought to go forth, and go on, in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands, and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring, that fight against Christ ? For shame, let not us be sneaking, that are for him.

(3.) That God would still give them power to

work miracles for the confirmation of the doctnne

they preached, which, by the cure of the lame man,

. they foimd to contribute very much to their success,

and would contribute abundantly to their further

progress. Lord, grant ua boldness, by stretching forth thine hand to heal. Note, Nothing imboldens faithful ministers more in their work, than the tokens of God's presence with them, and a divine powers going along with them. They pray, [1. ] That God would stretch forth his hand to heal, both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching, (Isa. 65. 2.) or in curing. [2.] That sig?is and wo?iders might be done by the name of the holy Child Jesus, which would be convincing to the people, and confounding to the enemies. Clirist had promised them a power to work miracles, for the proof of their commission ; (Mark 16. 17, 18.) yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is tlie honour of Christ that they aim at in this request, that the wonder might be done by the name of Jesus, the holy Child Jesus, and his name shall have all the glory.

IV. The gracious answer God gave to this address, not in word, but in power.

1. God gave them a sign of the acceptance of their prayers; {v. 31.) When they had prayed, (perhaps many of them prayed successively, one by one, according to the rule, (1 Cor. 14. 31.) and when they had concluded the work of the day,) the place was shaken where they were assembled together, there was a strong mighty wind, such as that when the Spirit was poured out upon them, {ch. 2. 1, 2.) which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, and to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth : and perhaps it was to put them in mind of that prophecy, (Hag. 2. 7.) I will shake all nations, and will Jill this house with glory. This was to shew them what reason they had to fear God more, and then they would fear man less. He that shook this place, could make the hearts of those who threatened his servants thus, to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken.

2. God gave them greater degrees of his Spirit, which was the thing they prayed for; their prayer, without doubt, was accepted, for it was answered, they were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled', to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost, had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They vieve: filled with the Holy Ghost at the bar, {v. 8.) and now filled with the Holy Ghost in the pulpit; which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence of God, so in the grace of God, we not only in general live, and have our being, but inove in eveiy particular action, ch. 17. 28. We have here an'instance of the performance of that promise, that God will give the Holy Spirit to them that ask him ; (Luke 11. 13.) for it was in answer to prayer that they were filled with the Holy Ghost; and'we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it, and have more of it. When they were filled with the Holy Ghost, they spake the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried, ^^'hen they

THE ACTS, IV.

find the Lord God helfi them by his Spirit, they know they shall not be confounded, Isa. 50. 7.

32. And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they liad all things common. 33. And with great power gave the apostles witness of tile resurrection of the Lord Jesus : and great grace was upon them all. 34. Neither was there any among them that lacked : for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35. And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 36. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted. The son of consolation,) a Levite, and of the country of Cyprus, 37. Having land, sold it, and brought the money, and laid it at the apostles' feet.

We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church ; it is conspectus sceculi — a view of that age of infancy and innocence.

I. The disciples loved one another dearly. Behold, how good and how pleasant it was to see how the midtitude o them that believed, were of one heart, and of one soul, (v. 32.) and there was no such thing as discord or division among them. Observe here,

1. There were multitudes that believed; even in Jerusalem, where the malignant influence of the chief priests was most strong, there were three thousand converted on one day, and Jive thousand on another, and, beside those, there wei'e added to the church daily ; and, no doubt, they were all baptized, and made profession of the faith ; for the same Spirit that endued the apostles with courage to preach the faith of Christ, endued them with courage to confess it. _ Note, The increase ot the church \s the glory of it, and the multitude of them that believe, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa. 60. 1, 8.

2. They were all of one heart, and of one soul. Though there were many, very many, of different ages, tempers, and conditions, in the world, who, perhajjs, before they believed, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps, they had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts ; but now those were all forgotten, and laid aside, and they were unanimous in the faitli of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ's dying precept to his disciples, to love one another, and his dving prayer for them, that they all might he one. We have reason to think thev divided themselves into several congregations, or worshipping assemljlics, according as their dwellings were, under their respective ministers; and yet that occasioned no jealousy or uneasiness ; for they were all of one heart, and one soul, notwithstanding; and loved those of other congregations, as truly as those

of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be floured out ufion us from on high.

II. The ministers went on in their work witli great vigour and success ; {v. S3.) With great power gave the apostles witness of the resurrection of the Lord Jesus. The doctrine they preached, was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ's holy religion, but, being duly explained and illustrated, with the proper inferences from it, served for a summary of all the duties, privileges, and comforts, of christians. The resurrection of Christ, rightly understood and improved, will let us into the great mysteries of religion.

"Qy the great power, wherewith the apostles attested the resurrection, may be meant,

1. The great vigour, spirit, and courage, with which they published and avowed this doctrine ; they do it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should be so too. Or,

2. The miracles which they wrought to confirm their doctrine ; With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too.

III. The beauty of the Lord our God shone upon them, and all their performances ; Great grace was upon them all, not only all the apostles, but all the believers, ;ta>/? /xiyaKi, ; grace that had something great in it, (magnificent and very extraordinary,) was upon them all.

1. Christ poured out abundance of grace upon them, such as qualified them for great services, by enduing them with great power ; it came u/ion them from on high, from above.

2. There were evident fruits of this grace in all they said and did, such asput an honour upon them, and recommended them to the favour of God, as being in his sight of great price.

3. Some think it includes the favour they were in with the people. Every one saw a beauty and ex-cellencv in them, and respected them.

IV. They were very liberal to the poor, and dead to this world. This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people.

1. They insisted not upon property, which even children seem to have a sense of, and a jealousy for, and which worldly people triumph in, as Laban, (Gen. 31. 43.) All that thou seestis mine ; and Na-bal, (1 Sam. 25. 11.) j\Iy bread and my water. These believers were so taken up with the hopes of an inheritance in the other world, that this was as nothing to them. J\'o man said that aught of the things which he possessed, was his own, v. 32. 'I'hey did not take away propeity, but they were indifTer-ent to it. They did not call what they had, their own, in a way of pride and vain-gloi-\-, boasting of it, or trusting in it. Thev did not call it their own, because they had, in affection, forsaken all for Christ, and were continually expecting to be stripped of all for their adherence to him. They did not say, that aught was their own ; for we can call nothing our own but sin ; what we have in the world, is more God's than our own ; we have if from him, must use it for him, and are accountable for it to him. JVo 7nan said what he had ivas his own, ifiov — his peculiar ; for he was ready to distribute, willing to communicate, and desired not to eat his morsel alone, but what he had to spare from himself and famih', his j)oor neighbours were welcome to. The\' that had estates, were not solicitous to lay \i\), bvit very willing to lay out, and would straiten themselves to help their brethren. No marvel that they weir of one heart and soul, when they

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sat so loose to the wealth of this world ; for meum — mine and tuum — thiiie are the great make-baits. Men's holding their own, and grasping at more than their ovjn, are the rise of wars and Jightings.

2. They abounded in charity, so that, in effect, they had all things common ; for, {v. oA.) there was not anxj among them that lacked, but care was taken for their supply. Those that had been maintained upon the public charity, when they turned christians, probably were excluded, and therefore it was fit that the church should take care of them. As there were many fioor that received the gosfiel, so there were some rich that were able to maintain them, and the grace of God made them willing. Therefore those that gather much, have nothing over, oecause what they have over, they have for them who gather little, that they may have no lack, 2 Cor. 8. 14, 15. The gospel hath laid all things common, not so that the poor arc allowed to rob the rich, but so that the rich are appointed to relieve the poor,

3. They did many of them sell their estates, to raise a fund for charity ; As many as had possession of lands or houses, sold them, v. 34. Dr. Lightfoot computes that this was the year of jubilee in the Jewish nation, the fiftieth year, (the twenty-eighth since they settled in Canaan fourteen hundred years ago,) so that what was sold that year being not to return till the next jubilee, lands then took a good price, and so the sale of those lands would raise the moT'e money.

Now, (1.) We are here told what they did with the money that was so raised; they laid it at the a/iostles' feet, they left it to them to be disposed of as they thought fit; probably, they had their support from it; from whence else could they have it ? Observe, The afiostles would have it laid at their f'ct, in token of their holy contempt of the wealth of the world ; they thought it fitter they should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, bv proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity, [1.] That it be given to such as have need, such as are not able to procure a competent maintenance for themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, a numerous charge ; those that upon any of these accounts, or any other, have real need, and have not relations of their own to help tliem ; but, above all, those that are reduced to want for well doing, and for the testirnony of a good conscience, ought to be taken care of, and provided for, and, with a prudent application of what is given, so as may be most for their benefit. [2.] That it be given to every man, for whom it is intended, according as he had need, without partiality or respect of persons. It is a rule, in dispensing charity, as well as in administering justice, ut /larium par sit ratio — that those who are eqiiallu needing and equally deserving, should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.

(2.) Here is one particular person mentioned, that was remarkable for this generous charity; it was Barnabas, afterward Paul's colleague. Observe,

[1.1 The account here given concerning him, r. 3fi. His name was Joses ; he was of the tribe of Lri'i, for there were Levites among the Jews of the di^/iersion, who, it is probable, presided in their synagogue-worship, and, according to the duty of Ma^ tribe, taught them the good knowledge of the Lord. He was bom in Cyprus, a great way off from Jerusalem, his parents, though Jews, having a settlement there. Notice is taken of the anostles' chan?-

ing his name after he associated with them. It is probable that he was one of the seventy disciples, and, as he increased in gifts and graces, grew eminent, and was respected by the apostles, who, in token of their value for him, gave him a name, Barnabas — the son of prophecy, (so it properly signifies,) he being endued with extraordinary gifts of prophe cy. But the Hellenist Jews (saith Grotius) called praying, TAga*x»(r/f, and therefore by that word it is rendered here ; A son of exhortation ; (so some ;) one that had an excellent faculty of healing and pur-suading; we have an instance of it, ch. 11. 22, 24. A son of consolation ; (so we read it;) one that did himself walk very much in the comforts of the Holy Ghost, a cheerful chi-istian, and this enlarged his heart in charity to the poor ; or one that was eminent for comforting the J^ord's people, and speaking peace to wounded troubled consciences ; he had an admirable felicity that way. There were two among the apostles that were called Boanerges — Sons of thunder; (Mark 3. 17.) but here was a son of consolation with them. Each had his several gift, neither must censure the other, but both ease one another ; let the one search the wound, and then let the other heal it and bind it up.

[2. ] Here is an account of his charity, and great generosity to the public fund. His is particularly taken notice of, because of the eminency of his services afterward in the church of God, especially in carrying the gospel to the Gentiles ; that this might not appear to come from any ill will to his own nation, we have here his benevolence to the Jewish converts; or perhaps this is mentioned, because it was a leading card, and an example to others ; he having land, whether in Cyprus, where he was bom, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be cumbered no more with them, but brought the money, and laid it at the apostles^ f^^t, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of tliis life ; and he lost nothing upon the balance of the account, by laying the purchase-w?o/2fz/ at the apostles feet, when he himself was, in effect, numbered among the apostles, by that word oi the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, ch. 13. 2. Thus, for the respect he shewed to the apostles as afiostles, he had an apostle's reward.

CHAR V.

In this chapter, we have, I. The sin and punishment of Ananias and Sapphira, wlio, for lvin2:to the Holy Giiost, were struck dead at the word of Peter, v. 1 . . 11. II. The flourishina; state of the church, in the power that went along- with the preaching; of the jrospel, v. 12 .. 16. III. The imprisonment of the apostles, and their iniraculons discharffe out of prison, with fresh orders to po on to preach the gospel, which they did, to the great vexation of tlieir persecutors, v. 17.. 26. IV. Their arrai2;nment before the great Sanhedrim, and their justification of themselves in what they did, v. 27.. 33. V. Gamaliel's counsel concerning them, that they should not persecute them, but let them alone, and see what would come of't, and their concurrence, for the present, with this advice, in the dismission of the apostles with no more than a scour2;ing, v. 34 . . 40, VI. The apostles' cheerful progress in their work, notwithstanding tlie prohibition laid upon them, and the indignity done them, v. 41, 42.

1. 11 UT a certain man named Ananias, J3 vvilh Sapphira his wife, sold a possession, 2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the

THE ACTS, V.

apostles' feet. 3. But Peter said, Ananias^ why halh Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land ? 4. While it remained, was it not thine own ? And after it was sold, was it not in thine own power 1 Why hast thou conceived this thing in thine heart 1 Thou hast not lied unto men, but un!3 God. 5. And Ananias, hearing these words, fell down, and gave up the ghost: and great fear came on all them that heard these things. 6. And the young men arose, wound him up, and carried him out, and buried him. 7. And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8. And | Peter answered unto her. Tell me whether ye sold the land for so much 1 And she said. Yea, for so much. 9. Then Peter said unto her. How is it that ye have agreed together to tempt the Spirit of the Lord ? Behold, the feet of them which have buried thy husband, me at the door, and shall carry thee out. 10. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and carrying her forth, buried her by her husband. 11. And great fear came upon all the church, and upon as many as heard these things.

The chapter begins with a melancholy but, which puts a stop to the pleasant and agreeable prospect of things which we had in the foregoing chapters ; as every man, so every church, in its best state, has its but, 1. The disciples were very holy, and heavenly, and seemed to be all exceeding good ; but thei'e were hypocrites among them, whose hearts were not right in the sight of God, who, when thev were baptized, and took upon them the form of godliness, denied the jioiver of godliness, and stopped short of that There is a mixture of bad with good in the best societies on this side heaven ; tares will grow among the wheat until the harvest. 2. It was the praise of the disciples, that they came up to that perfection which Christ recommended to the rich young man —they sold ivhat they had, and gave to the floor ; but even that proved a cloak and cover of hypocrisy, which was thought the greatest proof and evidence of sincerity. .". The signs and wonders which the apostles wrought, were hitherto miracles of mercy ; but now comes in a miracle of judgment, and here is an instance of severity, following the instances of goodness, that God may be both loved and feared. Observe here,

I. The sin oi Ananias, and Sapfihira his ivife. It is good to see husband and wife joining together in that which is good, but to be conffderate in evil, is to be like Adam and Eve, when they agreed to eat the forbidden fruit, and were one in their disobedience.

Now their sin was,

1. That they were ambitious of being thought eminent discijjles, and of the first rank, when really they were not true disciples ; they^ would pass for some of the most fruitful trees in Christ's vmeyard, when really the root of the matter was not found in them. They sold a fiossession, and brought the money (as Barnabas did") to the apostles' feet, that

they might not seem to be behind the very chief oj believers, but might be applauded and cried up, and stand so much the fairer for preferment in the church, which perhaps they thought would shortly shine in secular pomp and grandeur. Note, k is possible that hypocrites may deny themselves in one thing, b\it then it is to serve themselves in another; may forego their secular advantage in one instance, with a prospect of finding their account in something else. Ananias and Sapphira would take upon them a profession of Christianity, and make a fair shew in the Jiesh with it, and so would mock God, and deceive others, when they knew they could not go through with the christian profession. It was commendable, and so far it was right, in that ricli young man, that he would not pretend to follow Christ, when, if it should come to a pinch, he knew he could not come up to his terms, but he went away sorrowful. Ananias and Sapphira pretended they could come up to the terms, that they might have the credit of being disciples, when really they could not, and so were a discredit to discipleship. Note, It is often of fatal consequence for people to go a greater length in profession than their inward principle will admit of.

2. That they were covetous of the wealth of the world, and distrustful of God, and his providence ; They sold the land, and, perhaps, then, in a pang of zeal, designed no other than to dedicate the whole of the purchase-money to pious uses, and made a vow, or at least conceived a full purpose, to do so ; but when the money was received, their heart failed them, and they kept hack part of the price, (v. 2.) because they loved the money, and thought it was too much to part with at once, and to trust in the apostles' hands, and because they knew not but they might want it themselves ; and though now all things were common, yet it would not be so long j and what should they do in a time of need, if they should leave themselves nothing to take to ? They could not take God's word that they should be provided for, but tliought they would play a wiser part than the rest had done, and lay up for a rainy day. Thus they thought to serz'e both God and mammon — God, by bringing part of the money to the apostles' feet —and mammon, by keeping the other part in their own pockets ; as if there were not an all-sufficiency in God to make up the v.'hole to them, except they retained some in their own hands by way of caution-monev. Their hearts were divided, so were they found faulty, Hos. 10. 2. They halted betweeji two; if they had been thorough-paced worldlings, they would not have sold their possession ; and if they had been thorough-paced christians, they would not have detained pa7-t of the price.

3. That they thought to deceive the apostles, and make them believe they brought the whole purchase money, when really it was but apart. They came with as good an assurance, and as great a shew of piety and devotion, as any of them, and laid the money at the apostles' feet, as if it were their all. They dissembled with God and his Spirit, with Christ and his church and ministers; and this was their sin.

II. The indictment of Ananias, which proved both his condemnation and execution for this sin. \^'hen he brought the money, and expected to be commended and encouraged, as others were, Peter took him to task about it. He, without any inquiry or examination of witnesses concerning it, charges him peremptorily with the crime, and aggravates it, and lays load upon him for it, shewing it him in its own colour, v. 3, 4. The Spirit of God in Peter, not only discovered the fact without any information, (when perhaps no man in the world knew it but the man and his wife themselves,) but likewise discern-

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47

eil the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infirmity, through the surprise of a temptation, Peter would have taken Ananias aside, and have bid him go home, and fetch the rest of the money, and repent of his folly in attempting to put this cheat upon them ; but he knew that his heart •was fully set in him to do this evil, and therefore allowed him not sjiace to repent. He here shewed him,

1. The original of the sin. Satan filled his heart; he not only suggested it to him, and put it into his head, but hurried him on with resolution to do it. Whatever is contraiy to the good Spirit, proceeds from the evil spirit; Tiwd those hearts are filled by Satati, in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as Kvheti the Spirit of the Lord defiarted from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab''s prophets, and so lie was in the moiUh of Ananias, and by that made it appear that he filled his heart.

2. The sin itself. He lied'to the Holy Ghost; a sin of such a heinous nature, that he could not have been guilty of it if Satan had not filled his heart. The phrase which we render lying to the Holy Ghost, is •\,'iu<jdi<T^a.i (Ti TO TviZfjidi ro ayiov, which some read, to belie the Holy Ghost; which may be taken two ways: (1.) That he belied the Holy Ghost in himself; so Dr. Lightfoot takes it, and supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost ivith the hundred and ttventy ; (for mention is made of him immediately after Barnabas ;) yet he durst thus, by dissembling, belie and shame that gift. Or thus. They who had sold their estates, and laid the money at the apostles^ feet, did it by the special impulse of the Holy Ghost, enabling them to do an ant so very great and generous ; and Ananias pretended that he was moved by the Holy Ghost to do what he did, as others were ; whereas it appeared by his baseness, that he was not vinder the influence of the good Spirit at all ; for had it been his ivork, it would have been perfect. (2.) That he belied the Holy Ghost in the apostles, to whom he brought the money; he misrepresented the Spirit they were actuated by, either by a suspicion that they would not faithfully distribute what they were intrusted with, (which was a base suggestion, as if they were false to the trust reposed in them,) or by an assurance that they could not discover the fraud. He belied the Holy Ghost, when by what he did he would have it thought that those who are endued ivith the gifts of the Holy Ghost, might as easily be imposed upon as other men ; like Gehazi, whom his master convicted of his error by that word, Went not my heart ivith thee? 2 Kings 5. 26. It is charged upon Me house of Israel and Judah, when, like Ananias here, they dealt very treacherously, that they belied the Lord, saying. It is not he, Jer. 5. 11, 12. Thus Ananias thought the apostles ivere altogether such as himself, and this was belying the Holy Ghost in them, as if he were not in them a Discemer of spirits, whereas they had all the gifts of the S/iirit in them, which to others were divided severally. See 1 Cor. 12. 8, 10. They that pretend to an inspiration of the Spirit, in imposing upon the church their own fancies, either in opinion or practice, that say, they are moved from above, when they are carried on by their pride, covetousness, or affectation of dominion, belie the Holy Ghost.

But we read it, to lie unto the Holy Ghost; which reading is countenanced by v. 4. 7%ou hast not lied

unto men, but unto God. [1.] Ananias told a lie a deliberate lie, and with a purpose to deceive ; he told Peter that he had sold a possession, (house or lands,) and this was the purchase-money. Perhaps he expressed himself in words that were capable of a double meaning, used some equivocations about it, which he thought might palliate the matter a little, and save him from the guilt of a downright he ; or perhaps he said nothing ; but it was all one, he did as the rest did, who brought the ivhole price, and would be thought to dp so, and expected the praise they had, that did so, and the same privilege'tind access to the common stock as they had ; and therefore it was an implicit protestation that he brought the ivhole price, as they did ; and this was a lie, for he kept back part. Note, Many are brought to gross lying, by reigning pride, and affectation of the applause of men ; particularly in works of charity to thepoor. That therefore we may not be found boasting of a false gift given to us, or given by us, (Ptov. 25. 14.) we must not boast even of a true gift; which is the meaning of our Saviours caution in works of charity. Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do, more or better than really they are, come under the guilt of Ananias's lie; which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles, as to the Holy Ghost in them, that the money was brought, and that was said, which was said, v. 4. Ihoic hast not lied unto meii, not to men only, not to men chiefly, though the Qpostles be but men ; but thou hast lied unto God. From hence it is justly inferred, that the Holy Ghost is God; for he that lieth to the Holy Ghost, lieth to God. "They that lied to the apostles, acted and acting by the Spirit of God, are said to lie to God, because the apostles acted by the power and authority of God. From whence it follows, (as Dr. Whitby well observes,) that the power and authority of the Spirit must be the power and authority of God." And, as he further argues, "Ananias is said to lie to God, because he lied to that Spirit in the apostles, which enabled them to discern the secrets of men^s hearts and actions, which being the property of God alone, he that lies to him, must therefore lie to God, because he lies to one who has the incommunicable property of God, and consequently the divine essence."

3. The aggravations of the sin; (t. 4.) While it remained, was it not thine own ? And after it was sold, was it not in thine own power ? Which may be understood two ways .•(!.) "Thou wast under no temptation to keep back the price; before it was sold, it was thy own, and not mortgaged, ncr encumbered, or any way engaged for debt; and when it was sold, it was in thy own power to dispose oi the money at thy pleasure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for ; so that thou wast not under the influence of any particular inducement to keep back part of the price. Thou wast a transgi'essor without a cause." Or, (2.) "Thou wast under no necessity of selling thy land at all, or bringing any of the money to the apostles'feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection." This rule of charity the apostle gives, that people be not pressed, and that it be not urged as of necessity, because God loves a cheerful giver, (2 Cor. 9. 7.) and Philemon must do a good work, not as it were of necessity, but willingly, Phil. 14 As it is better not to vow than to vow and not to pay ; so better had it been for him not to have sold his land at all than thus to keep back part ofthepnce not to have pre-

TPIE ACTS, V.

tended to do the good work than thus to do it by halves. " When it vjas sold, it ivas in thine own power; but it was not so when it was vowed, thou hadst then opened thy mouth to the Lord, and couldest not go back." Thus, in giving our hearts to God, we are not permitted to divide them. Satan, like the mother, whose own the child was not, would take up with a half; but God will have all or none.

4. All this guilt, thus aggravated, is charged upon him ; Why hast thou conceived this thinff in thine heart ? Observe, Though Satan Jilied his heart to do it, yet he is said to have conceived it in his own heart; which shews that we cannot extenuate our sins, by laying the fault of them upon the Devil; he tempts, but he cannot force ; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just; Thou hast not lied unto men, but uiito God. What emphasis docs the prophet lay upon that of Ahaz ; 7iot vjearying men only, but wearying my God also I Isa. 7. 13. And Moses upon that of Israel; Your 7nurmurings are not against us, but against the Loi'd.' Exod. 16. 8. So here, Thou miglitest have imposed upon us, who are men like thyself; but, be not deceived, God is not mock-ed. If we think to put a cheat upon God, we shall prove in the end to have put a fatal cheat upon our own souls.

III. The death and burial of Ananias, v. 5, 6.

1. He died upon the spot; Ananias, hearing these words, was speechless, in the same sense that he was, who was charged with inti-uding i.nto the wedding feast without a wedding gar7ne7it, he had nothing to say for himself, but that was not all, he was struck speechless with a witness, for he was struck dead ; he fell down, and gave ufi the ghost. It does not appear whether Peter designed and expected that this would follow upon what he said to him ; it it probable that he did, for to Sapphira his wife, Peter particularly spake death, v. 9. Some think that an angel struck him, that he died, as Herod, ch. 12. 23. Or, his own conscience smote him with such liorror and amazement at the sense of his guilt, that he sunk and died away under the load of it. And perhaps, when he was convinced of lying to the Holy Ghost, he remembered the unpardoiiableness of the blasphemy against the Holy Ghost, which struck him like a dagger to the heart. See the power of the word of God in the mouth of the apostles ! As it was to some a savour of life unto life, so it was to others a savour of death' unto death. As there are those whom the gospel justifies, so there are those whom it condernns.

Tliis punishment of Ananias may seem severe, but we are sure it was just. (1.) It was designed to maintain the honour oithe Holy Ghost as now lately poured out upon the apostles, in order to the setting-up of the gospel-kingdom. It was a great aiTron't wliich Ananias i)ut upon the Holy Ghost, as if he could be imposed upon : and it had a direct tendency to invalidate the ajjostles' testimony ; for if the\' could not by the Spirit discover this fi^ud, how could tliey by the Spirit discover the deep things of God. which they were to reveal to the children of men ? It was therefore necessary that the credit of the apostles' gifts and powers be supported, though it was at this expense. (2.) It was designed to deter otliers from tlie like presumptions, now at the l)e-giiinmg of this dispensation. Simon Magus after-'.vard was not thus punished, norElymas ; but Ananias was mafle an examjjlc now at' first, that witli the sensible j)roofs given what a comfortable thing It is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it i-s to resist the Spirit, and do despite to him. How severeh- was

the worshijijiing of tiie golden m//'punislied, and tfu. gathering of the sticks on the sabbath-day, when the laws of the second and fourth commandment were now newly given ! So was the offering of strangr Jire by jYadab and Abihu, and the mutiny ofKorah and his company, when the Jire from heaven was now newly given, and the authority of Moses and Aaron now newly established.

The doing of this by the ministiy of Peter, who himself with a lie denied his Master but a while ago, intimates that it was not the resentment of a wrong done to himself, for then he, who had himself been faulty, would have had charity for them that offended ; and he, wlio himself had repented and been forgiven, would have forgiven this affront, and endeavoured to bring this offender to repent-'ance; but it was the act ^A the Spirit of God in Peter, to him the indignity was done, and by him the punishment was inflicted.

2. He was buried immediately, for that was the manner of the Jews ; (7). 6.) The young men, who, it is probable, were appointed to "that office in the church of burying the dead, as among the Romans the libitinarii and pollinctorcs; or the young men that attended the apostles, and waited on them, they wound up the dead body in grave-clothes, carried it out of the city, and.^wriec/ it decently, though he died in sin, and by an immediate stroke of divine vengeance.

IV. The reckoning vjith Sapphira, the wife of Ananias, who perhaps "zraij/^rs; in the transgression, and tempted her husband to eat this forbidden fruit. She came in to the place where the apostles were, which, as it should seem, was Solo?no?i'sporch, for there we find them, (v. 12.) a part of the temple where Christ used to walk, John 10. 23. She came in about three hours after, expecting to share in the thanks of the house, tor her coming in, and consenting to the sale of the land, of which perhaps she was entitled to her dower or thirds ; for she knew 7iot what was done. It was strange that nobodj- ran to tell her of the sudden death of her husband, that she might keep away ; perhaps they did, and she was not at home ; and so when she came to present herself before the ajjostles as a benefactor to the fund, she met with a breach instead of a blessing.

1. She vv'as found guilty of sharing with her husband in his sin, by a question that Peter asked her ; {v. 8.) Tell 7ne whether ye sold the land for so 77iuch ? Naming the sum which Ananias \\ViAbrought and laid at the -ipostles'feet. "Was that all you received for the sale of the land, and had you no more for it ?" "No," saith she, "we had no more, but that was every farthing we received." Ananias and his wife agreed to tell the same story, and, the bargain being ])rivate, and by consent kept to themselves, nobody could disi)rove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those relations who should quicken one another to that which is good, harden one another in that whicli is evil.

2. Sentence is past u])on her, that she should partake in her husband's doom, v. 9.

(1.) Her sin is opened; How is it that ye have agreed together to tempt the S/iirit of the Lord? Before he passes sentence, he makes tier to know her abominations, and shews her the evil of her sin.

[1.] That they te7npfed the Spirit of the Lord ; as Israel tempted God in the desert, when they said. Is the Lord a7nong vs? Oris he not P After they had seen so many miraculnus proofs of his power, and not onlv his ijresenrc, but his presidenc}', when they said. Can God fur7iish a table? So here, "Can the Spirit in the a])ostk's discover this fraud ? Can they discern that this is but a part of the /nice, when we tell them it is the whole? Can he judge throxigh this dark cloud?" Job 22, 13. They saw they had

49

the gift of tongues ; but had they the gift oi discern- ] in^ s/iirits ? Those that presume upon security and i impunity in sin, tempt the Spirit of God ; they tempt God as if he were altogether such a one as them-selves.

[2.] That they agreed together to do it; making the bond of their relation to each other (which by the divine institution is a sacred tie) to become a bond of iniquity. It is hard to say which is worse between yoke-fellows and other relations—a discord . in good, or concord in evil. It seems to intimate that their agreeing together to do it, was a further temtiling of the S/iirit; as if when they had engaged to keep one another's counsel in this matter, even the Spirit of the Lord himself could not discover them. Thus they digged deefi to hide their couJisel from the Lord, but were made to know it is in vain. '* Honv is it that you are thus infatuated ! What strange stupidity has seized you, that you would venture to make trial of that' which is past dispute ? How is it that you, who are baptized christians, do not understand yourselves better ? How durst you run so great a risk ?"

(2.) Her doom is read ; Behold, the feet of them ivhich have buried thy husband, are at the door; (perhaps he heard them coming, or knew that they could not be long ;) and they shall carry thee out. As Adam and Eve, who agreed to eat the forbidden fruit, were tunied together out of paradise ; so Ananias and Sapphira, who agreed to temfit the S/iirit of the Lord, were together chased out of the world.

The sentence executed itself; there needed no executioner, a killing power went along with Peter's word, as sometimes a healing power did ; for the God in whose name he spake, kills and rnakes alive ; and out of his mouth (and Peter was now his mouth) both evil and good proceed ; {v. 10.) Then fell she down straightway at his feet. Some sinners God makes quick work with, while others he bears long with ; for which difference, doubtless, there are good reasons ; but he is not accountable to us for them. She heard not till now that her husband was dead, the notice of Avhich, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt, and took her away as with a luhirlivind. And many instances there are of sudden deaths, which are not to be looked upon as the punishment of some gross sin, like this ; we must not think that all who die suddenly, are sinners above others ; perhaps it is in favour to them, that they have a quick passage, however, it is forewarning to all to be always ready. But here it is plain that it was in judgrricnt. Some put the question concerning the eternal state of Ananias and Sapphira, and incline to think that the destruction of the jlesh was, that the spirit might he saved in the day of the Lord Jesus. And I should go in with that charitable opinion, if there had been any space given them to repent, as there was to that incestuous Corinthian. But secret things belong not to us. It is said. She fell down at Peter's feet; there where she should have laid the whole price, and did not, she was herself laid, as it were to make up the deficiency. The young men that had the care of funerals, coming in, found her dead; and it is not said, They wound her up, as they did Ananias, but. They carried her out as she was, and buried her by her husband; probably an inscription was set over their graves, intimating that they were joint-monuments of divine wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the money which they did bring, and concerning which they lied ? I am apt to think they did ; they had not the superstition of those who said, It is not lawful for us to put it into the treasury : for unto the pure all things are pure. What they brought.

Vol. VI.— G

was not polluted to them that they Ijnuglit it to ; but what they kept back, was polluted to them that kept it back. Use was made of the censers of Koran's mutineers.

V. The impression that this made upon the peo pie ; notice is taken of this in the midst of the story {v. 5.) Great fear came upon all that heard thesi things ; that heard what Peter said, and saw what followed ; or upon all that heard the story of it; for, no doubt, it was all the talk of the city. And again, (y. 11.) Great fear came upon all the church, and upon as many as heard these things.

1. They that had joined themselves to the church, were hereby struck with an awe of God, and of his judgments, and with a greater veneration of this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trembling. All that laid their money at the apostles' feet after this, were afraid of keeping back ■AX\\ part of the price.

2. All that heard it, were put into a consternation by it, and were ready to say, ]Vho is able to stand before this holy Lord God, and his Spirit in the apostles ? As 1 Sam. 6. 20.

12. And by the hands of the apostles were many signs and wonders wrought among the people ; (and they were all with one accord in Solomon's porch. 13. And of the rest durst no man join himself to them : but the people magnified them. 14. And believers were the more added to the Lord, multitudes both of men and women.) 15. Insomuch that they brought forth the sick into the streets, and laid lliem on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16. There came also a multitude out of the cities round abc»ut unto Jerusalem, bringing sick folks, and them w hich were vexed with unclean spirits: and they were healed every one.

We have here an account of the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites.

I. Here is a general account of the miracles which the a])ostles wrought; {y. 12.) By the hands of the apostles were many sigtis and wonders wrought among the people ; "many miracles of mercy for one of judgment. Now the gospel-poAver i-etumed to its proper channel, which is that of mercy and grace. (Jod had come out of his ])lace to punisli, ijut now returns to his place, to his mercy-seat again. The miracles they wrought proved their divine mission ; they were not a few, but many, of divers kinds and often repeated; they were signs and wonders, such wonders as were confessedly signs of a divine presence and power; they were not done in a corner, but among the people, who were at liberty to inquire into them, and, if there had been any fraud or collusion in them, would have discovered it.

II. We are here told what were the effects of these miracles which the apostles wrought.

1. The church was hereby kept together, and confirmed in its adherence both to the apostles, and to one another ; They of- the church were all with one accord in Solomon's porch.

(1.) They met in the temple, in the open ])lace that was called Solomon's porch. It Avas strange that the rulers of the temple suffered them to kcej;

THE ACTS, V.

iheir meeting; there. But God inclined their hearts 10 tolerate them there a while, for the more convenient spreading of the gospel ; and they who permitted buyers and sellers, could not for shame prohibit such preachers and healers there. They all met in public-worship ; so early is the institution of religious assemblies observed in the church, which must by no means be forsaken or let fall, for in them a profession of religion is kept up.

(2.) They were there ivith one accord, unanimous in their doctrine, worship, and discipline ; and there was no discontent or murmuring about the death of Ananias and Sapphii'a, as there was against Moses and Aaron, aliout the death of Korah and his company ; Ye have killed the peofde of the Lord, Numb. 16. 41. The separation of hypocrites by distinguishing judgments, should make the sincere cleave so much the closer to each other and to the gospel-ministr)-.

9.. It gained the apostles very great respect, who wr-re the prime ministers of state in Christ's kingdom.

(1.) The other ministers kept their distance ; Of the rest of their company durst no man join himself to them, as their equal or an associate with them ; though others of them were endued with the Holy Ghost, and sjiake ninth tongues, yet none of them at this time did such signs and ivonders as the apostles did: and therefore they acknowledged their superiority, and in every thing yielded to them.

(2.) AU the people magnified them, and had them in great veneration ; spake of them with respect, and represented them as the favourites of Heaven, and unspeakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptil^le, that did not hinder the people from magnifying them, who saw the thing in a true light. Observe, The apostles were far from magnifying themselves, they transmitted the glory of all they did very carefully and faithfully to Christ, and yet the people magnified them ; for they that humble themselves shall be exalted, and those honoiu'ed, that honour God only.

3. The church increased in number ; (t». 14.) Believers -ivere the more added to the Lord, and, no doubt, joined themselves to the church, when they saw that God was in it of a truth, even multitudes both of men and women. They were so far from being deterred by the example that was made of Ananias and Sapphira, that they were rather invited by it into a society that kept such a strict discipline. Observe,

(1.) Beliet'ers are added to the Lord Jesus, joined to him, and so joined in his mystical body, from which nothing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added to him, added to the num!)er of those that are united to him ; and additions will still be making till the mystery of God shdl be finished, and the number of the elect accomplished.

(2.) Notice is taken of the conversion oiivomen as well as men ; more notice than generally was in the Jewish church, in which they neither received the sign (-f circumcision, nor were obliged to attend the solemn feasts ; and the court of the women was one of the outer courts of the temple. But, as among those that followed Christ while he was upon earth, so among those that believed on him after he went to heaven, great notice was taken of the good women.

4. Tlie apostles had abundance of patients, and gained abundance of reputation both to them and their dcctrinr, by the cure of them all, v. 15, 16. So many signs and ivonders were wrought by the apostles, that all manner of people put in for the

benefit of them, both in city and country, i.nd had it.

(1.) In the city: They brought forth their sick into the streets, for it is probable that the priests would not suffer them to bring them into the tem pie to Solomon's porch, and the apostles had not leisure to come to the houses of them all. And they laid thein on beds and couches, because they were so weak, that they could neither go nor stand, that at the least the shadow of Fetvr, passing by, mie-ht overshadow some of them, though it could not reach them all ; and, it should seem, it had the desired effect, as the woman's touch of the hem of Christ's garment had ; and in this, among other things, that word of Christ was fulfilled. Greater works than these shall ye do. God expresses his care of his people, by his being their shade on their right hand; and the benign influences of Christ as a King, are compared to the shadow of a great rock. Peter comes between them and the sun, and so heals them, cuts them off from a dependence upon creature sufficiency as insufficient, that they may expect help only from that Spirit of grace with whom he was filled. And if such miracles were wrought by Peter's shadow, we have reason to think they were so by the other apostles, as by the handkerchiefs from Paul's body; {ch. 19. 12.) no doubt, both being with an actual intention in the minds of the apostles thus to heal ; so that it is absurd hence to infer a healing virtue in the relics of saints that are dead and gone ; we read not of any cured by the relics of Christ himself, after he was gone, as certainly we should, if there had been any such thing.

(2.) In the country-towns ; multitudes came to Jerusalem from the cities round about, bringing sick folks that were afflicted in body, and them that were vexed with unclean spirits, that were troubled in mind, and they were healed every one; distempered bodies and distempered minds were set to rights. Thus opportunity was given to the apostles, both to convince people s judgments by these miracles, of the heavenly original of the doctrine they preached; and also to engage people's affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world.

17. Then the High-Priest rose up, and all they that were with him, (which is the sect of the Satlducees,) and Were filled with indignation, 18. And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison-doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people, all the words of this life. 21. And when they heard t/iat, they entered into the temple early in the morning, and taught. But the High-Priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22. But when the officers came, and found them not in the prison, they returned, and told, 2.3. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 21. Now when the nigh-Pri(>st, and the captain of the temple, and the

THE ACTS, V

Chief Priests, heard these things, they doubted of them whereunto this would grow. 25. Then came one and told them, saying, Behold, the men whom yc put in prison are standing in the temple, and teaching the people.

Never did any good work go on with any hope of success, but it met with opposition ; they that are bent to do mischief, cannot be reconciled to them who make it their business to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind ; and it would have been strange, if the apostles had gone on thus teaching and healing, and had had no check. In these verses we have the malice of hell and the grace of heaven struggling about them ; the one to drive them off from this good work, the other to animate them in it.

I. l"he priests were enraged at them, and clapt them up in prison, v. 17, 18. Observe,

1. Who their enemies and persecutors were. The High-Priest was the riugleader, Annan or Cauipha.^, who saw their wealth and dignity, their power and tyranny, that is, their all, at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ get ground and prevail among the people. Those that were most forward to join with the High-Priest herein, were the sect of the Sadducees, who had a particular enmity to the gospel of Christ, because it confirmed and established the doctrine of the invisible world, the resurrection of the dead, and the future state, which they denied. It is not strange if men of no religion be bigoted in their opposition to true and pure religion.

2. How they were affected toward them; ill affected, and exasperated to the last degree ; when they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose ufi in a passion, as men that could no longer bear it, and were resolved to make head against it, h€\n^Jilled with indignation at the apostles for preaching the doctrine of Christ, and curing the sick ; at the people for hearing them, and bringing the sick to them to be cured ; and at themselves and their own party, for suffering this matter to go so far, and not knocking it on tlie head at first. Thus are the enemies of Christ and his gospel a torment to themselves. Envy slays the silly one.

3. How they proceeded against them ; (v. 18.) Then/ laid their hands on them, perhaps their own hands, (so low did their malice make them stoop,) or, rather, the hands of their officers, and fint them in the common prison, among the worst of malefactors. Hereby they designed, {l.)Tofiut a restraint upon them ; though they could not lay any thing criminal to their charge, worthy of death or of bonds, yet while they had them in prison, thev kept them from going on in their work, and that they reckoned a good point gained. Thus early were the ambassadors of Christ in bonds. (2.) To fiiit a terror upon them, ?.nd so to drive them off from their work; the last time they had them before them, they had onlv threatened them; (r/f. 4. 21.) but now, finding that did not do, they impi-isoned them, to make them afraid of them. (3.) To put a c/w-grace u/ion them, and therefore they chose to clap them up in the common prison, that, being thus vilified, the people might not, as they had done, magnify them. Satan has carried on his design against the gospel very much by making the prear.hei-s and professors of it despicable.

II. God sent his angel to release them out of prison, and to renerj their commission to preach the gospel; the powers of darkness fight against them, but the Father of lights fights for them and sends

an angel of light to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out.

1. The apostles are discharged, legally discharged, from their imprisonment ; {v. 19.) The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison-doors, and, in spite of all the vigilance and resolution of the keepei s that stood without before the doors, brought forth the prisoners, (see v. 23.) gave them authority to go out without crime, and led them through all opposition. This deliverance is not so particularly related as that of Peter; {ch. 12. 7, Isfc.) but the miracle here was the very same. Note, There is no prise n so dark, so strong, but God can both visit his people in :t, and, if he pleases, fetch them out of it 1 he discharge of the apostles out of prison by an angel, was a resemblance of Christ's resurrection, and his discharge cut of the i)rison cf the grave, and would help to confirm the apostles' preaching of it.

2. They are charged, and legally charged, to go on with their work, s® as thereby to be c//schargcd fix)m the prohibition which the High-Priest laid them under; the angel bid them, Go, stand, and speak in the temple to the people all the words of this life, V. 20. \Vhen they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it was that they might go on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon, by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my noul live, and it shall praise thee, Ps. 119. 175. Bring my soul out of prison, (as the apostle here,) that I may praise thy name, Ps. 142. 7. See Isa. 38. 22.

Now in this charge given them, observe, (1.) Where they must preach ; Speak in the temple. One would think, though they might not quit their work, yet it had been prudence to go on with it in a more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No ; " Speak in the temple, for that is the place of concourse, that is your Father's house, and is not to be as yet quite left desolate." It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. (2.) To whom they must preach; "Speak to the people ; not to the princes and rulers, for they will not hearken ; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the people, to all in general, for all are concerned." (3.) How they must preach ; Go, stand, and speak: which intimates, not only that they must speak publicly. Stand up, and speak, that all may hear ; but that they must speak boldh' and rcsolutelv. Stand, and speak ; that is, " Speak it as those that resolve to stand to it, to live and die by it." (4.) ^^'hat they must speak ; all the words of this life. This life which you have been speaking of among yourselves ; referring perhaps to the conferences concerning heaven, which they had among themselves for their own and one another's encouragement in prison ; " Go, and preach the same to the world, that others may be comforted with thr same comforts with which vou vourselves are com fortcd of God." Or, " of this life which the Saddu cees dcnv, and therefore persecute vou; preach that, though vou know that is it which they ha\e indignation at." Or, "of this life emphatically; this heavenlv, divine life, in comparison with which the present earthly life does not deserve the name." Or, "these words of life, the very same you have

THE ACTS, V.

prear.hed, these words which the Holy Ghost puts into your mouth." Note, The words of the gospel are the words of life ; quickenine words ; tliey are spirit, and they are life ; rjords nvhereby we may be saved ; that is the same with this here, ch. 11. 14. The gospel is the word of this life ; for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and etemal life are brought so much to light in the gospel, that thev may be called thin life ; for the word is nigh thee. "Note, Tlie gospel '.s concerning matters of life and death, and ministers nuist preach it, and people hear it accordingly. They must speak all the words of this life, and not conceal any for fear of offending, or in hope of ingratiating themselves with, their rulers. Christ's witnesses are sworn to speak the whole truth.

III. Thev went on witli their work ; (f. 21.) WheJi they heard that; wlicn they heard that it was the will of God that they should continue to preach m the temple, they returned to Solomon's porch there, v. 12.

1. It was a gi-eat satisfaction to them to have these fresh orders. Perhaps, they began to question whether, if they had their liberty, they should preach as publicly in the temple as they had dc^ne, because they had 'been bid, when they were persecuted in one city, to flee to another. Biit now that the angel ordered them to go preach in the temple, their way was ])lain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satisfied concerning ovir dutv, our business is to keep close to that, and then we mav cheerfully trust God with our safety.

2. They set themselves immediately to execute them, without dis])ute or delay. They entered into the temple early in the mornin!^, (as soon as the gates were opened, and people began to come together there,) and taught them the gospel of the kingdom ; and did not at all fear what man could do unto them. The case here was extraordinary, the whole treasure of the gospel is lodged in their hands ; if thev be silent now, the springs are slnit up, and the whole work falls to the ground, and is made to cease ; which is not the case of ordinary ministers, who therefore are not by this example bound to throw themselves into the mouth of danger ; and vet when God gives opportunity of doing good, though we l)e under the restraint and terror of human powers, we shovdd venture far, rather than let go such an opportunity.

IV. The High-Priest and his party went on with their prosecution, v. 21. They, suppposiiig they had the apostles sure enough, called the council to-irether, a great and extraordinary council, for they summoned all the senate of the children of Israel. See here,

1. How they were prepared, and how big with expectation, to crush the gospel of Christ and tlie preachers of it, for they raised the whole posse. The last time they had the a])ostles in custodv, they convened them only before a committee of those that were of the kindred of the High-Priest, who were obliged to act cautiously ; but now, that they might proceed further and with more assurance, thev called togetlier, ■Trnirt.i t«v >-if str/ay— all the eldership, that is, (savs Dr. Lightfoot,) all the three courts or benches of judges in Jenisalcm, not only the great Sanhedrim, consisting nf seventy elders, but the other two judicatories tliat were erected one in the outer court gate of the temple, the other in the inner or beautiful gate, consisting of twenty-three judges each. So that if tliere were a full appearance, here were one hundred and sixteen judges. Thus God ordered it, that the confusion of the enemies might be more public, and the apostles' testi-

" mony against them, and that these might hear the' gospel, who would iif)t hear it ciherwise than tV^ in the bar. Howbeit, the High-Priest meant not hO, neither did his heart think so ; but it was m his heart to rally all his forces against the apostles, and bv a universal consent to cut them all off at once.

2. How they were disappointed, and had their faces filled with shame ; He that sits in heaven, laughs at them, and so may we too, to see how gravelv the court is set; and we may suppose the High-Priest makes a solemn speech to them, setting forth the occasion of their coming together ; that a very dangerous faction was now lately raised at .le-nisalem, by the preaching of the doctrine of Jesus, which it was needful, for the presenation of their church, (which never was in such danger as now,) speedily and effectually to suj)])ress ; that it w;is now in the power of their hands to do it, for he had the ringleaders of the faction now in the common prison, to be proceeded against, if they would but agree to it, with the utmost se\erit\'. An officer is, in order hereunto, dispatched inimediatelv to fetch the prisoners to the bar. But see how they are baffled ;

(1.) The officers come, and tell them that thev are not to be found in the prison, v. 22, 23. The last time they were forthcoming, when tliey were called for, ch. 4. 7. But now they were gone, and the report which the officers make, is, " Hie prison-doors truly found we shut with all safety ;" (nothing had been done to weaken them ;) " fhe keepers had nrt been wanting to their duty ; we found them standing nvithout before the doors, aitd knowing nothing to the contrary, but that the prisoners were all safe : 1)ut when we went in, we fjund no finin llierein, nrne of the men we were sent to fetch." It is probable that thev found the common prisoners there. \A'hich way the angel fetched them, whether by some back way, or opening the door, and fastening it close again, (the keepers all the while asleep,) we are n't told ; however it was, they were gone. The i^ord knows, though we do not, how to deliver the godly out of temptation, and how to loose those that are i?i bonds for his name's sake, and he will do it, as here, when he has occasion for them.

Now think how blank the court looked, when the officers made this return upon their order ; (t'. 24.) men the High-Priest, and the captain of the temple, and the chief priests, heard those things, they were all at a plunge, and looked upon one another, doubting what this thing should he. They were e.x-tremelxiperplexed, were at their wi/'s-e7id, having never been so dis:i])pointed in all their lives, (^f a thing thev were so sure of. It occasioned various speculations ; some suggesting that they were conjured out of the prison, and made their escape by magic arts ; others, that the keepers had iilayed tricks with tluni, not knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful esca])e, they would be the more followed ; others, that though perhaps they had frightened them from .Terusalem, they should hear of them again in some part or other of the country, where thev would do yet more mischief, and it would be vet more out of their power to stoj) the spreading of the infection : and now the^■ begin to fear that instead of curing the ill, tliey have made it worse. Note, Those often (^.istress and embarrass themselves, that think to distress and embairass the cause of Christ.

(2.) Their doubt is, in part, drtormined ; and yet their vexation is increased by nr.i thor messenger, who brings them word that tin ir /irisoners are preaching in the tern file ; (v. 2.5.) " Prhold, the men whom ueput in prison, and have sent for to yoiivbar, are now hard b}- you here, nfanding in the ti ?rplr.

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53

under your nose, and in defiance of you, teaching the Jieopie." Prisoners, that have broken prison, abscond, for fear of being retaken : but these prisoners, that here made their escape, dare to shew their faces even there where their persecutors have the greatest influence. Now this confounded them more than any thing. Common malefactors may have art enough to break prison ; but they are uncommon ones, that have courage enough to avow it when tliey have done.

26, 'I'hen went the captain vvitii the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27. And when they had brougiit them, they set them before the council: and the High-Priest asked them, 28. Saying, Did not we straitly command you that ye should not teach in this name ? And, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29. Then Peter and the other apostles answered and said. We ought to obey God rather than men. 30. The God of our fathers raised up Jesus, w:hom ye slew and hanged on a tree. 31. yilim hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32. And we are his witnesses of these things ; and so is also the Holy Ghost, whom God hath given to them that obey him. 33. When they heard that, they were cut to the heart, and took council to slay them. 34. Then stood there one up in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 35. And said unto them. Ye men of Israel, take heed to yourselves, what ye intend to do as touching these men. 36. For before these days stood up Theudas, boasting himself to be somebody ; to whom a number of men, about four hundred, joined themselves: who was slain ; and all, as many as obeyed him, were scattered, and brought to nought 37. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him : he also peiished ; and all, even as many as obeyed him, were dispersed. 38. And now I say unto you. Refrain from these men, and let them alone : for if this counsel or this work be of men, it will come to nought: 39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40. And to him they agreed : and when tliey had called the apostles, md beaten them, they commanded that ihey should not speak in the name of Jesus, and let them go. 41. And they departed I horn ihe presence of the council, rejoicing I

that they were counted worthy to suffer shame for his name. 42. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

We are not told what it was that the apostles preached to the people ; no doubt, it was, according to the direction of the angel, the ivords of this lijc; but what passed between them and the council, we have here an account of ; for in their sufferings there appeared more of a divine power and energy than even in their preaching. Now here we have,

I. The seizing of the apostles a second time. We may think, if God designed this, " Why were tliej rescued from their first imprisonment ?" But that was designed to humble the pride, and check the fury, of their persecutors ; and now he would shew that they were discharged ; not because they feared a trial, for they were ready to surrender themselves, and make their appearance before the greatest of their enemies.

1. They brought them without violence, with all the respect and tenderness that could be : did not pull them out of the pulpit, nor bind them, or drag them along, but accosted them respectfully. One would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven upon them, as Elias did ; but all that restrained their violence, was, theiryear of the jjeojile, who had such a veneration for the apostles, that they would stone them if they offered them any abuse.

2. y et they brought them to those who, they knew, were violent against them, and were resolved to take violent courses with them; {v. 27.) Th^y brought them, to set them before the council, as delinquents. Thus the powers that should have been a terror to evil works and workers, became so to the good.

II. Their examination ; being brought before this august assembly, the High-Priest, as the mouth of the court, told them what it was they had to lay to their charge, v. 28.

1. That they had disobeyed the comjiiands of authority, and would not submit to the injunctions and prohibitions given them ; {v. 28.) •' Did not we, by virtue of our authority, straitly charge and command you, upon pain of our highest displeasure, that you should 7iot teach in this name? But you have disobeyed our commands, and go on to preach not only without our licence, but against our express order. ' Thus they who make void the commandments of God, are commonly very strict in binding on their own commandments, and insisting upon their own power; Did 7iot tve co?n?nand you? Yes, they did ; but did not Peter at the same time tell them, that God's authority was superior to their's, and his commands must take place of their's.' And they had forgotten that.

2. That they spread false doctrine among the people, or at least a singular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered from Moses's chair; " Ye have filled Jerusalem ivith your doctrine, and therebv have dis-turljed the public ])eace, and drawn people from the public establishment." Some take this for a haughtv scornful woi-d; " This silly senseless doctrine of your's, that is not worth taking notice of, you ha\e made such a noise with, that even Jerusalem, the great and linly city, is become full of it, and it is all the talk of tlie town." They are angry that men, whom they looked uyion as despicable, should make thenisehes thus considerable.

o. That they had a malicious design against the government, and aimed to stir up the people against !*■, I)y representing it as wicked and t\ rannxal, and that had made itself justly odious both to God and

THE ACTS, V

man; " Ye bitend to bring this man's blood, the guilt of it before God, the shame of it before men, 2ifio?i us." Thus they charge them not only with contumacy and contempt of the coui-t, but with sedition and faction, and a plot to set not only the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, but the Romans too, for having drawn them into it. See. here how those that with a great deal of presumption will do an evil thing, yet cannot bear to hear oi it afterward, or to have it cha7"ged upon them. When they were in the heart of the persecution, they could cry daringly enough, " Nis blood be ti/ion us, and ufion our children; let us bear the blame for ever." But now that they have time for a cooler thought, they take it as a heinous aflfront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under that guilt which they were not afraid to involve themselves in.

III. Their ansiver to the charge exhibited against them ; Peter and the other apostles all spake to the, same purport; whether severally examined, or answering jointly, they spake as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they were brought before councils, it should be given them in that same hour what they should sfieak, and courage to speak it.

1. They justified themselves in their disobedience to the commands of the great Sanhedrim, great as it was; {y. 29.) IVe ought to obey God rather than men. They do not plead the power they had to work miracles, (that spake sufficiently for them, and therefore they humbly decline mentioning it themselves,) but they appeal to a maxim universally owned, and which even natural conscience subscribes to, and which comes home to their case. God had commanded them to teach in the name of Christ, and therefore they ought to do it, though the chief priests forbade them. Those rulers set up in opposition to God, and have a gi-eat deal to answer for, who punish men for disobedience to them, in that which was their duty to God.

2. They justify themselves in doing what they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they did indeed reflect upon those that maliciously ran him down ; and if they thereby bring his blood upon them, they may thank themselves. It is charged upon them as a crime, that they preached Christ and his gospel; " Now," say they, " we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not to preach it; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will forbear."

(1.) The chief priests are told to their faces the indignities they did to this Jesus ; " Ye slew him and hanged him on a trer, ye cannot deny it." The apostles, instead of making an excuse, or begging their pardon, for bringing the guilt of this man's blood upon them, rcjieat the charge, and stand to it; "It was von that slew him; it was your act and deed." Note, Peojjle's being unwilling to hear of their faults, is no good reason why they should not he faithfully told of them. It is a common excuse made for not reproving sin, that the times will not hear it. But they whose office it is to reprove, must not be awed bv that; the times must bear it, and shall l)ear it; Cry aloud, and spare not; cry aloud and tear not.

(2.) Thev are told also what honours (Jod put ui)on this Jesus, and then let them t^idge who was in the right, the persecutors of his doctrine, or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to shew that in preaching Christ they did not preach a new god, nor

entice people to come and worship, ether gods; nor did they set up an institution contrary o that of Moses and the pro])hets, but they adhered to the God of the Jewish fathers; and that name of Christ which they preached, answered the promises made to the fathers, and the covenant God entered into with them, and the types and figuics of the law he gave them. The God fi Abraham, Isaac, hikI Ja cob, is the God and Father of our Lord Jesus Christ; see what honour he did him.

[1.] He raised hi?n up; that is, he qualified him for, and called him to, his great undertaking. It seems to refer to the pj-omisc God made by Moses, ^ Prophet shall the Lord your.God raise up unto you. God raised him up out of obscurity, ;md made him great. Or, it may be meant of his raising him up from the grave ; " You put hiin to death, but God has restored him to life, so that (iod and vou are manifestly contesting about this Jesus; and which must we side with ?"

[2.] He exalted him with his right hand, v-^urt — hath lifted him up. " You loaded him with disgrace, but God has crowned him with honour; and ought we not to honour him whom God honours ?" God has exalted him, ri Ji^il uuth — with his right hand, that is, by his powei- put forth ; Christ is said to live by the power of Gael. Or, to his right hand, to sit there, to rest there, to rule there ; '* He has invested him with the highest dignity, and intrusted him with the highest authority, and therefore v.e must teach in his name, for God has give?! him a 7iame above exfery name."

[3.] " He has appointed him to be a Prince ana a Saviour, and therefore we ought to preach in his name, and to publish the laws r>f his government as he is a Prince, and the offci's of his grace as he is a Saviour." Observe, tliei-e is no having Christ to be otn- Saviour, unless we l)e willing to take him for our Pnnce. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ's ruling is in order to his saving, and faith takes an entire Chi-ist, that came, not to save us in our sins, but to save us from our sins.

[4.] He is appointed, as a Prince and a Saviour, to gri'e repentance to Israel and remission of sins. Therefore thev must preach in his name to the people of Israel, for liis favours wei'e designed, primarily and principally for them ; and none that truly loved their country, could be agiiinst that. \A'hy should the rulers and elders of Israel opjjose one who came with no less a blessing to Isi-ael than repentance and pardon ? Had he been exalted to give deliverance to Israel from the Roman yoke, ar.<! dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can b\- no means admit his doctrine. Observe here. First, Repentance and remission go together ; wherever re])entance is wrought, remission is without fail granted, and the favour given to all those to whom is given the qualification for it. On the other hand, no remission without re-pentamc ; none are freed from the i^Miilt and ])unish-ment of sin but those that are freed from the ])ower and dominion of sin ; that arc tunied from it, and turned against it. Secondly, It is Jesi/s Christ that gives, and h authorized to give, both repentance and remission, \^'hatsoe\■er is required in the gospel-covenant, is promised. Are we appointed to repent * Christ is ai)pointcd to give rei)cntanre, by his Spirit working with the word, to awaken the conscience, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his pro\ iding; and when he has given repentance, if he should not give

THE ACTS, V.

55

remission, he would forsake the work of his own hands. See how necessary it is that we repent, and that we apply ourselves-to Christ by faith for his grace to work repentance in us.

\ [5.] All this is well attested. First, By the afios-tles inemne/ves ; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven ; and also that they experienced the power of his grace upon

. their hearts, raising them up to that which was far above their natural capacities. •' IVe are his witnesses, appointed by him to ]jublish this to the world, and if we should be silent, as you would have us, we should betray a trust, and be false to it." When a cause is trying, witnesses, of all men, ought not to be silenced, for the issue of the cause depends on their testimony. Secondly, By the Sfiirit of God; " We are witnesses, competent ones, and whose testimony is sufficient before any human judicature." But that is not all. The Holy Ghost is witness, a witness from heaven ; for God hath gwen his gifts and graces to them that obey Christ. Therefore we must preach in his name, because for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. God gave the rfoly Ghost by his Son and in his name, (John 14. 26.) and in answer to his prayer; (John 14. 16.) nav, it was Christ that sent him from the Father; (John 15. 26.—16. 17.) and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ, (1 Tim. 3. 16.) but to glorify him, and all his gifts having a direct tendency to exalt his name, prc\ es that his doctrine is divine, else it would not be carried on thus by a divine power. And, Lastly, The giving of the Holy Ghost to them that obey Christ, both for their assistance in their obedience, and as a present recompense for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed; "and then judge whether we ought to obey you in opposition to him."

IV. The impression which the apostles' defence of themselves made upon the court; it was contrary to what one would have expected fi'om men that pretended to reason, learning, and sanctity ; surely such fair reasoning could not but clear the prisoners, and convert the judges; no, instead of yielding to it, they raged against it, and were filled,

1. With indignation at what the apostles said; they were cut to the heart, angry to see their own sin set in order before them ; stark mad to find that the gospel of Christ had so much to say for itself, and, consequently, was likely to get ground. When a sermon was preached to the people to this purport, they were pricked to the heart, in remorse and godly sorrow, ch. 2. 37. These here were cut to the heart with rage and indignation. Thus the same gospel is to some a savour of liff unto life, to others of death unto death. The enemies of the gospel not only deprive themselves of its comforts, but fill themselves with terrors, and are tlieir own tormentors.

2. With malice against the apostles tliemseUes ; since they see they cannot stop Iheir mouths any other way than by stopping their breath, thev f.rke counsel to slay them, ho])inc: that so thev sh'uld cause the work to cease. VV'hile the apostles went on in the service of Chi'ist, with a holy security and serenity of mind, perfectly composed, and in a sweet enjnvment of themselves, their persecutors went on in their opposition to Christ, with a continualper-plexity and perturbation of mind, and \exat.on to themselves.

V. The grave advice which Gamaliel, a leading man in the council, gave upon this occasion, the

scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. This Gamaliel is here said to be a Pharisee by his profession and sect, and by office a doctor of the law, one that studied the scriptures of the Old 1 estament, read lectures upon the sacred authors, and trained up pupils in the knowledge of them; Paul was brought up at his feet; {ch. 22. 3.) and tradition says, that so were Stephen and Barnabas. Some say that he was the son of that Simeon that took up Christ in his arms, when he was presented in the temple; and grandson of the famous Hillel. He is here said to be />2 refiutation among all the people for his wisdom and conduct; it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputatiqn, for checking the incendiaries that otherwise would set the earth on fire. Now observe here,

1. The necessary caution he gives to the council, with reference to the case before them ; he commanded to fiiit the apostles forth a little while, that he might speak the more freely, and be the more freely answered ; (it was fit that the prisoners should withdraw when their cause was to be debated ;) and then put the house in mind of the importance of this matter, which in their heat they were not capable of considering as they ought; "Ye men of Israel, saith he, take heed to'yourselves, consider what you do, or intend to do, as touching these inen, v. 35. It is not a common case, and therefore should not be hastily determined." He calls them men of Israel, to enforce this caution ; "You are men, that should be governed by reason, be not then as the horse and the mule that have no understanding; you are men of Israel, that should be governed by revtlaticn, be not then as strangers and heathens, that have no regard to God and his word. Take heed to yourselves, now that you are angry at these men, lest you w'/-dle to your own hurt." Note, The persecutors of God's people had best look to themselves, lest they fall into the pit which they dig. We have need to be cautious whom we give trouble to, lest we be found making the hearts of the righteous sad.

2. The cases he cites, to pave the way to his opinion ; two instances he gives of factious seditious men, (such as they would have the apostles thought to be,) whose attem])ts came to nothing of themselves; whence he infers, that if these men were indeed such as thev represented them, their cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them.

(1.) There was one Theudas, that made a mighty noisf for a while, as one sent of (jod, boasting him self to be somebodu, some great one, (so the word is,) either a teacher or a ])rince, with a divine commission to cffi^ct some great revolution either in the church or in the state ; and he observes here, (t'. 36.) concerning him, [1.] How far he prevailed; " yl number of men, about four hundred in all, joined themselves to him, that knew not what to do with themselves, or hoped to mend themselves ; and they seemed then a formidable body." [2.] How soon his pretensions were all dashed; "\\'hen he was slain," (probal)lv in war,) "there needed no mere ado, all, as many as obeyed him, were scattered, and melted away like snow before the sun. Now compare that case with this; you have slain Jesus, the rini';le'ider of this faction, you have taken him < ffi Now if he was, as you say he was, an impostor and pretender, his death, like that of Thcujlas, will be tlie death of his cause, and the final dispersion of his followers." From what has been, we mry infer what will be in a like case ; the siniting of the ishrfi-herd will be the scattering of the sheep ; and if the God of peace had not brought again from the dead.

THE ACTS, V.

'hat grea( Shcjiherd, the dispersion of the sheep, at his death, had been total and final.

(2.) The case was the same with Judas of Galilee, V. 37. Observe, [1.] The attempt he made. It is said to be after this; which some read, beside this, or. Let me mention, after thvi; supposing that Ju-das's insurrection was long before that of Theudas; for it was in the time of the taxation, that at our Saviour's birth, (Luke 2. 1.) and that of Theudas, whom Jose])hus speaks of, that mutinied, in the time of Cus/tius Fadus ; but that was in the days of Claudius Cxsar, some years after Gamaliel spake this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth, or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory; this Judas drew uivatj much Jieofile after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great Sanlicdrim, oi* any decree of theirs against him ; (it did not need it;) he also perished, arid all even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxin!r, who had better have been content, when Pi-ovidence had so determined, to serve the I'ing- of Ba b y lo n.

3. His opinion upon the whole matter.

(1.) That they sliould not persecute the apostles ; {v. 38.) J\'ow I say unto you, ru vuv — for the /ire-sent, as the matter now stands, my advice is, " Be-frain from these men; neither punish them for what they have done, nor restrain them for the future. Coimive at them, let them take their course; let not our hand he ufion them." It is uncertain whether he spake this out of policy, for fear of offending either the people or the Romans, and making further mischief. The ajjostles did not attempt any thing by outward force, the weapons of their warfare were not carnal; and therefore why should any outward force be used against them ? Or, whether he was under some present convictions, at least of the probal)ility f)f the truth of the christian doctrine, and thought it deserved better treatment, at least a fair trial ; or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience-sake ; or, whether God put this word into his mouth l)eyond his own intention, for the deliverance of the apostles at this time ; we are sure there was an o\er-ruling Pi-ovidence in it, that the servants of Christ might not only come off, but come off honourably.

(2.) Tliat they should refer this matter to Providence ; '• Wait the issue, and see what it will come to. If it. be of men, it nvill come to noui^ht of itself, if of God, it -vill sfand, in spite of all your powers and policies." That which is apparently wicked and immoral must be suppresserl, else the magis-tnitc bears the sword in vain ; but that which has a k'icw of good, and it is doubtful whether it be of God or ?nen, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword.

Whit Christ asked concerning John's baptism, Jt'as it from heaven, or of rnrn ? was a question proper to be asked concemmg the apostles' doctrine and baptism, which followed Christ, as John Baptist's went bcfoi-e him ; now they, having owned '■.oncerning the former, that they could not tell whether it was from h'aven or of men, ought not to be (oo confident concerning the latter; but take it

which way you will, it is a reason why they should not be persecuted.

[1.] "li this counsel, and this work, this foraiing of a society, and incoiporating it in the name of Je sus, be of meri, it ivill come to nothing. If it be the counsel and work of foolish men, that know not what they do, let them alone a while, and they will imn themselves out of breath, and their folly ivill be 7nanifest before all ?nen, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who, under colour of religion, are setting up a secular interest, let them alone a while, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious ; Providence will never countenance it; it will come to nothing- in a little time ; and, if so, your persecuting and opposing it is very needless ; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that, w-hich, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But,"

[2.] "If it should prove, (and as wise men as you have been mistaken,) that this counsel and this work is of God, that tliese preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old Testament prophets were ; then what do you think of persecuting them, of this attempt of your's {v. 33.) to slay them? You must conclude it to be," 7'V7-s^, " A fruitless attempt against them ; if it be of God, you cannot overthow it; for there is no wisdo7n nor counsel against the Lord ; he that sits in heaven, laughs at you." It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their inile, and his" glory as their end, that, whatsoever is of God, cannot be overthrown totally and finally, though it may be very vigorously opposed ; it may be run upon, but cannot be nm down. Secondly, "A dangerous attempt to vour-selves. Pray let it alone, lest haply ye be found ex'en to fight against God; ar.d I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker, for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful Prince. They that hate and abuse God's faithful people, that restrain and silence his faithful ministers, Jight against God; for he takes what is done against them as done against himself; whoso touches them, touches the apple of his eye.

V\'ell, this was the advice of (iamaliel ; we wish it were duly considered by those that persecute for conscience-sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is, that, for all this, he lived and died an inveterate enemy to Christ and his gospel ; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day, for the extirpating of Christians and Christianity. On the contrary, the traditions of the Papists is, that he turned Christian, and became an eminent patron of C.hristianity, and a follower of Paul, who had sat at his feet.' If that had been so, it is very jjrobable that we should have heard of him somewhere in the Acts or F.fiistles.

VI. The determination of the council upon the whole mattei", v. 40.

1. Thus far thev agreed with Gamaliel, that they let fall the design of |)utting the apostles to death. riiey saw a great deal of reason in what (iamaliel said, and, for the present, it trave some check to theii- furv, and a remainder of their wrath was re strained bv it.

THE ACTS, VI.

2. Yet they could not forbear giving some vent to their rage, (so outrageous was it,) conti'ary to the convictions of their judgments and consciences ; for, though they were advised to let them alone, yet, (1.) They beat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, and notice is taken {v. 41.) of the ignomy of it; thus tliey thought to make them ashamed of preacliing, and the people ashamed of hearing tliem ; as Pilate scourged our Saviour, to ■expose him, when yet he declared he found 710 fault m him. (2.) They commanded them that they mould not s/ieafc any more in (he name of Jesus ; that, if they could find no other fault with their preaching they might have this ground to reproach it, that it was against law, and not only without the permission, but against the express order of their superiors.

VII. Tl\e wonderful courage and constancy of the apostles in the midst of all these injuries and indignities done them ; when they were dismissed, they departed from the council, and we do not find one word they said by way of reflection upon the court, and the unjust treatment given them ; when they were reviled, they reviled not again; and when they suffered, they threatened not, but committed their cause to him, to whom Gamaliel had referred it, even to a God who judgeth righteously. All their business was to preserve the possession of their own siuls, and to make full firoof of their ministry, notwithstanding the opposition given them ; and both these they did to admiration.

1. They bore their suflFei'ings with an invincible cheerfulness; {v. 41.) When they went out, perhaps, with the marks of the lashes, given them on their arms and hands, appearing, hissed at by the servants and rabble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to him, they rejoiced that they were counted worthy to suffer shame for his name. They were men, and men in reputation, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it is to ingenuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him, and served his interest, and their sufferings should be m;ide to contribute to the further advancement of his name ; and therefore, (1.) They reckoned it an honour, looked upon it that they were counted ivorthy to siffer shame, x«T«^<wS«irav CKrifj.a.<rBm<tt — that they were honoured, to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes us conformable to his pattern and serviceable to his interest. (2.) They rejoiced in it, remembering what their Master had said to theni at their first setting out; (Matt. 5. 11, 12.) When ?nen shall rex<iie you, and fiersecute you, rejoice and be exceeding glad. They rejoiced, not only though they suffered shame, (their troubles did not diminish their joy,) but that they suffered shame; their trout)les increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enabled us so to do.

2. Tlicy went on in their work with indefatigable diligence ; {v. 42.) They were punished for preaching, and were commanded Jiot to fireach, and yet then cased not to teach and /ireach ; they omitted no opportunity, nor abated any thing of their zeal or forwardness. Observe, (1.) When they preached— daily ; not only on sabbath-days, or on Lord's days, but every day, as duly as the day came, without intermitting any day, as their M ister did, (Luke 19. 47. Matt. 26. 55.) not fearing that they should either till themselves, or clov their hearers. (2.) Where

Vol. VI.—H '

they preached—both publicly in the temfile, and privately in every house; in promiscuous assemblies, to ^^•hich all re&nrted ; and in the select assemblies of christians for s])ecial ordinances. They did not think that either one would excuse them from the other, for the word nuist be Jireuched in season and out of season. Though in the temfile they were more exposed, and under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, ijut ventured into the post of danger ; and though they had the liberty of the temfile, a consecrated place, yet they made no difficulty of preaching in houses, in every house, e\'en tlie poorest cottage. They visited the families of those that were under their charge, and gave particular instructions to them, according as their case required ; even to the children and ser\-ants. (3.) What was the subject matter of their preaching ; They fireached Jesus Christ; they fireached concerning him ; that was not all, they preached him up, they proposed him to those who heard them, to be their Pri?tce and Saviour. They did not fireach themselves, but Christ, as faithful friends to the Bridegroom, making it their business to advance his interest. This was the preaching that gave most offence to the priests ; they were willing that they should fireach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel-ministers to fireach Christ; Christ, and him cruci/ted; Christ, and him glorified ; nothing beside this, but what is reducible to it.

CHAP. VI.

In this chapter, we have, I. The discontent that was among the disciples about the distribution of the public charity, V. 1. II. The election and ordination of seven men, who should take care of that matter, and ease the apostles of the burthen, V. 2. .6. III. Tiie increase of the church, by the addition of many to it, v. 7. IV. A particular account of Stephen, one of the seven. I. His great activity for Christ, v. 8. 2. The opposition he met with from the enemies of Christianity, and his disputes with them, v. 9, 10. 3. The convening of him before the great Sanhedrim, and the crimes laid to his charge, v. li .. 14. 4. God's owning him upon his trial, v. 15.

1. A ND in those days, when the num-J\. ber of the disciples was multiphed,

there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

2. Then the twelve called the multitude of the disciples mito them., and said, It is not reason that we should leave the word of God, and serve tables. 3. Wherelbre, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may ap])oint over this business. 4. But we will give ourselves continually to prayer, and to the ministry of the word. 5. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Anlioch : 6.

j Whom they set before the apostles: and . when they had prayed, they laid thrir hands I on them. 7. And the word of God in-1' creased ; and the number of the disciples

THE ACTS, VI.

multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

Having seen the church's struggles with its enemies, and triumphed with her in her victories, we now come to take a view of the administration of its affairs at home ; and here we have,

I. An unhappy disagreement among some of the church members, which might have been of ill consequence, but was piTidently accommodated and taken up in time ; {v. 1.) Jl'Aen the number of the disci/iles (for so christians were at first calFed, learners of Christ^ was multi/ilied to many thousands in Jerusalem, t/ien arose a murmuring:

1. It does our hearts good to find that the number of the disciples is multifilied, as, no doubt, it vexed the firiests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it ; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the 7nore it multifilied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto, by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own.

2. Yet it casts a damp upon us to find that the 7nulti}ilying of the disciples proves an occasion of discord. Hitherto they were all with one accord; this l\ad been often taken notice of to their honour ; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy, Isa. 9. 3. When Abraham and Lot increased their families, there was a strife between their herdmen ; so it was here ; there arose a murmuring, not an open falling out, but a secret heart-burning.

(1.) The complainants were the Grecians, or Hellenists, against the Hebrews. The Jews that were scattered in Greece, and other parts, who ordinarily spake the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of which, being at Jerusalem at the feast, embraced the faith of Christ, and were added to the church, and so continued there ; these complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had had one of another before their conversion, but they retained somewhat of that old leaven ; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another.

(2.) The complaint of these Cirecians, was, that their nuidows were neglected in the daily administration, that is, in the distribution of the public charity, and tlic Hebrew widows had more care taken of them. Observe, The first contention in the christian church was about a monev-matter; but it is pity that the little things of this world should l)e make-baits among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and, no doubt, designed to do it with the utmost impartiality, and were far from respecting the He-

brews more than the Grecians; and yet here they are complained to, and implicitly <-,omplained ot, that the Grecian widows were neglected; though they were as real objects of charitv, yet they had not so much allowed them, or not to so many, or net so duly paid them, as the Hebrews. ISow, [1.] Perhaps this complaint was groundless and u'ljust, and there was no cause fcr it; but those \vh», u]jon any account, lie under disadvantages, (as the Ure-cian Jews did, in comparison witli tiiem that were Hebrews of the Hebrews,) aie a]n to be jealous that they are slighted, when reall\ they are not so; and it is the common fault of poor people, that, instead of being thankful for what is given them, they ai'e querulous and clamorous, and apt to find fault that more is not given them, or that more is gi\ en to others than to them ; and there are env}- and covet-ousness, those roots of bittei-ness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to! But, [2.] \\'e will suppose there might be some occasion for their coiij-plamt. First, Some suggest, that though their other poor were well provided for, }et their widows voere neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maiiitained by her husband's children. See 1 Tim. 5. 4. Butj Secondly, I take it, that the widows are here put for all the poor, because many of them that were in the church-book, and recei\ed alms, ivere widows, who were well provided for by the industiy of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice.ought in a particular manner to protect widows from injvuy, (Isa. 1. 17. Luke 18. 3.) so those that have the administration of public charity ought in a particular n)anner tc provide for widows what is necessary. See 1 Tim. 5. 3. And observe, the widows here, and the other

J)oor, had a daily ministration ; perhajis they wanted orecast, and could not save for licreatter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian ividows were, comparatively, neglected; perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than was by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerable reason for it, they thought hard and unfair. Nc}te, In the Ijcst ordered church in the world there will be something amiss, some mal-administration or other, some grievances, or at least some complaints; they are the best, that have the least and fewest.

II. The happy accommodating of this matter, and the expedient j)itchcd upon for the taking away of the cause of this murmuring. The a])ostles liad hitherto the directing of the matter, a]i])lications were made to them, and appeals in case of grievances ; they were obliged to employ ])ersons under them, who did not take all the care they might have taken, nor were so well fortified as tlie)- should have been against temptations to])artiality ; and therefore some persons must be chosen to manage this matter, wno have more leisure to attend it than the apostles had, and were better qualified for the ti-ust than those whom the apostles employed were. Now observe,

1. How the method was proposed by the apostles ; They called the multitude of the disciples unto them, the heads of the congregations of christians in Jenisalem, the ])rincii)al leading men. The twelve themselves would not determine any thing without them, for in multitude of counscllois lh(re i-t safety i

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and in an affair of this nature they might be best able to advise, who were more conversant in the affairs of this hfe than the apostles were.

(1.) The apostles urge, that they could by no means admit so great a diversion, as this would be, from their great work; {v. 2.) It is not reasonable that we should leave the ivord of God, and sei-ve tables. Receiving and paying money was ser-rnng' tables, too like the tables of the money-changers in the temfile; this was foreign to the business which the apostles were called to, they were to preach the ivord of God; and though they had not such occasion to study for what they preached as we have, (it being given in that same hour what they should sfieak,) yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas — These minds of ours admit not of two distinct anxious emfiloyw.ents. Though this serving tables was for pious uses, and serving the charity of rich christians, and the necessity of poor christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet, than they will be driven from it by the stripes laid on their backs. While the number of the disciples was few, the apostles might manage this matter without making it any considerable avocation from their main business; but now that their number was increased, they could not do it. It is not reason, »* ag*rov ir/— it is not Jit or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business of relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed m, and that which he must giue himself wholly to, (1 Tim. 4. 15.) which that he may do, he must not entangle himself in the affairs of this life, (2 Tim. 2. 4.) no, not in the outward business of the house of God, Neh. 11. 16.

(2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, ituKoyuv Tja^s-(J'ijc— to be deacons to the tables, v. 2. The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be chosen, who, though they might be occasionally employed in the word, and prayer, were not so devoted entirely to it as the apostles were ; and these must take care of the church's stock, must review, and pay, and keep accounts; must buy those things which they had need of against the feast, (John 13. 29.) and attend to all those things which are necessary, in ordine ad spiritualia — in order to spiritual exercises, that every thing might be done decently and in order, and no person or thing neglected. Now,

[1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain ; but the people have no authority to choose, nor the apostles to ordain men utterly unfit for the office ; Look out seven men; so many they thought might suffice for the present, more might be added afterward if there were occasion ; these must be. First, Of honest report, men free from scandal, that were looked u])on by their neighbours as men of integrity and faithful men, well attested, as men that might be trusted; not under a blemish for any vice, but, on the contrary, well spoken of for eveiy thing that is virtuous and praiseworthy ; /uai^lvpii/uivii; — ?nen that can produce good testimonials concerning their con-

versation. Note, Those that are employed in any office in the church, ought to be men of honest report ; of a blameless, nay, of a beautiful character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They mustbe/z/// of the Holy Ghost, must be tilled with those gifts and graces of the Holy Ghost, ^yhich were necessary to the right management of this ti-ust; they must not only be honest men, but they must be men of parts and men of courage ; such as were to be made judges in Israel, (Exod. 18. 21.) able men, fearing God; men of truth, and hating covetou&ness; and hereby appearing to be//<// of the Holy Ghost. Thirdly, They must l)e full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and' with consideration : full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spij-it, as distinct from the word of knowledge by the saine Spirit, 1 Cor. 12. 8. They must be full of wisdom, who are entitisted with public money, that it may be disposed of, not only with fidelity, but with frugality.

i2.] The people must nominate the persons; .ook ye out among you seven mm, consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in." They might be presumed to know better, or at least were fitter to inquire, what character men had, than the apostles; and therefore they are entrusted with the choice.

[3.] The apostles will ordain them to the ser\ ice, will give them their charge, that they may know what they have to do, and make conscience of doing it; and give them their authority, that the i)ersons concerned may know whom they are to ajiply to, and submit to,'in affairs of that nature ; men, whom we may appoint. In many editions of our English Bibles, there has been an error of the press here, for they have read it, whom ye may appoint; as if the power were in the people ; whereas it was certainly in the apostles ; whom we may appoint over this business; to take care of it, and to see that there be neither waste nor want.

(3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely, if they can but get fairly quit of this troublesome'office; \v. 4.) We will gin'e ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel-ordinances—^Ae word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him ; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy vpon the dry bones, and then pray for a spirit of life horn God to enter into them. Bv the word ^nd prarjer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel-ministers ; to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or emploving themselves in them ; either publicly or privatelv ; in the stated times, or out of them. Thev must be God's mouth to the peo])lein the jninistry of the word, and the people's mouth to God in prayer. In order to the corivicfion and con version of sinners, and the edification and consolatioh of saints, we must not only ojff'cr u/i our prayers for them, but we must minister the word to them, se conding our prayers with our endeavours, in the use of appointed means; nor must we only minister the word to them, but we must Jirayfor them, that it

GO

THE ACTS, VI.

may be effectual; for God's grace can do all without our ijieuchiiig, bat our preaching can do nothing witiiout God's grace. Ihe apostles ".vera endued with extraordinary gifts of the Holy Ghont, tongues and miracles; and yet that which they gave themselves continually to, was, preaching and praying, by which they might edify the church : and those ministers, without doubt, are the successors of the apostles, (not in the plenitude of the apostolical power, those are daring usuqjers who pretend to iliat, but in the best and most excellent of the apostolical works,) who_§-n'f themselves continually to prayer, and to the ministry oj the vjord; and such Christ will always be with, even to the end of the

IV or Id.

2. How this proposal was agreed to, and presently put in execution, by the disciples; it was not im-jKJsed ujjon them by an absolute power, though they might have been bold in Christ to do that, (Philem'. 8.) but proposed, as that which was highly convenient, and then the saying pleased the ivhole multitude, V. 5. It pleased them to see the apostles so willing to discharge themselves from intermeddling m secular affairs, and so to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disjiuted the matter, nor deferred the execution of it.

(1.) 'I'hey pitched upon the persons; it is not probable that they all cast their eye upon the same men ; every one had his friend, whom he thought well of; but the majority of votes fell upon the persons here named ; and tlie rest both of the candidates and electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer,

V as chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people; in which yet a regai-d is to be had to the providence of God, who has all men's hearts and tongues in his hand.

\Ve have a list of the persons chosen ; some think, that they were such as were before of the seventy disci/iles; but that is not likely; for they were ordained by Christ himself, long since, to preach the gospel; and there was no more reason that they should leave the word of God to sen<e tables than that tlie apostles should ; it is therefore more probable that they were of those that were converted suice the pouring out of the Spirit; for it was promised to all that would be baptized, that they should receive the gift of the Holy Ghost; and the'gift, according to that promise, is that fulness of the Holy Ghost, which was required in those that'were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock ; for, ceteris paribus — other things being equal, those were fittest to be entrusted with the disti-ibution of it, who had been most generous in the contribution to it. [2.] 77iat these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would he most likely to silence the murmurings of the Grecians, (wliich occasioned this institution,) to have the trust lodged in tliose tliat were foreigners, like themselves, who would be sui-e not to neglect them. A'icolas, it is plain, was one of them, for he was a proselyte of jintioch; and some think that the manner of expression intimates, that thry were all proselytes of Jerwiulcm, as he was of Antioch.

The first named is Stefihen, the gloi-y of these iefitem-viri; a man full of faith and of the Holy (ihost; he had a strong /?//'/; in the doctrine of ChiMst, and was///// cf it above most; fulloffideliti/, full of courage ; (so some;) for he was full of the

Holy Ghost, of his gifts and graces; he was an extraordinary man, and excelled in every thing that, was good; his name signifies a crown. Philip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and. was afterward ordained to the office of an cx'angelist, a companion and assistant to the apostles, for so he is expressly called, ch. 21. 8. Compare Eph. 4. 11. And his preaching and baptizing (which we read of ch. 8. 12.) were ceitainly not as a deacon, (for it is plain that that office was serving tables, in opposition to the ministry of the word, J but as an evangelist ; and when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, t'. 9. and ch. 7. 2.

The last named is jYicolas, who, some say, afterward degenerated, (as the Judas among these seven,) and was the founder of the sect of the A'icolaitans, which we read of, (Rev. 2. 6, 15.) and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from that charge, and tell us, that though that vile impure sect denominated themselves from him, yet it w as unjustly, and because he only insisted much upon it, that they that had wix'es, should be as though they had none, thence they wickedly inferred, that they that had wives, should have them in common; which therefore Tertullian, when he speaks of the community of goods, particularly excepts. Omnia indiscreta apud nos, prseter uxores — All things are common among us, except ourwirves. Apol. cap. 39.

(2.) The apostles appointed-them to this work of serving tables for the present, v. 6. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that (iod would give them more and more of the Holy Ghost, and of wisdom; that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock: All that are employed in the service of the church, ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the naine of the Lord, for laying on hands was used in blessing ; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater; (Hcb. 7. 7.) the deacons are blessed bv tlie apostles, and the overseers of the poor by the jjastors of the congregation. Having by prayer imploi-ed a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the ])rayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein.

III. The advancement of the church hereupon ; when things were thus ])ut into good order in the cluu'ch, (grievances wci'e redressed and discontents silenced,) then religion got ground, v. 7.

1. The word of God inci-eased; now that the apostles resolved to .stick more closely than ever to their preaching, it s])read the gospel further, and brouirht it home with the more ])ower. Ministers, disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of tlie gosi)el. The nvord of God is said to increase, as the seed sown increases, when it comes u]i again thirty, sixty, a htmdred fold.

2. Chri.stians grow numerous ; The Jiumber of the disciples multifilied in .// rusalem greallu. \Vhcn Chi-ist was upon earth, his ministry li;id least sue cess in JeJ'usaleni ; yet now that city affords mcsl

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converts. God has his remnant even in the worst of places.

3. A great comfiany of the priests were obedient to the faith. Then is the word and grace of God greatly magnified, when those are wrought upon by it, that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in in a body ; many of them agreed together, for the keeping up of one another's credit, and tlie strengthening of one another's hands, to join at once in giving up their names to Christ: tt'.kvc Ix'^"^ —" girat crowd of priests were by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing, objecting thought, brought into obedience to mm, 2 Cor. 10. 4, 5. The gospel is said to be made known for the obedience of faith, Rom. 16. 26. Faith is an act of obedience, for tliis is God's commandment, that we believe, 1 John 3. 23. (2.) They evidenced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the loiles and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives ; faith gives law to us, and we must be obedient to it.

8. And Stephen, full of faith and power, did great wonders and miracles among the people. 9. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10. And they were not able to resist the wisdom and the spirit by which he spake. 11. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. 12. And they stirred up the people, and the elders, and the Scribes, and came upon /»'/«, and caught him, and brought him to the council, 13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law : 14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

Stephen, no doubt, was diligent and faithful in the discharge of his office as distributor of the church's charity, and laid out himself to put that affair in a good method, and did it to universal satisfaction ; and though it appears here that he was a man of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did liot think it below him to do the duty of it. And being faithful in a little, he was intinisted with more; and though we do not find him propagating the gospel by preaching and baptizing, yet we find him' here called out to v-ery honourable services, and owned in them.

I. He firoved the tiiith of the gospel, by working miracles in Christ's name, v. 8.

1. He was full of faith and power, that is, of a strong faith, by which he was enabled to do great things. They that are full of faith, are full of pow er, because by faith the power of God is engager! for us. His faith did so fill him, that it left no room for unbelief, and made room for the influences (f divine grace, so that, as the prophet speaks, he was full of power by the Spirit of the I.ord of hosts, Mic. 3. 8. By faith we are emptied of self, and so are filled with Clirist, who is the wisdoin of God, and the power of God.

2. Being so, he did great wonders and miracles among the people, openly, and in the sight of all ; for Christ's miracles fe-Jired not the strictest scrutiny. It is not strange that Stephen, though he was not a preacher by office", did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, for to one was give7i the working of miracles, and to another prophecy, 1 Cor. 12. 10, 11. And those signs followed not on\y them that preached, but them that believed, Mark 16. 17.

n. He pleaded the cause of Christianity against those that opposed it, and argued against it ; {v. 9, 10.) he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen.

1. We are here told who were his opponents, f. 9. They were Jews, but Hellenist Jews, Jews of the dispersion, who seem to have been more zeahuis for their religion than the native Jews ; it was with difficulty that they retained the practice and ])rofes-sion of it in the country where they lived, where they were as speckled birds, and not without p;reat expense and toil that they kept up their attendance at Jerusalem, and this made them more active sticklers for Judaism than they were, whose profession of their religion was cheap and easy. They were of the .synagogue which is called the synagogue of the Libertines; the Romans called those Liberti or Libertini, who, either being; foreigners, were naturalized, or, being slaves by birth, were manumised, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had ; {ch. 22. 27, 28.) and it is probable that he was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute ; for we find him busy in the stoning of Stephen, and consenting to his death. Tliere were others that belonged to the synagogue of the Cyrenians and Alexandrians, of which synagogue the Jewish writers speak ; and others that belonged to their synagogue, who were of Cilicia and Asia ; and if Paul, as a freeman of Rome, did not belonir to the synagogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia ; it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its s^Tiagogue, as in London there are French, and Dutch, and Danish churches : and those synagogues were the schools to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these svnagogues, seeing the gospel grow, and the jiilers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, beinp; confident of the goodness of their cause, and their own sufficiencv to manage it, would undei-take to run down Christianity by force of argnn'cnt; it wp>; a fair and rational way. of dealing with it, and wlial

THE ACTS, VI.

relieion is always ready to admit; Produce your \\ cause, saith the Lord, bring forth your strong reasons, Isa. 41. 21. But why did they dispute with Stephen ? And why not with the apostles themselves.'' (1.) Some think, because they despised the apostles as unlearned and ignorant men, whom they thouglit it below them to engage witli; but Stephen was bred a scholar, and they thought it their honour to meddle with their match. (2.) Others think, it was because they stood in awe of the apostles, and could not be so free and familiar with them, as they could be with Stephen, who was in an inferior office. (3.) Perhaps they having given a public challenge, Stephen was chosen and appointed by the disciples to be their cliampion ; for it ivas not meet that the apostles should leave the ])reaching of the ivord of God, to engage in controversy. Stephen, who was only a deacon in the church, and a very sharp young man, and of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, is appointed to this service. Some historians sav, that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a desej'ter, and with a particular fury made him their mark. (4.) It is probable that they disputed with Stephen, because he was zealous to argue with them, and convince them. And this was the service which God had called him to.

2. We are here told how he carried the point in this dispute; {v. 10.) They were not able to resist the nvisdom and the S/iirit by which he spake. They could not either support their own arguments, or answer his. He proved by such irresistible arguments, that Jesus is the Christ, and delivered himself with so much clearness and fulness, that they had nothing to object against what he said ; though they were not convinced, yet they were confounded. It is not said, They were not able to resist him, but. They were not able to resist the ivMom and the Spirit by which he spake, that Spirit of wisdom which spake ])y him. Now was fulfilled that promise, Iwillgrx<e you a mouth and tvisdom. which all your adversaries shall not be able to gainsay or resist, Luke 21. 15. Thev thought they only dis-])uted witli Stephen, and' could make their part ffood with him j but they were disputing with the Spirit of God in him, for whom they were an unequal match.

III. At length, he sealed it with his blood; so we shall find he did in the next chapter, here we have some steps taken by his enemies towards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against iiim, to swear blasphemy upon him. " On such terms (saith Mr. Baxter here) do we dis])utc with malignant men. And it is next to a nriiracle of providence, that no greater number of religious ]K-rsins have been murdered in the world, by the way of peijnry and pretence of law, when so many thousands hate them, who make no conscience of false oaths." Thev subomed men, instracted them what to say, and then hired them to swear it. They were the more enraged against him, because be \y\(\ proved them to be in the wrong, and shewed them the right wav ; for which thev ought to have given him their lic-st thanks; was he therefore become th^ir eiiemii, because he told them the truth, and p'-ovcd it to be so ? Now let \is observe here,

1. How with all possible art and industry thev incensed both the government and the mob against him, that, if they could not prevail by the onej thev might b\' the other; {v. 12.) Theu stirred ufi the people aeainst him, that, if the Sanhedrim should still think fit (iiccordinu; to Gamaliel's advice) to let him alone, vet thev mii::ht nin him down by a popular T-acce and tumult ; they also find means tri stir uj) the ^Idcrs and the scribes against him. that, if the peo-

ple should countenance and protect him, they might prevail by authority. Thus they doubted not but to gain their point, when they had two strings to their bow.

2. How they got him to the bar ; They came upon him, when he little thought of it, arid caught him, and brought him to the council. They came upnn him in a body, and flew upon him as a lion on his prey ; so the word signifies. B\ their rude and violent treatment of him, they would represent him, both to the people and to the government, as a dangerous man, that would either flee from justice if he were not watched, or fight with it if he were not put under a fierce. Having caught him, they brought him triumphantly into the council, and, as it should seem, so hastily, that he had none of his friends with him. They had found, when they brought many together, that they emboldened one another, and strengthened one another's hands: and therefore they will try how to deal with tliem singly.

3. How they were prepared with evidence ready to produce against him ; they were resolved that they would not be nm aground, as they were when they brought our Saviour upon his trial, and then were to seek for witnesses. These were got ready beforehand, and were instructed to make oath, that they had heard hi?n speak blasphemous words against Moses, and against God, (t'. 11.) against tliis holy place and the law ; {xk 13.) for they heard him say, what Jesus would do to their place and their customs, V. 14. It is probable that he had said something to that pui-port ; and yet they who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construction upon what he had said, and perverted it Observe,

(1.) What was the general charge exhibited against him—that he spake blasphemous words; and, to aggravate the matter, " He ceases not to speak bla.sphemous words ; it is his common talk, his discourse in all companies; wheresoever he comes, he makes it his business to instil his notions into all he converses with." It intimates likewise something of contumacy and contempt of admonition. ''He has been warned against it, and yet ceases not to talk at this rate." Blasphemy is justly reckoned a heinous crime, (to speak contemptibly and reproachfully of God our Maker,) and therefore Stephen's persecutors would be thought to h^ve a deep concern upon them for the honour of God's name, and to do this in a jealousy for that. As it was with the confessors and martyrs of the Old Testament, so it was with those of the New— their brethren that hated them, and cast them out, said, Let the Lord be glorified; and pretended they did him service in it.

He is said to have spoken blasphemous words against Moses and against God. Thus far they were right, that thev who blaspheme Moses, (if thev mean the writings of Moses, which were given bv inspiration of God,) blaspheme God himself. They that speak reproachfully of the scriptures, and ridicvile them, reflect upon God himself, and do despite to him. His great intention is to magnify the law, and make it honourable; those therefore that vilifv the law, and make it contemptible, blar-pheme his name ; for he has magnified his word above all his name.

But did Ste])hen blaspheme Moses? By no means, he was far from it. Christ, and the preachers of his gospel, never said anv thing that looked like blaspheming Moses; thev alwavs quoted his writ-ini^s with respect, ar>pcalod to them, and soi I vo other things than what Moses snid should c >"T" ; very unjustly therefore is Stephen indicted for l-.'as-pheming Moses, Rut,

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63

(2.) Let us see how this charge is supported and made out; why, truly, when the thing was to be

S)roved, all they can charge him with, is, that he \ath sfioken b/us/i/iemous words against the holy filace aTid the laiv ; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle wlien it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand that of the city of Jerusalem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned as a blasphemer, for words which were thought to reflect upon the temple, which they seemed concerned for the honour of, then when they by their wickedness had profaned it. [2.] He is charged with blaspheming the law ; of which they made their boast, and in which they put their trust, then, when through breaking of the law they dishonoured God, Rom. 2. 23.

Well, but how can they make this out ? Why here the charge dwindles again ; for all they can accuse him of, is, that they had themselves heard him say (but how it came in, or what explication he gave of it, they think not themselves bound to give account,) that this Jesus of A'azareth, who was so much talked of, shall destroy this filace, and change' the customs which Moses delivered us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves profaned the temple, by making it not only a house of merchandise, but a den of thiexies; yet they would be thought zealous for the honour of it, against one that had never said any thing amiss of it, but had attended it more as a house of fir ay er, according to the true intention of it, than they had. Nor had he ever reproached the law, as they had.

But, First, He had said, Jesus of J^azareth shall destroy this filace; destroy the temple, destroy Jerusalem, it is probable that he might say so; and what blasphemy is it against the holy place, to say, that it should not be ])erpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abuse them ? Had not the prophets given the same warning to their fathers, of the desti-uction of that holy place by the Chaldeans ? Nay, when the temple was first built, had not God himself given the same warning ; This house, which is high, shall be an astonishment, 2 Chron. 7. 21. And is he a blasphemer then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just destruction upon their place and nation, and they may thank themselves ? Those wickedly abuse their profession of religion, who, under colour of that, call the reproofs given them for their disagreeable conversations, blasphemous reflections upon their religion.

Secondly, He had said, This Jesus shall change the customs which Aloses delivered us. And it was expected that in the days of the Messiah they should be changed, and that the shadows should be done away when the substance was come ; yet this was no essential change of the law, but the perfecting of it; Christ came, not to destroy, but to fulfil, the law ; and if he changed some customs that Moses delivered, it was to introduce and establish those that were much better; and if the Jewish church had not obstinately refused to come into this new establishment, and adhered to the ceremonial law, for aught I know, their filace had not been destroyed; so that for putting them into a certain way to prevent their destruction, and for giving them certain notice of their destruction if they did not take that way, he is accused as a blasphemer. Lastly, We are here told hoAV God owned him

when he was brought before the council, and made it to ap])ear that he stood by him ; {v. 15.) All that sat in the council, the priests, scribes, and elders, looking stedfastly on him, being a stranger, and one tliey had not yet had before them, they saw hisfaceaa if it had been the face of an angel. It isusual forjudges to observe the c(.untenance (f the prisoner, which sometimes is an indication either of guilt or innocence. Now Stephen appeared at the^bar with the countenance as of an angel.

1. Perhaps it intimates no more than that he had an extraordinarily pleasant, cheerful countenance, and there was not in it the least sign either of fear for himself or ani;er at his persecutors; he looked as if he had never been better pleased in his life than he was now when- he was called out to bear his testimony to the gospel of Christ thus publicly, and stood fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that eveiy one said, he looked like an angel; enough surely to convince the Sadducees that there are angels, when they saw before their eyes an incarnate angel.

2. It should rather seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour, when he was transfigured ; or, at least, that of Moses, when he came down from the mount; God designing thereby to put honour upon his faithful witness, and confusion upon his persecutors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Whether he himself wist that the skin of his face shone or no, we are not told; but all that sat in the council saw it, and, probably, took notice of it to one another, and an ari-ant shame it was, that, when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. Wisdom and holiness make a man's face to shine, and yet these will not secure men from the greatest indignities ; and no wonder, when the shining of Stephen's face would not l)e his protection ; though it had been easy to prove that if he had been guilty of putting any dishonour upon Moses, God would not thus have put Moses's honour upon him

CHAP. VII.

When our Lord Jesus called his apostles out i-o be employed in services and sufferings for hiin, he told them, that yet the last shall be first, and the first last; which was remarkably fulfilled in St. Stephen and St. Paul, who were both of them late converts, in comparison of the apostles, and yet iTot the start of them, both in services and sufferings ; for God, in conferring honours and favours, often crosses hands. In this chapter, we have the martyrdom of Stephen, the first martyr of the Christian church, who led the van in that noble army. And therefore his sufferings and death are more largely related than of any other, for direction and encouragement to all those who are called out to resist unto blood, as he did. Here is, I. His defence of himself before the council, in answer lo the matters and things he stood charged with, the scope of which is to shew that it was no blasphemy against God, nor any injury at all to the glory of his name, to say, that the temple should be destroyed, and the customs of the ceremonial law changed. And, 1. He shews this by gninsr over the history of the Old Testament, and obfcrvinsr, that God never intended to confine his favours to that place, or that ceremonial law ; and that they iiad no reason to expect he s' lould ; for the people of the .lews had always been o pravoking people, and had forfeited the privileges of their peculiarity : nay, that that holy place and that law were but figures of pood things to come, and it was no disparagement at all to them to say that thev must give place to better thing-s, v. 1 . . 50. And then, 2. He applies this to tiiem that pro.'^ecuted him, and sat in judgment upon him, sharplv reproving them to/ their wickedness by which they had brought upon then> selves the ruin of their place and nation, and then could not

\

THE ACTS, VII.

bear to hear of it, v. 51.. 63. II. The putting of him to

death by stoning of him, and iiis pa ient, cheerful, pious submission to it, v. 34 .. 60.

1. ^THHEN said tlie High Priest, are tliese JL things so ? 2. And he said, Men, brethren, and fathers, hearken; Tise God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3. And said unto him. Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4. Then came he out of the land oi' the Chaldeans, and dwelt in Charran : and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5. And he gave him none inheritance in it, no not so much as to set his foot on : yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6. And God spake on this wise, that his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat thein evil four hundred years. 7. And the nation to whom they shall be in bondage will I judge, said God : and after that shall they come forth, and serve me in this place. 8. And he gave him the covenant of circumcision : and so Ahraham begat Isaac, and circumcised him the eighth day ; and Isaac 6eg"r/^ Jacob; and Jacob begat the twelve patriarchs. 9. And the patriarchs, moved wdth envy, sold Joseph into Egypt: but God was with him, 10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11. Now there came a dearth over all the land of Egypt and Canaan, and great affliction: and our fathers found no sustenance. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13. And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known nnto Pharoah. 14. Then sent Joseph, and called his father Jacob to hun, and all his kindrefl, threescore and fifteen souls. I 5. So Jacob went down into Egypt, and died, he, and our fathers, 16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

Stephen is now ^t the bar before the gi-eat council of the nation, indicted for blasphemy : what the witnesses swore ;'.;^ainst him we had an account of in the forei,-oini^ cliapter, that he spake blasphemous words as^ainst Mfises and God ; for he spake against this holy jilacc and the law. Now, here,

T. Tlie High Priest calls upon him to answer for

himself, x\ 1. He was president, and, as such, the mouth of the court, and therefore he saith, "You, the prisoner at the bar, you hear what is sworn against you ; what do you say to it } Are these things so y Have you ever spoken any words to this purport ? If you have, will you recant ^hem, or will you stand to them ? Guilty or not guilty?" This carried a shew of fairness, and yet seems to have been spoken with an air of haughtiness; and thus far he seems to have prejudiced the cause, that, if it were so, that he had spoken such and such words, he shall certainly be adjudged a blas])henier, whatever he may offer in justification or explanation of them.

II. He begins his defence, and it is long ; but it should seem l)y his breaking off abruptly, just when he came to the main point, (t'. 50.) that it would have been much longer, if his enemies would have given him leave to say all he had to say. In general we may observe,

1. That in this discourse he appears to be a man ready and mighty in the scriptures, and thereby thoroughly furnished for every good word and work. He can relate scripture-stories, and such as were very pertinent to his purpose, off hand, without looking in his Bible. He was Jilled nvith the Holy Ghost, not so much to reveal to him new things, or open to him the secret counsels and decrees of God concerning the Jewish nation, with them to convict these gainsayers; no, but to bring to his remembrance the scriptures of the Old Testament, and to teach him how to make use of them for their conviction. They that are full of the Holy Ghost, will be full of the scripture, as Stephen was.

2. That he quotes the scriptures, according to the Septuagint translation, by which it appears that he was one of the Hellenist Jews, who used that version in their synagogues. His following that, occasions divers variations from the Heljrew original in this discourse, which the judges of the court did not correct, because they knew how he was led into them ; nor is it any derogation to the authority of that Spirit by which he spake, for the variations are not material. We have a maxim, Afiices juris non sunt jura — Mere fioints of lavj are not lanv itself.

These verses carry on this his compendium of church-history to the end of the book of Genesis. Observe,

(1.) His preface; Men, brethren, and fathers, hearken. He gives them, though not flattering titles, yet civil and respectful ones, signifying his expectation of fair treatment with them ; from men he hopes to be treated with humanity, and he hopes that brethren und fathers will use him in a fathei'ly brotherly way. They are ready to look upon him as an apostate from the Jewish church, and an enemv to them. But to make way for tlieir conviction .to the contrary, he addresses himself to them as 7nen, brethren, and fathers ; resohing to look on himself as one of them, though they would not so look on him. He craves their attention; Hearken; though he was about to tell them what they already knew, yet he begs them to hearken to it, because, tliough they knew it all, yet thev would not without a very close application of mind know how to apply it to the case before them.

(2.) His entrance upon the discourse ; which (however it may seem to those that read it carelessly) is far from being a long ramble only to amuse the hearers, and give them a diversion by telling them an old ston^ No ; it is all jjcrtinent and ad rem-~-to the purpose, to shew them that God had not his heart so much upon that holy place and the lavj as they had ; but, as he had a church in the world many ages before that holy jilace was founded, and the ceremonial law given, so he would have, when thev should both have had their period.

ri.] He begins with the call c\ Ahraham owtoi

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Ur of the Chaldees, by which he was set apart for God to be the trustee of the promise, and the father of the Old Testament church. This we had an account of, (Gen. 12. 1, &c.) and it is referred to, Neh. 9. 7, 8. His native countiy was an idolatrous country, it was Mesopotamia, {y. 2.) the land of the Chaldeans ; {v. 4.) thence God brought him at two removes, not too far at once, dealing tenderly with liim ; he first brought him out of the land of the Chaldeans to Chai-ran, or Haran, a place midway between that and Canaan, (Gen. 11. 31.) and from -thence, five years after, when his father was dead, he reinoved him into the land of Canaan, wherein ye now dwell. It should seem, the first time that God spake to Abraham, he appeared in some visible display of the divine presence, as the God of glory, (t'. 3.) to settle a corresfiondence with him : and then afterward he kept up that correspondence, and spake to him from time to time as there was occasion, without repeating his visible apfiearances as the God of glory.

From this call of Abraham we may observe, First, That in all our ways we must acknowledge God, and attend the conduct of his providence, as of the pillar of cloud and fire. It is not said, Abraham removed, but, God removed him into this land wherein ye now dwell, and he did but follow his Leader. Secondly, Those whom God takes into covenant with himself, he distinguishes from the children of this world ; they are effectually called out of the state, out of the land, of their nativity ; they must sit loose to the world, and live above it, and every thing in it, even that in it which is most dear to them, and must trust God to make it up to them in another and better country, that is the heavenly, which he will shew them. God's chosen must follow him with an implicit faith and obedience.

But let us see what this is to Stephen's case.

1. They had charged him as a blasphemer of Ciod, and an apostate from the church ; therefore he shews that he is a son of Abraham, and values himself upon his being able to say. Our father Abraham, and that he is a faithful worshipper of the God of Abraham, whom therefore he here calls the God of glory. He also shews that he owns divine revelation, and that particularly by which the Jewish church was founded and incorporated.

2. They were proud of their being circumcised ; and therefore he shews that Abraham was taken under God's conduct, and into communion with him, before he was circumcised, for that was not till v. 8. With this argument Paul pro\^ that Abraham was justified by faith, because he was justified when he was in uncircumcision : and so here,

3. They had a mighty jealousy for this holy place: which may be meant of the whole land of Canaan ; for it was called the holy land, Immanuel's land ; and the destruction of the holy house, inferred that of the holy land. "Now," says Stephen, "you need not be so proud of it; for," (1.) "You came originally out of Ur of the Chaldees, where your fathers served other gods, (Josh. 24. 2.) and you were not the first planters of this country. Look therefore unto he rock whence ye were hew?i, and the hole of the pit out of ivhich ye wei-e digged; (that is, as it follows there ;) "look %nito Abraham your father, for / called him alone; (Isa. 51. 1, 2.) think of the meanness of your beginnings, and how you are entirely indebted to divine grace, and then you will see boasting to be for ever excluded. It was God that raised up. the righteous man from the east, and called him to hi^footf^IsA. 41. 2. But if his seed degenerate, let them know, God can destroy this holy place, and raise up to himself another people, for he is not a Debtor to them." (2.) God appeared in his glorv to Abraham a great way off in Mesojwtamia, before he came near Canaan, nav, before he dwelt in Char-

Vol. VI.—I

ran ; so that you must not think God's visits are to this land: no; he that brought the seed of the church from a country so far east, can, if he pleases, carry the fruit of it to another country as far west." (3.) " God made no haste to bring him into this land, but let him linger some years by the way : which shews that God has not his heart so much'upon this land as you have, neither is his honour, nor the happiness of his people, bound up in it. It is therefore neither blasphemy nor treason to say. It shall be destroyed. "

[2.] The unsettled state o{ Abraham and his seed for many ages after he was called out of Ur of the Chaldees. God did indeed promise that he would give it to him for a possession, and to his seed after him, V. 5. But, First, As yet he had no child, nor any by Sarah for many years alter. Secondly, He himself was but a stranger and a sojourner iii that land, and God gave him no inheritance in it, no not so much as to set his foot oti; but there he was as in a strange country, where he was always upon the remove, and could call nothing his own. Thirdly, His posterity did not come to the possession of it of a long time ; After four hundred years they shall come and sen>e me in this place, and not till then, V. 7. Nay, Fourthly, They must undergo a great deal of hardship and difficulty before they shall be put into the possession of that land ; they shall be brought into bondage, and ill treated in a strange land: and this, not as the punishment of any par- , ticular sin, as their wandering in the wilderness was, for we never find any such account given of their bondage in Eg}'pt; but so God had appointed, and it must be. And at the end of four hundred years, reckoning from the birth of Isaac, that nation to whom they shall be in bondage, will I judge, said God. Now this teaches us, 1. That known unto God are all his works beforehand. \A'hen Abraham had neither inherita7ice nor heir, yet he was told he should have both, the one a layid of promise, and the other a child of promise; and therefore both had, and received, by faith. 2. That God's promises, though they are slow, are sure, in the operation of them ; they will be fulfilled in the season of them, though perhaps not so soon as we expect. 3. That though the people of God may be in distress and trouble for a time, yet God will at length both rescue them, and reckon with those that do oppress them : for, verily there is a God that judgeth in the earth.

But let us see how this serves Stephen's purpose. (1.) The Jewish nation, which thev were so jealous for the honour of, was very inconsiderable in its beginnings ; as their common father Abraham was fetched out of obscurity in Ur of the Chaldees, so their tribes, and the heads of them, were fetched out of servitude in Egypt, when they were t\\t fewest of all people, Deut. 7. 7. And what need is there of so much ado, as if their ruin, when thev bring it upon themselves by sin, must be the ruin of the world, and of all God's interest in it ? No; he that brought them out of Egypt, can bring them into it again, as he threatened, (Deut. 28. 68.) and yet be no loser, while he can out of stones raise up children unto Abraham.

(2.) The slow steps by which th« promise made to Abraham advanced toward the performance, and the many seeming contradictions here taken notice of, plainly shew that it had a spiritual meaning, and that the land principally intended to be con%'eyed and secured by it, was, the better country, that is, the heavenly : as the apostle shews from this very argument, that the patriarchs sojourned in the land of promise, as in a strange country ; thence inferring, that they looked for a city that had foundations, Heb. 11. 9, 10. It was therefore no blasphemy to say, Jesus shall destroy this placCy whem

G6

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at the same time we say, "He shall lead us to the heavenly Canaan, and put us in possession of that, of which the earthly Canaan was but a type and figure."

[3.] The building up of the family of Abraham, with the entail of divine grace upon it, and the disposals of Divine Providence concerning it, which take up the book of Genesis.

First, God engaged to be a God to Abraham and to his seed ; and, in token of that, appointed that he and his male seed should be circumcised. Gen. 17. 9, 10. He gave him the covenant of circumcision, that covenant which circumcision was the seal of; and accordingly, when Abraham had a son born, he circumcised him the eighth day, (v. 8.) by which he was both obliged by the divine law, and interested in the divine promise ; for circumcision had reference to both, being a seal of the covenant both on God's pai-t, I will be to thee a God all-sufficient, and on man's part, Tfalk before me, and be thou perfect. And then when effectual care was thus taken for the securing of Abraham's seed, to be a seed to serve the Lord, they began to multi])ly; Isaac begat Jacob, and Jacob the twelve fiatriarchs, or roots of the respective tribes.

Secondly, Joseph, the darling and blessing of his father's house, was abused by his brethren, they envied him because of his dreams and sold him into jEgy/it; thus early did the children of Israel begin to grudge those among them that were eminent and outshone others ; of which their enmity to Christ, who, like Joseph, was a JVazarite among his brethren, was a great instance.

Thirdly, God owned Joseph in his troubles, and was with him, (Gen. 39. 2, 21.) by the influence of his Spirit, both on his mind, giving him comfort, and on the minds of those he was concerned with, giving him favour in their eyes. And thus at length he delivered him out of his afflictions, and Pharaoh made him the second man in the kingdom, Ps. 105. 20—22. And thus he not only ai-rived at great preferment among the Egyptians, but became the shepherd and stone of Israel, Gen. 49. 24.

Fourthly, Jacob was compelled to go down into Egypt, by a famine which forced him out of Canaan, a dearth, (which was a great affliction,) to that degree, that our fathers found no sustenance, in Canaan, V. 11. That fruitful land was turned into barrenness. But, hearing that there was com in Egypt, (treasured up by the wisdom of his own son,) he sent out our fathers first to fetch com, v. 12. And the second time that they went, Joseph, who at first made himself strange to them, made himself known to them ; and it was notified to Pharaoh that they were Joseph's kindred and had a dependence upon him ; {v. 13.) whereupon, with Pharaoh's leave, Joseph sent for his father Jacob to him into Egypt, with all his kindred and family, to the number of seventy-five souls, to be subsisted there, v. 14. In Genesis they are said, to be seventy souls. Gen. 46. 27. But the Septuagint there make them seventy-five, and Stephen or Luke follows that version, as Luke 3. 36. whei'c Cainan is inserted, that is not in the Hehretv text, but in the Septuagint. Some, by excluding Joseph and his sons, who were in Egypt before, which reduces the number to sixty-four, and adding the sons of the eleven patriarchs, make the number seventy-five.

Fifthly, Jacob and his sons died in Egypt, (y. 16.) but were carried over to be buried in Canaan, xk 17. A very considerable difficulty occurs here : it is said, They were carried over into Sychem, whereas Jacob was buried not in Sychem, but near Hebron, in the cave of Machpelah, where Abraham and Isaac were buried, Gen. 50. 13. Joseph's bones indeed were buried in Sychem ; (Josh. 24. 32.) and it seems by this, (though it is not mentioned in the

story,) that the bones of all the other patriarchs were carried with his, each of them giving the same commandment concerning them that he had done ; and of them this must be understood, not of Jacob himself. But then the sepulchre in Sychem was bought by Jacob, (Gen. 33. 19.) and by that it is described, Josh. 24. 32. How then is it here said to be bought by Abraham ? Dr. Whitby's solution ot this is very sufficient. He supplies it thus ; Jacob went down into Egypt and died, he and our fathers ; and (our fathers) were carried over into Sychem ; and he, that is, Jacob, was laid iyi the sepulchre that Abraham bought for a sutn of money. Gen. 23. (Or, they were laid there, that is, Abraham, Isaac, and Jacob.) And they, namely, the other patriarchs, were buried in the sepulchre bought of the sons of Emnior, the father of Sychem. Let us now see what this is to Stephen's pui-pose.

1. He still reminds them of the mean begmning of the Jewish nation, as a check to their priding themselves in the glories of that nation ; and that it was by a miracle of mercy, that they were raised up out of nothing to what they were, from so small a number to be so great a nation; but if they answer not the intention of their being so raised, they can expect no other than to be destroyed. The prophets frequently put them in mind of the bringing of them out of Egypt, as an aggravation of their contempt of the law of God ; and here it is urged upon them as an aggravation of their contempt of the gospel of Christ."

2. He reminds them likewise of the Avickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into Egypt; and the same spirit was still working in them toward Christ and his ministers.

3. Their holy land, which they doted so much upon, their fathers were long kept out of the possession of, and met with dearth and great affliction in it ; and therefore let them not think it strange, if, after it has been so long polluted with sin, it be at length destroyed.

4. The faith of the patriarchs in desiring to be buried in the land of Canaan, plainly shewed that they had an eye to the heavenly country, which it was the design of this Jesus to lead them to.

17. But when the time of the promise drew nigh, which God had sworn to Ahra-ham, the people grew and multipHed in Egypt, 18. Till another king arose, which knew not Joseph. 19. The same dealt subtly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20. In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months : 21. And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24. And seeingone of them suffer wrong,he defended /»'?«, and avenged him that was oppressed, and smote the Egyptian : 25. For he supposed his brethren would have understood how that God

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by his hand would deliver them: but they understood not. 26. And the next day he shewed himself unto tliem as they strove, and would have set them at one again, saying. Sirs, ye-are brethren; why do ye wrong one to another 1 27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28. Wilt thou kill me, as thou didst the Egyptian yesterday 1 29. Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons.

Stephen here goes on to relate,

I. The wonderful increase of the people of Israel in Egypt; it was by a wonder of providence, that in a little time they advanced from a family into a nation.

1. It was nvhefi the time of the firomise drew nigh ; the time when they were to be formed into a people. During the first two hundred and fifteen years after the [promise made to Abraham, the children of the covenant were increased but to seventy ; but m the latter two hundred and fifteen years they increased to six hundred thousand fighting men ; the motion of providence is sometimes quickest, when it comes nearest the centre. Let us not be discouraged at the slowness of the proceedings toward the accomplishment of God's promises ; God knows how to redeem the time that seems to have been lost, and, nuhen the year of the redeemed is at hand, can do double .work in a single day.

2. It was in Egyjit, where they were ofifiressed, and ruled with rigour ; when their lix<es were made so bitter to them, tliat, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them ; and God blessed them, who thus honoured him, saying. Be fruitful, and multijdy. Suffering times have often been growing times with the church.

II. The extreme hardships which they underwent there, v. 18, 19. When the Egyptians observed them to increase in number, they increased their burthens ; in which Stephen observes three things:

1. Tiieir base ingratitude. They were oppressed by another king that knew not Josefih, that is, did not consider the good service that Josefih had done to that nation ; for, if he had, he would not have made so ill a requital to his relations and family. Those that injure good people are very ungrateful, for they are the blessings of the age and place they live in.

2. Their hellish craft and policy. They dealt subtly with our kindred. Come on, said they, let us deal wisely, thinking thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up. wrath by it. Those are in a great mistake, who think they deal suhtily {or themselves, when they deal deceitfully or unmercifully with their brethren.

3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant-seed seemed a verj'^ likely wav to crush an infant-nation.

Now Stephen seems to observe this tc them, not only that they might further see how mean their beginnings were, fitly represented (perhaps with an eye to the exfiosing of the youngchildren in Egypt) by the forlorn state of a hel/iless, out-cast infant, ^Ezek. 15. 4.) and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of* but also that

they might consider that what they were now doing against the christian church in its infancy, was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyptians did against the Jewish church in its infancy. *' You think you deal subtly in your evil entreating us, and in persecuting young converts, you do as they did in castingout the youngchildren ; but you will find it is to no pui-posc, in spite of your malice, Christ's disciples will increase arid multiply. III. The raising up of Moses to be their deliverer. Stephen was charged with having spoken blas/ihe mous words against Moses, in answer to which charge, he here speaks very honourably of him.

1. Moses was born when the persecution of Israel was at the hottest, especially in that most cruel instance of it, the murdering of the new-born children ; At that time, Moses-was born, {v. 20.) and was himself in danger, as soon as he came into the world, (as our Saviour also was at Bethlehem,) of falling a sacrifice to that bloody edict. God is preparing for his people's deliverance, then when their day is darkest, and their distress deepest.

2. He was exceeding fair ; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him ; he was, i^^uot T? QtZ — fair toward God; he was sanctified from the womb, and that made hiin beautiful in God's eyes ; for it is the beauty of holiness that is in God's sight of great firice.

"'o. lie was wonderfully preserved in his infancy, first, by the care of his tender parents, who nourished him three months in their own house, as long as they durst ; and then by a favourable providence that threw him into the arms of Pharaoh's daughter, who took him up, and nourished him for her own son ; (v. 21.) for those whom God designs to make special use of, he will take special care of. And did he thus protect the. child Moses ? Much more will he secure the interests of his holy child Jesus (as he is called, ch. 4. 27.) from the enemies that are gathered together against him.

4. He became a great scholar; (x^. 22.) He was learned in all the wisdom of the Egyptians, who were then famed for all manner of polite literature, particularly philosophv, astronomy, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportunity of improving himself by the bfest books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think, that he had not so farforgotten the God of his fathers, as to acquaint himself with the unlawful studies and practices of the rnagicians of Egypt, any further than was necessary to the confuting of them.

5, He became a prime minister of state in Egypt; that seems to be meant by his being mighty in words end deeds. Though he had not a ready way of expressing himself, but stammered, yet he spake admirable good sense, and every thing he said commanded assent, and carried its own evidence and force of reason along with it. And in business, none went on with such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, after all, he could not be thoroughly furriished for without divine illumination. Now," by all this, Stephen will make it appear that notwithstanding the malicious insinuations of his persecutors, he had as high and honourable thoughts of Moses as they had.

IV. The attempts which Moses made to deliver Israel, which thev spurned, and would not close in with. This Stephen insists much upon, and it serves for a key to this storv, (Exod. 2. 11—15.) as does also that other construction which is put upon it by J the apostle. Heb. 11. 24—26. There it is repre-

THE ACTS, VII.

sented as an act of holy self-denial, here as a designed preludium to, or entrance upon, the public service he was to be called out to; {v. 23.) W/ien he was full forty years old, in the prime of his time for preferment in'the court of Egypt, it ca?}ie into his heart (for God put it there) to visit his brethren_ the children of Israel, and to see which way he might do them any service ; and he shewed himself as a public person, with a public chai'acter :

1. As Israel's saviour. This he gave a specimen of in avenging an oppressed Israelite, and killing the Egyptian that abused him ; {v. 24.) Seeing one of his brethren suffer wrong, he was moved with compassion toward the sufferer, and a just indignation at the wrong-doer, as men in public stations should be, and he avenged him that was oppressed, and smote the Egyptian; which, if he had been only a private person, he could not lawfully have done ; but he knew that his commission from heaven would bear him out; and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them God would judge) would have understood that God by his hatid would deliver them ; for he could not have had, either presence of mind or strength of body, to do what he did, it he had not been clothed with such a divine power as evidenced a divine authority. If they had out understood the signs of the times, they might have taken this for the dawning of the day of their deliverance ; bjit they understood not, they did not take this, as it was designed, for the setting up of a standard, and sounding of a trumpet, to proclaim Moses their deliverer.

2. As Israel's judge. This he gave a specimen of, the very yiext day, in offering to accommodate matters between two contending Hebi-ews, wherein he plainly assumed a public character; {v. 26.) He shelved hiinself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, sayijig. Sirs, ye are brethren, by birth and profession of religion ; why do ye wrong one to another ? For he observed that (as in most strifes) there was a fault on both sides ; and therefore, in order to peace and friendship, there must be a mutual remission and condescension. When Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians, and so delivered Israel out of their hands; but when he was to be Israel's judge, and lawgiver, he ruled them with the golden sceptre, not the iron rod ; he did not kill and slay them when they strove, but gave them excellent laws and statutes, and determined upon their complaints and appeals made to him, Exod. 18. 16.

But the contending Israelite, that was most in the wrong, thrust him away, (f. 27.) would not bear the reproof, though a just and gentle one, but was ready to fly in his face, with, Who made thee a ruler and a judge over us? Proud and litigious spirits art impatient of check and control. Rather would these Israelites have their bodies ruled with rigour by their task-masters than be delivered, and have their minds ruled with reason, by their deliverer. The wrongdoer was so enraged at the reproof given him, that he upbraided Moses with the service he had done to their nation in killing the Egyptiari, which, if they had pleased, would have been the earnest of further and greater service ; Wilt thou kill me as thou didst the Egyfitian yesterday ? v. 28. Charging that upon him as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel. Hereupon Mosei fled into the land of Midian, and made no more at-'^empt to delivei Israel till forty years after; he set-

tled as a stranger in Midian, married, and had two sons, by Jethro's daughter, v. 29.

Now let us see how this serves Stephen's purpose,

(1.) They charged him with blaspheming Moses, in answer to which h-: retorts upon them the indignities which their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quarrels thus, under pretence of zeal for the honour of Moses, with one that had as great a veneration for him as any of them had.

(2.) They persecuted him for disputing in defence of Christ, and his gospel, in opposition to which they set up Moses and his law ; "But" (saith he) "you had best take heed," [1.] "Lest you hereby do as your fathers did, refuse and reject one whom God has raised up to be to you a Prince, and a Saviour; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt; take heed then of thrusting him away, but receive him as a Ruler and a Judge over you." [2.] "Lest you hereby fare as your fathers fared, who for this were justly left to die in their slavery, for the deliverance came not till forty years after; this will come of it, you put away the gospel from you, and it will be sent to the Gentiles ; you will not have Christ, and you shall not have him, so shall your doom be," Matt. 23. 38, 39.

30. And when forty j^ears were expired, there appeared to him in the wilderness of mount Sina, an angel of the Lord in a flame of fire in a bush. 31, When Moses saw if, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 32. Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33. Then said the Lord to him, Put oif thy shoes from thy feet: for the place where thou standest is holy ground. 34. I have seen, I have seen, the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, ] will send thee into Egypt. 55. This Moses whom they refused, (saying. Who made thee a ruler and a judge ?) the same did God send to he a ruler, and a deliverer, by the hands of the angel which appeared to him in the bush. 36. He brought them out, after that he liad shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness, forty years.

37. This is that Moses which said unto the children of Israel, A. propliet shall the Lord your God raise up unto you of your brethren, like unto me : him shall ye hear.

38. This is he that was in the church in the wilderness, with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us. 39. Whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

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40. Saying unto Aaron, Make us gods to go before us : for as for this Moses, which brought us out of the land of Egypt, we wot not wliat is become of him. 41. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

Stephen here proceeds in his story of Moses; and let any one judge, whether these oe the words of one that was a blasi)hemer of Moses ; no ; nothing could be spoken more honourably of him. Here is,

I. The vision which he saw of the glory of God at the bush ; (x*. 30.) Jf'/ieji forty years were expired, during all which tinae Moses was buried alive in Midian, and was now grown old, and, one would think, past service, that it might appear that all his performances were products of a divine power and promise, as it appeared that Isaac was a child of promise, by his being born of parents stricken in years ; now, at eighty years old, he enters upon that post of honour to which he was born, in recompense for his self-denial at forty years old. Observe,

1. Where God appeared to him ; In the tvilder-ness of mount Sinai, v. 30. And when he appeared to him tliere, that was holy ground, (v. 33.) which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there ; whereas God met Moses, and manifested himself to him, in a remote obscure place m the wilderness of Sinai. They deceive themselves, if they think God is tied to places; he can bring his people into a wilderness, and there speak comfortably to them.

2. How he appeared to him ; In a flame offlre ; for our God is a consuming Fire ; and yet the bush, in which this fire was, though combustible matter, was not consumed; which, as it represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed, so perhaps may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature ; God, inanifested in the flesh, was as the flame of fire, manifested in the bush.

3. How Moses was affected with this; (1.) He wondered at the sight, v. 31. It was a phenomenon which all his Egyptian learning could not furnish him with the solution of. He had the curiosity at first to pry into it; / will turn aside now, ayid see this great sight; but the nearer he drew, the more he was struck with amazement; and, (2.) He trembled, and durst not behold, durst not look wistly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God, {ch. 6. 11.) as if Moses had been a little god ; but, by this it appears that he was a man subject to like passions as we are ; and particularly that of fear, upon any appearance of the divine Majesty and Glory.

II. The declaration which he heard of the covenant of God; {y. 32.) The -voice of the Lord came to him ; for faith comes by hearing ; and this was it; / am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob ; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago, was, / will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled or forgotten, but I am, as I was, the God of Abraham, and now I will make it c appear so;" for all the favours, all the honours

God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if tRe death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them, (as by this it appears it could not,) then nothing else can : and then he will be a God,

(1.) To their souls, which are now separated from their bodies. Our Saviour bv this proves the future state. Matt. 22. 31. Abraham is dead, and yet God is still his God, therefore Abi-aham is still alive. God never did that for him in this Avorld, which would answer the true intent and full extent of that promise, that he would be the God of Abraham ; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate that, were so far from blaspheming Moses, that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of liimself to him at the bush.

(2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be loved for the fathers' sakes, Rom. li. 28. Deut. 7. 8." Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise, those of the twelve tribes, that did continue serving God, hoped to come, ch. 26. 6, 7. And shall they, under colour of supporting the holy place, and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built P Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise; and not by the law ; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.

III. The commission which God gave him to deliver Israel out of Egvpt. The Jews set up Moses in competition with Christ, ar.d accused Stephen as a blasphemer, because he did not do so too. But Stephen here shews that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham, he proceeded,

1. To order Moses into a reverent posture ; "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Eccl. 5. 1. Be not hasty and rash in thy approaches to God ; tread softly."

2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, v. 34. Observe, (1.) The notice God took both of their sufferings, and of their sense of their sufferings ; / have seen, I have seen, their affliction, and have heard their groaning. God has a compassionate regard to the. troubles of his church, and the groans of his persecuted people ; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses ; I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here, o{ coming down to deliver them, because that deliverance was typical of what Christ did, when, for us me7i, and for our salvation, he came down from heaven ; he that ascended, first descended. Moses is the man that must be employed ; Come, and I will send thee into Egypt; and if God send him, he will own him, and give him success.

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IV, His acting in pursuance of this commission, ■wherein he was a figure of the Messiah. And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance.

1. God put honour upon him, whom they put contempt upon; (x". 35.) This Moses whom they refused, whose kind offers, and good offices they rejected with scorn, saying, IVho made thee a ruler and a judge'^ Thou takest too much upon thee, thou son of Levi; (Numb. 16. 3.) that same Moses did God send to be a ruler, ajida deliverer, by the hands of the angel ivhich appeared to him in the bush. It may be undei'stood, either that God sent to him by the hand of the angel; or, that by the hand of the angel going along with him, he became a complete deliverer. Now, by this example, Stephen would intimate to the council. That this Jesus whom they now refused, as their fathers did Moses, saying. Who made thee a Prophet and a King? IVho gave thee this authority? Even this same has God advanced to be a Prince and a Saviour, a Ruler and a Deliverer; as the apostles had told them a while ago, {ch. 5. 30.) that the Stone which the builders refused, was become the head-stone in the comer, ch. 4. 11.

2. God shewed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten, they are not so much as upbraided with it, v. 36. He brought them out, notwithstanding, after that he had shewed wonders and signs in the land of Egypt ; which were afterward continued for the completing their deliverance, according as the ca^e called for it, in the Red sea, and in the wilderness forty years. So far is he from blaspheming Moses, that he admires him as a glorious instiTiment in the hand of God, for the forming of the Old Testament church. But it does not at all derogate from his just honour to say, that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.

V. His prophecy of Christ and his grace, v. 37. He not only was a type of Christ, (many were so, that perhaps had not an actual foresight of his day,) but Moses spake of him ; {v. 37.) This is that Moses, which said unto the children of Israel, ^prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him, (nay as that which exceeded all the rest,) that by him he gave notice to the children of Israel of the great Prophet that should come into the world, raised their expectation of him, and obliged them to receive liim. When his bringing of them out of Egvpt is spoken of, it is with an emphasis of honour, 'This is that Moses! (Exod. 6. 26.) And so it is here, This is that Moses ! Now this is ver)- full to Stephen's puri:)Osc ; in asserting that Jesus should change the customs of the ceremonial Ijiw, he was so far from blaspheming Moses, that really he did him the greatest honour imaginable, by shewing how the prophecy of Moses was accomplished, wluch was so clear, that, as Christ told them himself, If they had believed Moses, they would have beliex^e'd him, John 5. 46.

1. Moses, in God's name, told them, that, in the fulness of time, they should have a Prophet raised up among them, one of their own nation, that should belike unto him, {ch. 18. 15, 18.) a Ruler and a

Deliverer, a Judge and a Lawgiver, like him ; who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament.

2. He charged them to hear that Prophet, to receive his dictates, to admit the change he %yould make in their customs, and to submit to him in every thing ; and this will be the greatest honour you can do to Moses and to his law, who said, Hear ye him; and came to be a witness to the repetition of this charge by a voice from heaven, at the trans/igura-tion of Christ, and by his silence he gave consent to it. Matt. 17. 5.

VI. The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, v. 38. And herein also he was a type of Christ, who yet so far exceeds him, that it is no blasphemy to sav, " He has authority to change the customs that Moses delivered." It was the honour of Moses,

1. That he was iji the church in the wilderness; he presided in all the affairs of it for fortv years; was king in Jeshurun, Deut. 33. 5. The camp of Israel is here called the church in the wilderTiess ; for it was a sacred society, incoi-porated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deut. 12. 8, 9. It was the honour of Moses, that he was in that church, and many a time it had been destroyed if Moses had net been in it to intercede for it. But Christ is the President and Guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as"the life and soul of it, than Moses could be in that.

2. That he was with the angel that spake to him in the mount SiTiai, and with our fathers ; was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our Prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or, these words may be taken thus ; JMoses was in the church in the wilderness, but it was with the angel that spake to him in mount Sinai, that is, at the burning bush ; for that was said to be at mount Sinai, {v, 30.) that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks, (Exod. 23. 20.) I send an angel before thee, and Exod. 33. 2. And see Numb. 20. 16. He was in the church with the angel, without whom he could have done no service to the church ; but Christ is himself that angel, which was with the church in the wilderness, and therefore has an authority abo\ e Moses.

3. That he received the lively oracles to giz'e unto the?n; not only the ten commandments, but the other instructions which the Lord spake unto JMoses, sayi?ig, S/ieak thnn to the children of Israel. (1.) The words of Ciod are oracles, certain and infallible, and of unquestionable authority aiul obligation ; they are to be consulted as oracles, and by them all controversies must be determined. (2.) They are lively oracles, for they are the oracles of the living God, not of the dumlj and dead idols of the heathens ; the word that God speaks, is s/iirit and life ; not that the law of Moses could give life, but it shewed the way to life ; If thou wilt enter into life, keep the commandments. (3.) Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God. (4.) The lively oracles which he received from God, he faithfully gave to the people, to be observed and prescned. It was the i)rincipal privilege of the Jews, that to them were committed the oracles of God: and it was bv the hand of Moses

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thut t!i(.'y wei'e c inirn'itted. As Moses gave them not that breud, so neither did he give them that law from lieaven, (John 6. 32.) but God gave it them ; and he that gave them those customs by his servant Moses, might, no doubt, when he pleased, change the customs by his Son Jesus, who has received more lively oracles to give unto us, than Moses did. VII. 'Die contempt that was, after this, and notwithstanding this, put upon him by the people. They that charged Stephen with speaking agamst Moses, would do well to answer what their own ancestors had done, and they tread in their steps.

1. They would not obey him, but thrust him from them, V. 35. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers thereunto perfect, (Heb. 10. 1.) for in their hearts they turned back again into Kgyjit, and preferred their garlick and onions there, before the manna they had under the conduct of Moses, or the milk and honey they hoped for in Canaan. Obsene, Their secret disaffection to Moses, and inclination to Egyptianism, (if I may so call it,) were, in effect, tunung back to Egypt, it was doing it in heart; many that pretend to be going forwards toward Canaan, by keeping up a shew and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual Avay of worship.

2. They made a golden ca//"instead of him, which, beside the affront that was thereby done to God, was a great indignity to Moses : for it was upon this consideration that they made the calf : because, as for this Moses, tvho brought us out of the land of Egypt, ive ii'ot not vjhat is become of him; therefore make us gods of gold ; as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those daj's when the law was given them, and offered sacrifices imto the idol, and rejoiced in the vjork of their own hands. So proud were they of their new god, that when they had sitten down to eat and drink, they rose ufx to play ! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh ; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses, who said Christ had done it.

42. Then God turned, and gave them up to worship the host of heaven ; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness ? 43. Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made, to worship them: and I will carry you away beyond Babylon. 44. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto iVIoses, that he should make it according to the fashion that he had seen. 45. AMiich also our fathers that came after, brought in with Jesus into the possession of the Gentiles, whom God drave out be-

[ fore the face of our fathers, unto the days I of David. 4G. Who found favour before God, and desired to find a tabernacle for the God of Jacob. 47. But Solomon built him a house. 48. Howbeit tiie most High dwelleth not in temples made with hands ; as saith the prophet, 49. Heaven is my throne, and earth is my footstool: what house will ye build me ? saith the Lord: or what is the place of my rest ? 50. Hath not my hand made all these things ? Two things we have in these verses : I. Stephen upbraids them with the idolatry of their fathers, which- God gave them up to, as a punishment for their early forsaking him in worshipping the golden calf; and this was the saddest punishment of all for that sin, as it was of the idolatrv" of the Gentile world, that God gave them up to a reprobate sense. When Israel was joined to idols, joined to the golde?i calf, and, not long after, to Baal-peor, God said, Let them alone; let them go on, V. 42. Then God turned, and gave them up to worship the host of heaven. He particularly cautioned them not to do it, at their peril, and gave' them reasons why thty should not; but when they were bent upon it he gave them up to their own hearts lust, withdrew his restraining grace, and then they walked in their own counsels, and Avere so scandalously mad upon their idols, as never any peoijle were. Compare Deut. 4. 19. with Jer. 8. 2.

For this he quotes a passage out of Amos 5. 25. For it would be less invidious to tell them their own from an Old Testament prophet, who ujjbraids them,

1. For not sacrificing to their own God in the wilderness; {v. 42.) Have ye offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness f No; during all that time it was intermitted ; they did not so much as keep the passover after the second year. It was God's condescension to them, that he did not insist upon it during their unsettled state; but then let them consider how ill they requited him, in offering sacrifices to idols, when God dispensed with their offering to him. This is also a check to their zeal for the customs that Moses delivered to them, and their fear of having them changed by this Jesus, that immediately after they were delivered, they were for forty years together disused as needless things.

2. For sacrificing to other gods after they came to Canaan ; {y. 43.) Ye took ufi the tabernacle of Moloch. Moloch was the idol of the children of Am-mnn, to which they barbarously offered their own children in sacrifice, which they could not do without great terror and grief to th'cmschcs and their families; yet this unnatural idolatry they arrived at, when God gave them up to worship the host of heaven. See 2 Chroii. 28. 3. It' was surely the strongest delusion that ever people were given up to, and the greatest instance of the power of Satan in the children of disobedience, and thcrefoi-p it is here spoken of em])hatically, Yea, you took uh the tabernacle of Moloch, you. submitted even to that, and to the worship of the star of your god Remphan ; some think, it signifies the moon, as Moloch does the su7i; others take it for Saturn, for that planet is called Remphan, in the Syriac and Persian languages. The Septuagint puts it for Chiun, as being a name more commonly known. They had images representing the star, like the silver shrines for Diana, here called the figures which they made to worship. Dr. Lightfoot thinks they had figures representing the whole starry firmament, with all the constellations, and the planets, and these are called Remphan, " the high representation/' like thf. (elestiaJ

THE ACTS, VII.

globe. A poor thing to make an idol of, aiid yet better than a golden calf !

Now for this it is threatened, I will carry you away beyond Babylon. In Amos it is beyond Damascus, meaning to Babylon, the land of the north. But Stephen changes it, with an ej-e to the captivity of the ten tribes, who were carried away beyond Babylon, by the river of Gozan, and in the cities of the Medes, 2 Kings 17. 6. Let it not therefore seem strange to them, to hear of the destruction of this place, for they had heard of it many a time from the prophets of the Old Testament, who were not therefore accused as blasphemers by any but the wicked rulers. It was observed, in the debate on Jeremiah's case, that Micah was not called to an account, though he prophesied, saving, Zion shall be ploughed as afield, Jer. 26. 18, 19.

II. He gives an answer particularly to the charge exhibited against him relating to the temple, that he sfiake blasphemous words against that holy place, V. 44—50. He was accused for saying that Jesus would destroy this holy place ; " And what if I did say so ?" (saith Stephen ;) "the gloiy of the holy God is not bound up in the glory of this holy place, but that may be preserved untouched, though this be laid in the dust;" for,

1. It was not till our fathers came into the wilderness, in their way to Canaan, that they had any fixed

Elace of worship ; and yet the patriarchs, many ages efore, worshipped God acceptably at the altars they had adjoining to their own tents in the open air — sub dio; and he that was worshipped without a holy place, in the first, and best, and purest ages of the Old Testament church, may and will be so when this holy place is destroyed, without any diminution to his glory.

2. The holy place was at first but a tabernacle, mean and moveable, speaking itself to be shortlived, and not designed to continue always. Why might not this holy place, though built of stones, be decently brouijht to its end, and give place to its betters, as well as that though framed of curtains ? As it was no dishonour, but an honour, to God, that the tabernacle gave way to the temple, so it is now that the material temple gives way to the spiritual one, and so it will be when, at last, the spiritual temple shall give way to the eternal one.

3. That tabernacle was a tabernacle of witness, or of testimouv, a figure for the time then present, (Heb. 9. 9.) a figure of good things to come, of the true tabernacle which the Lord pitched, and not men, Heb. 8. 2. This was the glory both of the tabernacle and temple, that tliey were erected for a testimony oi that temple of God, which in the latter days should be opened in heaven, (Rev. 11. 19.) and of Christ's tabernacling it on earth, (as the word is, John 1. 14.) and of ;/;^ temple of his body.

4. That tabernacle was framed just as God appointed, and according to the fashion which Moses saw in the mount; which plainly intimates that it had reference to good thi?igs to come ; its rise being heavenly, its meaning and tendency were so ; and therefore it was no diminution at all to its glory, to say, that this temple made with hands should be destroyed, in order to the building of another made without hands; which was Christ's crime, (Mark 14. 58.) and Stephen's.

5. That tabernacle was pitched first in the wilderness ; it was not a native of this land of yours, (to which you think it must for ever be confined,) but was brought in in the next age, by our fathers, who came after those who first erected it, into the possession of the Gentiles, into the land of Canaan, which had long been in the possession of the devoted nations, whom God drove out before the face pf our fathers. And why may not God set up his spiritual temple, as he had done the material taber-

nacle, in those countries that were now the pctses-sion of the Gentiles ? That tabernacle was brought in by those who came with Jesus, that is, Joshua. And I think, for distinction-sake, and to prevent mistakes, it ought to be so read, both here and Heb. 4. 8. Yet, in naming Tos/n/a here, which, in Greek, is Jesus, there may be a tacit intimation, that as the Old Testament Joshua brought in that typical tabernacle, so the New Testament Joshua should bring in the true tabernacle into the possession of the Gentiles.

6. That tabernacle continued for many ages, even to the days of David, above four hundred years, before there was any thought of building a temple, v. 45. David, ha.\\u^ found favour before God, did indeed desire this further favour, to have leave to build God a house, to l)e a constant, settled tabenia-cle or dwelling-place, for the Sheclunah, or the tokens of the presence of the God of Jacob, v. 46. Those who have found favour with God, should shew themselves forward to advance the interests of his kingdom among men.

7. God had his heart so little upon a temple, or such a holy place as they were so jealous for, that, when Davfd desired to build one, he was forbidden to do it; God was in no haste for one, as he told David ; (2 Sam. 7. 7.) f^nd therefore it was not he, but his son Solomon, some years after, that built him a house. David had all that sweet communion with God in public worship, which we read of in his psalms, before there was any temple built.

8. God often declared, that temples, made with hands, were not his delight, nor could add any thing to the perfection of his rest and joy. Solomon, when he dedicated the temple, acknowledged that God dwelleth not in temples made with hands ; he has not need of them, is not benefited by them, cannot be confined to them. The whole world is his temple, in which he is every where present, and fills it with his glory ; and what occasion has he for a temple then to manifest himself in ? Indeed the pretended deities of the heathen needed temples made with hands, for they were gods 7nade with hands, (v. 41.) and had no other place to manifest themselves in than in their own temples; but the one only true and living God needs no temjile, for the heaven is his throne, in which he rests, a?id the earth is his footstool, over which he rules ; {y. 49, 50.) and therefore. What house ivillye build ine, comparable to this which I have already ? Or, what is the place of my rest? \^'hat need ha\c I of a house, either to repose myself in, or to shew myself? Hath not my hand made all these things ? And these shew his eternal power and Godhead; (Rom. 1. 20.) they shew themselves so to all mankind, that they are without excuse, who worship other gods. And as the world is thus God's temple, wherein he is manifested, so it is God's temple in which he will be worshijjpcd. As the earth is full of his glory, and is therefore his temple, (Isa. 6. o.) so the earth is, or shall be, full of his praise, (Hab. 2. 3.) and all the ends of the earth shall fear him; (Ps. 67. 7.) upon that account it is his temple. It was therefore no reflection at all upon this holy place, however tliey might take it, to say that Jesus shall destroy this temple and set up another, into which all nations shall be admitted, ch. 15. 16, 17. And it would not seem strange to them who considered that scripture which Stephen here quotes, (Isa. 66. 1—3.) which, as it spake God's comparative contempt of the external ])art of his service, so it plainly foretold the rejection of the unbelieving Jews, and the welcome of the Gentiles into the church, that were of a contrite spirit.

.51. Ye stiff-necked, and uncirriimrised in heart and ears, ye do always resist the Holy Ghost • as your fathers did., so do ye

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52. Which of the prophets have not your fathers persecuted ? And they have slain them which shewed before of the comhig of the just One, of whom ye have been now the betrayers and murderers: 53. VVlio have received the law by the dis])o-sition of angels, and have not kept it.

Stephen was going on in his discourse, (as it should seem by the thread of it,) to shew that, as the temple, so the temple-service must come to an end, and It would be the glory of both to give way to that worshiji of the Father in sfiirit and in truth, which was to be established in the kingdom of the jMessiah, stripped of the pompous ceremonies of the old law ; and so he was going to apply all this which he had said, more closely to his present purpose; but he perceived they could not bear it; they could patiently hear the history of the Old Testament told ; (it was a piece of learning which they themselves dealt much in ;) but if Stephen go about to tell them that their power and tyranny must come down, and that the church nmst be governed by a spirit of holiness and love, and beavenly-minded-ness, they will not so much as give him the hearing. It is probable that he perceived this, and that they were going to silence him ; and therefore he breaks off abruptly in the midst of his discourse, and by that spirit of wisdom, courage and power wherewith he was filled, he sharply rebuked his persecutors, and gave them tlieir own ; for if they will not admit the testimony of the gospel to them, it shall become a testimony against them.

I. They, like tlieir fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them ; they were like their fathers, inflexible both to the word of God and to his providences.

1. They were stiff-necked, {v. 51.) and would not submit their necks to the sweet and easy yoke of God's government, nor draw in it, but were like a bullock, unaccustomed to the yoke; or they would not bow their heads, no not to God himself, would not do obeisance to him, would not humble themselves before him ; the stiff neck is the same with the hard heart, obstinate and contumacious, and that will not yield—the general character of the Jewish nati6n, Exod. 32. 9.-33. 3, 5.-34. 9. Deut. 9. 6, 13.— 31. 27. Ezek. 2. 4.

2. They were micircumcised in heart and ears; their hearts and ears were not devoted and given up to God, as the body of the people were in profession by the sign of circumcision; "In name and shew you are circumcised Jews, but in heart and ears you are still uncircumcised heathens, and pay no more deference to the authority of your God than they do, Jer. 9. 26. You are under the power of unmortified lusts and corruptions, which stop your ears to the voice of God, and harden your hearts to that which is both most commanding and most affecting." They had not that circumcision made ivithout hands, in putting off the body of the sins of the flesh. Col. 2. 11.

II. They, like their fathers, were not only not influenced by the methods God took to reform them, but they were enraged and incensed against them ; Ye do always resist the Holy Ghost.

1. They resisted the Holy Ghost speaking to them bv the prophets, whom they opposed and contradicted, hated and ridiculed; this seems especially meant here, by the following explication, Itliich of the firofihets Piave not your fathers persecuted ? In persecuting and silencing them that spake by the inspiration of the Holy Ghost, they resisted the Holy Ghost. Their fathers resisted the Holy Ghost in the prophets that God raised up to them, and so did

Vol. VI.— K

they in Christ's apostles and ministers, who spake by the same Spirit, and had greater measures of his gifts than the prophets of the Old Testament had, and yet were more resisted.

2. They resisted the Holy Gliost stri\ing with them by their own consciences, and would not comply with the convictions and dictates of them, (iod's Spirit strove with them as with the old world, but in vain; they resisted him, took "part with their corruptions against their convictions, and rebelled against the light. There is that in our sinful licarts, that always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against liis motions; but in the hearts of God's elect, when the fulness of time comes, this resistance is overcome and overpowered, and after a struggle tlie throne of Christ is set up in the soul, arid every thought tliat had exalted itself against it, is brought into captivity to it, 2 Cor. 10. 4, 5. That grace therefore which effects this change, might more fitly be called victorious grace, than irresistible.

III. They, like their fathers, persecuted and slew those whom God sent unto them to call them to duty, and make them offers of mercv.

1. Their fathers had been the cruel and constant persecutors of the Old Testament prophets; \v. 57.) Jt'hich of the prophets have not your fathers jxersecuted? More or less, one time or other, they had a blow at them all. With regard even to those that lived in the best reigns, when tlie princes did not persecute them, there was a malignant partv in the nation that mocked at them and abused them, and most of them were at last, either by colour of law, or popular fury, put to death ; and that which aggravated the sin of persecuting the prophets, was, that the business of the prophets they were so spiteful at, was, to sheKV before of the coming of the Just One ; to give notice of God's kind intentions loward that people, to send the Messiah among them in the fulness of time. They that were tlie messengers of such glad tidings, should have been courted and caressed, and have had the preferments of the best of benefactors; but, instead of that, they had the treatment of the worst of malefactors.

2. They had been the betrayers and murderers of the Just One himself, as I'eter had told them, ch. 3. 24.—5. 30. They had hired Judas to beti-av him, and had in a manner forced Pilate to condemn him ; and therefore it is charged upon them, that they were his betrayers and murderers. Thus tliev were the genuine seed of those who slew tliem that foretold his coming, which by slaying him, they shewed they would have done if they had lived then ; and thus, our Saviour had told them, they brought upon themselves the guilt of the blood of all the pro-])hets. Which of the prophets would they have shewed any respect to, who had no regard to the Son of God himself?

IV. They, like their fathers, put contempt upon divine revelation, and would not be guided and governed by it; and this was the aggi'avation of their sin, that God had given, as to their fathers his law, so to tliem his gospel, in vain.

1. Their fathers recefved the lanv, and have not kept it, T. 53. God wrote to them the great things of his law, after he had first spoken to them ; and yet they were counted by them as a strange or foreign thing, which they were no wav concerned in. The law is said to be recerx^ed by the disposition of angels, because angels were emplo)'ed in the solemnity of giving the law ; in the ihunderings and lightnings, and the sound of the trumpet. It is said to be ordained by angels ; (Gal. 3. 19.) God is said to come ivith ten thousand of his saints, to gi^■e the law ; (Deut. 33. 2.) and it was a. word spoken by angels, Heb. 2. 2. This put an honour both upon the law and the Lawgiver, and should increase our vc

THE ACTS, VII.

neratlon for both. But they that thus received the law, yet kept it not, but by making the golden calf broke it immediately in a capital instance.

2. I'hey received the gospel now, by the disposition, not of angels, but of the Holy (yhost; not with the sound of a trumpet, but, which was more strange, in the gift of tongues, and yet tliey did not embrace it. Tliey would not yield to the plainest demonstrations, any more than their fathers before them did, for they were resolved not to comply with God either in his law or in his gospel.

W^e have reason to think Stephen had a gi-eat deal more to say, and would ha\e said it, if they Svould have suffered him ; but they were wicked and unreasonable men with whom he had to do, that could no more hear reason than they could sfieak it.

54. When they heard tliese things, they were cut to the heart, and they gnashed on him with their teeth. 55. But he, being full of the Holy (ihost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God. 56. And said. Behold, 1 see the heavens opened, and tlie Son of man standing on the right hand of God. 51. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58. And cast him out of the city, and stoned liim: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59. And they stoned Stephen, calling upon God, and saying. Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

We have here the death of the first martyr of the christian church, and there is in this story a lively instance of the outrage and fury of tlie persecutors, (such as we maj" expect to meet with if we are called out to suffer for Christ,) and of the courage and comfort of the persecuted, that are thus called out. Here is hell in its fire and darkness, and heaven in its light and brightness ; and these here serve as foils to set off each otlier. It is not here said, that the votes of tlie council were taken upon his case, and that by the majority he was found guilty, and then condemned and ordered to be stoned to death, accoixling to the law, as a blasphemer; but, it is likely, so it was, and that it was not by the violence of the people, without order of tlie council, that he was put to death ; fol- here is the usual ceremony of reguhir executions—he was ca.v^ out of the city, and the hands of the witnesses were first iijion him.

Let us observe here the wonderful c//scomposure of the si)irits of his enemies and ^persecutors, and the wonderful cowjjosui-e of his spirit.

I. See the strengtli of corrujnion in the persecutors of Ste])hen ; malice in jicrfection, hell itself broken loose, men become incarnate devils, and the seri)ent's seed spitlini:; their venom!

1. It'heyi they heard these thin,ifs, they were cut to the heart, (t'. 54.) ^n-rfiovro, the same word that is used Heb. 11. 37. and translated, they were sawn asunder. They were ])ut to as much torture in their minds as ever the martyrs were ])ut to in their bodies. They were filled with indignation at the nn-answerable arguments that Stephen urged for their

conviction, and that they could find nothing to say against them. They were not pricked to the heart with sorrow, as those were ch. 2. 37. bui cut to the heart witli rage and fuiy, as they themselves were, ch. 5. 33. Stephen rebuked them sharply, as Paul expresses it, (Tit. 1. T3.) u7r'.lijua>; — cuttingly, for they were cut to the heart by the reproof. Note, Rejecters of the gospel and ojjposers of it are really tormentors to themselves. Enmity to God is a heart-cutting thing; faith and love are heart-healing. When they heard how he that looked like an angel before he began his discourse, talked like an angel, like a messenger from heaven, before he had done it, they were like a wild bull in a net, full of the fury of the Lord, (Isa. 51. 20.) despairing to i-un down a cause so bravely pleaded, and yet resolved not to yield to it.

2. Thevgnashed ufion him with their teeth; this speaks, (l.) Great malice and rage against him. Job complained of his enemy, that he gnashed upon him with his teeth. Job 16. 9. The language of this was, 0 that we had of his Jlesh to eat. Job 31. 31. They grinyted at him, as dogs at those they are enraged at; and tlierefore Paul, cautioning against those of the circumcision, says. Beware of dogs, Phil. 3. 2. Enmity at the saints turns men into brute beasts. (2.) Great vexation within themselves ; they fretted to see in him such manifest tokens of a divine power and presence, and it vexed them to the heart. The wicked shall see it, and be grieved, he shall gnash with his teeth and melt away, rs. 112. 10. Gnashing with the teeth is often usea to express the horror and torments of tlie damned. Those that have the malice of hell, cannot but have with it some of the pains of hell.

3. They cried out with a loud voice; (■?-. 50.) to irritate and excite one another, and to drown the noise of the clamours of their own and one another's consciences : when he said, / see heaven opened, they cried with a loud voice, that he might not be heard to speak. Note, It is very common for a righteous cause, particularly tlie righteous cause of Christ's religion, to be endeavoured to be run down by noise and clamour; what is wanting in reason is made up in tumult, and the cry of him that ruleth among fools, while the words of the wise are heard in quiet. They cried with a loud voice, as soldiers when they are going to engage in battle, mustering up all their spirit and vigour for this desperate encounter.

4. They stopped their ears, that they might not hear their own noisiness; or perhaps, under pretence that they could not bear to hear his blasphemies. As Caiaphas rent his clothes wlien Christ said. Hereafter ye shall see the Son of man coming in glory, (Matth. 26. 64, 65.) so these here stopped their ears when Stephen said, I now see the Son of mail standing in gloTy ; both pretending that wliat was spoken was not to be heard with ])atience. Their stopping their ears was, (1.) A manifest specimen of their wilful obstinacy ; they were resolved they would not liear what had a tendency to convince them, which was what the pro])hcts often comjilained of; they were like the draf adder, that will not hear the voice of the charmer, Ps. 58. 4, 5. (2.) It was a fatal omen of that judicial hardness to which God would give them up. They sto])pcd their ears, and then God, in a way of i-ightcous judgment, sto])ped them. That was tlie work that was now in doing with the unbelieving Jews; Make the heart of tliis people fat, and their ears heavy ; thus was Stephen's character of them answered, Ye uncircum-cised in heart and ears.

5. They ran upon him with one accord; the people and the elders of the jjcople, judges, prosecutors, witnesses, and spectators, they all flew upon him, as beasts upon their jjrcy. rice how violen*

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they were, and in what haste ; they ran ufion him, though there was no danger of his out-running them: and see how unanimous they were in this evil thing ; they ran upon him with one accord, one and all, hoping thereby to terrify him, and put him into confusion ; envying him his composvire and comfort in soul, with which he wonderfully enjoyed himself in the midst of this hurry ; they did all they could to ruffle him.

6. They cast him out of the city, and stoned him; as if he were not worthy to live in Jerusalem ; nay not worthy to live in this world ; pretending herein to execute the law of Moses, (Lev. 24. 16.) He that blasfihemeth the name of the Lord, shall surely be put to death, all the congregation shall certainly stone him. And thus they had put Christ to death, when this same court had found him guilty of blasphemy, but that, for his greater ignominy, they were desirous that he should be crucified, and God over-ruled it for the fulfilling of the scripture. The fury with which they managed the execution, is intimated in that they cast him out of the city, as if they could not bear the sight of him ; they treated him as an anathema, as the off-scouring of all things. The witnesses against him were the leaders in the execution, according to the law, (Dent. 17. 7.) The hands of the ivit?iesfies shall be first ii/ion him, to fiut him to death, and particularly in the case of blas-phemv. Lev. 24. 14. Deut. 13. 9. Thus they were to confirm their testimony. Now the stoning of a man being a laborious piece of work, the witnesses put off their upper garments, that tliey might not hang in their way, and they laid them down at a young man^s feet, ivhose Jiame ivas Saul, now a pleased spectator of this tragedy ; it is the first time we find mention of his name, we shall know it and love it better when we find it changed to Paul, and him changed from a persecutor into a preacher. This little instance of his agency in Stephen's death he afterward reflected upon with regret; (ch. 22. 20.) I ke/itthe j-aiment of them that sleiv him.

II. See the strength of grace in Stephen, and the wonderful instances of God's favour to him, and working in him. As his persecutors were full of Satan, so was he full of the Holy Ghost, fuller than ordinary, anointed with fresh oil for the combat, that, as the day, so might the strength be. Upon this account they are blessed, luho are persecuted for righteousness-sake, that the S/iirit of God and of glory rests ufion them, 2 Pet. 4. 14. When he was chosen to public service, he was described to be a ma.n full of the Holy Ghost, (ch. 6. 5.) and now that he is called out to martyrdom, he has still the same character. Note, They that are full of the Holy Ghost are fit for any thing, either to do for Christ, or to suffer for him. And those whom God calls out to hard services for his name, he will qualify for those services, and carry comfortably through them, bv filling them with the Holy Gliost ; that as their afflictions for Christ do al)ound, their consolation in him may yet more abound, and then none of these things move them.

Now here we have a remarkable communion between this blessed martyr and the blessed Jesus in this critical moment. ^Vhen the followers of Christ are for his sake killed all the day long, and accounted as shee/i for the slaughter; does that separate them from the love of Christ ? Does he love them the less ? Do they love him the less ? No, by no means; and so it appears by this story : in which we may observe,

1. Christ's gracious manifestation of himself to Stephen, both for his comfort and for his honour, in the midst of his sufferings ; when they were cut to the heart, and gnashed upon him with their teeth, ready to eat him up, then he had a view of the glory of Christ, sufficient to fill him with joy unspeaka-

ble ; which was intended not only for his encouragement, but for the support and comfort of all God's suffei'ing servants in all ages.

(1.) He, being full of the Holy Ghost, looked u/i steadfastly into heaven, v. 55. [1.] Thus he looked above the power and fury of his persecutors, and did as it were desjiise them, and laugh them to scorn, as the daughter of Zion, Isa. 37. 22. They had their eyes fixed upon him, full of malice and cruelty ; but he looked up to heaven, and never minded them ; was so taken up with the eternal life now in prospect, that he seemed to have no manner of concern for the natural life now at stake. Instead of looking about him, to see either which way he was in danger, or which way \tc. might make his escape, he looks up to heaven,; thence only comes his help, and thitherward his way is still open : though they compass him about on every side, they cannot interrupt his intercourse with heaven. Note, A belieA'-ing regard to God and the upper world, will be of great use to us, to set us above the fear of man ; for as far as we are under the influence of that fear we forget the Lord our Maker, Isa. 51. 13. [2.] Thus he directed his sufferings to the glory of God, to the honour of Christ, and did as it were appeal to heaven concerning them ; I^ord, for thy sake I suffer this; and express his earnest expectation that Christ should be magnified in his body. Now that he was ready to be offered, he looks up steadfastly to heaven, as one willing to offer himself. [3. ] Thus he lifted up his soul with his eyes to God in the heavens, in pious ejaculations, calling upon God for wisdom and grace to carry him through this trial in a right manner. God has promised that he will be with his servants whom he calls out to suffer for him ; but he ivill for this be sought unto. He is nigh U7ito them, but it is in that which they call ufion him for. Is any afflicted? Let him firay. [4.] Thus he breathed after the heavenly country, to which he saw the fury of his persecutors would preseijtly send him. It is good for dying saints to look up steadfastly to heaven ; "Yonder is the place whither death will carry my better part, and then, 0 death, where is thy sting!" [5.] Thus he made it to appear that he was full of the Holy Ghost; for, wherever the Spirit of grace dwells and works and reigns, he directs the eye of the soul upward. Those that are full of the Holy Ghost will look up steadfastly to heaven, for there their heart is. [6. ] Thus he put himself into a posture to receive the following manifestation of the divine glory and grace. If we expect to hear from heaven, we must look up steadfastly to heaven.

(2.) He saw the glory of God ; {v. 55.) for he saw, in order to that, the heavens opened, v. 50. _ Some think his eyes were strengthened and the sight of them so raised above its natural pitch, by a supernatural jiower, that he saw into the third heavens, though at so vast a distance ; as Moses's sight was enlarged to see the whole land of Canaan. Others think it was a representation of the glory of God set before his €yes, as before Isaiah and Ezekiel; heaven did as it were come down to him, as Rev. 21. 2. The heavens were opened, to give him a view of the happiness he was going to, that he might, in prospect of that, go cheerfully through death, so great a death. Would we by faith look up steadfastly, we might see the heavens opened by the mediation of Christ, the vail being rent, and a new and living way laid open for us into the holiest. The heaven is opened for the settling of a correspondence between God and men, that his favours and blessings may come down to us, and our prayers and praises may go up to him. We may also see the glory of God, as far as he has revealed it in his word; and the sight of this will carry us through all the terrors of sufferings and death.

THE ACTS, VII.

(5.) He saiv Jesua standing on the right hand of God; [v. 55.) the Son of man, 90 it is, v. 56. Jesus, being the Son of man, having taken our nature with him to heaven, and being there clothed with a body, might be seen witli bodily eyes, and so Stephen saw him. When the Old l^estament prophets saw the glory of God, it was attended with angels. The Shechinah or divine presence in Isaiah's vision pas attended with Seraphim ; in Ezekiel's vision witli Cherubim ; both signifying the angels, the ministers of God's providence. But here no mention is made of the angels, though they surround the tlirone and the Lamb ; instead of them Stephen sees Jesus at the right hand of Gr>d, the great Mediator of God's grace, from whom more glory redounds to God than from all the ministration of the holy angels. The glory of God shines brightest in the face of Jesus Christ; for there shines the glor}" of his grace, which is the most illustrious instance of his glory. God appears more glorious with Jesus standing at his riglit hand, than with millions of angels about him. Now, [1.] Here is a proof of the exaltation of Christ to the Father's right hand ; the apostles saw him ascend, but they did not see him sit down, a cloud received him out of their sight. We are told that he sat down on the right hand of God ; but was he ever seen there ? Yes, Stephen saw him there, and was abundantly satisfied with the sight. He saw Jesus at the right hand of God, noting both his transcendent dignity, and his sovereign dominion, his uncontrollable ability, and his universal agency; whatever God's right hand either gives to us, or receives from us, or does concerning us, it is by him ; for lie is his right Hand. [2. ] He is usually said to sit thei-e ; but Stephen sees him standing there, as one more than ordinarily concerned at present for his suffering servant ; he stood up as a Judge to plead his cause against his persecutors ; he is raised nfi .out of his holy habitation, (Zcch. 2. 13.) comes out of hw filace to punish, Isa. 26. 21. He stands ready to receive him and crown him, and in the mean time to give him a prospect of the joy set before him. [3. ] This was intended for the encouragement of Stephen ; he sees Christ is for him, and then no matter who is against him. When our Lord Jesus was in his agony, an angel appeared to him, strengthening him ; but Stephen had Christ himself appearing to him. Note, Nothing so comfortable to dying saints, nor so animating to suffering saints, as to see Jesus at the right hand of God ; and, blessed be God, by faith we may see him there.

(4.) He told those about him what he saw ; {y. 56.) Behold, I see the heavens opened. That which was a cordial to him, ought to have been a conviction to them, and a caution to them to take heed of proceeding against one whom Heaven thus smiled upon ; and therefore what he saiu he declared, let them make what use they pleased of it. If some ■were exasperated by it, others perhaps might be wrought ujjon to consider this Jesus whom they persecuted, and to believe in him.

2. His pious addresses to Jesus Christ; the manifestation of God's glory to him did not set him above praying, but rather set him upon it ; They stoned Stephen, calling upon God, v. 59. Though he called upon God, and by that shewed himself to be a tnie-born Israelite, yet they proceeded to stone him, not considering how dangerous it is to fight against those that have an interest in Heaven. Though they stoned him, yet he called upon fiod ; nay, therefore he called upon him. Note, It is the comfort of those who are unjustly hated and persecuted by men, that they have a God to go to, a God all-suflficient to call upon. Men stop their ears, as they did here ; {v. 57.) but God does not. Stephen was now cast out of the city, but he was not cast out from Ms God. He was now taking his leave of the

world, and therefore calls upon God ; for we must do that as long as we live. Note, It is good to die praying ; then we need help—strength we never had, to do a work we never did ; and how must we fetch in that help and strength but by prayer ?

Two short prayers Stephen offered up to God in his dying moments, and in them as it were breathed out his soul.

(1.) Here is a prayer for himself; Lord Jesus, receive my spirit. Thus Christ had himself resigned his Spirit immediately into the hand of the Father. We are here taught to resign ours into the hands of Christ as Mediator, by him to be recommended to the Father. Stephen saw Jesus standing at the Father's right hand, and he thus calls to him, " Blessed Jesus, do that for me now, which thou standcst there to do for all thine, receive m}' departing spirit into thy hand." Observe,

[1.] The soul is the man, and our great concern, living and dying, must be about our souls. Stephen's body was to be miserably broken, and shattered, and overwhelmed with a shower of stones, the earthly house of this tabernacle violently beaten down and abused ; but, however it goes with that, " Lord," saith he, " let my spirit be safe ; let it go well with my poor soul." Thus while we live, our care should be, that though the body be starved or stripped, the soul may be fed and clothed ; though the body lie in pain, the soul may dwell at ease ; and when we die, that though the body be thrown by as a despised broken vessel, and a vessel in which there is no pleasure, yet the soul may be presented a vessel of honour ; that God may be the strength of the heart and its Portion, though the flesli fail.

[2.] Our Lord Jesus is God, to whom we are to seek, and in whom we are to' confide and comfort ourselves living and dying. Stej^hen here prays to Christ, and so must we ; for it is the will cf God that all men should thus honour the Son, ex'CJi as they honour the Father. It is Christ we are to commit ourselves to, who alone is able to keep what we commit to him against that day : it is necessary that we have an eye to Christ when we come to die, for there is no venturing into another world but under his conduct; no living comforts in dying moments, but Avhat are fetched from him.

[3.] Christ's receiving our spirits at death, is the great thing we are to be careful about, and to comfort ourselves with. We ought to be in care about this while we live, that Christ may receive our spirits when we die ; for if he reject and disown them, whither will they betake themselves ? How car. they escape being a prey to the roaring lion ? To him therefore we must commit them daily, to be niled and sanctified, and made meet for heaven, and then, and not otherwise, he will receive them. And if this has Ijeen our care while we live, it may be our comfort when we come to die, that we shall be received into everlasting habitations.

(2.) Here is a jjrayer for his persecutors, v. 60.

[1.] The circumstances of this prayer ai-e observable, for it seems to have been offered up with something more of solemnity than the former. First, He kneeled down ; which was an expression of his humility in ])rayer. Secondly, He cried with a loud voice; which was an expression of his impoi-tunity. But why should he thus shew more humility and importunity in this request than in the former ? The answer is this. None could doubt of his being in good earnest in his prayers for himself, Jind therefore there he needed not to use such outward expressions of it; but in his jjrayer for his enemies, because that is so much against the grain of cornipt nature, it was requisite he should give proofs of his being in earnest.

[2.] The prayerMtself; Lord, lay not this sin to their charge; therein he followed the example of

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his dying Master, who prayed thus for his persecutors, Father, forgirve them ; and set an example to all following sufferers in the cause of Christ, thus to pray for those that persecute them. Prayer may preach ; this did so to those who stoned Stephen ; and therefoi-e he kneeled down, that they might take notice he was going to pray, and cried with a loud voice, that they might take notice of what he said, and might learn, First, That what they did was a sin, a great sin, which, if divine mercy and grace did not prevent, would be laid to their charge, to their everlasting confusion. Seco?idly, That, notwithstanding their malice and fury against him, he ^vas in chanty with them, and was so far from desiring that God would avenge his death upon them, that it was his hearty prayer to God, that it might not in any degree be laid to their charge. A sad reckoning there would be for it; if they did not repent, it would certainly be laid to their charge ; but he, for his part, did not desire the woful day. Let them take notice of this, and when their thoughts were cool, surely they would not easily forgive themselves putting him to death, who could so easily forgive them. The blood-thirsty hale the u/iright, but the just seek his soul, Prov. 29. 10. Thirdly, That, though the sin was very heinous, yet they must not despair of the pardon of it, upon their repentance. If they would lay it to their hearts, God would not lay it to their charge. "Do you think, saith St. Austin, that Paul heard Stephen pray this prayer ? It is likely he did, saith he, and ridiculed it then ; {audivit subsa?inans, sed irrisit — he heard ivith scorn ;) but afterward he had the benefit of it, and fared the better for it."

3. His expiring with this ; Ji'he?i he had said this, he fell asleefi ; or, as he was saying this, the blow came, that was mortal. Note, Death is but a sleep to good people ; not the sleep of the soul, (Stephen had given that up into Christ's hand,) but the sleep of the body ; it is its rest from all its griefs and toils, it is perfect ease and indolence. Steplien died as much in a hurry as ever any man did, and yet, when he died, he fell asleep ; he applied himself to his dying work with as much composure of mind as if he had been going to sleep ; it was but closing his eyes, and dying. Observe, He fell asleep when he was praying for his persecutors ; it is expressed as if he thought he could not die in jjeace till he had done that. It contributes very much to our dying comfortably, to die in charity with all men ; we are then found of Christ in peace ; let not the sun of life go down upon our wrath. He fell asleep ; the vulgar Latin adds, in the Lord; in the embraces of his love. If he thus sleep, he shall do well; he shall awake again in the morning of the resurrection.

CHAP. VIII.

In this chapter, we have an account of the persecutions of the christians, and the propasraling of Christianity thereby. It was strancje, but very true, tliat the disciples of Christ, the more they were alHicted tlic more they multiplied. I. Here IS the church sufferin<r; upon the occasion of putting Stephen to death, a very sharp storm arose, which forced many from Jerusalem, v. 1 .. 3. II. Here is the church spreading by the ministry of Philip and others, that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria; preached there; (v. 4, 5.) embraced there, (v. 6 . . 8.) even by Simon Masus ; (v. 9. . 13.) the frift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John ; (v. 14 .. 17.) and the severe rebuke given by Peter to Simon Masrus for bidding money for a power to bestow that gift, V. 18.. 25. 2. The gospel sent to Ethiopia, by the Eunuch, a person of quality of that country ; he is returning home in his chariot from Jerusalem, v. 26. . 28. Philip is sent to him, and in his chariot preaches Christ to him, (v. 29 .. 35.) baptizes him upon his profession of the christian faith, (v. 36 .. 38.) and then leaves him, v. 39, 40. Thus in different ways and methods the gospel Was dispersed among the nations, and, one way or other, Have they not all heard ?

L A ND Saul was consenting unto his J\. death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles. 2. And devout men carried Stephen to his huriaU and made great lamentation over him. 3. As for Saul, he made havock of the church, entering into every house, and haling men and women, committed them to prison.

In these verses, we have,

I. Something more concerning Stephen and his death ; how people stood affected to it ; variously, as generally in such cases, according to men's different sentiments of things. Christ had told his disciples, when he was parting with them, (John 16. 20.) Ye shall iveefi and lament, but the tvorld shall rejoice. Accordingly here is,

1. Stephen's death rejoiced in by one ; by many, no doubt, but by one in particular, and that wix? Saul, who was afterward called Paul; he was consenting to his death, triiyiuSoiZy — he consented to it ivith delight ; so the word signifies ; he was pleased with it, he fed his eyes with this bloody spectacle, in hopes it would put a stop to the growth of Christianity. We have reason to think that Paul ordered Luke to insert this, for shame to himself, and glory to free grace. Thus he owns himself guilty of the blood of Stephen, and aggravates it with this, that he did not do it with regret and reluctanc)-, but with delight and a full satisfaction ; like those who not only do such things, but have pleasure in them that-do them.

2. Stephen's death bewailed by others; {v. 2.) Devout men, which some understand of those that were properly so called, proselytes, one of whom Stephen himself, probably, was. Or, it may be taken more largely ; some of the church that were more devout and' zealous than the rest, went, and gathered up the poor crushed and broken remains, to which thev Rave a decent interment; probably in the Jield of blood, which was bought some time ago to bury strangers in. They buried him solemnly, and made great lamentation over him. Though his death was of great advantage to himself, and great service to the church, yet they bewailed it as a general loss, so well qualified was he for the service, and so likely to be useful both as a deacon and as a disputant. It is an ill symptom, if, when such men arc taken awav, it is net laid to heart. Those devout men paid these their last respects to Stephen, (1.) To shew that tluy were not ashamed of the cause for which he suffered, nor ashamed of the wrath of those tha.t were enemies to it; for, though they now ti'iumph, tlie cHuse is a righteous cause, and will be at last a victnrif iis one. (2.) To shew the great value and esteem tluy had for this faithful servant of Jesus Christ, this first martyr for the gospel, whose memory shall always he precious to them, notwithstanding the isrncminy of his death. They study to do honour to him, whom God put honour upon. (3.) To testify their belief and hope of the resurrection of the dead, and the life of the world to come.

II. An account of this persecution of the church, which begins upon the martyrdom of Stephen. When the fun' of the Jews ran with such violence, and to such a height, against Stephen, it could not quickly either stop itself, or spend itself The bloodv are often in scripture called blood-thirsty; for w-hen they have tasted blood they thirst for

THE ACTS, VIII.

more. One would have thought Stephen's dying prayers and dying comforts should have overcome them, and melted them into a better opinion of christians and Christianity ; but it seems it did not, the persecution goes on ; for, 1. They were more exasperated, when they saw they could prevail nothing ; and, as if they hoped to be too hard for God himself, they resolve to follow their blow ; and perhaps, because they were none of them struck, dead upon the place for stoning Stephen, their hearts were the more fully set in them to do evil. 2. Perhaps the disciples were the more imboldened to dispute against them as Stephen did, seeing how triumphantly he finished his course, which would provoke them so much the more. Observe,

(1.) Against whom this persecution was raised ; it was against the church in Jerusalem, wliich is no sooner planted than it is persecuted ; as Christ often intimated that tribulation and persecution would arise because of the ivord. And Christ had particularly foretold that Jerusalem would soon be made too hot for his followers, for that city had been famous for killing the prophets, and stoning them that were sent to it. Matt. 23. 57. It should seem that in this persecution many were put to death, for Paul owns that at this time he persecuted this way unto the death, (ch. 22. 4.) and {ch. 26. 10.) that when they rvere fiut to death he gave his voice against them.

(2.) Who was an active man in it; none so zealous, so busv, as Saul, a young Pharisee, v. 3. As for Saul, (who had been twice mentioned before, and now again for a notorious persecutor,) he 7nade ha-vock of the church; he did all he could to lay it waste and ruin it ; he cared not what mischief he did to the disciples of Christ, nor knew when to take up. He aimed at no less than the cutting off the Gospel-Israel, that the name of it should be no more in remembrance, Ps. 83. 4. He was the fittest tool the chief priests could find out to serve their purposes ; he was informer-general against the disciples, a messenger of the great council to be employed in searchine; for meetings, and seizing all that were suspected to favour that way. Saul was bred a scholar, a gentleman, and yet did not think it below him to be employed in the vilest work of that kind. [1.] He entered into ex'ery house, making no difficulty of breaking open doors, night or day, and having a force attending him for that puipose. He entered into every house wher^ they used to keep their meetings, orevery house that had any christians in it, or was thought to have. No man could be secure in his own house, though it is his castle. [2.] He haled, with the utmost contempt and cruelty, both men and women, dragged them along the streets, without any regard to the tenderness of the weaker sex ; he stooped so low as to take cognizance of the meanest that were leavened with the gospel, so extremely bigoted was he. [3.] He committed them to prison, in order to their being tried and put to death, unless they would renounce Christ ; and some, we find, were compelled bv him to blaspheme, ch. 26. 11.

(3.) What was the effect of this persecution.

Thev were all scattered abroad; {v. 1.) not all the believers, but all tlic preachers ; who were jjrin-cipally struck at, and against whom warrants were issued out to take them up. They, remembering our Master's rule, f JVhen they ficrsecute you in one city, flee to another,) dis])ersed themselves by agreement throughout the regions of Jndta, and of Samaria ; not so much for fear of sufferings, (for Judea and Samaria were not so far off from Jeiusalem but that, if they made a public appearance there, as they determined to do, their persecutors' power would soon reach them there,) but because they ^ looked upon this as an intimation of Providence to

them to scatter; their work was pretty well done in Jerusalem, and now it was time to think of the necessities of other places : for their Master had told them that they must be his witnesses in Jerusalem first, and then ?« all Judea and in Samaria, and then to the uttermost /larts of the earth, {ch. 1. 8.) and that method they observe. Though persecution may not dri\ e us off" from, our work, yet it may send us, as a hint of Providence, to work elsewhere.

The preachers were all scattered except the afios-tles, who, probably, w-ere directed by the Spirit to continue at Jerusalem yet for some time, they being, by the special providence of God, screened from the storm, and by the special grace of God enabled to face the storm. Tliey tarried at Jerusiilem, that they might be ready to go where their assistance was most needed by the other preachers that were sent to break the ice ; as Christ ordered his disciples to go to those places where he himself designed to come, Luke 10. 1. The apostles continued longer together at Jeinisalem than one would have thought, considering the command and commission given them, to go into all the world, and to disci/ile all nations ; see ch. 15. 6. Gal. 1. 17. But what was done by the evangelists whom they sent forth, was reckoned as done by them.

4. Therefore they that were scattered abroad, went every where preaching the word. 5. Then PhiHp went down to the city of Samaria, and preached Christ unto them. 6. And the people with one accord gave heed unto those things which Phihp spake, hearing and seeing the miracles which he did. 7. For unclean spirits, crying with a loud voice, came out of many that were possessed icith them: and many taken with palsies, and that were lame, were healed. 8. And there was great joy in that city. 9. But there was a certain man called Simon, which before-time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. 10. To whom they all gave heed from the least to the greatest, saying. This man is the great power of God. 11. And to him they had regard, because that of long time he had bewitched them with sorceries. 12. But when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women. 13. Then Simon himself believed also; and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

Samson's riddle is here again unriddled ; Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extii-pate the church, was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, / am come to send fire on the earth ; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of that they did but help to spread it.

I. Here is a general account of what was done bv

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them all ; (v. 4.^ TTiey went every ivhere, preaching the word. 1 hey did not go to hide themselves for fear of suffering, no nor to shew themselves as proud of their sufferings ; but they went up and down, to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, ch. 10. 5. They did not keep together in a body, though that might have been a strength to them, but they scattered into all parts ; not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; that was it which filled them, and which they endeavoured to fill the country with, those of them that were preachers, in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon ; and it would be requisite to let the people there know what that doctrine AvhJch Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe.

II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterward, {ch. 11. 19.) but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having iised the office of a deacon well, he purchased to himself a good degree, and great boldness in the faith, 1 Tim. 3. 13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon ; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria ? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe,

1. What wonderful success Philip had in his preaching, and what reception he met with.

(1.) The place he chose, was, the city of Samariai the head-city of Samaria, the metropolis of that country, which stood there where the city of Samaria had formerly stood, which we read of^the building of, 1 Kings 16. 24. now called Sebaste. Some thmk it was the same with Sychem or Sychar, that city of Samaria where Christ v/as, John 4. 5. Many of that city then believed^ in Christ, though he did no miracles among them ; {v. 39, 41.) and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church.

(2.) The doctrine he preached, was, Christ; for he determined to know nothing else. He preached Christ to them, he proclaimed Christ to them, so the word signifies; as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by John 4. 25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ; Christ, and him cinicified; Christ, and him glorified.

(3.) The proofs he produced for the confirmation of his doctrine, were, miracles, t. 6. To convince them that he had his commission from heaven, (and therefore not only they might venture upon what he said, but they were bound to yield to it,) he shews them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The mi-

racles were undeniable, they heard and saw the miracles which he did ; they heard the commanding words he spake, and saw the amazing effect of them immediately ; that he spake, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it

[1.] He was sei.t to break the power of Satan; and, in token of that, unclean spirits, being charged in the name of the Lord Jesus to remove, carne out of many that were possessed with them, v. 7. As mr as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the at/mission and swimission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1 Thess. 4. 7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluc-tancy, and sore against their wills, but were forced to acknowledge themselves overcome by a superior power, Mark 1. 26.—3. 11.—9. 26.

[2. ] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; in token of that, majiy that were taken with palsies, and that were lame, were healed. Those distempers are specified, that were most difficult to be cured by the course of nature, (that the miraculous cure might be the more illustrious,) and those that were most expressive of the disease of sin, and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help, themselves, Rom. 5. 6.

(4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria; {v. 6.) The people with one accord gave heed to those things which Philip sfuike ; induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begins to be some hopes of people, when they begin to take notice of what is said to them concerning the things of their souls and eternity; when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, li ox>^oi — a multitude of them, not here and there one, but with one accord; they were all of a mind, that the doctrine of the gospel was fit to be inquired into, and an impartial hear ing given to it.

(5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them ; (v. 8.) There zvas great Joy in that city, for, {v. 12.) They believed Philip, and were bafitizcd, into the faith of Christ, the generality of them, both men and ivomen. Observe, [1.] Philip nrea-chcd the thi?igs concerning the kingdom of Goa, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom ; and he preached the name of Jesus Christ, as King of that kingdom ; his name, which is above every name, he preached it up in its commanding power and influence ; all that by which he has made himself known. [2.] The

{)eople not only gave heed to what he said, but at ength believed it; were fully convinced that it was of God, and not of men, and gave up themselves to the conduct and government of it. As to this mountain, on which they had hitherto worshipped God, <►

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and placed a great deal of religion in it, they were now as much weaned from it as ever they had been wedded to it, and become the true worshippers, vjho worship the Father in spirit and i?i truth, and in the name of Christ, the_ true Temple, John 4. 20, 23. [3. ] \\ hen they believed, without scioiple (though they were Samaritans) and without delay they tvere baptized, openly professed the christian faith, promised to adhere to it, and tlien, by washing them with water, were solemnly admitted into the communion of the christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision ; but, to shew that in Jesus Christ there is neither male nor female, (Gal. 3. 28.) but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are Jiumbered with God's spiritual Israel, though not with Israel according to the Jiesh, Numb. 1. 2. And from hence it is easily gathered, that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4. ] This occasioned great joy; each one rejoiced for himself, as he in the parable, who found the treasure hid m the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition ; which it would scarcely have done, if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, oi great joy, to that place. Hence the spreading of the gospel in the world, is often prophesied of in the Old Testament, as the diffusing oi joy among the nations ; Ps. 67. 4. Let the nations be glad, ana sing for joy, 1 Thess. 1. 6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be ; for it is glad tidings of great joy to all people, Luke 2. 10.

2. What there was in particular at this city of Samaria, that made.the success of the gospel there more than ordinary wonderful.

(1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spake. To unlearn that which is bad, proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet they had of late been drawn to follow Simon a conjurer, (for so Magus signifies,) who made a mighty noise among them, and had strangely bewitched them.

We are here told,

[1.] How strong the delusion of Satan was, by which they were brought into the interests of this great deceiver; he had been for some time, nay for u lo7ig time, in this city, using sorceries ; yierhaps he came thither by the instigation of the Devil, soon after our Saviour had been there, to undo what he had been cloin;^ there ; for it was always Satan's way to crush a good work in its bud and infancy, 1 Cor. 11. 3. 1 Thess. 3. 5. Now,

First, Simon assumed to himself that which was considei-al)le; he gave out that himself was some great one, and would have all people to Ijclieve so, and to ]iav him respect accordingly ; and then, as to every thing else, they might do as they pleased ; he liad no design to reform their lives, or improve their worship and devotion, only to make them believe that he was, t/c /u«/af— some divine person. Justin Martin says that he would be worshipjjcd as, ^gr.Tor 5-4C/— the chief god. He gave out himself to l)c the Son of God, the Messiah, so some think ; or to be an angel, or a prophet; perhaps he was \nicertain within himself what title of honour to pretend to ; Init lie would be thought some great one. Pride, ambition, * and an affectation of grandeur, have always been the

cause of abimdance of mischief, both to the world and to the church.

Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest; both young and old, both poor and rich, both governors and governed; to him they had regard, {y. 10, 11.) and perhaps the more, because the time fixed for the coming of the Messiah was now expired; which liad raised a general expectation of the appearing of some great one about this time. Probably, he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of liim, This man is the great power of God ; the power of God, that great power; (so it might be read ;) that power which made the world. See liow ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God ! Thus, in the Gentile world, dc\ils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blas-phemy against God, Rev. 13. 2, 3. 3. Tliey were brought to it by his sorceries ; he bewitched the people of Samaria, (v. 9. ) bewitched them tvith sorceries, (x>. 11.) that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galatians, saith Paul, who hath bewitched you ? Gal. 3. 1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders^ which seemed to be miracles, but really were not so ; like those of the magicians of Eg;ypt, and those of the man of sin, 2 Thess. 2. 9. When they knew no better, they were influenced by his sorceries ; but when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians : IVhat is the chaff to the wheat? Jer. 23. 28.

Thus, notwithstanding the influence Simon Magus had had upon them, and the loathness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip : and thus you see,

[2.] How strong the power of divine grace is, by which tliey were brought to Christ, who is Tioith itself, and was, as I may say, the great Undeceiver. By that grace working with the woi-d, they that had been led capti\e by Satan, were brought into obedience to Christ. \\'licre Satan, as a strong man armed, kept possession of the palace, and thought liimself safe, Clirist, as a stronger than he, dispossessed him, and dix'ided the spoil; led captivity cap-tij'c, and made those the trophies of his victory, whom the Devil had trium])hed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe.

(2.) Here is another thing yet more wonderful, that Simon Magus himself liorame a convert to the faith of Christ, in shew and (profession, for a time. Is Saul also among the firo/ihefs? Yes, (7-. 13.) Si-mon himself belici'cd also; he was convinced that Philip prcaclied a tnie doctrine, because he saw it confirmed by real miracles, which he was the better able to )vide;e of, l)ecause he was conscious to liimself of the trick of his own pretended ones. [].] The present conviction went so far, tliat he was baptized, was admitted, as other l)elievers were, into the church, bv baptism ; and we have no reason to think that Philip did amiss in baptizing him ; no, v.or

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in baptizing him quickly. Though he had been a i ,'ery wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repen- j tance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefit of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and reallv in the gall of bitterness and bond of ini-quitii all this while, and would soon have been found to be so if he had been tried a while, yet Pliilip baptized him; for it is God's prerogative to know the heart: the church and its ministers must go by a

J"udgment of cluii-ity, as far as there is room for it. t is a maxim in the law. Donee contrarium jiatet, semfier fireesumitur melioriparti — We jnust hope the best as long as nve can. And it is a maxim of the discipline of the church, De secretis non judical ec-clesia — The secrets of the heart God only Judges. [2.] The present conviction lasted so long, that he continued with Philip ; though afterward he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance ; and now he that had given out himself to be some great one, is content to sit at the feet of a preacher ot the gospel. Even bad men, very bad, may sometimes be in a good frame, very , good; and they whose hearts still go after their co-vetousness, may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he ivondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths, who never experience the power of them.

14. Now when the apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John. 15. Who, when they were come down, prayed for them that they might receive the Holy Ghost. 16. (For as yet he was fallen upon none of them: only they were baptized in tlie name of the Lord Jesus:) 17. Then laid they their hands on them, and they received the Holy Ghost. 18. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19. Saying, Give me also this power, that on whomsoever T lay hands, he may receive the Holy Ghost. 20. But Peter said unto him. Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought o{ thine heart may be forgiven thee.

23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

24. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25. And they, when they had testi

Vol. VI.—L

fied and preached the word of the Lord, pc-turned to Jerusalem, and preached the gospel in many villages of the Samaritans.

God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar jjowers reserved to the a])ostles, for the keei)ing up of tlic dignity of their office, and here we have an account of what was done liy two of them tliere— Peter and John. The twelve kept togctlier at Jerusalem, (t. 1.) and thitlier these good tidings were brought them, that Samaria had received the nvord of God, {v. 14.) that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The ivord of God was'not only preached to them, but receix'td by them ; they bid it welcome, admitted the light of it, and submitted to the power of it. ]\'hen they heard it, they sent tinto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some ol them, or, if he had seen cause, would have gone himself of his own accord ; but he was so far from that, that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two niost eminent, to Samaria, 1. To encourage Pliilip, to assist him, and strengthen his hands. Ministers in a liigher station, and that excel in gifts and graces, sho\ild contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work tluit was Ijcgun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,

I. How they adAanced and improved those of them that were sincere; it is said, (t'. 16.) The Holy Ghost was as yet fallen upon none of th&m, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day ofpentec^^st; they were none of them endued with tlie gift of tongues, which seems then to have been the most usual, immediate effect of the pouring out of the Spirit. See ch. 10. 45, 46. This was both an eminent sign to them which believed not, and of excellent service to them that did. This, and other such gifts, they had not, only they ivere baptized in the name of the Lord .Tesus, anA so engaged to him and interested in him, which was necessary to salvation, and in that thev had joy and satisfaction, (t. 8.) though they could not speak with tongues. They that are indeed i';i\en up to Christ, and have experienced the sanctifving influences and operations of the Spirit of grace, ha\e great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright.

But it is intended that they should go on to the perfection of the present dispensation, for the greater Jionour of the gospel. We have reason to think that Philij) had received these gifts of the Holy (ihost himself, but had not a power to confer them, the apostles must come to do that; and they did it not upon all that were baptized, but upon some of them, and it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them, one gift of the Holy Ghost, and upon others, another. See 1 Cor. 12." 4, 8.—14. 26.

Now, in order to this,

1. The apostles prayed for them, v. 15. The Spirit is given, not to ourselves only ; (Luke 11. 13.) but to others also, in answer to prayer; Iivi/lpuc my Spirit within you, (Ezek. 36. 27.) but I will for this be inquired of, v. o7. We may take encourage ment from this example, in pravmg to God to grve the renewing graces of the Holy Ghost to them v, hoi>e

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spiritual welfiire we are concerned for; for cur chil-. dfen, for our friends, for our ministers; we should pray, and pray earnestly, that they may receive the Holy Ghost; for that includes all blessings.

2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred n/ion them; for, upon the use of this sign, they received the Holy Ghost, and sjiakc with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any thus give the Holy Ghost by the laying on of hands; but this ma)' intimate to us, that those whom we pray for we should use our endeavours with.

II. How they discovered and discarded him that was a hypocrite among them, and that was Simon Magus; for they knew how to separate between the precious and the vile. Now oljserve here,

1. The wicked proposal that Simon made, by which his hypocrisy was discovered; {y. 18, 19.) lllien he saw that through laying on of the apostles' hands, the Holy Ghost was given, (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles,) it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Grve me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself, (for he did not foresee that any thing was to be got by that,) but tliat they would convey to him a )ower to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a christian. He was more desirous to gain honour to himself than to do good to others. Now, in making tl is motion, (1.) He put a great affront upon the ajiostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did ; whereas they had left what they had, for Christ, so far were they from aiming to make it more ! (2.) He put a great affront upon Christianity, as if the miracles that were wrought for the proof of it, were done by magic art, only of a different nature from what he himself had practised formerly. (3.) He shewed that, like Balaam, he aimed at the rewards of divination; for he would not have bid money for this power, if he had not hoped to get money by it. (4.) He shewed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But as soon as he is admitted into the family, no less a jilace will serve him than to be one of the stewards of the household, and to be intrusted with a power which Philip himself had not, but the apostles only.

2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, v. 20—23.

(1.) Peter shews him his crime; {v. 20.) Thou hast thought that the gift of God Tnay be purchased with mo)iey ; and tlms, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost, and put it upon a level with tlie common gifts of natvu'e and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a i)iiy-sician or a lawyer; which was the greatest despite

that could be done to the Spirit of grace. All the buying and selling of pardons and indulgencies in the cliurch of Rome is the product (.f this same wicked thought, thai the gift of God may be purchased with monty, when the cfter of divine grace so expressly runs, without money ajid without price.

(2.) He shews him his character, which is inferred from his crime. Fron every thing that, a man says or does amiss, we cannot infer that he is a hypocrite in the profession he makes of religion ; but this of Simon's was such a fundamental error, as could by no means consist with a state of grace ; his bidding money (and that got by sorcery too) was an incontestable evidence that lie was yet under the power of a Avorldly and carnal mind, and was yet that natural man nvhich receiveth not the things oj the Spirit of God, neither can he know them. And

tized, yet thou art not sincere." We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead : our great concern is to approve ourselves to him in our integi'ity, for otherwise we cheat ourselves into ovir own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it; he does not aim at the glory of God or the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, becatise-he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity ; I perceive that thou art so, v. 23. ^This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name antong the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a for?n of godliness. Iperceire it, saith Peter. It was not so much by the Spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through ; the nature of the wolf shews itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness; odious to God, as that whicb. is bitter as gall is to us. Sin is an abominable thing which the Lord hates, and sinners are by it made abominable to him ; they are vicious in their own nature ; indwelling sin is a root of bitterness, that bears gall and wormwood, Deut. 29. 18. The faculties are corrupted, and the mind imbittered against all good, Heb. 12. 15. It speaks likewise the pernicious consequences of sin ; the end is bitter as vjormwood. Secondly, They are in the bond of iniquity ; bound over to the judgment of God b\' the guilt of sin, and bound under the dominion of Satan by the power of sin ; led ca])tive hy him at liis will, and it is a sore bondage, like that in Egypt, making the life liitter.

(3.) He reads him his doom in two things: [1.] He shall sink with his worldly wealth which he overvalued ; Thy money perish with thee. First, Hereby Peter rejects his offer with tlie utmost disdain and indignation ; ♦•Dost thou think thou canst bribe us to betray our trust, and to put the power we are intrusted with, into such unworthy hands ?

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•Away with tliee and thy money too; we will have nothing to do with cither. Get thee behind me, Sutati." When we are tempted with money to do an evil thing, we should see what a perishing thing nionev' is, and scorn to be ijiassed with it. It is the character of the upright man, that he shakes his hands from holding, from touching of bribes, Isa. oo. 15.' Secondly, He warns him of Ins danger of utter destmctidulf he continued in tliis mind ; " Thy money will peris!;, and thuu wilt lose it, and all that thou canst jjurchase witli it. As meats for the belly, and the belly for meats, (1 Cor. 6. 13.) so goods for money, and money for goods, but God shall destroy both it and them, they.perish in the using ; but that is not the worst of it, thou wilt /lerish ivith it, and it •with thee i and it will be an aggravation of thy ruin, and a heavy load upon thy perishing soul, that thou hadst money, which might have been made to turn to a good account, (Luke 16. 9.) which might have been laid at the apostles' feet, as a charity, and would have been accepted, but was thrust into their hands as a brilje, and was rejected. Son, remember this. "

[2. ] He shall come short of the spiritual blessings which he undervalued ; {v. 21.) " Thou hast neither part nor lot in this matter ; thou hast nothing to do with the gifts of the Holy (ihost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door, thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no fiart nor lot in the eternal life in the other world which the gospel offers." Note, First, There are many who profess the christian religion, and yet have nofiart nor lot in the matter ; no fiart in Christ, (John 13. 8.) no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not "animated by a right spirit, nor guided by a right rule, nor directed to the right end.

(4.) He gives him good counsel, notwithstanding, V. 22. Though he was angry with him, yet he did not abandon him ; and though he would have him see his case to l^e very bad, yet he would not have him think it desperate; yet now there is ho/ie in Israel. Observe,

[1.] What it is that he advises him to; he must do his first works ; First, He must re/tent; must see his error, and retract it; must change his mind and way ; must be humbled and ashamed for what he has done ; his repentance must he particular ; " Repent of this, own thyself guilty in this, and be sorry for it." He must lay load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it, by qalling it wickedness, his wickedness, the fruit of his own corruption. Those that ha\e said and done amiss, must, as far as they can, unsay it and undo it again by rejient-ance. Secondly, He nnist fii-ay to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire toward God, and a confidence in Christ. Simon Magus, great a man as he thinks himself, shall not lie courted into the apostles' com-numion, (how much soever some would think it a reputation to thpni,) upon any other terms than those upon wliich other sinners are admitted—I'c-pentance and prayer.

[2.] Wliat encouragement he gives him to do ■this ; iffierha/is the thought of thy heart, this wicked thou.a^t of thine, may be forgiven thee. Note, First', There may be a great deal of wickedness in the thought of the heart, its false notions, and corruj)t affections, and wicked projects, which must be repented of, or we are undone. Secondly, The

thought of the heart, though ever so wicked, sUad be forgiven, upon our repentance, an*d not laid to our charge. When Peter here puta a/lerha/is upon n, the doubt is of the sincerity of his repentance, ni t of his pardon, if his repentance be sincere. Jf indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates, that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent; like that, (Lam. 3. 29.) If so be there may be ho/ie.

[3.] Simon's request to them to pray for him, v. 24. He was startled and put into contusion by that which Peter said, finding that resented thus, whicJi he thought would lia\ e l^een embraced with bot'n arms; and he cries out, Pray ye to the Lord for me, that none of the things which ye liave sjiokvn coine u/ion me. Here was. First, Something well; that he was aflfcctcd with the leproof given him, and terrified by tlie character given of him, enough to make the stoutest heart to tremble ; and that being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in Heaxen. Secondly, Something wanting; he begged of them to pray for him, but did not pray for liimself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be ])re\ented, than that his corruptions might be mortified, and his heart by divine gi-ace, be made right in the sight of God: like Phaiaoh, who would have Moses entreat the Lord for him, that he would take anvay this death only, not that he would take anvay this sin, this hardness of heart, Exod. 8. 8.—10." 17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sai)phira, which, upon this submission of his, at the apostle's intercession, were prevented : oi-, from what is related, he might infer, that some token of God's wrath would fall upon him, which he thus dreaded and deprecated.

Lastly, Here is the i-eturn of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse : but though thev came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that wliich was common to all gospel-ministers. 1. There in the city of Samaria they were preachers, they testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached : they did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the -rord of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they fireached the gosfiel. Though the congregations there were nothing so considerable as in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preacl\ the gos])el to them. God has a regard to the in-halntants of his villages in Israel, (Judg. 5. 11.) and so shoidd we.

26. And the anj^'el of the Lord spake unto Phihp, sayine:, Arise and go toward the south, unto the way that ffoeth down from .Terusaloni unto Gaza, wliieh is dessert. 27, And he arose and went: and behold, a man of Ethiopia, an eunuch of peat authority under Candace queen of the Ethiopians, who had the cliarg:e of all her treasure, and had come to Jerusalem for to worship, 28. Was returning, and sitting in his chariot,

THE ACTS, VIll.

read Esaias the prophet. 29. Then the Spirit said unto Phihp, Go near, and join thyself to this chariot. 30. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest ? 31. And he said, How can I, except some man should guide me 1 And he desired Philip that he would come up and sit with him. 32. The place of the scripture which he read, was this. He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so opened he not his mouth : 33. In his humiliation his judgment was taken away: and who shall declare his generation ? For his life is taken from the earth. 34. And the eunuch answered Philip, and said, I pray ♦,hee, of whom speaketh the prophet this ? Of himself, or of some other man ? 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36. And as they went on their way, they came unto a certain water: and the eunuch said. See, here is water; what doth hinder me to be baptized ? 37. And Philip said. If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch ; and he baptized him. 39. And when they were come up out of the water, the Spirit if the Lord caught away Philip, that the eunuch saw him no more : and he went on his way rejoicing. 40. But Philip was found at Azotus: and passing through, he prieached in all the cities till he came to Caesarea.

We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ; by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethio/iia shall soon stretch out her hands, one of the first of the nations, unto God, Ps. 68. 31.

I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, 7'. 26. When the churches in Samaria were settled, and had ministers appointed tliem, the a/wstles ivent back to Jerusalem ; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have,

1. Direction given him by an angel, (])robably, in a dream, or vision of the night,) what course to steer : ^rise and go toward the south. Though an-■gels were not employed to ])reach the gospel, they were often employed in cairying messages to ministers for advice and encouragement, as ch. 5. 19. We cannot now expect such guides in our way ; but doubtless there is a special providence of Ciod conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him, into that way in which he will own them ; he will guide them with his eye.

He must go southward, to the -way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. Philip would never have thought of going thither, into a desert, into a common road through the desert; small probability of finding work tliere! Yet thither he is sent, according to our Saviour's parable, foretelling the call of the Gentiles, Go ye into the high-ways, and the hedges, Matt. 22. 9. S(nie-times God opens a door of opportunity to his ministers injplaces very unlikely.

2. His obedience to this direction; (v. 27.) He arose and went; without objecting, or so much as asking, "What business have 1 there ?" Or, •' What likelihood is there of doing good there ?" He went out, not knowing whither he went, or whom he was to meet.

II. An account is given of this eunuch, {x>. 27.) who, and what, he was, on whom this distinguishing favour was bestowed.

1. He was a foreigner, a man of Rthiojiia ; there were two Ethiopias, one in Arabia, but that lay east from Canaan ; it should seem, this was of Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem ; for in Christ, they that weir afar off were inade nigh, according to the promise, that the ends of the earth .should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, black-moors, as if nature had stigmatized them ; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the su7i has looked u/ion them.

2. He was a person of quality, a great man in his own country, an eunuch ; not in body, but in office ; lord cliamberlain or steward of.the household ; and, either bv the dignity of his place or by his personal character, which commanded i-espect, he was of great authority, and bore a mighty sway under Can-dace queen of the Ethiopians, who probably was successor to the queen* of Sheba, who is called the queen of the south ; that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt; he had the charge of all her treasure ; so great a trust did she repose in him ! .A'^ot maiiy mighty, ?tot ?nany noble, are called ; but some are.

3. He was a proselyte to the Jewish religion, for he came to Jerusalem for to worship. Some think that he was a proselvte of rigliteousness, who was circumcised, and kept the feasts ; others, that he was only a proselyte of the gate, a Gentile, I^ut who had renounced idolatiy, and woi'shipjied the God of Israel occasionally in the court of the Gentiles: but, if so, then Petei" was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there wei-c remains of the knowledge of the true God in this country, ever since the queen of Sheba's time ; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem.

III. Phili]) and the eunuch are brought together into a close conversation ; and now Philip shall know the meaning of his being sent mio a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation.

1. Philip is ordered to fall into company with this traveller that is going home from Jervisalem toward Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it, was yet undone. He had been at Jerusalem, where thcapos-tles were preaching the christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no inquiries after it; nay, it should seem, had slighted it, and turned his hack

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upon it; yet the gi-ace of God pursues him, overtakes him in the desert, and there overcomes liim. Thus God is often found of those that sought him not, I-sa. 65. 1. Philip has this order, not by an angel, as before, but by thd S/iirit whispering it in his ear, {v. 29.) " Go near, and join thyself to this chariot; go so near as that the gentleman may take notice of thee." We should suidj- to do good to those we light in company with upon the road: thus the ii/is of the righteous may feed many. We should ndt be so shy of all strangers as some affect to be. Those we know nothing else, we know this of, that they huN e souls.

2. He finds him reading in his Bil)lc, as he sat in his chariot; {v. 28. J He ran to him, and heard him read; he read out, tor the benefit of tliose that were with him, xk 30. He not only relieved the tedious-ness of the journey, but redeemed time by reading, not philosophy, history, or politics, much less a romance, or a play, but the scriptures, the book of Esaias ; that book Christ read in, (Luke 4. 17.) and the euiuich here, which should recomnicnd it parti-cularlv to our reading. Perhaps the eunuch was now reading over again those j^ortions of scripture which he liail heard read and expounded at Jeinisalem, that he might recollect what he had heard. Note, (1.) It is the duty of every one of us to converse much with the holy scriptures. (2.) Persons of quality should abound more than othei's in the exercises of piety, because their example will influence many, and they have their time more at command. (3.) It is wisdom for men of business to redeem time for holy duties ; time is precious, and it is the best husbandry in the world to gather ufi the fragments of time, that none be lost; to fill up e\'ery minute with something tliat will turn to a good account. (4.) When we are retui-ning from public worship, we should use means in private for the keeping up of the good aff'ections tb.ere kindled, and the preserving of the goml impressions there made, 1 Chron. 29. 18. (5.) Those that are diligent in searching the scriptures, are in a fair way to improve in knowledge ; tor to him that hath shall be gix<en.

3. He puts a fair question to him ; Understandest thou ivhat thou readest ? Not by way of reproach, I>ut with design to offer him his service. Note, What we read and heaj-of the word of God, it highly concerns us to understand, especially what we read and hear concerning Christ; and therefore we should often ask ourselves, whether we understand it or no ? Have ye understood all these things ? Matt. 13. 51. And have ye understood them aright ? We cannot profit by the scriptures unless we do in some measure understand them, 1 Cor. 14. 16, 17. And, blessed be God, what is necessary to salvation, is easy to be imderstood.

4. He, in a sense of his need of assistance, desires Philip's company; {v. 31.) " Hoiv can I under-yfand, said he, excejit some one guide me? Therefore prav come uj), and sit with me." (1.) He speaks as one that had very low thoughts of himself and his own capacity and attainments. He was so far tVom taking it as an affront, to be asked, whether he understood wliat he read, though Philip was a stranger, on foot, and probably looked mean, (which many a less man would ha\e done, and ha\e called him an impertinent fellow, and l)id him go alwuthis business, what was it to him ?) that he takes the question kindly ; makes a very modest re])ly, Hoiv can I? We have reason to think he was an intelligent man, and as well acfiuainted with the meaning of scriy^ture as most were, and yet he modcstlv cnn-frsses his weakness. Note, Those tliat would learn, must st-e their need tn be taught. The prophet must first own that lu* kiwa's not -vhaf thrse are, and tlien the angel will tell him, /,ech. 4. 13. (2.) He speaks as one very desirous to be taught, to have sotne one

to guide him. Observe, He read the scriptui-e, though there were many things in it which he diil not understand; though there are many things in the scriptures, which ai-e dark andhai'd to be understood, nay, which are often misunderstood, yet we must not therefore throw them b)', but study them for the sake of those things that are easy, which is the likehest way to come ])y degrees to the understanding of those things that are difficidt; for knoNt-ledge and grace grow gradually. (3.) He invited Philip to co7ne u/i and sit with him ; not as Jehu took Jonadab into his chariot, to come see his zeo I for the Lord of hosts, (2 Kings 10. 16.) l)ut rather, "Come, see my ignorance, and instruct me." He will gladly do Philip the lionour to take him into the coach with him, if Philip will do him the favour to expound a portion of scripture to him. Note, In order to our right understanding of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but abo\ e all, the Spirit of grace, to lead us into all truth.

IV. The portion of scripture which the eunuch recited, with some hints of Philip's discourse upon it. The preachers of the gospel had a very good handle to take hold of those by, who were conversant with the scriptures of the Old Testament, and received them, especially when they found them actually engaged in the study of them, as the eunuch was here.

1. The chapter he was reading, was, the tifty-third of Isaiah, two verses of which are here quoted, (t'. 32, 33.) part of the seventh and eighth \erses ; they are set down according to the Sejjtuagint \er-sion, which in some things differs from the original Hebrew, Grotius thinks the eunuch read it in the Heljrew, but Luke takes the Septuagint translation, as readier to the language in which he wrote ; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia, both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next countiy adjoining to Ethiopia, and lay betwixt them and Jerusalem, I rather think that translation was most familiar to him. It appears by Isa. 20. 4. that there was much communication between those two nations—Egypt and Ethioj^ia. The greatest variation from the Hel^rew, is, that what in the original is. He was taken from firison and from judgment, (hurried with the utmost violence and precipitation from one judgment-seat to another; or From force and from judgment he was taken away ; that is. It was from the fury of the people, and their continual clamours, and the judgment of Pilate thereupon, that he was taken away,) is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes, that they denied him common justice, and, against all the rules of equity, which e\ ery man is entitled to the benefit of, they declared him innocent, and yet condemned him to die ; nothing criminal can bi; proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away; so, the sense is much the same with that of the Hebrew.

So that these verses foretold concerning the Messiah,

(1.) Tliat he should die; should be led to the slaughter, as sheefi that were offered in saciifice ; that his life should be taken from among men, taken from the earth. \\'ith what little reason then was the death of Christ a stumbling-block to the unbelieving .Tews, when it was so plainly foretold by their own pro]iliets, and was so necessary to the arrom-lilishment of his undcrtpjcing ! Then is the offence of the cross ceased.

(2.) That he shouUl die wrcngfullv ; should die by violence, should be hurried out of his life, and his

THE ACTS, VIII.

judgment shall be taken away; no justice done him ; for he must be cut off, but not for himself.

(3.) That lie shonld die patiently ; like a lamb dumb before the shearer, nay, and before the butcher too, so he opened not his mouth ; never was such an example of patience as our Lord Jesus was in his suffenngs; when he was accused, wjien he was abused, he was silent, reviled not again, threatened not. ^ i

(4.) That yet he should live for ever, to ages which cannot be numbered ; for so I understand tliose words. Who shall declare his generation ? The Hebrew word properly signifies, the duration of one life, Eccl. 1. 4. Now who can conceive or express how long he shall continue, notwithstanding this; for his life is only taken from the earth ? in heaven he shall live to endless and innumerable ages, as it follows in Isa. 53. 10. He shall prolong his days.

2. The eunuch's question upon tliis, is, Ofivhom speaketh the prophet this? v. 34. He does not desire Philip to give some critical remarks upon the words and phrases, and the idioms of the language, but to acquaint him with the general scope and design of the prophecy, to furnish him with a kev, in the use of which he might, by comparing one thing with another, be let into the meaning of the particular ])assages. Prophecies had usually in them something of obscurity, till they were explained b)- the accomplishment of them, as this now was. It is a material (juestion he asks, and a very sensible one ; " Does the prophet speak this of himself, in expectation of being used, being 7;;Mused, as the other prophets were; or does he speak it of some other jnan, in his ow,n age, or in some age to come .■"' Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so intei-pret it ; and perhaps the eunuch knew it, and did ])artly understand it so himself, only he proposed this question, to draw on discourse with Philip ; for the way to improve in learning, is, to consult the learned ; as they must inc/uire the la'iv at the mouth of the priests, (Mai. 2. 7.) so they must inquire the gospel, especially that ])art of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions, is, to ask good questions.

3. Philip takes this fair occasion given him, to open to him the great mystery of the gospel concerning Jesus Christ and him crucified. He began at this scripture, took that for his text, (as Christ did another passage of the same prophecy, Luke 4. 21.) and preached unto hirn Jesus, v. 35. That is all the account given us of Philip's sermon, because it was the same in effect with Peter's sermons, which we have had before. The business of gospel-ministers is to preach Jesus, and that is the preaching that is likely to do good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as nve walk by the way, according to that rule, Deut. 6. 7.

V. The eunuch is baptized in the name of Christ, V. 36—38. It is probable that the eunuch had heard at Jerusalem of the doctrine of Christ, so that it was not altogether new to him. But, if he had, what could that do toward this speedy conquest that was made of his heart for Christ ? It was a powerful working of the Spirit with and by Philip's preaching til at gained the point. Now here we have,

1. The modest proposal which the eunuch made of himself to baptism ; (v. 36.) y}s they went on their way, discoursing f>f Christ, *he eunuch asking more questions, and Philip answeHng them to his satis-'action, they came unto a certain water, a well,

river, or pond, the sight of which made the eunuch think of being baptized. Thus God, by hints of providence which seem casual, sometimes puts his people in mind of their duty, which otherwise perhaps thev would not have thought of. The eunuch knew not how little a while Philip might be with him, nor where he might afterwards inquire for him; he could not expect his travelling with him to his next stage, and therefore if Philip think fit, he will take the present convenience which offers itself, of being baptized ; " See, here is water, which perhaps we may not meet with a great while again ; what doth hinder me to be baptized? Canst thou shew any cause why I should not be admitted a ditciple and follower of Christ by baptism ?" Observe, (1.) He does not deynayid baptism, does not say, " Here is water, and here I am resolved I will be baptized;" for if Philip have any thing to offer to the contrary, he is willing to wave it for tlie present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordinance, which will not admit suclva speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.) He does desire it, and unless Phihp can shew cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and devoting of ourselves to God, it is good to make haste, and ?iot to delay ; for the present time is the best time, Ps. 119. 60. They who have received the thing signified by baptism, should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptisntal bonds unto the Lord, that he .might bring the matter to an issue.

2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism ; {v. 37.) If thou believest with all thine heart, thou mayest; that is, "If thou believest this doctrine which I have preached to thee concerning Jesus, if thou receivest the record God has given concerning him, and set to thy seal that it is true." He must belie\e with all his heart, for with the heart man believeth, not with the head only, by an assent to gospel-truths, in the understanding ; but with the heart, by a consent of the will to gospel-terms. "If thou do indeed believe with all thy heart, thou art by that united to Christ, and if thou give proofs and evidences that thou dost so, thou mayest by baptism be joined to the church."

3. The confession of faith which the eunuch made in order to his being baptized ; it is very sho<t, but it is comprehensive and much to the puipose, and what was sufficient; / believe that Jesus Christ is the Son of God. He was before a worshipi)er of the ti-ue God, so that all he had to do now, was, to receive Christ Jesus the Lord. (1.) He believes that Jesus is the Christ, the true Messiah promised, the jinointed One. (2.) That Christ is Jesus — a Saviour, the only Saviourof his peo])le from their sins. And, (3.) That this Jesus Christ is the Son of God, that he has a divine nature, as the Son is of the same nature with the Father ; and that, being the Son of God, he is the Heir of all things. This is the principal, peculiar doctrine of Christianity, and whosoever believe this with all their heart, and confess it, they and their seed are to be l)aptized.

4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, com?rianding the chariot to stand still; it was the best baiting place he ever met with in any of his journeys ; they went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up watei-, and must therefore go down into it; not that they stript off their clothes, ana went naked into the water, but, going barefoot, ac-

THE ACTS, IX.

cording to the custom, they went perhaps up to the ancles or mid-leg into the water, and Philip sprinkled water upon him, according to the prophecy which this eunuch had probably but just now read, for it was but a few verses before those which Philip found him upon, and was very apposite to his case ; (Isa. 52. 15.) So shall he sfirinklc many nations, kings and great men shall shut their mouths at him, shall submit to him, and acquiesce in him, for that which had not before been told them shall they see, and that which they had not heard shall they consider. Observe, Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterward appeared to be no true convert, yet he did not therefore sci'uple to baptize the eunuch upon his profession of faith immediately, without putting him upon a longer trial than usual. If some hypocrites crowd into the church, that afterward prove a grief and scandal to us, yet we must not therefore make the door of admission any straiter than Christ has made it ; they shall answer for their apostacy, and not we.

VI. Philip and the eunuch are parted presently ; and this is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, and, there being so many ministers in those parts, he might be spared, and it would be worth while : but God ordered otherwise ; as soon as they were come ujx out of the water, before the eunuch went into his chariot again, the Sjiirit of the Lord caught away Philip, (y. 39.) and did not give him time to make an exhortation to the eunuch, as usual after baptism, which it is probable the one intended, and the other expected ; but his sudden departure was sufficient to make up the want of that exhortation, for it seems to have been miraculous, and that he was caught up, in the air in the eunuch's sight, and so carried out of his sight; and the working of this miracle upon Philip, was a confirmation of his doctrine, as much as the working of a miracle by him would have been. He vfan caught away, and the eunuch saw him no more, but, having lost his minister, returned to the use of his Bible again. Now here we are told,

1. How the eunuch was disposed ; he went on his way rejoicing ; he pursued his journey, business called him home, and he must hasten to it; for it was no way inconsistent with his Christianity, which places no sanctity or perfection in men's being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of tliis life. But he went en, rejoicing ; so far was he from reflecting upon this sudden resolution and change, or advancement rather in his religion, with any regret, that his second thoughts confirmed him abundantlv in it, and he went on, rejoicing with joy unspeakable and frill of glnry ; he was never better pleased in all his life. (1.) He rejoiced that he himself was joined to Christ, and had an interest in him. And, (2.) That he had these good tidings to bring to his countrymen, and a prospect of bringing them also, bv virtue of his interest among them, into fellowsliip with Christ; for he returned, not only a christian, but a minister. Some copies read this verse thus : Ayid when they were come iifi out of the water, the Holy Spirit fell ufion the eunuch, (without the ceremonv of the apostle's imposition of hands,) but the ane-el of the Lord caught away Philip.

2. How Philip was disposed of; (r. 40.) He was found at Azotus or Ashdod, formerly a city of the Philistines; there the angel or Spirit of the Lord dropped him, which was above thirty miles from Gaza, whither the eunuch was going, and where Dr. Lightfoot thinks he took ship, and went by sea

into his own countiy. But Philip, wherever he was, would not be idle ; passing through, he preached in all the cities till he came to Cxsarea, and there he settled, and, for aught that appears, had his principal residence e\er after ; for at Cscsarea we find him in a house of his own, ch. 21. 8. He that had been faithful in working for Christ as an itinerant, at length gains a settlement.

CHAP. IX.

In this chapter, we have, I. T^he famous story of St. Paul's conversion from being an outiagtous persecutor of tlie gospel of Christ, lobe an illustrious professor and preacher of it. 1. How he was first awakened and wrought uponbv an appearance of Christ himself to him as he was going upon an errand of persecution to Damascus : and what a condition he was in wliile he lay under tlie power of those convictions and terrors, v. 1 .. 9. 2. How he was baptized by Ananias, by imniediate-<lirection from heaven, v. 10.. 19.

3. How he immediately commenced doctor, and preached the faith of Christ, and proved what he preached, v. 20. . 2?.

4. How he was persecuted, and narrowly escaped with his life, V. 23. . 25. 5. How he was admitted among the brethren at Jerusalem : how he preached, and was persecuted there, v. 26. . 30. 6. Tlie rest and quietness which the churches enjoyed for some time after this, v. 31. II. Tlie cure wfougiil by Peter on /Eneas, who had lone been laid up of a palsy, V. 32 .. 35. III. The raisingofTabitha from death to life, at the prayer of Peter, v. 36.. 44.

1. 4 NU Saul, yet breathing out threat--OL enings and slaughter against the disciples of the Lord, went unto the High-Priest, 2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bountl unto Jerusalem. 3. And as he journeyed, he came near Damascus : and suddenly there shined round about him a light from heaven : 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me ? 5. And he said. Who art thou, Lord ? And the Lord said, I am Jesus whom thou persecutest: It is hard for thee to kick against the pricks. 6. And he, trembling and astonished, said. Lord, what wilt thou have me to do ? And the Lord snid unto him. Arise, and go into the city, and it shall be told thee what thou must do. 7. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8. And Saul arose from the earth; and when his eyes were opened, he saw no man : but thej^ led him by the hand, and brought Iiim into Damascus. 9. And he was three days without sight, and neither did eat nor drink.

We found mention made of Saul twice or thrice in the story of Stejjhen, for the sacred penman even longed to come to his stor}'^; and now we are come to it, n(-t quite taking leave of Peter; but from henceforward being mostly taken up with Paul the ap'stle of tlie Gentiles, as Peter was of the ciixum-cision. His name in Hebrew, was. Soul — desired, though as remarkably little in stature as his namesake king Saul was tall and stately ; one of the ancients calls hiu'i. Homo tricubitalis — but four foot and a half i?i height; his Roman name which he went by among the citizens of Rome, was, Paul — little. He was bom in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of

'I'HE ACTS, IX.

that city. His father and mother were both native Jews, therefore he calls himself a Hebrcvj of the Hebrezus ; he was of the tribe of Benjamin, which adhered to Judah. His education was in the schools of Tarsus first, which was a little Athens for learning ; there he acquainted himself with the philosophy and poetry of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity and the Jewish law ; his tutor was Gamaliel an eminent Pharisee ; he had extraordinary natural parts, and improved mightily in learning ; he had likewise a handicraft trade, was bred to tent-making ; which was common with those among the Jews that were bred scholars, (as Dr. Lightfoot saith,) for the earning of their maintenance, and the avoiding of idleness.

This is the young man on whom the grace of God wrought this mighty change here recorded, about a vear aficr the ascension of Christ, or little more. We arc liere told,

1. How bad he was, how very bad, before his conversion ; just before he was an invetei-ate enemy to Christianity, did his utmost to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness which is of the law, hlumeless, a man of no ill morals, but a blasphemer of Christ, a persecutor of christians, and injurious to both. 1 7"im. 1. 13. And so ill informed was his conscience, that he thought he ought to do what he did against the name of Christ, {ch. 26. 9.) and that he did God service in it, as was foretold, John 16. 2. Here we have,

_ 1. His general enmity and rage against the christian religion ; {v. 1.) He yet breathed out threaten-ings and slaughter against the disci files of the Lord. Tlie persons persecuted were the disciples of the Lord ; because they were so, under that character he hated and persecuted them ; the matter of the persecution, was, threatenings and slaughter. There is persecution in threatenings ; {ch. 4. 17, 21.) they tf n-ify and break the spirit: and though we sav. Threatened folks live long; yet those whom Saul thrci'.tened, if he prevailed not thereby to frighten them from Christ, he skw them, he persecuted them to death, ch. 22. 4. His breathing out threatenings and slaugliter intimates that it was natural to him, and his constant business ; he even breathed in this as in his element; he breathed it out with heat and vehemence ; his very breath, like that of some venomous creature, was pestilential, he breathed death to the christians, wherever became; he puffed at them in his pride, (Ps. 12. 4, 5.) spit his venom at them in his rage. Saul yet breathing thus ; it intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries. Give, give. (2.) That he shall shortly be of another mind ; as yet he breathes out threatenings and slaughter, but he has not long to live such a life as this, that breath will be stopped shortly.

2. His particular design upon the christian's at Damascus ; thither was the gospel now lately earned by those that fled from the persecution of Stephen's death, and thought to be safe and quiet there, and wei-e connived at by those in power there : but Saul cannot be easy if he knows a christian is quiet ; and therefore hearing that the christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies himself to the High-Priest for a commission {v. 1.) to goto Damascus, V. 2. The High-Priest needed not to be .stirred up to persecute the christians, he was forward enough of himself to do it; but it seems the young persecutor drove more furiously than the old one.' Leaders in sin'are the worst of sinners : and the proselytes which the Scribes and Pharisees make, often prove seven times more the children of hell than themselves. He saith {ch. 22. 5.) that this commission

was had from the whole estate of the eldei-s • and proud enough this furious bigot was, to have a commission to him directed, with the seal of the great Sanhedrim affixed to it. Now the commission was to empower him to in-

Juire among the synagogues, or congregations, of the ews that were at Damascus, whether there were any that belonged to them, that inclined to favou'-this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, tC' bring them up prisoners to Jerusalem, to be pro ceeded against according to law by the great coun cil there. Observe, (1.) The christians are here said to be those of this way ; those of the way: so it is in the original. Perhaps the christians sometimes called themselves so, from Christ the Way ; or, because they looked on themselves as but in the way, and not yet at home ; or, the enemies thus represented it as a way by itself, a by-wav, a party, a faction. (2.) The High-Priest and Sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil government of the Jewish nation.—And such a sovereignty the Roman pontiff now claims, as the Jewish pontiff then did, though he has not so much to shew for it. (2.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes, even of the Jewish church, whether they wci'e men or women, were to be ])ersecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compassion, shall find neither with Saul, any more than they do with the Popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem, as criminals of the first magnitude ; which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin ; for Paul himself obtained mercy, that he might be a monument, 1 Tim. 1. 13.

II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church.

Here is, 1. The place and time of it; as he journeyed, he came vear to Damascus ; and there Christ met with him.

(1.) He was in the way, travelling upon his journey ; not in the temple,, or in the synagogue, or in the meeting of christians, but by the way. The work of conversion is not tied to the church, though ordinarily public administrations are made use of. Some are reclaimed in slumberings on the bed, (Job 33. 15, 17.) and some in travelling upon the road alone ; thoughts are as free, and there is as good an opportunity of communing with our own hearts there, as upon the bed ; and there the Sjjirit may set in with us ; for that wind blows where it listeth. Some observe, that Saul was spoken to abroad in the open air, that there might be no suspicion of imposture, or a trick put upon him in it.

(2.) He was near Damascus, almost at his journey's end, ready to enter the city, the chief city of Syria. Some observe, that he who was to l)e the apostle of the Gentiles, was converted to the faith of Christ in a Gentile country. Damascus hnd been infamous for ]ierscrutinir God's pcoi)]e tornicrlv, thcv thrrslied Gile:id with thrcshini; instruments of iron, (Amos 1.3.) and now it was likely to be so again.

THE AC'JS, IX.

B9

(3.) He was m a wicked way; pursuing his de-sie:n against the christians at Damascus, and pleasing" himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners, when they are at the worst, and hotly engaged in the most desperate sinful pursuits ; which is much for the glory both of God's pity, and of his power.

(4.) The cruel edict and decree he had with him drew near to be put in execution ; and now it was happily prevented.—Which may be considered, [ 1. ] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said, {v. 13, 14.) and were apprehensive of their danger from hirn, and trembled as poor lambs at the approach of a ravening wolf; Saul's conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits, (Ps. 76. 10.) and mollifying them for a time, as the Old Testament Saul, who relented toward David more than once; (1 Sam. 24. 16.—26. 21.) or, renewing their spirits, and fixing upon them durable impressions, as upon the New Testament Saul here. [2.] It was also a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour, if God, either by the inward operations of his grace, or the outward occurrences of his providence, prevent us from prosecuting and executing a sinful purpose, 1 Sam. 25. 32.

2. The appearance of Christ to him in his glory ; here it is only said, that there shined round about hijn a light from heaven; but it appears by what follows, {v. 17.) that the Lord Jesus was in this light, and appeared to him by the way. He saw that Just One, {ch. 22. 14.) and see ch. 26. 13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, is not certain. It is not inconsistent with what is said of the heavens receiving Christ till the end of time, {ch. 3. 21.) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world ; it was necessary to Paul's being an apostle, that he should have seen the Lord, and so he did, 1 Cor. 9. 1.—15. 8.

(1.) This light shined upon him suddenly — Ji'a/tfivxc, when Paul never thought of any such thing, and without any previous warning. Christ's manifestations of himself to poor souls, are many times sudden and very surprising, and he prevents them with the blessings ot his goodness. This the disciples that Christ called to himself, found. Or ever I nvas aware, Cant. 6. 12.

(2.) It was a light from heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun, {ch. 26. 13.) for it was visible at mid-day, and outshone the sun in his meridian strength and lustre, Isa. 24. 23,

(3.) It shone round alinut him, not in his face only, but on everv side of him ; let him turn which way he will, he finds himself sni-rounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention, for well may lie expect to hear, when he is thus made to see something very extraordinarv, but to signify the enlightening of his understanding with the knowledge of Christ. The de\'il comes to the soul in darkness, by it he gets and keeps possession of it. But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious in himself, beneficial and gracious to iis, as light. The first thing in this new creation, as in that of the world, is, light,

Vol VI.— M

2 Cor. 4. 6. Hence all christians are said to be children of the light and of the day, Eph. 5. 8.

3. The arresting of Saul, and his detachment; He fell to the earth, v. 4. Some think that he was on K)ot, and that this light, which perhaps was accompanied Mith a thunder-clap, so terrified him, that he could not keep his feet, but fell upon his face, usually a posture of adoration, but here of as-tf:nishinent. It is probable that he was mounted, as Balaam, when he went to curse Israel, and perhaps better mounted than he ; for Saul was now in a putj-lic post, was in haste, and the journey was long, so that it is not likely he should travel on foot. The sudden light would frighten the beasv he rode on, and make it throw him : and it was God's good providence that his body got no hurt by the fall: but angels had a particular charge concerning him to keep all his bones, so th.at not one of them was broken. It appears, {ch. 26. 14.) that all that were with him fell to the earth as well as he, but the design was upon him. This may be considered,

(1.) As the effect of Christ's appearing to him, and of the light which shone rcamd about him. Note, Christ's manifestations of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves, and an humble submission to the will of (iod. Now 7nine eyes ste thee, saith Job, / abhor myself. I saw the Lord, saith Isaiah, sitting ufioji a throne, and I said, Woe is me, for I am undone.

(2.) As a step toward his intended advancement. He is designed not only to be a christian, but to be a minister, an a])ostle, a great apostle, and therefore he must thus be cast down. Note, Those whom Christ designs for the greatest honours, are commonly first laid low. Those who are designed to excel in knowledge and grace, are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will employ, are first struck with a sense of their unworthiness to be employed.

(4.) The arraigning of Saul. Being by the fall taken into custody, and as it were set to the bar, he heard a voice saying to him, (and it was distinguishing to him only, for though they that were with him heard a sound, {v. 7.) yet they knew not the words, ch. 22. 9,) Saul, Saul, why fiersecutest thou me? Observe here,

(1.) Saul not only saw a light from heaven, but heard a voice from heaven ; wherever the glory of God was seen, the word of God was heard ; God's manifestations of himself were never dumb shews, for he magnifies his word above all his name, and what was seen was always designed to make way for what was said ; Saul heard a voice. Note, Faith comes by hearing ; hence the Spirit is said to be received by the hearing of faith. Gal. 3. 2. The voice he heard was the voice of Christ : when he saw that just One ; he heard the voice of his mouth, ch. 22. 14. Note, Then the word we hear is likely toprrfit us, when we hear it as the voice of Christ, 1 Thess. 2. 13. It is the voice of 7ny beloved ; no voice but his can reach the heart. Seeing and heaj-ing are the two learning senses ; Christ here, by both those doors, entered into Saul's heart.

(2.) What he heard was very awakening.

[1.] He was called by his name, and that doubled ; Sanl, Saul. Some think, in calling him Saul, he hints at that great persecutor of David, whose name he bore. He was indeed a second Saul, and such an enemv to the Son of D;nid as he was to David. Calling him bv his name intimates the particular regard that Christ had to him ; I have sur-named thee, though Ihou }u(^t not kricivii me, Isa. 45. 4. See Exod! 33. 12. His crlling him by name brought the conviction h( me to his conscience, and put it past dispute to whcm the voice spake this.

THE ACTS, IX.

Note, What God speaks in general, is then likely to do U5i good, when we apply it to ourselves, and insert our own names into the precepts and promises which are expressed generally ; as if God spake to us by name, and when he saith, //o, every one, he had said. Ho, such a one: Samuel, Samuel; Saul, Saul.

The doubling of it, Saul, Saul, intimates, First, The deep sleep that Saul was in ; he needed to be called again and again, as Jer. 22. 29. O earth, earth, earth. Secondly, The tender concern that the blessed Jesus had tor him, and for his recovery ; he speaks as one in earnest; it is like Martha, Martha, (Luke 10. 41.) or Simon, Simon, (Luke 22. 31.) or O Jerusalem, Jerusalem, Matt. 23. 37. He speaks to him as to one in imminent danger, at tlie pit's brink, and just ready to drop in ; " Saul, Saul, dost thou know whither thou art going, and what thou art doing ?"

[2.] The charge exhibited against him, is. Why fiersecvtest thou me? Observe here. First, Before Saul was made a saint, he is made to see himself a sinner, a great sinner, a sinner against Christ. Now he was made to see that evil by himself which he never saw before ; sin revived and he died. Note, A humbling conviction of sin is the first step towards a saving conversion from sin. Secondly, He is convinced of one particular sin, which he was most notoriously guilty of, and had justified himself in, and thereby way is made for his conviction of all the rest. Thirdly, The sin he is convinced of, is, persecution ; Ji7iy fiersecutest thou me ? It is a very affectionate expostulation, enough to melt a heart of stone. 01)serve, 1. The person sinning; " It is thou ; t]\ou, that art not one of the ignorant, rude, unthinking crowd, that will run down any thing they hear put into an ill name, but thou that hast had a liberal, learned education, hast good parts and accomplishments, hast the knowledge of the scriptures, which, if duly considered, would shew thee the folly of it. It is worse in thee than in another." 2. The person sinned against ; " It is I, who never did thee any harm, who came from heaven to earth to do thee good ; who was not long since crucified for thee ; and was that not enough, but must I afresh be crucified by thee ?" 3. The kind and continuance of the sin. It was persecution, and he was at this time engaged in it; " Not only thou hast persecuted, but thou persecutest, thou persistest in it." He was not at this time haling any to prison, or killing them : but that was the errand he came upon to Damascus ; he was now projecting it, and pleasing himself with the thought of it. Note, They that are designing mischief, are, in God's account, doing mischief. 4. The question put to him upon it; " Why dost thou do it ?" (1.) It is complaining language. " Why dealest thou unjustly, thus unkindly, with my disciples ?" Christ never complained so much of those who persecuted him in his own person as he did here of those who persecuted him in his followers. He complains of it as it was Saul's sin; "Why art thou such an enemy to thyself, to thy God ?" Note, The sins of sinners are a very ^ievous burthen to the Lord Jesus. He is grieved for them, (Mark 3. 5-) he is pressed under them, Amos 2. 13. (2.) It is convincmg language, "Why dost thou thus ? Canst thou give any good reason for It ?" Note, It is good for us often to ask ourselves why we do so and so, that we mav discern what an unreasonable thing sin is : and of all sins none so unreasonable, so unaccountable, as the sin of persecuting the disciples of Christ, especially when it is discovered to be, as certainly it is, i)erse-cuting Christ. Those have no knowledge, who eat up God's people, Ps. 14. 4. IMiy fiersecutest thou me? He thought he was persecuting only a company of poor, weak, silly peojile, that were an offence and eye-sore to the Pharisees, little imagining

that it was one in heaven that he was all this while insulting ; for surely if he had known, he would not have persecuted the Lord of glory. Note, Those who persecute the saints, persecute Christ himself, and he takes what is done against them as done against himself, and accordingly will be the judgment in the great day. Matt. 25. 45.

5. Saul's question upon his indictment, and the reply to it, V. 5.

(1.) He makes inquiry concerning Christ; JVho art thou. Lord ? He gives no direct answer to the charge preferred against him, being convicted by his own conscience, and self-condemned. If God contend with us for our sins, we are not able to answer for one of a thousand, especially such a one as the sin of persecution. Convictions of sin, when tl].ey are set home with power upon the conscience, will silence all excuses and self-justifications. Though I were righteous, yet ivould I not ansiver. But he desires to know who is his judge ; the com-pellation is respectful; Lord. He who had been a blasphemer of Christ's name, now speaks to him as his Lord. The question is proper, Who art thou ? This implies his present unacquaintedness with Christ ; he knew not his voice as his own sheep do, but he desires to be acquainted with him ; he is convinced by this light which incloses him, that it is one from heaven that speaks to him, and he has a veneration for every thing that appears to him to come from heaven ; and therefore. Lord, tuho art thQU? What is thy 7iame? Judg. 13. 17. Gen. 32. 29. Note, There is then some hope of people, when they begin to inquire after Jesus Christ.

(2.) He has an answer immediately, in which we have,

[1.] Christ's gracious revelation of himself to him. He is always ready to answer the serious inquiries of those who covet an acquaintance with him. I am Jesus nvhom thou fiersecutest. The name of Jesus was not unknown to him, his heart had risen against it many a time, and gladly would he bury it in oblivion ; he knew it was the name that he persecuted, but little did he think to hear it from heaven, or from the midst of such a glory as now shone round about him. Note, Christ brings souls into fellowship with himself, by manifesting himself to them. He said. First, I am Jesus, a Saviour, I am Jesus of JNazareth, so it is, ch. 22. 8. Saul used to call him so when he blasphemed him ; " I am that verj' Jesus whom thou usedst to call in scorn Jesus of JVazareth." And he would shew that now that he is in glory, he is not ashamed of his humiliation. Secondly, "lam that Jesus whom thou persecutest, and therefore it is at thy pej-il if thou persist in this wicked course." There is nothing more effectual to awaken and humble the soul than to see sin to be against Christ, an affront to him, and a contradiction to his designs.

[2.] His gentle reproof of him ; It is hard for thee to kick against the pricks, or goads ; to spvmi at the spur. It is hard, it is in itself an absin-d and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad, that stifle and smother the convictions of conscience, that rebel against God's truths and law.s, that quarrel with his providences, and that persecute :>nd oppose his ministers, because they reprove them, and their words are as goads and as nails. They that revolt more and more, when they are stiickcn by tlic word or rod of God, that are enrai;ed at reproofs, and fly in the face of their reprovers, they kick against the pricks, and will have a deal to answer for.

6. His surrender of himself to the Lord Jesus at length, V. 6. See here,

(1.) The frame and temper he was in, when Christ had been dealing with him. [1.] He trembled, as one in a gi-eat fright. Note, Strong convic-

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91

tions, set home by the blessed Spirit, will make an awakened soul to tremble. How can those choose but tremble, that are made to see the eternal God provoked against them, the whole creation at war with them, and their own souls upon the brink of ruin ! [2.] He was astonished, was filled with amazement, as one brought into a new world, that knew not where he was. Note, The convincing, .converting, work of Christ is astonishing to the awakened soul, and fills it with admiration. " What IS this that God has done with me, and what will he do r

(2.) His address to Jesus Christ, when he was in this frame ; Lord, nvhat nvilt thou have me to do ? Which may be taken, [1.] As a serious request for Christ's teachings; "Lord, I see I have hitherto been out of the way ; thou that hast shewed me my error, set me to rights ; thou hast discovered sin to me, discover to me the way to pardon and peace." It is like that. Men and brethren, ivhat must we do ? Note, A serious desire to be instructed by Christ in the way of salvation is an evidence of a good work began in the soul. Or, [2.] As a sincere resignation of himself to the conduct and government of the Lord Jesus. This was the first word that grace spake in. Paul, and with this began a spiritual life ; Lord Jesus, What wilt thou have me to do ? Did not he know what he had to do ? Had he not his commission in his pocket ? And what hacj he to do but to execute it ? No, he had done enough of this work already, and resolves now to change his master, and employ himself better. Now it is not, JVhat •will the High-Priest and the elders have me to do ? What will my own wicked afi/ietites and fiassions have me to do ? But, What wilt thou have me to do ? The great change in conversion is wrought upon the will, and consists in the resignation of that to the will of Christ.

(3.) The general direction Christ gave him, in answer to this; Jlrise,go into the city of Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement enough to have further instruction promised him ; but, [1.] He must not have it yet; it shall be told him shortly what he must do, but, for the present, he must pause upon what has been said to him, and improve that. Let him consider a while what he has done in persecuting Christ, and be deeply humbled for tkat, and then he shall be told what he has further to uo. [2. ] He must not have it in this way, by a voice from heaven, for it is plain he cannot bear it; he trembles, and is astonished; he shall be told therefore what he must do, by a man like himself, whose terror shall not make him afraid, nor his hand be heavy upon him ; which Israel desired at mount Sinai. ()r, it is an intimation that Christ would take some other time to manifest himself further to him, when he was more composed, and this fright pretty well over. Christ manifests himself to his people bv degrees ; and.both what he does, and would have them to do, though they know not now, they shall know hereafter.

7. How far his fellow-travellers were affected with this, and what impression it made upon them. They fell to the earth, as he did, but rose without oeing bidden, which he did not, but lay still till it was said to him, jirise ; for he lav under a heavier load than anv of them did ; but when they were up, (1.) They stood s/ieechlrss, as men in confusion, and that was all, v. 7. They were going on the same wicked errand that Paul was, and perhaps, to the best of their power, were as spiteful as he ; yet we do not find that any of them were converted, though they saw the light, and were struck down, and struck dumb by it. No external means will, )f themselves, work a change in the soul, without the Spirit and grace of God, which distinguishes

between some and others: among these that journeyed together, one is taken, and the others left. They stood speechless; none of them saitl, M'ho art thou. Lord? or, What wilt thou have me to do ? as Paul did : but none of God's children are bom dumb.

(2.) They heard a voice, but saw no man ; they heard Paul speak, but saw not him to whom he spake, nor heard distinctly what was said to him ; which reconciles it with what is said of this matter, {ch. 22. 9.) where it is said. They saw the light and were afraid; which they might do, and vet see no man in the light, as Paul did ; and that they heard not the voice of him that spake to Paul, so as to understand what he said, though they did hear a confused noise. Thus they who came hither to be the instruments of Paul's rage against the church, serve for witnesses of the power of God over him.

8. What condition Saul was in after this, v. 8, 9.

(1.) He arose from the earth, whei* Christ bid him, but, probably, not without help, the vision had made him so fainty and weak, I will not sav like Belshazzar, when the joints of his loins were loosed, and his knees smote one against another, but like Daniel, when upon the sight of a vision, no strength remained in him, Dan. 10. 16, IT.

(2.) When his eyes were opened, he found that his sight was gone, and he saw 710 man, none of the men that were with him, and began now to be busy about him. It was not so much this ghiring light, that, by dazzling his eyes, had dimmed them — j\'i-mium sensibile leedit sensum ; for then those with him would have lost their siglit too ; but it was a sight of Christ, whom the rest saw not, that had this effect upon him. Thus a believing sight of the glory of God in the face of Christ, dazzles the eyes to all things here below. Christ, in order to further the discovery of himself and his gospel to Paul, took him off from the sight of other things, which he must look off, that he may look unto Jesus, and to him only.

(3.) They led him by the hand into Da7nascu8; whether to a public house, or to some friend's house, is not certain : but thus he who thought to have led the disciples of Christ prisoners and captives to Jerusalem, was himself led a prisonei- and a captive to Christ into Damascus. He was thus taught what need he had of the grace of Christ to lead his soul (being naturally blind and apt to mistake) into all truth.

(4.) He lay without sight, and without food, neither did eat nor drink for three days, v. 9. I do not think, as some do, that now he had his rapture into the third heavens, wiiich he speaks of, 2 Cor. 12. So far from that, that we have reason to think he was all this time rather in the belly of hell, suffering God's terrors for his sins, which were now set in order before him : he was in the dark concerning his own spiritual state, and was so wounded in spirit for sin, that he could relish neither meat nor drink.

10. And there was a certain disciple at Damascus, \iamed Ananias; and to hini said the Lord in a vision, Ananias. And he said, Behold, I am here. Lord. 11. And the Lord snid unto him, Arise, and s:o into the street which is called Straight, and enquire in the house of .Tudas for one called Saul of Tarsus: for, behold he prayeth, 12. And hath seen in a vision a man named Ananias comins: in, and puttinjr /ns hand on him, that he mig;ht receive his siisht. 13. Then Ananias answered, Lord, I have

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heard by many of this man, how much evil he hath done to th^ saints at Jerusalem : 14. And here he hath authority h'om the Chief Priests to bind all that call on thy name. 15. But the Lord said unto him, Go thy way : for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16. For 1 will shew him how great things he must suffer for my name's sake. 17. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive tiiy sight, and be filled with the Holy Ghost. 18. And immediately there fell I'rom his eyes as it had been scales : and he received sight forthwith, and arose, and was baptized. 19. And when he had received meat he was strengthened. Then was Saul certain days with the disciples \\'hich were at Damascus. 20. And straightway he preached Christ in the synagogues, that he is the Son of God. 21. But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the Chief Priests ? 22. But Saul increased the more in strength, and confounded tlie Jews which dwelt at Damascus, proving that this is very Christ.

As for God, his work is perfect; if he begin, he will make an end ; a good work was begun in Saul, when he was lirought to Christ's feet, in that word. Lord, w/ialivi/t thou have me to do ? And never did Christ leave any that were brought to that. Though Saul was sadly mortified when he lay three days blind, yet he was not abandoned ; Christ here takes care of the work of his own hand-s ; he tliat hatli torn, will heal ; that hath smitten, will bind up ; that hath convinced, will comfort.

I. Ananias is here ordered to go and look after him, to heal and help him ; for he that causeth grief, will have compassion.

1. The person employed is Ananias, a certain dis-cifile at Damascus, not lately driven thither from Jerusalem, but a native of Damascus ; for it is said, {cfi. 22. 12.) that he had a good rcjiort of all the Jews which dwelt there, as a devout ?nan according to the law ; he had lately emliraced the gospel, and given up his name to Christ, and, as it should seem, officiated as a minister, at least firo hac vice — on this occasion, though it does not appear he was apostolically ordained. But why were not some of the apostles from Jerusalem sent for upon this great occasion, or Philip the evangelist, who had lately baptized the eunuch, and might have been fetched hither by the Spirit in a little time ? Surely, because Christ would emj^loy variety of hands in eminent services, that the honours might not be monopolized, or engrossed by a few ; bee uise he would put work into the hands, and tlierebv ])ut honour v\pon the heads, of those that w^'re mean and oljscure, to encourage them ; and because he would direct us to make much of the ministers that are where our lot is cast, if they have

obtained mercy to be faithful, though they are not of the most eminent.

2. The direction given him, is, to go and inquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, v. 10. It is likely, it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without terror or confusion, he readily answei-s, "Behold, I am here. Lord, ready to go wherever thou sendest me, and to do whatever thou biddestnie." Go then, saith Christ, into the street which is called Straight, and inquire in the house of Judas, where strangers used to lodge, for one called Saul of 7\irsus. Note, Christ very well knows where to find out those that are his, in their distresses: when their relations, it may be, know not what is become of them, they have a friend in heaven, that knows in what .street, in what house, nay, and which is more, in what frame, they are : he knows their souls in adversity.

3. Two reasons are given him why he must go and inquire for this stranger, and offer him his service :

(1.) Because he prays, and his coming to him must, answer his prayer. This is a reason, [].] Why Ananias needed not to be afraid of him, as we find he was, v. 13, 14. There is no question, saith Christ, but he is a true convert, for behold, he prayeth. Behold, notes.the certainty of it; " Assure thyself it is so ; go, and see." Christ was so pleased to find Paul praying, that he must have others to take notice of it ? Rejoice with me, for I have found the sheep, which I had lost. It notes also the strangeness of it; " Behold, and wonder, that he who but the other day breathed nothing but threatenings and slaughter, now breathes nothing but prayer."" But was it such a strange thing for Saul to pray ? \\'as he not a Pharisee, and have we not reason to think he did, as the rest of them did, make long prayers in the synagogues and in the corners of the streets ? Yes ; but now he began to pray after another manner than he had done ; then he said his prayers, now \\(t prayed them. Note, Regenerating grace evermore sets people on praying ; you may as well find a living man without breath as a living christian without prayer ; if breathless, lifeless ; and so if prayerless, graceless. [2.] As a reason why Ananias must go to hun with all speed ; it is no time to linger, fir behold, he prayeth : if the child cry, the tender nurse hastens to it with the breast. Saul here, like Ephraim, is bemoaning himself, reproaching himself, as a bullock unaccustomed to the yoke, and kicking against the gosd. " Oh ! go to him quickly, and tell him he is a dear son, a pleasant child, and since Isfiake against him, for persecuting me, I do earnestly remember him still," Jer. 31. 18—20. Observe what condition Saul was now in. He was under conviction of sin, trembling, and astonished ; the setting of sin in order before us should drive us to prayer. He was under a bodily affliction, blind and sick; and, Is any afflicted? Let him pray. Clirist had promised him, that it should be further told him what he shoukf do, {y. 6.) and he prays tliat one may lie sent to him to instruct him. Note, What God has promised, we must pray for ; he will for this be inquired of, and particularly for divine instruction.

(2.) Because he hath seen in a vision such a man coming to him, to restore him to his sight; and .\na-nias's coming to him must answer liis dream, for it was of God, V. 12. Ue hath seen in a vision a man named Ananias, and just such a man as thou art, coming in seasonably for his relief, and fiutting his hand on him, that he might receive his sight. Now this vision which Paul had, may be considered, [1.] As an immediate answer to his jjrayer, and the keeping up of that communion with God, which he

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had entered into by prayer. He liad, in prayer, spread the misery of his own case before God ; and liod presently manifests himself, and the kind intentions of his gi-ace to him ; and it is very encouraging to know God's thoughts to usward. [2. ] As designed to raise his expectations, and to make Ana-nias's coming more welcome to him. He would readily receive him as a messenger from God, when he was told beforehand, in vision, that one of that n^vme would come to liim. See what a great thing it is to bring a spiritual physician and his patient together : here are two visions in order to it ! When God, in his providence, does it without visions, brings a messenger to the afHicted soul, an interpreter, one among a thousand, to shew unto man his uprightness, it must be acknowledged with thankfulness to his praise.

n. Ananias objects against going to him, and the Lord answers the objection. See how condescendingly the Lord admits his servant to reason with him.

1. Ananias pleads, that this Saul was a notorious persecutor of the disciples of Christ, 1). 13, 14. (1.) He had been so at Jerusalem ; '• Lord, I have heard by many of this ma?!, what a malicious enemy he is to the gospel of Christ: all those that were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints in Jerusalem ; that he was the most virulent, violent persecutor of all the rest, and a ringleader in the mischief; what havoc he has made nftlic church : there was no man they were more afraid of, no, not the High-Priest himself, than of Saul ; nay," (2.) " His errand to Damascus at this time is to persecute us christians ; here he has authority from the chi^ffiriests to hind all that call on thy name; to treat the worshippers of Christ as tlie wor.st of criminals." Now, why does Ananias object this .' Not, "Therefore I do not owe him so much service. Why should I do him a kindness, who has done and designed us so much unkindness ?" No, Christ has taught us another lesson, to render good for evil, and pray for our persecutoi-s ; but, if he be ?uch a persecutor of christians, [1.] Will it be safe for Ananias to go to him ? Will he not tlirow himself like a lamb into the mouth of a lion ? And if he thus bring himself into trouble, he will be blamed for his inidiscre-tion. [2.] Will it be to any purpose to go to him .■' Can such a hard heart ever be softened, or such an Ethiopian ever change his skin ?

2. Christ over:rules the objection ; {v. 15, 16.) ** Do not tell me how bad he has been, I know it very well ; but go thy way with all speed, and give him all the help thou canst, for he is a chosen vessel, or instrument, unto me : I design to put confidence in him, and then thou needest not fear him." He was a \cs'L'l in which the gospel-treasure should be lodged, in order to the conveyance of it to many ; an earthen vessel, (2 Cor. 4. 7.) but a chosen vessel. The vessel God uses, he himself chooses ; and it is fit he should himself have the choosing of the instruments he employs ; (John 15. 16.) Ye have not chosen me, hut I have chosen you. He is a vessel of honour, and must not be neglected in his present forlorn condition, or thrown away as a despised broken vessel, or a \'essel in which thei'e is no pleasure : he is designed, (1.) For eminent services : He is to bear my name before the Gentiles, is to be the apostle of the Gentiles, and to cany the gospel to heathen nations. Christ's name is the standard to which souls must be gathered, and under which they must be listed, and Saul must be a standard-bearer, he must bear Christ's name, must bear witness to it before kings, king Agrippa and Cxsarhimself; nay, he must bear it before the children of Israel, though there were so many hands already at work about them. (2.) For eminent sufferings; {v. 16.) I will shew him. how g-reaf thvis(s /"■ 7nust suffer for my

name's sake. He that has been a persecutor, shall be himself persecuted. Christ's shewing him this, intimates either his bringing him to these trials, (as Ps. 60. 3.) Thou hast shewed thy peofile hard thiniis, or his giving notice of them beforehand, that thty might be no surprise to him. Note, Those tliat bear Christ's name, must expect to bear the cross for his name ; and those that do most for Christ, are ofttn called out to suffer most for him. Saul must suffer great things. This, one would think, was cold comfort for a young convert; but is is only like telling a soldier of a bold and brave spirit, when he is enlisted, that he shall take the field, and enter ujjon acticn, shortly. Saul's sufferings for Christ shall redound so much to the honour of Christ and the ser\ ice ct the church, sliall be so balanced with spiritual comforts, and recompensed with eternal glories, that it is no discouragement to him to be told how great things he must suffer for Christ's name's sake.

HI. Ananias presently goes on Christ's errand to Saul, and with good effect; he had started an objection against going to him, but when an answer was given to it, he dropped it, and did not insist upon it. When difficulties are removed, what have we to do, I)ut to go on with our work, and not hang upon an objection ?

1. Ananias delivered his message to Saul, v. 17. Probably, he found him in bed, and applied to him as a patient. (1.) He put his hands on him. It was promised, as f)ne of the signs that shall follow them that believe, that they should lay hands on the sick, and they should recover, (Mark 16. 18.) and it was for that intent that he put his hands on him. Saul came to lay violent hands upon the disciples at Damascus, but here a disciple lays a helping, healing hand upon him. The blood-thirsty hate the u/iriffht, but the just seek his soul. (2.) He called him brother, because he was made a partaker of the grace of God, tliough not yet baptized ; and his readiness to ovyn him as a brother, intimated to him God's readiness to own him as a son, though he had been a blasphemer of Ciod, and a persecutor of his children. (3.) He produces his commission fn m the same hand that had laid hold on him bv the way, and now had him in custody. "That same Jesus that appeared unto thee in the way as thou earnest, and convinced thee of thy sin in persecuting him, has now sent me to thee to comfort thee." Una eademque manus vulnus ofiemque tulit — The hand that wounded, heals. " His light struck thee blind, but he hath sent me to thee that thou mightest receive thy sight; for the design was not to blind thine eyes, but to dazzle them, that thou mightest see things by another light: he that then put clay u])on thine eyes, hath sent me to wash them that they may be cured." Ananias might deliver his message to fiaul very appositely in the prophet's words ; (Hos. 6. 1, 2.) Come and turn to the Lord, for he hath torn, and he will heal thee; he hath smitten, attd he will bind thee u/i; now after two days he will revix'e thee, and the third day he will raise thee up, and thou shalt live in his sight. Corrosives shall be no more applied, but lenitives. (4.) He assures him that he shall not only have his sight restored, but be filled with the Holy Ghost: he'must himself be an apostle, and must in nothing come behind the chief of the apostles, and therefore must receive the Holy Ghost immediately, and not, as others did, by the interposition of the apostles ; and Ananias's putting his hands upon him before he was l)aptized, was for the conferring of the Holy Ghrst.

2. Ananias saw the good issue of his mission, (1.) In Christ's favour to Saul. At the word of

Ananias, Saul was discharged from his confinement by the restoring of his sight; for Christ's commission to open the prison to them that were boimd, (Isa. 61. 1.) is explained by the giving of sight tc*

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the blind, Luke 4. 18. Christ's commission is to open the bhnd eyes, and to bi'ing out the prisoners from the prison. Saul is delivered from the spirit of bondage, by his receiving sight, {v. 18.) which was signified by the falling of scales from his eyes ; and this immediately, and forthvvith : the cure was sudden, to shew that it was miraculous. I'his signified the recovering of him, [1.] From the darkness of his unconverted state : when he persecuted the church of God, and walked in the spirit and way of the Pharsees, he was blind, he saw not the meaning either of tlie law, or of the gospel, Rom. 7. 9. Christ often told the Pharisees that they were blind, and could not make them sensible of it; they said, We see, John 9. 41. Saul is saved from his Pharisaical blindness, by being made sensible of it. Note, Converting grace opens the eyes of the soul, and makes the scales to fall from them, {ch. 26. 18.) to open men's eyes, and tui'n them from darkness to light: this was it that Saul was sent among the Gentiles to do, by the preaching of the gospel, and therefore must first experience it in himself. [2.] From the darkness of his present terrors, under the apprehension of guilt upon his conscience, and the wrath of God against him ; this filled him with confusion, during those three days he sat in darkness, like Jonah for three days in the belly of hell; but now the scales fell from his eyes, the cloud was scattered, and the Sun of righteousness rose upon his soul, with healing under his wings.

(2.) In Saul's subjection to Christ; he was baptized, and thereby submitted himself to the government of Christ, and cast himself upon the grace of Christ. Thus he was entered into Christ's school, hired into his family, listed under his banner, and joined himself to him for better for worse. The point was gained, it is settled ; Saul is now a disciple of Christ, not only ceases to oppose him, but devotes himself entirely to his service and honour.

IV. The good work that was begun in Saul, is carried on wonderfully ; this new-born christian, though he seemed as one boiti out of due time, yet presently comes to maturity.

1. He received his bodily strength, v. 19. He had continued three days fasting, which with the Tiighty weight that was all that time upon his spirits, had made him very weak ; but tvhen he had received meat, he nvas strengthened, i>. 19. The Lord is for the body, and therefore care must be taken of that, to keep it in good plight, that it may be fit to serve the soul in God's service, and that Christ may be magnified in it, Phil. 1. 20.

2. He associated with the disciples that were at Damascus, fell in with them, conversed with them, went to their meetings, and joined in communion with them. He had lately breathed out threatetiings and slaughter against them, but now breathes love and affection to them. Now the ivolf dwells with the lamb, and fhe leofiard lies down with the kid, Isa. 11. 6. Note, Those that take God for their God, take his people for their people. Saul associated with the discii)les, because now he saw an amiable-ness and excellency in tliem, because he loved them, and foimd that he imi)roved in knowledge and grace by conversing with them ; and thus he made profession of his christian faith, and openly declared himself a disciple of Christ, by herding'with those that were his disciples.

3. //(' /ireached Christ in the synagogues, v. 20. To this he had an extraordinary call, and for it an extraordinary qualification, God having immediately revealed his Son to him and in him, that he might preach him. Gal. 1. 15, Ifi. He was so full of Christ hmiself, that the Sfiirit within him constrained him to preach him to others, and, like FAihu, to speak that he might be refreshed. Job 32. 20. Observe, fl.) Where he preached ; in the synagogues of the

Jews; for they were to have the first offer made them ; the synagogues were their places of concourse, there he met with them together, and there they used to preach against Christ, and to punish his disciples ; by the same token that Paul himself had punished them oft in every synagogue, {ch. 26. 11.) and therefore there he would face the enemies of Christ, where they were most daring; and openly profess Christianity there, where he had most opposed it. (2.) What he preached ; He preached Christ. When he began to be a preacher, he fixed that for his principle, which he stuck to ever after; We preach not ourselves, but Christ Jesus our Lord; nothing but Christ, and hitn crucified. He preached concerning Christ, that he is the Son of God, his beloved Son, in whom he is well pleased, and with us in him, and not otherwise. (3.) How people were affected with it; {v. 21.) jill that heard hi?n were amazed, and said, *' Is not this he that destroyed them which called on this naine in Jerusalem, and now does he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do !" Quantum mutatus ab illo — Oh how changed I "Is Saul also among the prophets':^ Nay, did he not come hither for that intent, to seize all the christians he could find, and bring them bound to the chief priests ? Yes, he did. Who would have thought then, that lie sliould preach Christ as he does ?" Doubtless, this was looked upon by many as a great confirmation of the truth of Christianity, that one who had been such a notorious persecutor of it, came, on a sudden, to be such an intelligent, strenuous, and capacious preacher of it. This miracle upon the mind of such a man, outshone the miracles upon men's bodies; and giving a man such another heart was more than giving men to speak with other tongues.

4. He confuted and confounded those that opposed the doctrine of Christ, v. 22. He signalized himself, not only in the pulpit, but in the schools, and shewed himself supernaturally enabled, not only to preach tlTe truth, but to maintain and defend it when he had preached it. (1.) He increased in strength ; he became more intimately acquainted with the gospel of Christ, and his pious affections grew more strong ; he grew more bold and daring and resolute in the defence of the gospel; he increased the more, for the reflections that were cast upon him, {v. 21.) in which his new friends upbraided him as having been a persecutor, and his old friends upbraided him as being now a turncoat ; but Saul, instead of being discouraged by tht various remarks made upon his conversion, was thereby so much the more imboldened, finding he had enough at hand wherewith to answei' the worst they could say of him. (2.) He ran down his antagonists, and confounded the Jews which dwelt in Damascus; he silenced them, and shamed them ; answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments which they could make no reply to. In all his discourses with the Jews, he was still proving that this .lesms is very Christ, is the Christ, the Ajiointed of God, the true Messiah promised to the fathers. He was proving it, ffujuCiCd^iBV — ajpryriijig it and confirming it; teaching with persuasion. And we have reason to think he was instrumental to convert many to the faith of Christ, and to build up the church at Damascus, which he came thither to make havoc of Thus, out of the eater came forth meat, and out of the strong sweetness,

23. And after that many flays wore fulfilled, the Jews took counsel to kill him: 24. But their laying await was known of Saul. And they watched the gates day

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and night, to kill him. 25. Then the disciples took him by night, and let him down by the wall, in a basket. 26. And when Saul was come to Jerusalem, he assayed to join himself to the disciples : but they were all afraid of him, and believed not that he was a disciple. 27. But Barnabas took him, and brought him to the apostles, and declared unto tiiem how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28. And he was with them coming in and going out at Jerusalem. 29. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians : but they went about to slay him. 30. JVhich when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus. 31. Then had the churches rest throughout all Judtea, and Galilee, and Samaria, and were edified ; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

Luke here makes no mention of Paul's journey into Arabia, wJiich he tells us himself was immediately after his conversion, Gal. 1. 16, 17. As soon as Cod had revealed his Son in him, that he might fireach him, he loent not u/i to Jerusalem, to receive instructions from the apostles, (as any other convert would have done, that was designed for the ministry,) but he went to Arabia, wliere there was new gi'ound to break up, and where he would have op-

Kortunity of teaching, but not of learning; thence e returned to Damascus, and there, three years after his conversion, this happened, which is here recorded.

I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe,

1. What his danger was ; {v. 23.) The Jews took counsel to kill hitn, being more enraged at him than at any other of the preachers of the gospel; not only because he was more lively and zealous in his

Ereaching than any of them, and more successful, ut because he had been such a remarkable deserter, and his being a christian was a testimony against them. It is said, {v. 24.) The Jews watched the gates day and night to kill him ; they incensed the governor against him, as a dangerous man, who therefore kefit the city with a guard to apprehend him, at his going out or coming in, 2 Cor. 11. 32. New Christ shewed Paul what great thiitgs he must sutler for his name, {v. 16.) when here is presently the government in arms against him, which was a great thing, and, as all his other sufferings afterward, helped to make him considerable. Saul was no"ooner a christian than a preacher ; no sooner a preac'icr th?.r a sufferer ; so quick did he rise to the top ot '^'.i prei-rment ! Note, \\'here God gives great grace, he v'ommonly exercises it with great trials. \

2. How he was a\:livered. (1.) The design against him was discovei'ed ^ Their lying in wait was k7iown of Saul, by some intfe'ligence, whether from heaven or from men, we an; not told. (2.) The disciples contrived to help hin away, hid him, it is likely, by day, and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself

relates it; (2 Cor. 11. 33.) so he escaped cvt oftheii hands. This story, as it shews us that when we enter into the way of God we must look for tempta tion, an<l prepare accordingly ; so it shews us, that the Lord knows how to deliver the godly out oj temptation, and will with the temptation al.so makt a way to escape, that we ?nay not be by it deterret or driven from the way of God.

II. He met with difficulties at Jei-usaltm the first time he went thither, v. 26. He came to Jerusalem. This is thought to be that Joumey to Jcmsalem, which he liimself speaks of; (Gal. 1. 18.) y/fter . three years I went iip to Jerusalem, saitli he, to see Peter, and abode with him fifteen days. But I rather incline to think tliat this was a journey before that, because his coming iii and going out, his preaching and disputing, {v. 28, 29.) seem to be more than would consist with his fifteen days' stay, (for that was no more,) and to require a longer time; and besides, now he came a stranger, but then he came, iro/iiio-*/ ntT/iov— to confer with Peter, as one he was intimate with ; however, it might possibly be the same. Now observe,

1. How shy his friends were of him ; {v. 26.) When he came to Jerusalem, he did not go to the chief priests and the Pharisees, (he had taken his leave of them long since,) but he assayed to join himself to the disciples ; wherever he came, he owntd himself one of that despised persecuted people, and associated with them ; they were now in his eyes the excellent ones of the earth, in whom was all his delight; he desired to be acquainted with them, and to be admitted into communion with them ; but they looked strange upon him, shut the door against him", and would not go about any of their religious exercises if he were by; for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand a7id on the left, that we may not be discouraged, either by the unjust treatment of our enemies, or the unkind treatment of our friends.

(1.) See what was the cause of their jealousy of him ; They believed not that he was a disciple, but that he only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fuiy he went to Damascus some time ago ; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ need to be cautious whom they admit into communion with them. Believe 7iot every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case, that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up, and thrown out ot the field.

(2.) See how it was removed; {v. 27.) Bamabak took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to fhe?n, [l."| What Christ had done for him— he had shewed himself to him in the way, and s/ioken to liim; and what he said. [2.] What he had since done for Christ; he had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told ; whetlier he had himself been at Damascus, or had had letters from tnence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paid

THE ACTS, IX.

in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to; so it was, that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, efiistles of commendation, 2 Cor. 3. 1. Note, The introducing of a yonng convert into the communion of the faithful, is a very good work, and which, as we have opportunity, we should be ready to.

2. How sharp his enenues were ui^on him :

(1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews, to see Saul a trophy of Christ's victory, and a captive to liis grace, who had been such a champion for their cause ; to see him coming- in, and going- out, with the afiostles, {y. 28.) and to hear them glorying in him, or rather glorifying God in him.

(2.) He appeared \igorous in the cause of Christ, and this was yet more provoking to them ; {y. 29.) He sfiake boldly in the name of the Lord Jesus. Note, Those that speak for Christ, have reason to speak boldly; for they have a good cause, and speak for one who will at least speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them ; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said. Though she could not disjiute for Christ, she could CM for Christ; but Paul could do both. Now the Lord Jesus divided the s/ioils of the strong man arjyied in Saul. For that same natural quickness and fervour of spirit, which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith.

(3.) This brought him into peril of his life, with which he narrowly escaped; The Grecians, when they found they coiild not deal with him in disputation, contrived to silence him another way; they •went about to slay him, as they did Stephen, when they could not resist the S/iirit by which he spake, ch. 6. 10. That is a bad cause, that has recourse to persecution for its last argument. But notice was given of this conspiracy ton, and effectual care taken to secure this young champion; {y. 30.) When the brethren knew what was'designed against him, they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution ; and tlierefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies, may fight again ; he that fled from Jerusalem, might do service at Tarsus, the ])lace of his nativity ; and thither they desired him l)y all means to go, in hopes he might go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself, {ch. 22. 17, 18.) that Christ now appeared to him, and ordered liim lo go t/uickly out of Jerusalem, for he must be sent to the Grntile.i, v. 21. Those l)y whom God has work to do, shall be protected from all the designs of their enemies against them till it is done. Christ^s tvitnesses cannot Ije slain till they have finished their testitnony.

III. The churches had now a comfortable gleam of libertv and ])eace ; {v. 31.) Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet, whom he used to irritate; and then those were quiet whom he used to molest. Or, then, when he was gone from Jerusalem, the fury of the Grecian Jews was a little abated^ and they were the

more willing to bear with the other preachers now that Saul was gone out of the way. Observe,

1. The churches had rest. .After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already jjlanted, were mostly in Judea, Galilee, and Samaria, within the limits of the Holy Land. There were the first christian churches, where Christ had himself laid the foundation.

2. They made a good use of this lucid interval. Instead of growing secure and wanton in the day of their prospei-ity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up. in their most holy faith ; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walk -ed i}i the fear of t lie Lord; were more exemplary themselves for a holy heavenly conversation. They lived so as that all who conversed with them might say. Surely the fear of God reigns in those people. (3.) Theij walked in the con fort of the Holy Ghost; they were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of tlie Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort cjf the Holy Ghost, and lived upon that, not only in da}s of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two ; when they walkei in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully, that walk circumspectly.

3. God blessed it to them for theii- inciease in number; They were multiplied. Sometimes the church multiplies the more for its being afflicted, a«i Israel in Egypt; )et if it were always so, tlie saints of the Most High would be worn out; at other time? its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites tliose in, who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, then they were multiplied. Thus they that will not be won by the word, may be won by the conrersation of professors.

32. And it came to pass, as Peter passed throughout all quarU.rs, he came down also to the saints which dwelt at L^'dda. 33. And there he found a certain man named Eneas, which had kept his bed eight years, and was sick of tlie palsy. 34. And Peter said unto him, Eneas, Jesns Christ maketh thee whole : arise, and make thy bed. And he arose immediately. 35. And all that dwelt in Lydda and Saron saw him, and turned to the Lord.

Here we have,

I. The visit Peter made to the churches that were newlvplanted bv the dis]iersed ])i-eachers, v. 32.

1. He passed through all (juarters ; as an ;'.j)ostle, he was not to be the I'esident pastrr of any one church, but the itinerant visitor of nviny churches; to confirm the doctrine of inferior i)reac)iers, to confer the Holy Ghost on them that believed, and to ordain ministers. He passed iia -nravTac— among thew all, who pertained to the chmxhes of Judea, Galilee, and Samaria, mentioned in the foregoing chap-

THE ACTS, IX.

97

ter. He was, like his Master, always upon the remove, and went about doing- good; but still his headquarters were at Jerusalem, for there we shall find Lim imprisoned, c/i. 12.

2. He came to the saints at Lydda ; this seems to be the same with Lod, a city in the tribe of Benjamin, mentioned 1 Chron. 8. 12. Ezra 2. 33. The christians are called saints, not only some particular eminent ones, as saint Peter, and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Ps. 16. 3.

II. The cui'e Peter wrought on Eneas, a man that had been bedrid eight years, v. 33.

1. His case was very deplorable; he was sick of the palsy, a dumb palsy, perhaps a dead palsy ; the disease was extreme, for he kefit his bed; it was inveterate, for he kept his bed eight years; and we may suppose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he removed to his grave. Christ chose such patients as those, whose diseases were incurable in a course of

• nature, to shew how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us.

2. His cure was very admirable, v. 34. (1.) Peter interested Christ in his case, and engaged him for his relief; Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, and directs him to look up to Christ for help, and assures him of an immediate cure ; not, "He ■7i///make thee," but, "He c/ora make thee, whole :" he assures him also of a perfect cure; not, "He makes thee easy," hut, "He makes thee whole." He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert himself, "Arise and maki^ thy bed, that all may see thou art thoroughly cured." Let none sa)-, that because it is Chi-ist that by the power of his grace works all our works in us, therefore we have no work, no duty, to do; for though Jesus Christ makes thee whole, yet thou must arise, and.make use of the power he gives thee. Arise, and make thy bed, for another use than it has been, to be a bed of rest to thee, no longer a bed of sickness. (3.) Power went along with this woi-d: he arose immediately, and, no doubt, very willingly made his own bed.

III. The good influence this had upon many; (r. 35.) All that dwelt at Lydda and Saron saw him, and turned to the Lord. We can scarcely think tliat ever}' individual person m those countries took cognizance of the miracle, and was wrought upon by-it, but many, the generality of the people in the town of Lydda and in the country of Saron, or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of/locks, Isa. 65. 10.

1. They all made incjuin- into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in l\is name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world.

2. They all submitted to the convincing proof and evidence there was in this of the divine original of the christian doctrine, and turned to the Lord, to the Lord Jesus ; they turned from Judaism to Christianity ; they embraced the doctrine of Christ, and submitted to his ordinances ; and turned themselves over to him to bV niled and taught and saved by him.

.36. Vor.

Now there was

. VI.--N

at Joppa a certain

disciple named Tabitha, which by interpretation is called Dorcas : this woman was full of good works and alms-deeds which she did. 37. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 38. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring.///>« that he would not delay to come to them. 39. Then Peter arose, and went with them. When he was come, they brought him into the upper chamber: and all the. widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. 40. But Peter put them all forth, and kneeled down, and prayed; and turning /?m to the body, said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. 4L And he gave her his hand, and lifted her up, and when he had called the saints and widows, he presented her alive. 42. And it was known throughout all Joppa; and many believed in the Lord. 43. And it came to pass, that he tarried many days in Joppa with one Simon a tanner.

Here we have a greater miracle wrought by Peter, for the confiiTTiing of the gospel, and which exceeded the former—the raising of Tabitha to life when she had been for seme time dead. Here is,

I. The life and death and character of Tabitha, on whom this miracle was wrought, v. 36, 37.

1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tar-shish, now called Ja/tho.

2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creatui-e. A a'phtali is compared to a hind let loose, giving goodly words; ?nd the wife to the kind and tender husband, is as the \o\inghind, and as the pleasant ro(°, Prov. 5. 19.

3. She was a disciple, one tliat had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity ; she slicwcd her faith byher w( iks, her good works, which slie was full of, that is, whicli she abounded in ; her liead was full of cares and contrivances which way she could do good. She devised liberal things, Isa. 32. 8. Her hands were full of good employ ment, she made a business of doing good, was never idle, liaving learned to 7naintain good works, (Tit. 3. 8.) to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in gocd works; l)ut Tabitha was a great doer, no great talker; Am magna loquimur, sed vivimus — Jle do not talk greu^ things, we live them. Among other good works, she was remai-kable for her alms-deeds which she did, not only her works of piety, which are good works and the fruits of faith, but ^^■orks of charity and beneficence, flowing from love to our neighbour and a holy, contempt of this world. Observe, She is praisetl not only for the alms which she g.oc, but for the alms-deeds which she did. l^hose that have not estates wherewith to give in charity, may yet b*"

THE ACTS, JX.

able to do in charity, working nvith their hands, or walking with their feet, for the benefit of the poor. And they who will not do a charitable deed, whatever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms-deeds, a>» iTToUt — which she made ; there is an emphasis upon her c?om^ them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms-deeds, not which she pi-oposed and designed and said she would do, but which she did ; not which she began to do, but which she did, which she went through with, which she fierformed the doing of, 2 Cor. 8. 11.—9. 7. This is the life and character of a certain disciple, and should agree to all the disciples of Christ; for if thus we bear much fruit, then are we his disciples indeed, John 15. 8. 4. She was removed in the midst of her useful-Iv. 37.) In those days she fell sicfc, and died.

It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their soul, and so will make all their bed in their sickness, will make it easy, Ps. 41. 1, 3. They cannot hope that they shall never die, (merciful men are taken away, and merciful women too, witness Tabitha,) but they may hope that they shall find mercy of the Lord in that day, 2 Tim. 1. 18.

5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again ; but they washed the dead body, according to the custom, which, they say, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to shew that she was really and truly dead ; they tried all the usual methods to bring her to life, and could not. Con-clamatum est — the last cry was uttered. They laid her out in her grave-clothes in an up/ier chamber ; which Dr. Lightfoot thinks was, probably, the public meeting-room for the believers of that town ; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place.

II. The request which her christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, V. 38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing ; and therefore they sent to him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead ; if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus — a physician after death is an absurdity, but not Post mortem apostolus — an apostle after death.

III. The posture in which he found the surviving, when he came to them ; {i>. 39.) Peter arose, and •went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body's beck, as far as they have abiHty, when the great apostle made himself the servant of all, 1 Cor. 9. 19. He found the corpse laid in the upper chamber, and attended by widows; probal)ly such as were in the communion of the church, poor widows; there they were, 1. Commending the deceased; a good work,

when there was that in them which was truly com • mendable, and recommendable to imitation, and it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God, and the exciting of others to that which is virtuous and praise-worthy. The commendation of Tabitha was like her own virtues, not in woixl, but in deed. Here were no encomiums of her in orations, or poems inscribed to her memory ; but the widows shewed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins uf the poor blessed him, because they were warmed with the fleece of his sheep. Job 31. 20. And here it was tlie credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised, whose own works praise them in the gates, whether the words of others do or no. And it is much inore honourableto clothe a company of decrepit widows with needful clothing for night and day, wlio will pray for their benefactors when tliey'do not see • them, than to clothe a company of lazv footmen with rich liveries, who perliaps ijehind their backs will curse them that clothe them ; (Eccl. 7. 21.) and it is what all that are wise and good will take a greater pleasure in ; for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity ; doubtless there were other instances of her alms-deeds which she did, but this was now produced ; she did, as it should seem, with her own hands, ?nake coats and garments for poor widows, who perhaps with their own labovn- could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity. If thou seest the naked, that (hou cover him, (Isa. 58. 7.) and not to think it enough to say. Be ye warrned, James 2. 15, 16. (2.) \Vhat a grateful sense the poor had of her kindness ; 7'hey shewed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed, who have kindness shewn them, and will not make at least an acknowledgment of it, by shewing the kindness that is done them, as these widows here did. Tliose who receive alms, are not obliged so industriouslv to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their shewing the coats and garments which Dorcas made, tended to the praise not only of her charity, but of her industry, according to the character of the \-irtuous woman, that she lays her hands to (he spindle, or at least to the needle, and then stretches out her hand to the poor, and ;•( ackes forth her hands to the nredy, of what shi.' has work-, ed ; and when God and the poor have thus had their due she makes herself coverings of tapestry, and Apr own clothing is silk and purple, Piov. 31. 19—22.

2. They were here lamenting the loss of her ; the widows stood by Peter, weeping. When the 7ner-ciful are taken away, it should he laid to heart, cs-peciallv by those to" whom thc\- have been in a particular manner merciful. They needed not to w^ecp for her ; she was taken from the evil to come, she rests from her labours, and her works follow /ler, beside those she leaves behind her : but they weep for themselves and for their children, who will soon find the want of such a c:ood woman, that had not left her fellow. Obser\c, They take notice of what good Dorcas did while she was with (hem ; but now she is gone from them, and that is the grief. Those that are charitable will find that the poor they have

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99

ilivays with them; but il is well if those that are poor find that the charitable they have always with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long v/ith us: and when they are gone, we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have comfiassion on them and hel/i them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again ; but when they are sick, that piece of gratitude is owing them, to pray for their recovery, that, if it be the will of Ciod, those may be spared to live, who can ill be spared to die. IV. The manner how she was raised to life.

1. Privately ; she was laid in the upper room, where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done ; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did. Matt. 9. 25. Thus Peter declined every thing that looked like vainglory and ostentation ; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamourous lamentations.

2. By prayer; in his healing Eneas there was an implicit prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus : but Christ's prayer was with the authority of a Son, who quickens tvhom henvill; Peter's, with the submission of a servant, who is under direction, and therefore he kneeled down and prayed.

3. By the word, a quickening word, a word which is spirit and life ; he turned to the body, which intimates that when he prayed he turnedyro?n it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest he should stagger at the promise, Rom. 4. 19, 20. But when he had prayed, he turned to the body, and spake in his Master's name, and according to his example, " Tabitha, arise ; retui'n to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, ch. 26. 18. When she saw Peter, she sat up, to shew that she was really and truly alive ; and {v. 41.) he gave her his hand and lift her up; not as if she laboured under any remainmg weakness ; but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And lastly, he called the saints and widows, who were all in sorrow for her death, and presented her ative to them, to their great comfort; particularly of the widows, who laid her death much to heart, (j>. 41.) to them he presented her, as Elijah, (1 Kings 17. 23.) and Elisha, (2 Kings 4. 36.) and Christ, (Luke 7. 15j presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.

V. The good effect of this miracle.

1. Many were by it convinced of the truth of the gospel, that it was from heaven, and not of men, and believed in the Lord, v. 42. The thing was known .hroughout allJoppa; it would be in every body's mouth quickly, and it being a town of seafaring men, the notice of it would be the sooner carried

from thence to other countries; and though some never minded it, many were wrought upon by it. This was the end of miracles, to confirm a divine revelation.

2. Peter was hereby induced to continue some time in this city, v. 43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for from thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory ; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility : and liereby he has taught us not to mind high things, but to condescend to them of low estate, Rom. 12. 16. And though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece of service in the next chapter; for those that humble themselves shall be exalted.

CHAP. X.

It is a turn very new and remarkable, which the story of this chapter gives to the Acts of the apostles ; hitlierto, both at Jerusalem and every where else where the ministers of Christ came, they preached the gospel only to the Jews, or those Greeks that were circumcised and proselyted to the Jews'religion ; but now, Lo, we turn to tlie Gentiles ; and to them the door of faith is here opened: good news indeed to us sinners of the Gentiles. The apostle Peter is the man that is first employed to admit uneircumcised Gentiles into the christian church; and Cornelius, a Roman centurion or colonel, is the first that with his family and friends is so admitted. Now here we are told, I. How Cornelius was directed by a vision to send for Peter, and did send for him accordingly, v. 1..8. II. How Peter %vas directed by a vision to go to Cornelius, though he was a Gentile, without making any scruple of it; and did go accordingly, v. 9.. 23. III. The happy interview between Peter and Cornelius at Cesarea, v. 24.. 33. IV. The sermon Peter preaciied in the house of Cornelius to him and to his friends, v. 34..43. V. The baptizing of Cornelius and his friends with the Holy Ghost first, and then with water, v. 44.. 48.

l.^THHERE was a certain man in Ce-JL sarea, called Cornelius, a centurion of the band called the Italian hand., 2. A devout man., and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3. He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying imto him, Cornelius. 4. And when he looked on him, he was afraid, and said, What is it. Lord ? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5. And now send men to Joppa, and call for one Simon, whose surname is Peter: 6. Pie lodgeth with one Simon a tanner, whose house is by the sea-side : he shall tell thee what thou oughtest to do. 7. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually ; 8. And when he had declared all these things unto them, he sent them to Joppa.

The bringing of the gospel to the Gentiles, and the bringing of them who had been strangers and

THE ACTS, X.

foreigners to be fellow-citizens with the saints, and of the household of God, were such a niyster\- to the apostles themselves, and such a sui-prise, (Eph. 3. 3, 6.) that it concerns us carefully to observe all the circumstances of the beginning of this great work, this part of the mystery of Godliness — Christ preached to the Gentiles, and believed on in the ivorld, 1 Tim. 3. 16. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached ; but the .gospel was never yet designedly preached to the Gentiles, nor any of them baptized, Cornelius was the first. And here we have,

I. An account given us of this Cornelius, who and what he was, that was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man ; two characters that seldom meet, but hei-e they did : and where they do meet, they put a lustre upon each other ; goodness makes greatness truly valuable, and greatness makes goodness much more serviceable.

1. Cornelius was an officer of the amtiy, v. 1. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honour of Augustus Cxsar. It lay upon the sea-shore, very convenient for the keeping up of a correspondence between Rome and its conquests in those parts. The Roman goveraor or proconsul ordinarily resided here, ch. 23. 23, 24. —25. 6. Here was a band, or cohort, or regiment, of the Roman army, which probably was the governor's life-guard, and is here called the Itahajt band ; because, that they might be the more sure of their fidelity, they were all native Romans, or Italians ; Cornelius had a command in this part of the army. His name, Cornelius, was much used among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a centurion. We read of one in our Saviour's time of that rank, whom he gave a gi-eat commendation of. Matt. 8. 10. When a Gentile must be pitched upon to receive the gospel first, it is not a Gentile philosopher, much less a Gentile priest, (who are bigoted to their notions and worship, and prejudiced against the gospel of Christ,) but a Gentile soldier, who is a man of more free thought; and he that truly is so, when the christian doctrine is fairly set before him, cannot but receive it, and bid it welcome. Fishermen, unlearned and ignorant men, were the first of the Jewish converts, but not so of the Gentiles ; for the world shall know that the gospel has that in it which may recommend it to men of polite learning and a liberal education, as we have reason to think this centurion was. Let not soldiers and officers of the arniy plead that their employment frees them from the' restraints which some others are under, and giving them an opportunity of living more at large, may excuse them if they be not religious ; for here was an officer of the army that embraced Christianity, and yet was neither turned put of his place, nor turned himself out. And lastly, it was a mortification to the Jews, that not only the Gentiles were taken into the church, but that the first who was taken in, was an officer of the Roman army, which was to them the abomination of desolation.

2. He was, according to the measure of the light he had, a religious man ; it is a very good character that is given of him, v. 2. He was no idolater, no worshipper of false gods or images, nor allowed himself in anv of those immoralities which the greater part of the Gentile world were given up to, to punish them for their idolatry. (1.) He was possessed with a i)rinci])le of regard to the tnie and living God ; he wns a deroiit man, and one that feared God ; he believed in one God, the Creator of heaven and earth, and had a reverence for h s gloiy and

authority, and a dread of offending him by sin ; and though he was a soldier, it was no diminution to the credit of his valour to tremble before God. (2.) He kept up religion in his family ; he feared God vAth all his house. He would not admit any idolaters under his roof ; but took care that not himself only, but all his, should serve the Lord. Every good man will do what he can that those about him may be good too. (3.) He was a very charitable man ; he gave much alms to the peofile, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was willing to contribute to the relief of one that was a real object of charity, without asking what religion he was of. (4.) He was much in prayer; he prayed to Goct always. He kept up stated times for prayer, and was constant to them. Note, \Vherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will ex cuse us from the otlier.

II. The orders given him from heaven by the ministry of an angel, to send for Peter to come to him ; which he would never have done, if he had not been thus directed to do it. Observe,

1. How, and in what way, these orders were given him ; he had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three of the clock in the afternoon, which is with us an hour of business and conversation ; but then, because it was in the temple the time of the offering of the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great Sacrifice. Cornelius was now at prayer ; ^.> he tells us himself, v. 30. Now Jiere we are told, (1.) That an angel of God came in to him. By the brightness of his countenance, and the manner of his coming in, he knew him to be something more than man, and therefore nothing less than an angel, an express from heaven. (2.) That he saw him eTjide7itly with his bodily eyes, not in a dream ]}re-sented to his imagination, but in a vision, presented to his sight; for his greater satisfaction, it carried its own evidence along with it. (3.) That he called him by his name, Corrielius, to intimate the particular notice God took of him. (4.) That this put Cornelius for the present into some confusion ; {i.k 4.) When he looked on him, he ivas afraid; the wisest and best men have been struck with fear upon the ajjpearance of any extraordinary messenger from heaven ; and justly, for sinful man knows he has no reason to expect any good tidings from thence. And therefore Cornelius crie=, " What is it, Lord? What is the matter ?" This he speaks as one afraid of something amiss, and longing to be eased of that fear, bv knowing the truth ; or, as one desirous to know the mind of God, and rc'ady to comply with it, as Joshua ; What saith 7)iy Lord in/to his servant ? And Samuel, Speak, for thy servant heareth.

2. What the message was, that was delivered him.

(1.) He is assured tliat God accepts of him in walking according to the light he had ; {\k 4.) Thy prayers and thine alms are come up for a rnemorial before God. Oliserve, Prayers and alms must go together. A\'e must follow our prayers with alms ; for the fast that God hath chosen, is to draw out the soul to the hungry, Isa. 58. 6,7. It is not enough to prav that what we have may be sanctified to us, but we must give alms of such things as we have ; and then, behold, all things are clean to us, Luke 11. 41. And we must follow our alms with our jjrayei-s that (iod would graciously accept them, and that they may be blessed to those to whom they are given. Cornelius prayed, and gave alms, not as the Pharisees, to be seen rfwen, but in sincerity, as unto God; and he is here told, that they were come up

THE ACTS, X.

for a memona. before God ; they were upon record m beaven, in the book of remembrance that is written there for all that fear God, and shall be remembered to his advantage ; " Thy prayers shall be answered, and thine alms recompensed." The sacrifices under the law are said to be for a memorial. See Lev. 2. 9, 16.—5. 12.—6. 15. And prayers and alms are our spiritual offerings, which God is pleased to take cognizance of, and have regard to. The divine revelation communicated to the Jews, as far as the Gentiles were concerned in it, not only as it directed and improved the light and law of nature, but as it promised a Messiah to come, Cornelius believed and submitted to ; what he did he did in that faith, and was accepted of God in it; for the Gentiles, to whom the law of Moses came, were not obliged to become circumcised Jews, as those to whom the gospel of Christ comes, are to become baptized Christians.

(2.) He is appointed to inquire after a further discovery of divine grace, now lately made to, the world, V. 5, 6. He must send forthwith to Joftfm, ■ and incpiire for one Simon Peter ; he lodgeth at the house of one Simon a tanner; his house is by the seaside, and if he be sent for, he will come ; and whe7i he comes, he shall tell thee ivhat thou ou^htest to do, in answer to thy question, JVhat is it. Lord ? Now here arc two things\ery surprising, and worthy our consideration.

[1. ] Cornelius prays and gives alms in the fear of God ; is religious himself, and keeps up religion in his family, and all this so as to be accepted of God in it; and yet there is something further, that he ou^ht to do ; he ought to embrace the christian religion, now that God has established it among men. Not, He may do it if he pleases, it will be an improvement and entertainment to him ; but. He must do it, it is indispensably necessary to his acceptance with God for the future, though he has been accepted in his services hitherto. He that believed the promise of the Messiah, must now believe the performance of that promise. Now that God had given a further record concerning his Son than what had been given in the Old Testament prophecies, he requires that we receive that when it is brought to us. And now neither our firayers nor our alms come u/i for a memorial before God unless we believe in Jesus Christ ; for it is \.\\-aX further which we ought to do. This is his commandment, that ive be-'i Here; prayers and alms are accepted from those that believe that the Lord is God, and have not opportunity of knowing more. But from those to whom It is preached, that Jesus is Christ, it is necessary to the acceptance of their persons, prayers, and alms, that they l)olieve that, and rest upon him alone for acceptance.

[2.] Cornelius has now an angel from heaven talking to him, and yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but all that the angel has to say, is, "Send for Peter, and he shall tell thee." As the former observation puts a mighty honour upon the gospel, so does this upon the gospel-ministry : it was not to the highest of angels, but to them who were less than the least of all saints, that this grace was given, to fxreach among the Gentiles the ztn-secrcliahle riches of Christ, (Rph. 3. 8.) that the excellency of the power might be of God, and the dignity of an institution of Christ supported ; for unto the angels hath he not put in subjection the world to come, (Heb. 2. 5.) but to the Son of man as the Sovereign, and the sons of men as his agents and ministers of state, whose terror shall not make us afraid, vor their hand be heavy upon us, as this angel's now was to Cornelius. And as it was an honour to the apostle, that he must preach that which an angel might not, so it was a hirther honour, that an angel

was dispatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together, is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.

in. His immediate obedience to these orders, x-. 7, 8. He sent with all speed to Joppa, to fetch Pe ter to him. Had he himself only been concerned, he would have gone to Joppa to him. But he had a family, and kinsmen, and friends, (r. 24.) a little congregation of them, that could not go with him to Joppa, and therefore he sends for Petei-. Observe,

1. When he sent ; as soon aseverthcc77_g-t7TO/(/cA spake unto him, ivas departed, \^'ilhcut dispute or delay he was obedient to the heavenly vision. He perceived, by what the angel said, he was to have some further work prescribed him, and he longed to have it told him. He made has,te, and delayed not, to do this commandment. In anv affair wherein our souls are concerned, it is gocd fcr us net to lose time.

2. Whom he sent ; tivo of his household scrcants, who all feared God, and a devout sold er, cne c,f them that Tjaited on him continually. Observe, A devout centurion had devout soldiers'; a little devotion commonly goes a great way with soldiers, but there would be more of it in the soldiers, if there were but more of it in the commanders. Officers in an army, that have such a great power over the soldiers, as we find the centurion had, (Matt. 8. 9.) have a great ojDportunity of promoting religion, at least of restraining vice and prcfaneness, in those under their command, if they would but improve it. Observe, When this centurion was to choose some of his soldiers to attend his person, and to be always about him, he pitched upon such of them as were devout; they shall be preferred and countenanced, to encourage others to be so ; he went by David's rule, (Ps. 101. 6.) Afine eye shall be upon the faithful in the land, that they may divell nvith me.

3. What instructions he gave them ; (r. 8.) he declared all these things unto- them, told them of the vision he had, and the orders given him to send for Peter, because Peter's coming was a thing in which they were concerned, for they had siuls to save as well as he. Therefore he does not only tt:ll them where to find Peter, (which he might have thought it enough to do, the sci-i'ant knovjs not vjhat his Lord doeth,) but he tells them on what errand he was to come, that they might importune him.

9. On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the house-top to pray about the sixth hour : 10. And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11. And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12. Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13. And there came a voice to him. Rise, Peter; kill, and eat. 14. But Peter said. Not so, Lord; for I have never eaten any thing that is common or unclean. 15. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16. This was done thrice: and the

THE ACTS, X..

vessel was received up again into heaven.

17. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate,

18. And called, and asked whether Simon, which was surnamed Peter, were lodged there.

Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded ; but here is another difficulty that lies in the way of bringing them together—the question is, whether Peter will come to Cornelius when he is sent for; not as if he thinks it below him to come at a beck, or as if he is afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised ; and because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving ; and they carried the matter so far, that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, John 18. 28. Peter had not got over this stingy bigoted notion of his countrymen, and therefore will be shy of coming to Cornelius. Now, to remove this difficulty he has a vision here, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to "Paul. The scriptures of the Old Testament had spoken plainly of the bringing in of the Gentiles into the church ; Christ had given plain intimations of it, when he ordered them to teach all muions ; and yet even Peter himself, who knew so much of his Master's mind, cannot understand it, till it was here revealed by vision, that the Gentiles should he fellow heirs, Eph. 3. 6. Now here observe,

I. The circumstances of this vision.

1. It was when the messengers sent from Cornelius were now nigh the city, v. 9. Peter knevv nothing of their approach, and they knew nothing of his praying ; but he that knew both him and them, was pref)aring things for the interview, and facilitating the end of their negociation. To all God's purposes there is a time, a proper time ; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them.

2. It was when Peter went up. ufion the houae-tofi to pray, about noon. (1.) Peter was much in prayer, much in secret prayer, though he had a great deal of public work upon his hands. (2.) He prayed about the sixth hour, according to David's example, who, not only morning and evening, but ot noon, addressed himself to God bv prayer, Ps. 55. 17. From morning to night we 'should think to be too long to be without meat ; yet who thinks it is too long to be without prayer ? (3.) He prayed upon the house-top ; thither he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to ; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. (4.) He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel ; and liecause the ascent of the heart to God in prayer is an excellent preparative to receive the dis-roveries of the divine grace and favour.

3. It was when he became very hungry, and was waiting for his dinner; {y. 10.) probably, he had not eaten before that day, though doubtless he had prayed before ; and now he would have eaten, »(ii\i yiva-diabAi — he would have tasted, which intimates his great moderation and temperance in eating; when he was very hungry, yet he would be content with a little, with a taste, and would not Jiy upon the spoil. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness was to Satan's temptation to turn stones into bread.

II. The vision itself, which was not so plain as that to Cornelius, but more figurative and enigmatical, to make the deeper impression.

1. He fell into a trance or ecstasy, not of terror, but of contemplation, with which he was so entirely swallowed up as not only not to be i-egardful, but not to be sensible,, of external thingn ; he quite lost himself to this world, and so had his mind entirely free for converse with divine things ; as Adam in inno-cency, when the deep sleep fell upon him. The more clear we get of the world, the more near we get to heaven : whether Peter was now in the body or out of the body, he could not himself tell, much less can we, 2 Cor. 12. 2, 3. See Gen. 15. 12. Acts 22. 17.

2. He saw heaven opened; that he might be sure that his authority to go to Co7'nelius was indeed from heaven ; that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hid, Rom. 16. 25.

3. He saw a great sheet full of.all manner of living creatures, which descended from heaven, and was let down to him, to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls ot the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. Here were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales were allowed to be eaten. Some make this sheet, thus filled, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down, (Rev. 21. 2.) but to receive souls sent up from it; it is knit at the four corners, to receive those from all parts of the world, that are willing to be added to it; and to retain and keep those safe, that are taken into it, that they may not fall rut; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, Col. 3. 11. The net of the gospel incloses all, both bad and good ; tht.se that before were clean, and unclean. Or, it may be applied to the bounty of the Divine Providence, which, antecedently to the prohibitions of the ceremonial law, had given to man a liberty to use all the crcatui'es, to which bv the cancelling of that law we are now restored. By this vision we are taught to see all the benefit and service we have from the inferior crca tures coming down to us from heaven ; it is the gift of God who made them, made tliem fit for us, and then gave to man a right to them, and dominion over them. I.,ord, what is man that he should he tiuis magnified ! Ps. 8. 4—8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them, to see them thus let down to us out of heaven !

4. Peter was ordered by a voice from heaven to make use of this ])lcjitv and variety wliich God had sent him ; (t-. 13.) "Rise, Peter, kill, and eat; without putting any difference between clean and unclean, take which thou hast most mind to." The distinction of meats which the law made, was in

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103

tended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup ■with a Gentile, because they would have that set before them, which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them ; now th^y might fare as they fared, and therefore might eat ivith them, and be fellow-commoners with them.

5. Peter stuck to his principles, and would by no means hearken to the motion, though he was hun-^•y ; {v. lA.) .N'ot so, Lord. Though hunger will break through stone-walls, God's laws should be to us a stronger fence than stone-walls, and not so easily l.roken through. And he will adhere to God's laws, though he had a countermand by a voice from hea-A en, not knowing at first but that Kill, and eat, was a command of trial whether he would adhere to .tne more sure word, the written law ; and if so his answer had been very good, A'bi so. Lord. Temptations to eat forbidden fniit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it, JVot so, Lord. The reason he gives, is, "For L have 7iever eaten anij thing that is common or unclean ; hitherto I have kept my integrity in tais matter, and will still keep it." If God, by his grace, has preserved us from gross sin unto this day, we should use that as an argument with ourselves to abstain from all apfiearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under Antiochus, chose rather to be tortured to death in the most cruel manner that ever was, than to eat swine's flesh, because it was forbidden by the law. No wonder then that Peter says it with so much pleasure, that his conscience could witness for him, that he had never gratified his appetite with any forbidden food.

6. God, by a second voice from heaven, proclaimed the repeal of the law in this case; {y. 16.) IVhat God hath cleansed, that call riot thou com-7non. He that made the law, might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old Testament dispensation, restrained the Jews from eating such and such meats, which, while that dispensation lasted, they were obliged in conscience to submit to ; but he has now, for reasons suited to the New Testament dispensation, taken off that restraint, I and set the matter at large, has cleansed that which | ■was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and Jiot call that cominon or unclean, which God has now declared clean. Note, We ought to welcome it as a great mercy, that by the gospel of Christ we are freed from the distinction of meats, which was made by the law of Moses, and that now every creature of God is good, and nothing to be refused ; not so much because hereby ■we gain the use of swine's flesh, haves, rabbits, and other pleasant and wholesome food for our bodies, but chiefly because conscience is hereby freed from a yoke in things of this nature, that we might sei~ve God v.iithout fear. Though the gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat, at some times of the year, and place religion in it, call that common which God hath cleansed, and, in that error, more than in any trutli, are the successors of Peter.

7. This was done thrice, v. 16. The sheet was drawn up a little way, and let down again the second time, and so the third time, with the same call to hiin, to f:ill, and eat, and the same reason, that what God hath cleansed, we must not call common ; but, -whether Peter's refusal was repeated the se-

cond and third time, is not certain; surely it was not, when his oljjection had the first time received such a satisfactory answer. The dou):)ling of Pha raoh's dream, and so the trebling of Peter's vision, were to shew that the thing was certain, and engage him to take so much the more notice of it. The instructions given us in the things of God, whether by the ear in the preaching of the word, or by the eye in sacraments, need to be often repeated; jirecept must be ufion fireccpt, and line upon line. But at last the vessel was received u/i into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as tliis did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jei^u-salem above. Christ has ojiened the kingdom of heaven to all believers, and there we shall find, beside those that are sealed out of all (he tribes of Israel, an innumerable company out of every nation ; (Rev. 7. 9.) but the)' are such as God has cleansed.

III. The providence which very opportunely explained this vision, and gave Peter to understand the intention of it, v. 17, 18.

1. What Christ Ci\A, Peter knew not just then; (John 13. 7.) he doubted within himself what this vision which lie had seen should ineun ; he had no reason to doubt the truth of it, that it was a heavenly vision, all his doubt was conceniing the meaning of it. Note, Christ reveals himself to his people by degrees, and not all at once; and leaves them to doubt a while, to ruminate upon a thing, and debate it to and fro in their own minds, before he clears it up to them.

2. Yet he was made to know jn-esently, for the men which were sent from Cornelius were just now come to the house, and were at the gate inquiring whether Peter lodged there ; and by their errand it will appear what was the meaning of this vision. Note, Ciod knows what services are before us, and therefore how to prejjare us ; and we then better know the meaning of what he has taught us, when we find what occasion we have to make use of it.

19. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20. Arise therefore, and get thee down, and go with them, douljting nothing: for T have sent them. 21. Then Peter went down to the men which were sent unto iiim from Cornelius; and said. Behold, I am he whom ye seek: what is the cause wherefore ye are come? 22. And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send foi' thee into his house, and to hear words of thee. 23. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. 24. And the morrow after ihey entered into Cesarea : and Cornelius waited for them, and had called together his kinsmen and near friends. 25. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped/?/;«. 26. But Peter took him up, saying, Stand up; I myself also am a man. 27. And as he

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talked with him, he went in, and found many that were come together. 28. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. 29. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me ? 30. And Cornelius said, Four days ago I was fasting until this hour ; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea-side: who, when he cometh, shall speak unto thee. 33. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

We have here the meeting between Peter the afiostle, and Cornehus the centurion. Though Paul was designed to be the afiostle of the Gentiles, and to gather in the harvest among them, and Peter to be the afiostle of the circumcision, yet it is ordered .that Peter shall break the ice, and reap the first-fruits of the Gentiles, that the believing Jews, who retained too much of the old leaven of ill-will to the Gentiles, might be the better reconciled to their admission into the church, when they were first brought in by their own apostle, which Peter urgeth against those that would have imposed circumcision upon the Gentile converts, ch. 15. 7. Ye know that God made choice amo7ig us, that the Gentiles by my mouth should hear the word of the gosfieL Now here,

I. Peter is directed by the Spirit to go along with Cornelius's messengers, {v. 19, 20.) and this is the exposition of the vision ; now the riddle is unriddled. TVhile Peter thought on the vision ; he was musing upon it, and then it was opened to him. Note, Those that would be taught the things of God, must think on those things ; those that would understand the scriptures, must meditate in them day and night. He was at a loss about it, and then had it explained ; which encourages us, when we know not what to do, to have our eyes up unto God for direction. Observe,

1. Wlience he had the direction. The Spirit said to liim what he should do. It was not spoken to him by an angel, liut spoken in him by the Spirit, secretly wliispering it in his ear as it were, as God spake to Samuel, (1 Sam. 9. 15.) or impressing it powerfully upon his mind, so that he knew it to be a divine afflatus or inspiration, according to the promise, John 16. 1.".

2. Wliat the direction was. (1.) He is told, before anv of the servants could come up to tell him, that three lyien below wanted to speak with him, (t. 19.) and he must arise from his musings, leave off thinking of the vision, and go down to them, v. 20. Those that are searching into the meaning of the

words of God, and the visions of the Almighty, snouUl not be always poring, no, nor always prating, but should sometimes look abroad, look about them, and they may meet with that which will be of use to them in their niquiries; for the scripture is in the fulfilling every day.

(2.) He is ordered to^o along with the messengers to Cornelius, though he was a Gentile, doubting nothing. He must not only go, but go cheerfully, without reluctancy or hesitation, or any scruple concerning the lawfulness of it; not doubting whether he might go, no, nor whether he ought to go ; for it was his duty ; " Go with them, for I have sent them ; and I will bear thee out in going along with them, however thou mayest be censured for it." Note, When we see our call clear to any service, we should not suffer ourselves to be peiplexed with doubts and scruples concerning it, arising from former prejudices or prepossessions, or a fear of men's censure. Let every man be fully fiersuaded in his own mind, and firove his own work.

n. He receives both them and their message ; he went dow7i to them, v. 21. So far was he from going out of the way, or refusing to be spoken with, as one that was shy of them, or making them tarry, as one that took state upon him, that he went to them himself, told them he was the person they were inquiring for! And,

1. He favoural)ly receives their message; with abundance of openness and condescension he asks, what their business is, what they have to say to him, M^hat is the cause wherefore ye are come? and they tell him their errand ; {v. 22.) " Cornelius, an officer of the Roman army, a very honest gentleman, and one who has more religion than most of his neighbours, who fears God above many, (Nch. 7. 2.) who, though he is not a Jew himself, has carried it so well, that he is of good rcfiort among all the fteofile of the Jews, they will all give him a good word, for a conscientious, soljcr, charitable man, so that it will be no discredit to thee to be seen in his company ; he vjas warned from God," s;^g«//a7/V9-;)— " he hacl an oracle from God, sent him by an angel," (and the lively oracles of the lanv of Moses were given by the disfiosition of angels,) "by which he was ordered to send for tliee to his house, (where he is expecting thee, and ready to bid thee welcome,) and to hear words of thee: they know not what words, but they are such as he may hear from thee, and not from any one else so well." Faith comes by hear ing. When Peter repeats this, he tells us more fully, they are words whereby thou and all thy house shall be saved, ch. 11. 14. "Come to him, for an angel bid him send for thee : come to him, for he is ready to hear and receive tlie saving words thou hast to bring him."

2. He kindly entertained the messengers; {v. 23.) He called them in, and lodged them. He did not bid them go and refresh, and repose tliemselves in an inn at their own charge, but was himself at the charge of entertaining them in his own quarters. What was getting ready for him, {v. 10.) they should be welcome to share in ; he little tluiught what company he should have when he bespoke his dinner, but God foresaw it. Note, It becomes christians and ministers to be hospitalile, and ready, according as their ability is, and there is occasion for it, to entertain strangers. Peter lodged them, though they were (ientiles, to shew how readily he complied with the design of the vision in eating with Gentiles ; for he immediately took tliem to eat with him. Though tliey were two of them scr\-aiits, and the other a common soldier, yet Peter thought it not below him to take them into his house. Probably, he did it, that he might have some talk with them about Cornelius and his family ; for the apostles, though they had instructions from the Spirit, yet

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made use of other informations, as they had occasion for them.

III. He went "with them to Cornelius, whom he found ready to receive and entertain him.

1. Peter, when he went with them, was accom-fianied by certain brethren from Jofipa, where he now was, f. 23. Six of them ivent along with him, as we find, ch. 11. 12. Either Peter desired their company, that they might be witnesses of his proceeding cautiously with reference to the Gentiles, and of the good ground on which he toent, and therefore he vouches them ; {ch. 11. 12.) or they offered their service to attend him, and desired they might have the honour and happiness of being his fellow-travellers. This was one way in which the primitive christians very much shewed their respect to their ministers, they accompanied them in their journeys, to keep them in countenance, to be their guard, and, as there was occasion, to minister to them ; with a further prospect not only of doing them service, but of being edified by their converse. It is pity that those who have skill and will to do good to others by their discourse, should want an opportunity for it by travelling alone.

2. Cornelius, when he was ready to receive him, had got some friends together of Cesarea. It seems, it was above a day's journey, near two, from Joppa to Cesarea ; for it was the day after they set out that they entered into Cesarea,-{v. 24.) and the afternoon of that day, -v. 30. It is probable that they travelled on foot; the apostles generally did so. IJow when they came into the house of Cornelius, I'eter found, (1.) That he was expected, and that was an encouragement to him. Cornelius waited for them, and such a guest was worth waiting for ; nor can I blame him if he waited with some impatience, longing to know what that mighty thing was, which an angel bid him expect to hear from Peter. (2.) That he was expected by many, and that was a further encouragement to him. As Peter brought some with him to partake of the spiritual gift he had now to dispense, so Cornelius had called together, not only his own family, but his kinsmen, and near friends, to partake with him of the heavenly instructions he expected from Peter, which would give Peter a larger opportunity of doing good. Note, We should not covet to eat our spiritual morsels alone. Job 31. 17. It ought to be both given and taken as a piece of kindness and respect to our kindred and friends, to invite them to join with us in religious exercises, to go with us to hear a good sermon. What Cornelius ought to do, he thought his kinsmen and friends ought to do too ; and therefore let them come and hear it at the first hand, that it may be no surprise to them to see him change upon it.

IV. Here is the first interview between Peter and Cornelius ; in which we have,

1. The profound, and indeed undue respect and honour which Cornelius paid to Peter ; (t. 25.) He met him as he was coming in, and, instead of taking him in his arms, and embracing him as a friend, which would have been very acceptable to Peter, he fell down at his feet, and worshifified him ; some think, as a prince and a great man, according to the usage of the eastern countries ; others think, as an incarnate deity, or as if he took him to be the Messiah himself. His worshipping a man was indeed culpable ; but, considering his present ignorance, it was excusable, nay, and it was an evidence of something in him that was very commendable—and that was a great veneration for divine and heavenly things : no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heaven. But the worshipping of his pretended successor, who is not only a man, but a

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sinful man, the man of sin himself, is altogether in excusable, and such an absurdity as would be in credible, if we were not told before, that all the world would worship the beast, Rev. 13. 4.

2. Peter's modest, and indeed just and pious refusal of this honour that was done him ; {v. 26.) He took him ufi into his arms, with his own hands, (though time was when he little thought he should ever either receive so much respect from, or shew so much affection to, an uncircumcised Gentile,) saying, " Stand u/t, I myself also am a man, and therefore not to be worshipped thus." The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shewn to them, which is due to God only. See thou do it not, saith the angel to John, (Rev. 19. 10.— 22. 9.) and in like manner the apostle to Cornelius. How careful was Paul Ihat no man should think of hijn above what he saw in him ! 2 Cor. 12. 6. Christ's faithful servants could better bear to be vilified than to be deified. Peter did not entertain a surmise that his great respect for him, though excessive, might contrilnite to the success of his preaching, and therefore, if he will be deceived let him be deceived ; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake.

V. The account which Peter and Cornelius give to each other, and to the company, of the hand of Heaven in bringing them togethe^ ; ^s he talked with him — a-uvo/uixZy avr^, he went in, xk 27. Peter went in, talking familiarly with Cornelius; endeavouring, by the freedom of his converse with him, to take off something of that dread which he seemed to have of him ; and when he came in he found inany that were come together, more than he expected ; which added solemnity, as well as opportunity of doing good to this service. Now,

1. Peter declares the direction God gave to him to come to those Gentiles, v. 28, 29. They knew it had never been allowed by the Jews, but always looked upon as an imlawful thing — ib'/utiTov —"an abomination,"/or a man that is a Jev, a native Jew as I am, to kee/i company ; or come untooneof another nation, a stranger, an uncircumcised Gentile. It was not made so by the law of God, but by the decree of their wise men, which they looked upop to be no less obliging. They did not forbid them to converse or traffic with Gentiles in the street or shop, or upon the exchange, but to eat with them. Even in Joseph's time, the Egyptians and Hedrews could not eat together, Gen. 43. 32. The three children would not defile themselves with the king's meat, Dan. 1. 8. They might not come into the house of a Gentile, for they looked upon it to be ceremonially polluted. Thus scornfully did the Jews look upon the Gentiles, who were not behindhand with them in contempt, as appears by many passages in the Latin poets. *' But now," saith Peter, " God hath shewed me, by a vision, that I should not call any man common or unclean, nor refuse to converse with any man for the sake of his country." Peter, who had taught his new converts to save themselves from the untoward generation of wicked men, {ch. 2. 40.) is now himself taught to join himself with the towardly generation of devout Gentiles. Ceremonial characters were abolished, that more regard might be had to moral ones. Peter thought it necessary to let them know how he came to change his mind in this matter, and that it was by a divine revelation, lest he should be upbraided with it as having used liglit-ness. God having thus taken down the partition-wall, (1.) He assures them of his readiness to do them all the good offices he could ; that, when he kept at a distance, it was not out of any personal disgust to them, but only because he wanted leave from Hea

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ven, which now that he had received, he was at their service ; " Therefore came I unto youwUhout gainsaying, as soon as I ivas sent for; ready to preach the same gospel to you that I have preached to the Jews." The disciples of Christ could not but have some notion of the preaching of the gosfiel to the Gentiles, but they imagined it must be only to those Gentiles that were first proselyted to the Jewish religion ; which mistake Peter acknowledges was now rectified.

(2.) He inquires wherein he might be serviceable to them ; " I ask therefore, for what intent ye have sent for me? What do ye expect from me, or what business have ye with me ?" Note, Thdse that desire the help of God's ministers, ought to look ^vell to it that they propose right ends to themselves in it;, and do it with a good intent,

2. Cornelius declares the directions God gave to him to send for Peter, and that it was pui-ely in obedience to those directions that he had sent, for him. The?i we are right in our aims in sending for, and attending- on a gospel-rrtinistry, when we do it with a regard to the divine appointment instituting that ordinance, and requiring us to make use of it. Now,

(1.) Cornelius gives an account of the angel's appearing to him, and ordering him to send for Peter; not as glorying in it, but as that which warranted j hjs expectation of a inessage from heaven by Peter.

[]. ] He tells.how this vision found him employed ; {v. 30.) Four days ago J was fasting until this hour, this houj- of the day that it is now when Peter came, about t,he middle of the afternoon. By this it appears that religions fasting> in order to the greater seriousness and solemnity of praying, was used by devout people that were: not Jews; the king of A^neveh firoclaimcd. a fast, Jonah 3. 5. Some give these words another sense. From four days ago I have . been fasting until this hour ; as if he had eaten no meat, or at least no meal, from that time to this. But it comes in as.an introduction to the story of the vision ; aiitl therefore the foriner must be the meaning.. He was at the ninth hour jiraying in his house, not in the synagogue, but at home, livill that 7neh firay, wherever they dwell. His praying in his house intimates that it was not a secret prayer in his closet, but in a more public room of his house, with "his family about him ; and perhaps after prayer he retired,, and had this vision. Observe, At the ninth hour of the day, three of the clock in the afternoon, .most people were travelling or trading, working in the fields, visiting their friends, taking their pleasure, or taking a nap after dinner ; yet then Corne-•lius was at his devotions; which shews how much he made religion his business ; and then it was that he had this message from heaven. Those that would hear comfortably from God, must be much in speaking to him.

[2.] He describes the messenger that brought him this jTiessagc from heaven ; There stood a man before nie i/i bright clothing; such as Christ's was when he was transfigured, and tluit of the two angels who appeared at Clu-ist's resurrection, /Luke 24. 4.) and at his ascension, {ch. 1. 10.) shewing their relation to tlie world of liglit.

[3.] He repeats the message that was sent him, (y. 31, 32.) just as we had it, v. 4—6. Only here it is said, Thy firayer is heard. We are not told what his prayer was ; Init if this message was an answer to it, and it should seem it was, we may suj)-pose that finding the deficiency of natural light, and that it left him at a loss liow to obtain the pardon of his sin, and the favour of Ciod, he ])rayed that God would ninkc some further discoveries of himself to him, and of the way of salvation. "\\'ell," saith the angel, "send for Peter, and he shall give thee such a discoveiy."

(2.) He declares his own and his friends' readi-

ness to receive the message he had to deliver; {v 33.) Immediately therefore I sent to thee, as I was directed, and thou hast well done that thou hast come to us, though we are Gentiles. Note, Faithful ministers do well to come to people that are willing and desirous to receive instruction from them; to come when they are sent for ; it is as good a deed as they can do.

W^ell, Peter is come to do his part; but will they do their's ? Yes. Thou art here prepared to speak, and we are here prepared to hear, 1 Sam. 3; 9, 10. Observe,

[1.] Their religious attendance upon the word ; " We are all here present before God; we are here in a religious manner, are here'as worshippers;" (they thus compose themselves into a.serious, awful frame of spirit;) '_' therefore, because thou art come to us by such A warrant, on such an errand, because we have such a price in our hand as we never had before, and perhaps may ne\er have again, we are ready now at this time of worship, here in this place of worship;" (though it was in a private house;) " we are prese?it, ■Tirdf>ea-/uiv — we are at the business, and are ready to come at a call." If we would have God's special presence at an ordinance, we must be there with a special presence, an ordinance presence; Here lam. " Jl'e are all present, all that Were invited ; we, and all that belong to us ; we, and all' that is within us."' The.whole of the man must be present; not the body here, and the heart, with the fool's eyes, in the ends of the earth. But that which makes it indeed a religious attendance, is, We are present before God. In holy ordinances we present ourselves unto the Lord, and we -must be as before him, as those that see his eye upon us.

[2.] The'intention of this attendance ; " We ate present to hear all things that are conunandcd thee of God, and given thee in charge to be delivered to us." Observe, First, Peter was there to preach all things that were connnanded him of God ; for as he had an ample commission to preach the gospel, so he had full instructions what to preach. Secondly, They were ready to hear, not whatever he pleased to say, but wliat he was commanded of God to say. The truths of Christ were not communicated to the apostles to be published or stifled as they thought fit, but intrusted with them to be published to the world-" We are ready to hear all, to come at the beginning of the service, and stiiy to the end, and be attentive all the while, else how can we hear all? We are desirous to hear all that thou art commissioned to preach, though it be ever so displeasing to flesh and blood, and ever so contrary to our former notions or present secular interests. We are ready to hear all, and therefore let nothing be kept back, that is profitable for us."

34. Then Potor opened his month, and said, Of a truth I perceive that God is no respecter of persons: 35. But in every nation he that feareth liim, and worketh righteousness, is accepted witli him. 36. The word wliich G^ori sent unto the cliildren of Israel, preaching peace by Jesus Christ: (he is Lord of all:) 37. Tliat word, I say., ye know, wliich was published throughout all Judea, and began from Galile(% after the baptism which John preached; 38. How God anointed .Tesus of Nazareth with the Holy Ghost, and with power: who went about doing good, and healing all that were oppressed of the devil ; for God was with him. 39. And we are witnesses of

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all things which he did, both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40. Him God raised up the third day, and shewed him openly; 41. Not to all the peqple, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to he the Judge of quick and dead. 43. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

We have here Peter's sermon preached to Cornelius and his friends : that is, an abstract or summary of it ; for we have reason to think that he did ivith many other words testify and exhort to this purport. It is intimated, that he deUvered himself ■with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, that he ofieiied his mouth and sfiake, v. 34. O ye Corinthians, our month is o/ien to you, saith Paul, 2 Cor. 6. 11. " You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumised Gentiles, they had nothing to say to them ; but now God gave unto them, as he did to Ezekiel, the opening of the mouth.

This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon.

I. Because they were Gentiles to whoni he preached ; he shews that, notwithstanding that, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal foot with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear ? He therefore lays down this as an undoubted principle, that God is no respecter of persons ; doth not know favour injudg-ment, as the Hebrew phrase is ; which magistrates are forbidden to do, (Dent. 1. 17. —16. 19. Prov. 24. 23.) and are blamed for doing, Ps. 82. 2. And it is often said of God, that he doth not respect persons, Deut. 10. 17. 2 Chron. 19. 7. Job 34. 19. Rom. 2, 11. Col. 3. 25. 1 Pet. 1. 17. He doth not give judgment in favour of a man, for the sake of any external advantage foreign to the merits of the cause. God never perverts judgijient upon personal regards ahd considerations, nor countenances a wicked man in a wicked thing, for the sake of his beauty, or stature, his country, parentage, relations, wealth or honour in the world. God, as a Benefactor, gives favours arbitrarily and by sovereignty, (Deut. 7. 7, 8.—9.5, 6. Matt. 20. 10.) but he does not, as a Judge, so give sentence; hut in every nation, and under eveiy denomination, he that fears God, and works righteousness is accepted of him, v. 35.

The case is plainly thus :

1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of ylbrahani, and a Hebrew of the Hebrews, and had all the honour and advantages iJi attended circumcision. He does and will ren-A^T indignation and wrath, tribulation and anguish, ufi07i exiery soul of man that doeth evil; and of the Jew first; whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom. 2. 3, 8, 9, 17. Though God has favoured the Jews, •jbove other nations, with the dignities of visible

church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession ; and particularly in persecution, which was now, more than any other, the national sin of the Jews.

2. He never did, nor ever will, reject or refuse an honest Gentile, who, though "he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion, and in a regular conversation, whatever nation he is of, though ever so far remote from kindred to the seed of Abraham ; though ever so despicable, nay though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not bv th«ir country or parentage ; and wherever he finds an upright man, he will be found an upright God; Ps. 18. 25. Observe, Fearing God, and working righteousness, must go together; for as righteousness toward men is a branch of ti-ue religion, so religion toward God is a bi-anch of universal r/§-/;/eo?«?2(°ss. Godliness and honesty must go together, and neither will excuse for the want of the other. But where these are predominant, no doubt is to be ma^e of acceptance with God. Not that any man, since the fall, can obtain the favour of God, otherwise than through the mediation of Jesus Christ, and by the grace of God in him ; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive gi'ace from God for his sake, to fear God, and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ accept the work of his own hands.

Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no 7)um's person ; it was the fixed rule of judgment from the beginning ; If thou doest well, shall thou not be accepted ? And if not well, sin, and the punishment of it, lies at the door, Gen. 4. 7. God will not ask in the great day \yhat country men Avere of, but what they were, what they did, and how they stood affected toward him and toward their neighbours ; and if men's personal characters received neither advantage nor disadvantage from the great difference that was between Jews and Gentiles, much less from any lesser difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom.-14. It is certain, the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost; and he that in these things serveth Christ, is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not ?

(2.) Yet now it was made more clear than it had been ; this gi'eat truth had been darkened by the covenant of peculiarity made with Israel, and the liadges of distinction put upon them ; the ceremonial law was a wall of partition between them and other nations ; in it, it was true that God favoured that ?iation, (Rom. 3. 1, 2.—9. 4.) and from thence particular persons among them were ready to infer, that they were sure of God's acceptance, though they lived as they listed ; and that no fientile could possibly be accepted of God. God had said a gieat deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, and repealing the ceremonial law, and so setting the matter at large, and both JcAv^nd Gentile upon the same level before God ; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circu7ncision availeth any thing, nor uncircumcision. Gal. 5. 6. Col. 3. 11.

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II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus; for these were things the report of which spread into every corner of the nation, v. 37, &c. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build.

1. They knew in general the word, that is, the gospel, vjhich God sent to the children '^f Israel. That word, I say, ye know, t. 37. Though the Gentiles were not admitted to hear it, (Christ and

• his disciples were not sent but to the lost sheep, of the house of Israel,) yet they could not but hear of it, it was all the talk both of city ai^d country. We are often told in the gospels, how the fame of Christ went into all parts of Canaan, when he was on earth, as afterward the fame of his gospel went into all parts of the world, Rom. 10. 18. That word, that divine' word, that word of power and grace, you knovj. (1.) What the purport of this word was. God by it published the good tidings of peace by Jesus Christ, so it should be read ; ivctyyixi^oiutv®' hphxv. It is God himself that proclaims/zeacf, who justly might have proclaimed war; he lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent; to the children of Israel, in the first place, the prime offer is made to them ; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than thev ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for the?n, Ps. 126. 3.

2. They knew the several matters of fact relating to this word of the gospel sent to Israel.

(1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mark 1. 1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did.

(2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land ; so that we may suppose there was not a town or village in all the land of Canaan, but had had the gospel preached in it.

(3.) They knew that Jesus of N'azareth, when he was here upon earth, went about doing good. They knew what a Benefactor he was to that nation, both to the souls and the bodies of men ; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good ; did not confine himself to one place ; nor wait till people came to him to seek his help ; but he went to them, went about from place to place, and wherever he came he was doing gor>d. Hereby he shewed that he was sent of God, who is good and doeth good; and therefore doeth good, because he is good : and who hereby left not himself without witness to the world, in that he did good, ch. 14. 17. And in this he hath set us an sample of indefatigable industry in serving God and our generation ; for therefore we came into the world, that we may do all the good we can in it; and therein, like Christ, we must always abide and abound.

(4,) They knew more particularly that he healed

all that were oppressed of the devil, and helped them from under his oppressing power : bv this it appeared not only that he was sent of God, as it was a kindness to men ; but that he was sent to destroy the works of the dexnl; for thus he obtained many a victory over him.

(3.) They knew that the Jews put him to death ; they slew him by hanging him on a tree. When Peter preached to the Jews, he said, whom ye slew ; but now that he preached to the Gentiles, it is whom they slew ; they to whom he had done and designed so much good.

All this they knew ; but lest they should think it was only a report, and was magnified, as reports usually are, more than the trutli ; Peter, for himself and the rest of the apostles, attests it; {v. 39.) JVe are witnesses, eye-witnesses, of all things which he did ; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country.

3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know,

(1.) That this Jesus is Lord of all; it comes in in a ])arenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and in earth is put into his hand, and all judgment committed to him. He is Lord of angels, they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is King of nations, has a power over all flesh ; he is King of saints, all the children of God are his scholars, his subjects, his soldiers.

(2.) That God anointed him with the Holy Ghost and with power, he was both authorized and enabled to do what he did by a divine anointing ; whence he was called Christ — the Messiah — the j^nointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission.

(3.) That God was with him, v. 38. His works were wrought in God ; God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany ; he will himself be with those to whom he has given his Spirit.

III. Because they had heard no more for certain concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him.

Probably, they had heard at Ccsarca some talk of his being risen from the dead ; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which ])reacheth peace by Jesus ('hrist.

1. The power by which he rose, is incontestably divine, (v. 40.) Him God raised up the third day ; which not mily disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acce|)tance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him u/i.

2. The proofs of his resurrection were incontestably clear; for God shewed him openly. He gave him to be made manifest — iSuKiv auTcv iw^avH^ivfVflat/, to be visible, evidently so ; so he appears, as thai it

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appears beyond contradiction to be He, and not another. It was such a shewing of him as amounted to a demonstration of the truth of his resurrection. He shewed him not publicly indeed, (it was not open in that sense,) but evidently ; not to all the fieofile, who had been the witnesses of his death ; by resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it ; they who immediately forged and promoted that lie of his being stolen away, were justly ^en ufi to strong delusions to believe it, and not suffered to be undeceived by his being shewn to all the people ; and so much the greater shall be the blessedness of those who have not seen, and yet have believed. JVec ille se in vulgus edixit, ne im/iii er-rore, liberarentur ; lit etjides non firxmio mediocri destinato difficultate constaret — He shelved not himself to the fieofile at large, lest the imfiious among them should have been forthivith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. Tertulhani Apologia, cap. 11. But though all the people did not see him, a sufficient number saw him, to attest the truth of his resurrection ; the testator's declaring his last will and testament needs not to be before all the people, it is enough that it be done before a competent number of credible witnesses ; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to that, had their education under the Lord Jesus, and intimate converse with him ; that, having known him so intimately Before, they might the better be assured it was he. (2.) They had not a sudden and transient view of him, but a great deal of free conversation with him ; they did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all, they saw him without any tei'-ror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God, (Exod. 24. 11.) that they saw God, and did eat and drink.

IV. He concludes with an inference from all this, that therefore that which they all ought to do, was, to believe in this Jesus : he was sent to tell Cornelius what he must do, and this is it; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe,

1. Why he must believe in him ; faith has reference to a testimony, and the christian faith is btdlt upon the foundation of the afiostles and prophets, it is built upon the testimony given by them.

(1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge to preach to the people, and to testify concerning Christ ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony ; and they are his witnesses to the world ; they do not only say it as matter of news, but testify it as matter of record, by which men must be judged.

(2.) By the prophets of the Old Testament; whose testimony beforehand, not only concerning his suflFerings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them ; (t'. 43.) To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of

these two clouds of witnesses, so exactly agreeing, this word is established.

2. What they must believe concerning him.

(1.) That we are all accountable to Christ as our Judge ; this the apostles were commanded to testify to the world ; that this Jesus is ordained of God to be the Judge of the quick and dead, v. 42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged ; to give laws both to quick and dead, both to Jew and Gentile ; and he is appointed to determine the everlasting condition of all the children of men at the great day ; of those that shall be found alive, and of those tliat shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead, {ch. 17. 31.) so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our Friend.

(2.) That if we believe in him, we shall all be justified by him as our Righteousness, v. 43. The prophets, when they spake of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever be-lieveth in him, Jew or Gentile, shall receive remission of sins. That is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in \ ain ; it is to be had only through the na?ne of Christ, and only by those that believe in his name ; and they that do so, may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way, that hinders them. If sin be pardoned, all is well, and shall end everlastingly well.

44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45, And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 4G. For they heard them speak with tongues, and magnify God. Then answered Peter, 47. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we ? 48. And he commanded them to be baptized in the name of the Lord. Then pra}'ed they him to tarry certain days.

We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have,

I. God's owning of Peter's word, by conferring the Holy Ghost upon the hearers of^ it, and immediately upon the hearing of it; {v. 44.) While Peter was yet speaking these words, and perhaps designed to sav more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and pov/ers, fell on all them which heard the word, even as he did on the apostles at first; so Peter saith, ch. 11. 15. Therefore some think it was with a rushing mighty wind, and m cloven tongues, as that was. Observe,

1. When the Holy Ghost fell upon them ; while Peter was preaching. Thus God bare witness to what he said, and "accompanied it with a divine power. Thus were the signs of an apostle wrought

THE ACTS, XL

among them, 2 Cor. 12. 12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by that it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation ; but upon these Gentiles before they were •baptized: as Abraham was justified by faith, being yet in uncircumcision ; to shew that God is not tied to a method, nor confines himself to external signs. % The Holy Ghost fell upon those that were neither ■ circumcised nor baptized; for it is the S/iirit that quickeneth, the jiesh firofiteth nothing.

2. How it appeared that the Holy Ghost was fallen upon them ; {v. 46.) They sfiake ivith tongues which they never learned, perhaps the Hebrew, the holv tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or, their being enabled to speak with tongues, intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to othei's, which they did but now receive themselves. But observe, when they spake with tongues, they magnijied God, they spake of Christ and the benefits of redemption, which Peter had been preaching of to the glory of God. Thus did they on whom the Holy Ghost first descended, ch. 2. 11. Note, Whatever ^ift we ■ are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it.

3. What impression it made upon the believing Jews that were present; (t>. 45.) They of the circumcision tvhich beliei'ed, were astonished ; those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because that ufion the Gentiles also ivas fiourcd out the gift of the Holy GAos/, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them ; but by our mistaken notions of things, we create difficulties to ourselves in the methods of divine providence and grace.

II. Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe,

1. Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued, "These are bai)tized with the Holy Ghost, and therefore what need have they to be baptized with ivater? It is below them." No ; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant.

2. Thnui;;h thev were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism; (t'. 47.) Can any man, though ever so rigid ■d.l(t\y, forbid ivater, that these should not be hafitized, ivho have received the Holy Ghost as well as we ? The ai-gument is conclusive ; can we deny the sign to those who have received the thing signified ? Are not those on whom God has bestowed the grace of the covenant, plainly entitled to the seals of the covenant ? Surely, they that have received the Spirit as well as we, ought to receive baptism as well as we ; for it becomes us to follow God's indications, and to take those into communion with (IS, whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the "iced of the faithful, upon their offspring; and who

then can forbid water, that they should not be bap tized, who have received the firoinise of the Holy Ghost as well as we ? Now it appears why the Spirit was given them before they were baptized— because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered tp do it by a vision ; at least, he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual ste]) of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity even of some good men !

3. Peter did not baptize them himself, but com-manded them to be baptized, v. 48. It is probable that some of the brethren who came with him, did it by his order, and that he declined it for the same reason that Paul did—lest those that were baptized by him should think the better of themselves for it; or he should seem to have baptized i7i his own name, 1 Cor. 1. 15. The apostles received the commission to^o arid disciple all nations by baptism. But it was prayer and the ministry of the word that they were to give themselves to. And Paul says, that he was sent, not to baptize, but to preach ; which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers ; these acted by tht orders of the apostles, who might therefore 6e said to do it. Qui per alterum facit, per seipsum facere dicitur — What a man does by another, he may be said to do by himself

Lastly, Their owning both Peter's word and God's work in their desire of further advantage by Peter's ministry; They prayed him to tarry certain days. They could not pre s him to reside constantly among them, they knew ihat he had work to do in other places, and that for the present he was expected at Jerusalem ; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instnicted by him in the things pertaining to the kingdom of God.' Note, 1. Those who have some acquaintance with Christ, cannot but covet more. 2. Even those that have received the Holy Ghost, must see their need of the ministry of the word.

CHAP. XL

In this chapter, we have, I. Peter's necessary vindication of what he did in receivina; Cornelius and his friends into the church, from the censure he lay under for it among the brethren, and their acquiescence in if, v. 1 . . 18. II. The good success of the gospel at Antioch, and the parts adjacent, V. 19. .21. III. The carrying' on of the eood work that was beg;un at Antioch, hy the ministry of Barnabas first, and afterward of Paul iti conjunction with him, and the lasting name of Cliri^^tian first fjiven to the disciples there, V. 22.. 26. IV. A prediction of an approachin? famine, and the contribution that was made among the Gentile converts for ttie relief of the poor saints in Judea, upon that occasion, v. 27 .. SO.

1. A ND the apostles and brethren that J\. ^^•pro in Judea heard that the Gentiles had also received the word of God. 2. And when Peter was come up to .Terusa-lem, they that were of the circumcision contended with him, 3. Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4. But Peter rehearsed the matter from the bcg^inning, and expounded it by order unto them, sayinfi, 5. I was in the city of .Toppa praying : and in a trance I saw a vision, A certain vessel

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descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: 6. Upon the which when I had fastened mine eyes, I considered, and saw four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of tlie air. 7. And I heard a voice saying unto me. Arise, Peter; slay and eat. 8. But I said, Not so, Lord: for nothing common or unclean halh at any time entered into my mouth. 9. But the Voice answered me again fiom heaven, What God hath cleansed, that call not thou common. 10. And this was done three times: and all vyere drawn up again into heaven. 11. And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me. 12. And the Spirit bade me go with them, nothing doubting. Moreover, these six brethren accompanied me, and we entered into the man's house: 13. And he shewed us how he had seen an angel in his house, which stood and said unto him. Send men to Joppa, and call for Simon, whose surname is Peter; 14. Who shall tell thee words, whereby thou and all thy house shall be saved. 15. And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. 17. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God ? 18. When they heard these things, they held their peace, and glorified God, saying. Then hath God also to the Gentiles granted repentance unto life.

The preaching of the gospel to Cornelius, was a thing which we poor sinners of the Gentiles have reason to reflect upon with a great deal of joy and thankfulness; for it was the bringing of light to us who sat in darkness. Now it being so great a surprise to the believing as well as the unbelieving Jews, it is worth while to inquire how it took; and what comments were made upon it ? And here we find,

I. Intelligence was presently brought of it to the church in Jerusalem, and thereabouts; for Cesarea was not so far from Jerusalem but that they might presently hear of it. Some for good-will, and some for ill-will, would spread the report of it; so that before he was himself returned to Jerusalem, the afios-tles and the brethren there, and in Judea, heard that the Gentiles also had received the ivord of God, that is, the gospel of Christ; which is not only a word of God, but the word of God; for it is the summary and centre of all divine revelation. They received Christ; for his name is called, the Word of God, Rev. 19. 13. Not only that the Jews who were dispersed into the Gentile countries, and the Gentiles who were proselyted to the Jewish religion, but that

the Gentiles also themselves, with whom it had hitherto been thought unlawful to hold common corl-versation, were taken into church-communion, that they had received the word of God. That is,

1. That tVie word of God was preached to them; which was a greater honour put upon them than they expected. Yet I wonder this should seem strange to those who wei-e themselves commissioned to preach the gos/iel to every creature. But thus often are the prejudices of pride and bigotry held fast against the clearest discoveries of divine truth.

2. That it was entertained and submitted to by them, which was a better work wrought upon them than they expected. It is likely they had got a notion, that if the gospel were preached to the Gentiles, it would be to no pui^iose, because the proofs of the gospel were fetched so much out of the Old Testament, which the Gentiles did not receive; they looked upon them as not inclined to religion, nor likely to receive the impressions of it; and therefore were suqjrised to hear that they had received the word of the Lord. Note, We are too apt to despair of doing good to those who yet, when they are tried, prove very tractable.

II. That offence was taken at it by the believing Jews ; {v. 2, 3.) ]Vhen Peter ivas himself co7ne ufi to Jerusalem, they that were of the circumcision, those Jewish converts that still retained a veneration, for circumcision, contended with him, they charged it upon him as a crime, that he tvent in to men uncir-cumcised, and did eat with them ; and thereby they think he has stained, if not forfeited, the honour of his apostleship, and ought to come under the censure of the church : so far were they from looking upon him as infallible, or as the supreme head of the church that all were accountable to, and he to none. See here,

1. How much it is the bane and damage of the church, to monopolize it, and to exclude those from it, and from the benefit of the means of grace, that are not in every thing as we are. There are narrow souls that are for engrossing the riches of the church, as there are that would engross the riches of the world, and would he placed alone in the midst of the earth. These men were of Jonah's mind, who, in a jealousy^for his people, was angry that the JVinevites received the word of God, and justified himself in it.

2. Christ's ministers must not think it strange if they be censured and quarrelled with, not only by their professed enemies, but by their professing friends; and not only for their follies and infirmities, but for their good actions seasonably and well done ; but if we have proved our own work, we may have I'ejoicing in ourselves, as Peter had, whatever reflections we may have from our brethren. Those that are zealous and courageous in the scn'ice of Christ, must expect to be censured by those Avho, under pretence of being cautious, are cold and indifferent. Those who are of catholic, generous, charitable principles, must expect to be censured by such as are conceited and strait-laced; who say. Stand by thyself, Jam holier than thou.

III. Peter gave such a full and fair account of the matter of fact, as was sufficient, without any further argument or apolog\', both to justify him, and to satisfy them : (t. 4.) He rehearsed the matter from (he beginning, and laid it before them in order ; and then could appeal to themselves whether he had done amiss : tor it appeared all along God's own work, and not his.

1. He takes it for granted, that if they had rightly understood how the matter was, they would not have contended with him, but rather have concurred with him, and commended him. And it is a good reason why we should be moderate in our censures, and sparing of them, because if we rightly under

THE ACTS, XI.

stopd that which we are so forward to run down, perhaps we should see cause to run in with it. When we see others do that which looks suspicious, instead of contending with them, we should int^uire of them what ground they went upon ; and it we have not an opportunity to do that, should ourselves put the best construction upon it that it will bear, f>nd judge nothing before the time.

2. He is very willing to stand right in their opinion, and takes pains to give them satisfaction; he does not insist upon his being the chief of the a;i^stles, for he was far from the thought of that supremacy which his pretended successors claim. Nor did he think it enough to tell them that he was satisfied himself in the grounds he went upon, and then they needed not trouble themselves about it; but he is ready to gix<e a reason of the hofie that is in him con-cernmg the Gentiles, and why he had receded from his former sentiments, which were the same with their's. It is a debt we owe both to ourselves and to our brethren, to set those actions of ours in a trae light, which at first looked ill, and gave offence; that we may remove stumbling-blocks out of our brethren's way.

Let us now see what Peter pleads in his own defence.

(1.) That he was instructed by a vision no longer to keep up the distinctions which were made by the ceremonial law ; he relates the vision, {v. 5, 6.) as we had it before, ch. 10. 9, &c. The sheet which was there said to be let doivn to the earth, he here says, came even to him, which circumstance intimates that it was particularly designed for instruction to him. We should thus see all God's discoveries of himself, which he has made to the children of men, coming even to us, applying them by faith to ourselves. Another circumstance here added, is, that when the sheet came to him, he fastened his eyes upon it, and considered it, v. 6. If we would be led into the knowledge of divine things, we must fix our minds upon them, and consider them. He tells them what orders he had to eat of all sorts of meat, without distinction, asking no questions for conscience-sake, it. 7. It was not till after the flood, (as it should seem,) that man was allowed to eat flesh at all, Gen. 9. 3. That allowance was afterward limited by the ceremonial law ; but now the restrictions were taken off, and the matter set at large agani. It was not the design of Christ to abridge us in the use of our creature-comforts by any other law than that of sobriety and temperance, and preferring the meat that endures to eternal life before that which perishes.

He pleads, that he was as averse to the thoughts of conversing with Gentiles, or eating of their dainties, as they could be, and therefore refused the liberty given him ; A''ot so, Lord ; for nothing common or unclean has at any time entered into my ?nouth, V. 8. But he was told from heaven, that the cas^ was now altered ; that God had cleansed those persons and things which were before polluted; and therefore that he must no longer call them co7n-mon, nor look upon them as unfit to be meddled with by the peculiar people : {v. 9.) so that he was not to be blamed for changing his thoughts, when God had changed the thing. In things of this na-tvire, we must act according to our present light ; yet must not be so wedded to our opinion conceming them, as to be prejudiced against further discoveries, when the matter may cither be otherwise, or appear otherwise ; and God may reveal even this unto ns, Phil. 3. 15.

And that they might be sure he was not deceived in it, he tells them, it was done three times; (t. 10.) the same command given, to kill and eat, and the same reason, because that which God hath cleansed is not to be called commo7t, repeated a second and

third time. And further to confirm him that it was a divine vision, the things he saw did not vanish away into the aii-, but were drawn u/i again into heaven, whence they were let down.

(2.) That he was particularly directed bv the Spirit to go along with the messengers that Cornelius sent. And that it might appear that that vision was designed to satisfy him in that matter, he observes to them the time when the messengers came —immediately after he had that vision ; yet lest that should not be sufficient to clear his way, the Spirit bid him go with the men that were then sent from Cesareato him, nothirig doubting; {v. 11, 12.) though they were Gentiles he went to, and Avent with, yet he must make no scruple of going along with them.

(3.) That he took some of his brethren along with him, who were of the circumcision, that they might be satisfied as well as he ; and these he had brought up from Joppa, to witness for him with what caution he proceeded, foreseeing the offence that would be taken at it. He did not act sepai-ately, but wath advice ; not rashly, but upon due deliberation.

(4.) That Cornelius had a vision too, by which he was directed to send for Peter ; {v. 13.) He shewed us how he had seen an angel in his house, that bade him send to Joppa for one Sirnon, whose surname is Peter. See how good it is for those that have communion with God, and keej) up a correspondence with heaven, to compare notes, and communicate their experiences to each other ; for hereby they may strengthen one another's faith : Peter is the more confirmed in the tinith of his vision by Cornelius's, and Cornelius by Peter's. Here is something added in what the angel said to Cornelius ; before it was, Send for Peter, and he shall speak to thee, he shall tell thee what thou oughtest to do; {ch. 10. 6, 32.) but here it is, " J% shall tell thee words whereby thou and thy house shall be saved, {v. 14.) and therefore it is of vast concern to thee, and will be of unspeakable advantage, to i-end for him." Note, [1.] The words of the gospel are words whereby we may be saved, eternally saved ; not merely by hearing them and reading them, but by believing and obeying them. They set the salvation before us, and shew us what it is ; they open the way of salvation to us, and if we follow the method prescribed us by them, we shall certainly be saved from wrath and the curse, and be for ever happy. [2.] They that embrace the gospel of Christ, will have salvation brought by it to their families : " 77/0?/ and all thy house shall be saved; thou and thy children shall be taken into covenant, and have the means of salvation ; thy house shall be as welcome to the benefit of the salvation, upon their believing, as thou thyself, even the meanest servant thou hast. This day is salvation come to this house," Luke 19.9. Hitherto salvation was of the Jews, rjohn 4. 22.) but now salvation is brought to the Gentiles as much as ever it was with the Jews ; th-" promises, privileges, and means of it are con\Tyeo. to all nations as am])ly and fully to all intents and purposes, as ever it had been appropriated to the Jewish nation.

(5.) That which put the matter past all dispute, was, the descent of the Holy Ghost upon the Gentile hearers ; this completed the evidence, that it was the will of God that he should take the Gentiles into communion.

[1.] The fact was plain and undeniable ; {v. 15.) "yls I began to s/irak," (and jxM'haps he felt some secret reiuctanry in his own lireast, doubting whether he was in the ric,ht to preach to the unrircum-cised,) "presently the Holy Ghost fell on them in as visible signs as on us at the beginning, in which there could be no fallacy." Thus God attested what was done, ai^d declared his approbation of it

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that preaching is certninly right, with which the Holy Ghost is given. The apostle supposes that, when he thus argues with the Galatians, Recerved ye the SfiirH by the works of the law, or by thehear-'ing of faith? Gal. 3. 2.

[2.1 Peter was hereby put in mind of a saying of his Master's, when he was leaving them ; {ch. 1. 5.) John bafitized with water; but ye shall be ba/itized with the Holy Ghost, v. 16. This plainly intimated, First, That the Holy Ghost was the gift of Christ, and the Pi-oduct and Performance of his promise, that great promise which he left with them when he went to heaven. It was therefore without doubt from him that this gift came ; and the filling of them with the Holy Ghost was his act and deed. As it was promised by his mouth, so it was performed by his hand, and was a token of his favour. Secondly, That the gift of the Holy Ghost was a kind of baptism. Tiiey that received it were baptized with it in a more excellent manner, than any of those that even the Baptist himself baptized with water.

[,".] Comparing that promise, so worded, with this gift just now conferred, when the question was started, whether these persons should be baptized or no, he concluded, that the question was determined by Christ himself; (it-. 17.) "Forasmuch then as God gave them the like gift as he did to us; gave it to us as believing in the Lord Jesus Christ, and to them upon their believing in him, What was, I, that I could withstand God? Could I refuse to baptize them with water, whom God had baptized with the Holy Ghost ? Could I deny the sign to those on whom he had conferred the thing signified? But as for me, who was I? \W\2A, able to forbid God ? r)id it become me to control the divine will, or to oppose the counsels of Heaven ?" Kote, Those who hinder the conversion of souls, withstand God ; and those take too much upon them, who contrive how to exclude those from their communion, whom God has taken into communion with himself.

IV. This account which Peter gave of the matter satisfied tl\em ; and all was well. Thus when the two tribes and a half gave an account to Phinehas and the princes of Israel of the ti-ue intent and meaning of their building them an altar on the banks of Jordan, the controversy was dropped, and it pleased them that it was so, josh. 22. 30. Some people, when they have fastened a censure upon a person, will stick to it, though afterward it appear ever so plainly to be unjust and groundless. It was not so here ; for these brethren, though they were of the circumcision, and their bias went the other way, yet, when they heard this,

1. They let fall their censures : they held their peac . and said no more against what Peter had done ; they laid their hand upon their mouth, because now they perceived tliat God did it. Now they who prided themselves in their dignities as Jews, began to see that God was staining that pride, by letting in the Gentiles to share, and to share alike, with them. .\nd now that prophecy is fulfilled. Thou shalt no more be haughty because of my holy mountain, Zeph. 3. 11.

2. They turned them into praises ; they not only held their peace from quarrelling with Peter, but opened their mouths to glorify (iod for what he had done by and with Peter's ministry ; they were thankful that their mistake was rectified, and that God had shewed more mercy to the poor Gentiles than they were inclined to shew them, saying. Then hath God also to the Gaitiles granted reftentance unto life 1 He hath granted them not only the means of repentance, in opening a door of entrance for his ministers among them, l)ut the gi'ace of repentance, in having given them his Holy Spirit, who, wherever he comes to be a Comforter, first convinces, and gives a sight of sin, and sorrow for it; and then a

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sight of Christ, and joy in him. Note, (1.) Repentance, if it be true, is unto life ; it is to spiritual life ; all that ti-uly repent of their sins, evidence it by living a new life, a holy, heavenly, and divine life. Those that by repentance die unto sin, from thenceforward live unto God ; and then, and net till then, we begin to live indeed ; and it shrdl be to eternal life. AH true penitents shall live, that is, they shall be restored to the favour il God, wliich is life, which is better than life ; tliey shall be comforted with the assurance of the paidon of their sins, and shall have the eaniest of eternal life ; and at length the fruition of it. (2.) Repentance is (iod's gift; it is not only his free grace that accejHs it, but his mighty grace that works it in us ; that takes away the heart of stone, and grx'es us a heart ofjiesh. The sacrifice of God is a broken s/iirit; it is he that pix)-vides himself that lamb. (3.) Wherever God designs to give life, he gives repentance ; for that is a necessary preparative for the comforts of a sealed pardon and a settled peace in this world, and for the seeing and enjoying of God in the other world. (4.) It is a great comfort to us, that God hath exalted his Son Jesus, not only to give re/ientance to Israel, a?id the re?nission of sins, {ch. 5. 31.) but to the Gentiles also.

19. Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the w^ord to none but unto the Jews only. 20. And some of then) were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaih-ing the LordJesus. 21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23. \\ ho, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart ihey would cleave unto the Lord. 24. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added imto the Lord. 25. Then departed Barnabas to Tarsus, for to seek Saul: 2G. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

We have here an account of the planting and watering of a church at Antioch, the chief city of Syria, reckoned afterward the third most considerable city of the empire, only Rome and Alexandria being preferred before it; next to whose patriarch that of Antioch took place. It stood where Hamath or Riblah did, which we read of in the Old Testament. It is sugsrested that Luke, the penman of this history, and Theophilus, to whom he dedicates it, were of Antioch ; which might be the reason why he takes more particular notice of the success of the gospel at Antioch ; as also because there it was that

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Paul began to be famous, toward the story of whom he is hastening. Now conceming the church at Antioch, observe, I. The first preachers of the gospel there, were such as were dispersed from Jerusalem by persecution, that persecution which arose five or six years ago, (as some compute,) at the time of Stephen's death; (x-. 19.) They travelled as far as Ffienice and other places, fireaching the word. Therefore (iod suffered them to be persecuted, that thereby they might be dispersed in the world, sown as seed to God, in order to their bringing forth much fruit. Thus what was intended for tlie hurt of the church, was made to work for its good ; as Jacob's curse of the tribe of Levi, fl will dh'ide them in Jacob, and scatter them in Israel, J was turned into a blessing. The enemies designed to scatter and lose them, Christ designed to scatter and use them. Thus the wrath of man is made to praise God. Observe,

1. Those that fled from persecution, did not flee fi'om their work ; though for the time they declined suffering, vet they did not decline service ; nay, they threw themselves into a larger field of opportunity than before. Those that persecuted the preachers of the gospel, hoped thereby to prevent their carrying it to the Gentile world ; but it proved that they did but hasten it the sooner. Hoiubeit, they meant not so, neither did their heart think- so. They that were persecuted in one city, fled to another ; but they carried their religion along with them, not only that they might take the comfort of it themselves, but that they might communicate it to others ; thus shewing that when they got out of the way, it was not because they were afraid of suffering, but because they were willing to reserve themselves for further service.

2. They pressed forward in their work, finding that the. g'ood /ileasure of the Lord firosfiered in their hands. When they had preached successfully in Judea, Samaria, and Galilee, they got out of the borders of tlie land of Canaan, and travelled into Phenicia, into the island of Cyprus, and into Syria. Though the further they travelled, the more they exposed themselves, yet they travelled on; filus ultra, was their motto, further still; grudging no pains, and dreading no perils, in carrying on so good a work, and serving so good a Master.

3. They fireached the word to none but the Jews only, who were dispersed in all those parts, and had synagogues of their own, in which they met with them by themselves, and preached to them. They did not yet understand that the Gentiles were to be fellow-heirs, and of the same body ; but left the Gentiles either to tuni Jews, and so come into the church, or else remain as they were.

4. They particularly applied themselves to the Hellenist'Jews, here called the Grecians, that were at Antioch. Many of the preachers were natives of Judea and Jerusalem ; some of them were by Inrth of Cyprus and Cyrene, as Barnabas himself, {ch. 4. 36.) and Simon, (Mark 15. 21.) but they had had their education in Jerusalem ; and these being themselves Grecian Jews, had a particular concern for those of their own denomination and distinction, and applied themselves closely to them at Antioch. Dr. Lightfoot says that they were there called Hel-Iniists, or Grecians, because they were Jews of the cor]:)oration or enfranchisement of the city ; for Antioch was a Syrogrecian city. To them they fireached the Lord Jesus. That was the constant subject of their preaching; what else should the ministers of Christ preach, Iiut Christ, Christ and him crucified ; Christ, and him glorified ?

5. They had wonderful success in their preaching, V. 21.

(1.) Tlieir preaching was accompanied with a divine power; The hayid of the Lord was with them ;

which i-ome understand of the power they were en dued with to woi'k miracles for the confirming ol their doctrine ; in those the Lord was working with them, he confirmed the word with signs following; (Mark 16. 20.) in these (iod bare them witness, Heb. 2. 4. But I rather understand it of the power of di vine grace working on the hearts of the hearers, and opening them, as Lydia's heart was opened, because many saw the miracles, who were not converted ; but when by the Spirit the understanding was enlightened, and the will bowed to the gospel of Christ, that was a day of power, in which volunteers were enlisted under the banner of the Lord Jesus, Ps. 110. 3. The hand of the Lord was with them, to bring that home to the hearts and consciences of men, which they could but speak to the outward ear. Then the word of the Lord gains its end, when the hand of the Lord goes along with it, to write it in their heart. Then peo] !t are brought to believe the report of the ;-;".-pel, when with it the arm of the Lord is rexualcd, (Isa. 53. 1.) when God teaches with a strong hand, Isa. 8. 11. These were not aposiles, but ordinary ministers, yet they had the hand of the Lord with them, and (li<l wonders.

(2.) Abundance of good was done; A great num ber believed, and turned unto the Lord; many more than could have been expected, considering the outward disadvantages they laboured under: some of all sorts of people were wrouglit upon, and brought into obedience to Christ. Observe, What the change was. [1.] They believed ; they were convinced of the truth of the gospel, and subscribed to the record God had given in it conceming his Son. [2.] The effect and evidence of this was, that they turned unto the Lord ; they could not -be said to turn from the service of idols, for they were Jews, worshippers of the true God only; but they turned from a confidence in the righteousness of the law, to rely only upon the righteousness of Christ; the righteousness which is by faith : they turned from a loose, careless, carnal way of living, to live a holy, heavenly, spiritual, and divine life ; they turned from worshipping God in shew and ceremony, to worship him in the spirit, and in truth. They turned to the Lord Jesus, and he became all in all Avith them. This was the work of conversion wrought upon them, and it must be wrought upon every one of us. It was the fruit of their faith ; all that sincerely believe, will turn to the Lord ; for whatever we profess or pretend, we do not really believe the gospel, if we do not cordially embrace Christ offered to us in the gospel.

n. The good work thus begun at Antioch, was carried on to a great perfection; and this church, thus founded, grew to be a flourishing one, by the ministry of Barnabas and Saul; who built upon the foundation which the other preachers had laid, and entered into their labours, John 4. 37, 38.

1. The church at Jerusalem sent Barnabas thither, to nurse this new-bom church, and to strengthen the hands both of preachers and people, and put a reputation upon the cause of Christ there.

(1.) They heard the good news, that the gospel was received at Antioch, v. 22. The apostles there were inquisitive how the work went on in the countries about; and, it is likely, kept up a correspondence with all parts where preachers were, so that tidings of these things, of thp gj-cat numbci-s that were converted at Antioch, soon cajne to the ears of the church that was m Jerusalem. Those that are in the most eminent stations in the church, ought to concern themselves for those in a lower sphere.

(2.) They dispatched Barnabas to them with all speed ; they desired him to go, and assist and encourage these ho])eful be;j,innings. They sent him forth as an envoy from them, and a representative

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of their whole body, to congratulate them upon the success of the gospel among them, as matter of rejoicing both to preachers and hearers, and with both they rejoiced. He must go as far as Antioch. It was a great way, but, far as it was, he was willing to undertake the journey for a public service. It is probable that Barnabas had a particular genius for work of this kind, was active and conversable, and loved to be in motion, delighted in doing good abroad as much as others in doing good at home, was as ■ much of Zebulun's spirit, who rejoiced in his going out, as others are of Issachar's, who rejoiced in his tent; and his talent lying this way, he was fittest to be employed in this work. God gives various gifts for various services.

(3.) Barnabas was wonderfully pleased to find that the gospel got ground, and that some of his countrymen, men of Cyprus, (of which country he was, ch. 4. 36.) were instrumental in it; (t>. 23.) IMien he came, and had seen the grace of God, the tokens of God's, good-will to the people of Antioch, and the evidences of his good work among them, he nvasglad. He took time to make his observations, and both in their public worship, in their common conversations, and in their families, he saw the grace of God among them ; where the grace of God is, it will be seen, as the tree is k7ioivn by its fruits: and where it is seen, it ought to be owned; what we see which is good in any, we must call God's grace in them, and give that grace the glory of it; and we ought ourselves to take the comfort of it, and make it the matter of our rejoicing. We must be glad to see the grace of God in others, and the more when we see it there where we did not expect it.

(4.) He did what he could to fix them; to confirm them in the faith, who were converted to the faith. He exhorted them — 'ora.ftKaKu. It is thfe same word with that by which the name of Barnabas is interpreted, {ch. 4. 36.) wof ^a/jstKX»'<r£(»c— a son of exhortation ; his talent lay that way, and he traded with it; let him that exhorteth, attend to exhortation, Rom. 12. 8. Or, being a son of consolation, (for so we render the word,) he comforted, or encouraged them with fiur/iose of heart to cleave to the Lord. The more he rejoiced in the beginning of the good work among them, the more earnest he was with them to proceed according to these good beginnings. Those we have comfort in we should exhort. Barnabas was glad for what he saw of the grace of God among them, and therefore was the more earnest with them to persevere. [1. ] To cleave to the Lord. Note, Those that have turned to the Lord, are concerned to cleave unto the Lord, not to fall off from following him, not to flag and tire in following him. To cleave to the Lord Jesus, is to live a life of dependence upon him, and devotedness to him ; not only to hold him fast, but to hold fast by him, to be strong in the Lord, and in the fioiver of his might. [2. ] To cleave to him with purpose of heart, with an intelligent, firm, and deliberate resolution, founded upon good grounds, and fixed upon that foundation, Ps. 108. 1. It is to bind our souls with a bond to be the Lord's, and to say as Ruth, Entreat me not to leave him, or to return from following after him.

(5.) Herein he gave a proof of his good character ; {v. 24.) He was a good man, and full of the Holy Ghost, and of faith, and approved himself so upon this occasion. [1.] He shewed himself to be a man of a very sweet, affable, courteous disposition, that had himself, and could teach others, the art of obliging. He was not only a righteous man, but a j^ood man, a good-tempered man. Ministers that are so, recommend themselves and their doctrine very much to the good opinion of those that are without. He was a good man, that is, a charitable man ; so he had approved himself, when he sold an estate, and e^ve the money to the poor, ch. 4. 37.

[2.1 By this it appeared that he was richly endued with the gifts and graces of the Spirit. The goodness of his natural disposition would not have qualified him for this serxice, if he had not been full cf the Holy Ghost, ajid f,o full of/wwer, by the S/iirif of the Lord. [3.] He was full of faith, full of the christian faith himself, and therefore desirous to propagate it among others ; full of the grace ft faith, and fiiU of the fruits of that faith that woiks by lo\ e. He was sound in the faith, and therefore pressed them to be so.

(6.) He was instrumental to do good, by bringing in those that were without, as well as by building uj) those that were within ; much peofde were added to the Lord, and thereby added to x\\e church, manu were turned to the Lord before, yet more are to be turned; it is done as ihou hast cdnunanded, and vet there is room.

2. Barnabas went to fetch Saul, to join with him in the work of the gospel at Antioch. The last news we heard of him, was, that when his life was sought at Jerusalem, he was sent away to Tarsus, the city where he was bom, and, it should seenv, he continued there ever since, doing good, no doubt. But now Barnabas takes a journey on purpose to Tarsus, to see what was become of him, to tell l\im what a door of opportunity was opened at Antioch, and to desire him to come and spend some time with him there, v. 25, 26. And here also it appears, that Barnabas was a good sort of a mgn, in two things:

(1.) That he would take so much pains to bring an active useful man out of obscurity ; it was he that introduced Saul to the disciples at Jerusalem, when they were shy of him ; and it was he that brought him out of the corner into which he was driven, into a more public station. It is a veiy good work to fetch a candle from under a bushel, and to set it in a candlestick.

(2.) That he would bring in Saul at Antioch, who, being a chief sfieaker, {ch. 14. 12.) and, probably, a more fiofiular preacher, would be likely to eclipse him there, by outshining him ; but Barnabas is very willing to be so when it is for the public service. If God by his grace enables us to do what good we can, according to the ability we have, we ought to rejoice if others that have also larger capacities, have larger opportunities, and do more good than we can do. Barnabas brought Saul to Antioch, though it might be the lessening of himself, to teach us to seek the things of Christ more than our own things. Now here we are further told, [1.] What service was now done to the church at Antioch. Paul and Barnabas continued there a whole year, presiding in their religious assemblies, and preaching the g'^spel, v. 26. Obsen^e, /»*•/■, The church frequently assembled. The religious assemblies of christians a?-e appointed by Christ for his honour, and the comfort and benefit of his disciples. God's people of old frequently came together, at the door of the tabernacle of the congregation; places of meeting are now multiplied, but they must come together, though it be with difficultv and peril. Secondly, Ministers were the masters of those assemblies, and held those courts in Christ's name, to which all that hold by, fro7n, and under, him, owe suit and service. Thirdly, Teaching the fieofxle is one part of the woi-^ of ministei-s, when they ])re-side in religious assemblies. They are not only tf) be the people's mouth to God in pi-ayer and praise, but God's mouth to the ]:)eople in opening the scriptures, and teaching out of them the good knowledge of the Lord. Fourthly, It is a great encouragement to ministers, when they ha\'e opportunity of teaching much ])eople, of casting the net of the gospel where there is a large shoal of fish, in hopes that the moTx-may be inclosed. Fifthly, Preaching is not only for

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the conviction and conversion of those that are without, but for the instruction and edification of those that are within. A constituted church must have its teachers.

[2.] What honour was now put upon the church at jlntioch; There the discifiles ivere first called 1'hristians; it is probable that tliey called themselves so, incorporated themselves by that title, whether by some solemn act of the church or ministers, or whether this name insensibly obtained there by its being frequently used in their praying and preaching, we are not told ; but it should seem that two such great men as Paul and Barnabas continuing there so long, being exceedingly followed, and meeting with no opposition, christian assemblies made a greater figure there than any where, and became more considerable, which was the reason of their being called Christians first there ; which, if there were to be a mother-church to inile over all other churches, would give Antioch a better title to the honour than Rome can pretend to. Hitherto they who gave up their names to Christ, were called disciples, learners, scholars, trained up under him, in order to their being employed bv him ; but from henceforward they were called Christians. First, Thus the reproachful names which their enemies had hitherto branded them with, would, perhaps, be wiped away, and disused. They called them J^azarenes, {ch. 24. 5.) the men of that way, that by-way, which had no name; and thus they prejudiced people against them ; to remove which prejudices they gave themselves a name, which their enemies could not but say was proper. Secondly, Thus they, who before their conversion had been distinguished by the names o{ Jews and Gentiles, might after their conversion be called by one and the same name ; which would help them to forget their former dividing names, and prevent their bringing their former marks of distinction, and with them the seeds of contention, into the church. Let not one say, " I was a Jew ;" nor the other, " I was a Gentile ;" when both the one and the other must now say, " I am a Christian." Thirdly, Thus they studied to do honour to their Master, and shewed that they were not ashamed to own their relation to him, but gloried in it; as the scholars of Plato called themselves Platonists, and so the scholars of other great men. They took, their denomination not from the name of his person, Jesus, but of his office, Christ —Anointed ; so putting their creed into their name, that Jesus is the Christ; and they are willing all the world should know that this is the truth they will live and die by. Their enemies will turn this name to their reproach, and impute it to them as their crime, but they will glory in it; If this be to be vile, F will yet be more vile. Fourthly, Thus they now owned their dependance upon Christ, and their receivings from him ; not only that they believed in him who is the Jnointed, but that through him they themselves had the anointing, 1 John 2. 20, 27. And Cod is^ said to have anointed us in Christ, 2 Cor. 1. 21. Fifthly, Thus they laid upon themselves, and all that should ever profess that name, a strong and lasting obligation to submit to the laws of Christ, to follow the example of Christ, and to devote themselves entirely to the honour of Christ; to be to him for a name, and a praise. Are we christians? Then we ouglit to think, and speak, and act, in every thing as becomes christians, and to do nothing to the reproach of that worthv name by which we are called ; that that mav not be said to us, which Alexander said to a soldier of his own name that was noted for a coward, Jutnomen, au( mores mufa — Either change thy name, or mend thy manners. .'Vnd as we must look upon ourselves as christians, and carry ourselves accordingly, so we must look upon others as christians, and carry ourselves to-

ward them accordingly. A christian, though not in every thing of our mind, should be loved and respected for his sake whose name he bears, because he belongs to Christ. Sixthly, Thus the scripture was fulfilled, for so it was written (Isa. 62. 2.) concern-mgthe gospel-church. Thou shalt be called by a 7iew name, which the mouth of the Lord shall name. And (Isa. 65. 15.) it is said to the corrupt and degenerate church of the Jews, The Lord God shall slay thee, and call his servants by another name.

27. And in these days came prophets from Jerusalem unto Antioch. 28. And there stood up one of them named Aga-bus, and signified by the Spirit, that there should be great dearth throughout all thr world : which came to pass in the days of Claudius Caesar. 29. Then the disciples, every man according to his ability, determined to send relief unto the lirethren which dwelt in Judea : 30. \^'hich also they did, and sent it to the elders by the hands of Barnabas and Saul.

When our Lord Jesus ascended on high, he gave gifts unto men, not only apostles and evangelists, but prophets, who were enabled by the Spirit to foresee and foretell things to come; which not only served for a confirmation of the truth of Christianity, (for all that these prophets foretold came to pass; which proved that they were sent of God, Deut. 18. 22. Jer. 28. 9.) but was also of great use to the church, and served very much for its conduct. Kow here we have,

I. A visit which some of these proj^hets made to Antioch ; (v. 27.) Li these days, during that year that Baniabas and Saul lived at Antioch, there came prophets from Jerusalem to Antioch; we are not told how many, nor is it certain whether these w ere any of those prophets that we afterward find in the church at Antioch, ch. 13. 1.

1. They came from Jerusalem, probably because they were not now so much regarded there as they had been ; they saw their work in a mannei done there, and therefore thought it time to be gone. Jerusalem had been infamous for killing the prophets and abusing them, and therefore is now justly deprived of these prophets.

2. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might I)e of some service. Thus should every one, as he hath received the gift, minister the same. Barnabas came to exhort them, and the\', having received the exhortation well, now have prophets sent them to shew them things to come, as Christ had promised, John 16. 13. They that are faithful in their little, shall be intrusted with more. The best understanding of scripture-predictions is to be got in the way of obedience to scripture-instructions.

II. A i)articular ])rediction of a famine approaching, delivered by one of these prophets, his name Agabus; we read of him again, prophesying Paul's imprisonment, ch. 21. 10. Here he stood up, probably in one of their public assemblies, and prophesied, V. 28. Observe,

1. Whence he had his prophecy. What he said was not of himself, nor a fancy of Ids own, nor an astronomical prediction, or a conjecture upon the ])re-sent workings of second causes, but he signified it by the Spirit, the Spirit of prophecy, that there should be a famine ; as Joseph, by the Spirit enabling him, understood I'haraoh's dreams, foretold the famine in Egypt, and Klijah the famine in Israel in

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Ahab's time. Thus God revealed his secrets to his servants the prophets.

2. What the prophecy was ; There should be great dearth throughout all the world, by unseasonable weather, that corn should be scarce and dear, so that many of the poor should perish for want of bread. This should be not in one particular country, but through all the nvorld, all the Roman empire, which they in their pride, like Alexander before them, callecl the world. Christ had foretold in general, that there should be famines, (Matt. 24. 7. Mark 13. 8. Luke 21. 11.) but Agabus foretels one very remarkable famine now at hand.

3. The accomplishment of it; It came to fiass in the days of Claudius Cesar; it began in the second year of his reign, and continued to the fourth, if not longer; several of the Roman historians make mention of it, as does also Josephus. God sent them the bread of Ufe, and they rejected it, loathed the plenty of that manna ; and therefore God justly broke the staff of bread, and punished them with famine ; and herein he was righteous. They were barren, and did not bring forth to God, and thei'efore God made the earth barren to them.

III. The good use they made of this prediction. When they were told of a famine at hand, they did not do as the Egyptians, hoard up corn for themselves ; but, as became christians, laid by for charity to relieve others, which is the best prepanilive for our own sufferings and want. It is promised to those that consider the floor, that God will preserve them, and kee/i them alive, and they shall be blessed upon the earth, Ps. 41. 1, 2. And those who shew mercy, and give to the poor, shall not be ashamed in the einl time, but in the days of famine they shall be satisfied, Ps. 37. 19,21. The "best pi'ovision we tan lav up against a dear time, is to lay up an interest in those promises, by doing good, and communicating, Luke 12. 33. Many give it for a reason why they should be sparing, but the scripture gives it as a reason why we should be liberal, to seven, and also to eight, because we know not what evil shall be upon the earth, Eccl. 11.2. Observe,

1. What they determined ; that every ma?i, according to his abilifi/, should send relief to the brethren that dwelt in Judea, v. 29. (1.) The persons that were recommended to them as objects of charity, were, the brethren that dwelt in Judea. Though we must, as we have opportunity, do good to all men, yet we must have a special regard to the household of faith. Gal. 6. 10. No poor must be neglected, but God's poor must be most particularly regarded. The care which every particular church ought to take of their own poor, we were taught by the early instance of that m the church at Jerusalem, where the ministration was so constant, that none lacked, ch. 4. 34. But the communion of saints, in that instance, is here extended farther, and provision is made by the church at Antioch for the relief of the poor in Judea, whom they call t\\c\Y brethren. It seems it was the custom of'the Jews of the dispersion, to send money to those Jews which dwelt in Judea, for the relief of the poor that were among them, and to make collections for that purpose. Tully speaks of such a thing in his time ( Orat. pro Flacco) which supposes there were many poor in Judea, more than in other countries, so that the rich among them were not able to bear the charge of keeping them from irtarving ; either, because their land was giY)wn barren, though it had been a fruitful land, for the iniquity of them that dwelt therein, or because they had no trafhc with other nations. Now we mav stippose that the greatest part of those who turned christians in that country, toere the poor (Matt. 11. 5. The poor are evangelized) and also that when the poor turned christians, thev were ]nit out of the poor's book, and cut off from thf'ir shares in the public

charity ; and it were easy to foresee that if there came a famine, it would go very hard with them ; and if any of them should perish for want, it would be a great reproach to the christian profession ; ard therefore this early care was taken, upon notice of this famine coming, to send them a stock beforehand, lest, if it should be deferred till the famine came, it should be too late. (2.) The agreement that was among the disciples about it ; that every man should contribute, according to his ability, to this good work. The Jews abroad, in other countries, grew rich by trade, and many of the rich Jews became christians, whose abundance ought to be a supply to the want of their poor brethren that were at a great distance; for the case of such ought to be considered, and not only theirs that live among us. Charitable people are traders with what God has given them, and the merchants find their account in sending effects to countries that lie very remote ; and so should we in giving alms to those afar off, that need them, which therefore we should be forward to do when we are called to it. Every man determined to send something, more or less, according to his ability, what he could spare from the support of himself and his family, and according as God had prospered him. Wliat may be said to be according to our ability we must judge for oui^selves, but must be careful that we Judge righteous judgment.

2. W'hat they did ; they did as they determined; {v. 30.) IVhich 'also they did. They not only talked of it, but they did it. Many a good motion of that kind is made and commended, but is not prosecuted, and so comes to nothing. But this was pursued, the collection was made, and was so considerable, that they thought it worth while to send Barnabas and Saul to Jerusalem, to carry it to the elders there, though they should want their labours in the mean time at Antioch. They sent it, (1.) To the elders, the presbyters, the ministers or pastors of the churches in Judea, to be by them distributed according to the necessity of the receivers, as it had been contributed according to the ability of the givers. (2.) It was sent by Barnabas and Saul, who perhaps wanted an occasion to go to Jerusalem, and therefore were willing to take this. Josephus tells us, that at this time King hates sent his charity to the chief men of Jerusalem, for the poor of that country; and Helena, queen of the Adia-beni, being now at Jerusalem, and hearing of many that died of famine there, and in the country about, sent for provisions from Cyprus and Alexandria, and distributed them among the people; so sa\s Dr. Lightfoot, who also computes, by the date of Paul's rapture, "fourteen vears before he wrote the second Epistle to the Corinthians," (2 Cor. 12. 1, 2.) that it was in this journey of his to Jerusalem, with these alms and offerings, that he had his trance in the temple, (which he speaks of, ch. 92. 17.) and in that trance was rafit ufi into the third heaven ; and then it was that Christ told him he would send him from thence unto the Gentiles; which accordnigly he did as soon as ever he came back to Antioch. It is no disparagement, in an extraordinary case, for ministers of the gospel to be messengers of the church's charitv ; though, to undertake the constant care of tliat matter, would ordinarily be too great a diversion from more needful work to those who have given themselves to prayer, and the ministry of the word.

CHAR XII.

In thischnpter, wp have the 5tory, I. Of the martvroom oi James the apostle, and tlie imprisonment of Peter, by Herod Acrrippa, who now rriirned as king; in Jiidea, y. I .. 4. II. The miraculous delivrrniice of Peter ont of prison h_v the mini'trv of an anael, in answer to the prnvers of the church for him, v. 5. . 19. HI. The ciittiri(.r ofTof Herod in the height of his pride bv the stroke of an angel, the mi

THE ACTS. XII.

nister of God's justice, (v. 20.. 23.) and this was done while Barnabas and Saul were at Jerusalem, upon the errand that the church of Antioch sent them on, to carry their charity ; and therefore in the close we have an account of their return to Antioch, v. 24, 25.

I.IVTOW about that time, Herod the 1.^ king stretched fortli his hands to vex certain of the church. 2. And he killed James the brother of John with the sword. 3. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers, to keep him; intending after Easter to bring him forth to the people.

Ever since the conversion of Paul, we have heard no more of the agency of the priests in persecuting the saints at Jerusalem ; perhaps that wonderful change wrought upon him, and the disappointment it gave to their design upon the christians at Damascus, had somewhat mollified them, and brought them under the check of Gamaliel's advice—to let those men alone, and see what would be the issue; but here the, storm arises from another point; the civil power, not now, as usual, (for aught that appears,) stirred up by the ecclesiastics, acts by itself m the persecution. But Herod, though originally of an Edomite family, yet seems to liave been a proselyte to the Jewish religion ; for Josephus says, he was zealous for the Mosaic rites, a bigot for the ceremonies. He was not only (as Herod Antipas was) tetrarch of Galilee, but had also the governm.ent of Judea committed to him by Claudius the emperor, and resided most at Jerusalem, where he was at this time. Three things we are here told he did: I. He stretched forth his hands to vex certain of the church, V. 1. His s^re^cAm^/or/A his hands to it, intimates that his hands had been tied up by the restraints which perhaps his own conscience held him under in this matter; but now he broke through them, and stretched forth his hands deliberately and of malice prepense. Herod laid hands ufion some of the church to afflict them, so some read it ; he employed his officers to seize them, and take them into custody, in order to their being prosecuted. See how he advances gradually!

1. He began with some of the members of the church, certain of them that were of less note and figure; plaved first at small game, but afterward flew at the afiostles themselves. His spite was at the church, and with regard to those he gave trouble to, it was not upon any other account, but because they belonged to the church, and so belonged to Christ.

2. He began ivith vexing them only, or afflicting them, imprisoning them, fining them, spoiling their houses and goods, and other ways molesting them ; but afterward he proceeded to greater instances of crueltv. Christ's suffering servants are thus trained up by lesser troutilcs for greater, that tribulation may ^vork patience, and patience experience.

II. He killed James the brother of John with the -tvord, V. 2. We are here to consider,

1. Who the martyr was; it was James the brother of Johji; so called, to distinguish him from the other James, the brother of Joses. This was called Jacobus major — .lames the greater; that, minor — the less. This tliat was here crowned with martyrdom, was one of the first three of Christ's disciples, ■ ne of those that were the witnesses of his transjfigu-

ration and agony, whereby he was prepared for mar ty rdom ; he was one of those whom Christ called Bod-nerges — Sonsof thunder ; and perhapsby his powerful awakening preaching he had provoked Herod, or those about him, as John Baptist did the other Herod, and that was the occasion of his coming into this trouble. He was one of those sons of Zebedee, whom Christ told, that they should drink of the cup that he was to drink of, and be baptized with the baptism that he was to be baptized with. Matt. 20. 23. And now those words of Chi'ist were made gord in him ; but it was in order to his sitting at Christ's right hand; foi-, if we suffer with him, we shall reign with him. He was one of the twelve, who were com missioned to disciple all nations ; and to take him oflf now, before he was removed from Jerusalem, was like Cain's killing Abel then when the world w as to be peopled ; and one man was then more than many at another time. To kill an apostle now, was killing he knew not how many. But why would God Eermit it ? If the blood of his saints, much more the lood of apostles, is precious in his eyes, and therefore, we may be sure, is not shed but upon a valuable consideration. Perhaps, God intended hereby to awaken the rest of the apostles to disperse themselves among the nations, and not to nestle any longer at Jerusalem. Or it was to shew, that though the apostles were appointed to plant the gospel in the world, yet if they were taken off, God could do his work without them, and would do it. This apostle died a martyr, to shew the rest of them what they must expect, that they might prepare accordingly. The tradition that they have in the Romish church, that this James had been before this in Spain, and had planted the gospel there, is altogether groundless ; nor is there any certainty of it, or good authority for it.

2. What kind of death he suffered ; he was slain with the sword, his head was cut off with a sword, which was looked upon by the Romans to be a more disgraceful way of being beheaded than with an axe; so Lorinus. Beheading was not ordinarily used among the Jews ; but when kings gave verbal orders for private and sudden executions, this manner of death was used, as most expeditious ; and it is probable that this Herod killed James, as the other Herod killed John Baptist, privately in the prison. It is strange that we have not a more full and particular account of the martyrdom of this great apostle, as we had of Stephen. But even this short mention of the thing is sufficient to let us know, that the first preachers of the gospel were so well assured of the truth of it, that they sealed it with their blood, and thereby have encouraged us, if at any time we are called to it, to resist unto blood too. The Old Testament martvrs were slain with the sword, (Heb. 11. 37.) and Christ came not to send peace, but a sword; (Matt. 10. 34.) in preparation for which we must arm ourselves with the sword of the Spirit, which is the word of God, and then we need not fear what the sword of ?nen can do unto us.

III. He imprisoned Peter, whom he had heard most of, as making the greatest figure among the apostles, and whom therefore he would be proud of the honour of taking off. Observe here,

1. When he had beheaded James, he proceeded further, he added, to take Peter also. Note, Blood to the blood-thirsty does but make them more so ; and the way of persecution, as of other sins, is downhill ; when men are in it, they cannot easily stop themselves ; when they are in, they find they must on ; JVlale facta male factis tegere ne perpluant— One evil deed is covered with another, so that there is no passage through them. They that take one bold step in a sinful way, give Satan advantage against them to tempt them to take another, and provoke God to leave them to themselves, to go

THE ACTS, XII.

H9

Irom bad to worse. It is therefore our wisdom to take lieed of the beginnings of sin.

2. He did this because he saw it /ileased the Jews. Observe, The Jews made themsevles guilty of the Dlood of James by shewing themselves well pleased with it afterward, tliough they had not excited Herod to it. There are accessaries ex post facto — after the fact; and they will be reckoned with as persecutors, who take pleasure in others' persecuting, who delight to see good men ill used, and cry. Aha,

■so would we have it; or at least secretly approve of it. For, bloody persecutors, when they perceive themselves applauded for that which every one ought to cry shame upon them for, are encouraged to go on, and have their hands strengthened and their hearts hardened, and the checks of their own consciences smothered; nay, it is as strong a temptation to them to do the like as it was here to Herod, because he saw it pleased the Jews. Though he had no reason to fear displeasing them if he did not, as Pilate condemned Christ, yet he hoped to please them by doing it, and so to make an interest among them, and make amends for displeasing them in something else. Note, Those make themselves an easy prey to Satan, who make it their business to please men.

3. Notice is taken of the time when Herod laid hold on Peter ; Theji were the days of unleavened bread. It was at the feast of the fiassover, when their celebrating the memorial of their typical deliverance should have led them to the acceptance of their spiritual deliverance ; instead of that, they, under pretence of zeal for the law, were most violently fighting against it, and, in the days of unleavened bread, were most soured and embittered with the old leaven of malice and wickedne&s. At the passover, when the Jews came from all parts to Jerusalem to keep, the feast, they irritated one another against the christians and Christianity, and were then more violent than at other times.

4. Here is an account of Peter's imprisonment; {y. 4.) When he had laid hands on him, and, it is likely, examined him, he put hi?n in prison, into the inner prison; some say, into the same prison into which he and the other apostles were cast some years before, and were then rescued out of it by an angel, ch. 5. 18. He was delivered to four quaternions of soldiers, that is, to sixteen, who were to be a g-uard upon him, four at a time, that he should not make his escape, or be rescued by his friends. Thus they thought they had him fast.

5. Herod's design was, after Easter, to bring'him forth unto the people. (1.) He would make a spectacle of him. Probably, he had put James to death privatel)^; which the people had complained of, not because it was an unjust thing to put a man to death, without giving him a public hearing, but because it deprived them of the satisfaction of seeing him executed ; and therefore Herod, now that he knows their minds, will gratify them with the sight of Peter in bonds, of Peter upon the block, that they may feed their eyes with such a pleasing spectacle. And very ambitious surely he was to please the people, who was willing thus to please them! (2.) He would do this after Easter, fjitra to trda-^n. — after the passover, certainly so it ought to be read, for it is the same word that is always so rendered ; and to insinuate the introducing of a gospel-feast, instead of the passover, when we have nothing in the New Testament of such a thing, is to mingle Judaism with our Christianity. Herod would not condemn him till the passover was over, some think, for fear lest he should have such an interest among the people, that they should demand the release of him, according to the custom of the feast: or, after the hurrj' of the feast was over, and the town was empty, he would entertain them with Peter's public

trial and execution. Thus was the plot laid, and both Herod and the people long to have the feast over, that they may gratify themselves with this barbarous entertainment.

5. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. G. And when Herod would have brought liim forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. 7. And, behold, the angel of the Lord came upon him., and a light shined in the prison: and he smote Peter oh the side, and raised him up, saying, Arise up (juick-ly. And his chains fell off from his hands. 8. And the angel said unto him. Gird thyself, and bind on thy sandals. And so he did. And he saith unto him. Cast thy garment about thee, and follow me. 9. And he went out, and followed him, and wist not that it was true which was done by the angel; but thought he saw a vision. 10. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; \\\\\c\\ opened to them of his own accord : and they went out, and passed on through one street; and forthwith the angel departed from him. 11. And when Peter was come to himself, he said. Now 1 know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12. And when he had considered the thing, he came to the house of JVJary the mother of John, whose surname was Mark; where many were gathered together praying. 13. And as Peter knocked at the door of the gate, a damsel came to hearken, named Khoda. 14. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15. And they said unto her. Thou art mad. But she constantly affirmed that it was even so. Then said they. It is his angel. !(!. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. 17. But he beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said. Go shew these things unto James, and to the brethren. And he departed, and went into another place. 1S. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19. And when Herod had sought for liim, and found him not, he examinea

THE ACTS, XIL

Ihe keepers, and commanded that tkey should be put to death. And he went down from Judea to Cesarea, and lliere abode.

We have here an account of Peter's deliverance out of prison, by which the design of Herod against him was defeated, and his life preserved for further service, and a stop given to this bloody torrent. Now,

1. One thing that magnified his deliverance, was, that it was a signal answer to prayer ; {y. 5.) Peter tous ki'/it in firison with a great deal of care, so that it was altogether impossible, either by force or by stealth, to get him out; but prayer was made without ceasi/ig of the church unto God for hiiti ; for prayers and tears are the church's arms; tliere-with she fights, not only against her enemies, but for her friends : and to those means they have recourse.

1. The delay of Peter's trial gave them time for pi'ayer. It is probable that James was hurried off, so suddenly, and so privately, that they had not time to pray for him ; God so ordering it, that they should not have space to pray, when he designed they should not have the thing they prayed for. James must be offered upon the sacrifice and service of their faith, and therefore prayer for him is restrained and prevented ; but Peter must be continued to them, and therefore prayer for him is stirred up, and time is given them for it, by Herod's putting off the jirosecution. Howbeit, he- meant not so, neither did his heart think so.

2. They were very particular in their prayers/o;-him, that it would please God, some way or other, to defeat Herod's pui'pose, and to snatch the lamb out of the jaws of the lion. The death of James alarmed tliem to a greater fervency in their prayers for Peter; for if they be broken thus with breach ujion breach, they fear that the enemy will make a full end. Stephen is not, and James is 7iot, and will they take Peter also ? All these things are against them ; this will be sorrow upon sorrow, Phil. 2. 27. Note, Though the death and sufferings of Christ's ministers may be made greatly to serve the interests of Christ's kingdom, yet it is the duty and concern of the church, earnestly to pray for their life, liberty, and tranquillity ; and sometimes Providence orders it, that they are brought into imminent danger, to stir up prayer for them.

3. Prayer was made ivithout ceasing; it was, 'srpt.a-tu^ti 8)CT«v»f— fervent prayer i it is the word that is used concerning Christ's praying in his agony more earnestly; it is the fervent prayer of the righteous man that is effectual, and availeth much. Some think, it denotes the constancy and continuance of their prayers ; so we take it; they prayed without ceasing: it was an extended prayer; they prayed for his release in their public assemblies, private ines, perhaps, fur fear of the Jews ; then they wen- home, and prayed for it in their families ; then retired into then- closets, and prayed for it there ; so they prayed without ceasing: or first one knot of them, and then another, and then a third, kept a day of prayer, or rather a night of prayer, for him, v. 12. Note, Times of public distress and danger should be praying times with the church ; we must pray always, but then especially.

n. Another thing that magnified his deliverance, was, thai when the king's conunandment and decree drew near to be put in execution, then his deliverance was wrofight, as Esth. 9. 1, 2. Let us observe when his deliverance came.

1. It was the very night before Herod designed to bring him forth, wiiich made it to be so much the I'^reater consolation to his friends, and confusion to

his enemies. It is probable that some who had an interest in Herod, or those about him, had been improving it to get a discharge for Perer, but in vain ; Herod resolves he shall die ; and now they despair of prevailing that way, for to-mon-ow is tlie day set for the bringing him forth; and, it is likely, they will make as quick work with him as with his Master; and now God opened a door of escape for hi?n. Note, God's time to help is when things are brought to the last extremity, when there is none shut up or left; (Deut. 32. 36.) and for that reason it has been said, "The worse the better." \\'hen Isaac is bound upon the altar, and the knife in the ha?id, and the hand stretched out to slay him, then Jehovah-jireh, the Lord will provide.

2. it was when he was fast bound with two chains, between two soldiers; so that if he offer to stir, he wakes them ; and beside this, though the prison-doors, no doubt, were locked and bolted, yet, to make sure work, the keepers before the door kept the prison, that no one might so much as attempt to rescue him. Never could the art of man do more to secure a prisoner ! Herod, no doubt, said, as Pilate, (Matt. 27. 65.) Make it as sure as ye can. When men will think it too hard for God, God will make it appear that he is too hard for them.

3. It was when he was sleeping between the soldiers; fast asleep ; (1.) Not terrified with his danger, though it was very imminent, and there was no visible way for his escape. There was but a step between him and death, and yet he could lay him down in peace, and sleep ; slepp in the midst of his enemies, sleep when, it may be, they were awake ; having a good cause that he suffered for, and a good conscience that he suffered with, and being assured that God would issue his trial that way that should be most for his glory, having committed his cause to him that judgeth righteously, his soul dwells at ease ; and e\en in prison, between two soldiers, God gives him sleep, as he doth to hit beloved. (2.) Not expecting his deliverance. He did not keep awake, looking to the right hand, or to the left, for relief, but lay asleep, and was perfectly surprised with his deliverance. Thus the church; (Ps. 126. 1.) We were like them that dream.

III. It also magnified his deliverance very much, that an angel was sent from heaven on purpose to rescue him ; which made his escape both practicable and warrantable. This angel brought him a legal discharge, and enabled him to make use of it.

1. The angel of the Pord came upon him ; iTri^n— stood over hijn; he seemed as one abandoned by men, yet not forgotten of his God ; the Lord think-eth upon him. Gates and guards keep all his friends from him, but cannot keej) the angels of God from him : and they invisibly encamp round about them that fear God, to deliver thetn, (Ps. 34. 7.) and therefore they need not fear, though an host of ene mies encamp against them, Ps. 27. 3. \Mierever the people of God are, and however surrounded, they have a way open heavenward, nor can any thing intercept their intercourse with God.

2. A light shined in the prison ; though it was a dark place, and in the night, Peter shall see his wa) clear. Some observe, that we do not find in the Old Testament, that where angels a]5pcared, the light shone round about them ; for that was a dark dispensation, and the glory of angels was then veiled ; but in the New Testament, when mention is made of the appearing of angels, notice is taken of the light that they a])peared in ; for it is by the gospel that the upper world is brought to light. The soldiers, to whom Peter was chained, were either struck into a deep sleep for the present, (as Saul and his soldiers were when David carried off his spear mid cruse of water,) or if they were awake, the appearance of the angel made them to shake.

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121

ind to become as dead men, as it was with the guard set on Christ's sepulchre.

3. The angel awaked Peter, by giving hinr» a blow on his side, a gentle touch, enough to rouse him out ot his sleep, though so fast asleep, that tlie light that shone upon hin> did not awake him. When good people slumber in the time of danger, and are not awaked by tlie light of the word, and the discoveries it gives them, let them expect to be Smitten on tlie side by some sharp affliction ; better be raised up so, than left asleep. The language of this stroke, was, ^"irise u/i (juickly ; not as if the angel tvared coming short by his delay, but Peter must nit be indulged in it. When David hears tJie sound of the going' on the tops of the inulberry trees, then he must rise up quickly, and brslir himself.

A. His chains fell Qff from his hands. It seems, they had handcuffed him, to make him sure, but God loosed his bands ; and if they fall off from his hands, it is as well as if he had the strength of Samson to break them like threads of tow. Tradition makes a mighty rout ab( ut these chains, and tells a formal story that one of the soldiers kept them for a sacred relic, and they were long after presented to Eudoxia the empress, and I know not what miracles are said to be wrought by them ; and the Romish church keep a feast on the first of August yearly in remembrance of Peter's chains, Festum vinculorum Petri — The feast of Peter's chains; whereas this was at the passover. Surely they are thus fond of Peter's chains, in hopes with them to enslave the world !

5. He was ordered to dress himself presently, and follow the angel; and he did so, v. 8, 9. When Peter was awake, he knew not what to do but as the angel directed him. (1.) He must gird himself; for those that slept in their clothes, ungirt themselves, so that they had nothing to do, when they got up, but to fasten theii- girdles. (2.) He must bind on his sandals, that he might be fit to walk. Those whose bonds are loosed by the power of divine grace, must have their feet shod with the preparation of the gospel of peace. (3.) He must cast his garments about him, and come away as he was, and follow the angel ; and he might l^o with a great deal of courage and cheerfulness, who had a messenger from heaven for liis guide and guard ; he ivent out, ajid followed him. Those who are delivered out of a spiritual imprisonment, must follow their Deliverer, as Israel when they went out of the house of bondage did ; they went out, not knowing whither they went, but whom they followed.

Now it is said, when Petei* went out after the angel, he wiat not that it was true which was done by the angel, that it was really matter of fact, but thought he saw a vision; and if he did, it was not the first that he had seen : but by this it appears that a heavenly visi(tn was so plain, and carried so much of its own evidence along with it, that it was hard to distinguish between what was done in fact and what was done in vision. If'hen the Lord brought back the captivity of his fieo/de, we were like them that dream, Ps. 126. 1. Peter was so, he thought the news was too good to be true.

6. He was led safe by the angel out of danger, v. 10. Guards were kept at one jjass and at another, which thev were to make their way through, when they were out of the prison, and they did so without anv opposition ; nay, for aught that appears, without anv discovery, either their eyes were closed, or their hands were tied, or their hearts failed them ; so it was, that the angel and Peter safely passed the first and second ward. Those watchmen represented the watchmen of the Jewish cluirch, on whom (iod had fioured out a spirit of slumber, eyes 'hat thry should not see, and ears that they should not hear, Rom. 11. 8. His watchmen are blind,

V OL. VI.—Q

slee/iitig, lying down, and loving to slumber. But still tliere is an iicn gate, after all, that will stop t!uni, and if iVie guards can but recover themselves, thciT they may recover their prisoners, as Pharaoh hoped to take Israel at the Red Sea ; howe\er, up to th;it gate they march, and, like the Red Sea before Israel, it opened to them ; they did not so much as jiut a hand to it, but it opened if its o%vn accord, by an invisible power; and thus was fulfilled in the letter what was figuratively promised to Cyrus, (Isa. 45. 1, 2.) I will open before him the two-leaved gates, will break in pieces the gales of brass, and cut in sunder the bars of iron. And probably, the ircn gate shut again of itself, that nt'ue of the guards might pursue Peter. Note, When God will work salvation foj- his pcf.ple, no difficidties in their way are insupe'-able : but even gates of iron ai e made to open of their own accord. This iron gate led into the city out of the castle or tov.er ; whether w'thin the gates of the city or without, is not certain, so that when they were through this, they were got into the street.

This deliverance of Peter represents to us our redemption by Christ, which is often spoken of as the setting of prisoners free, not only the proclaiming of liberty to the captives, but the bringing them out of the prison-house. The ai)plication of the redemption in the conversion of souls, is the sending forth of the prisoners, by the blood of the covenant, out of the pit wherein is no water, Zcch. 9. 11. The grace of God, like this angel of the Lord, brings light first into the prison, by th£ oj)ening of the understanding ; smites the sleeping sinner on the side, bv the awakening of the conscience ; causes the chains to fall off from the hands, by the renewing of the will; and then gives the word of command. Gird thyself, and follow me. Difficulties are to be passed througn, and the opposition of Satan and his instruments, a first and second ward^. kn untoward generation, from which we are concerned to sax'e ourselves; and we shall be saved by the grace of Gcd, if we put ourselves under the divirie conduct. And at length the iron gate shall be opened to us, to enter into the New Jerusalem, where we shall be perfectly freed from all the marks of our captivity, and brought into the glorious liberty oj the children of God.

7. When this was done, the angel departed from him, and left him to himself; he was out of danger from his enemies, and needed no guard ; he knew where he was, and how to find out his friends, and needed no guide, and therefore his hea^'enly guard and guide bids him farewell. Note, Miracles are not to be expected, when oi-dinary means are to be used. When Petei- has now no more wards to pass, or iron gates to i::et thr' ugh, he needs only the ordinary invisible ministration of the angels, who en-camj) round about them that fear God, and deliver them.

IV. Having seen how his deliverance was mag nified, we are next to see how it was manifested both to himself and ethers, and how, being madt great, it was made known. \\'e are here told,

1. How Peter ciime to himself, and so came himself to the knowledge of it, t. 11. So many strange and surprising thinirs coming together upon a man just waked out of sleep, put him for the present into some confusion ; so that he knew not where he was, nor what he did, nor whether it was fancy or fact ; but at length Peter came to himself, was thoroughly awake, and f'und that it was not a dream, but a real thing ; " .Vow I know of a surety, now I kn.'iw ax;)6if — truly, now I know that it is truth, and not an illusion of the fancy. Now I am well satisfied con cerning it, that the Lord .lesvs hath sent his angel, for angels are subject to him and go on his errands, and by him hath delivered me out of the hands of

THE ACTS, XII.

Herod, who thought he had me fast, and so hath disappointed all the expectation of the peo/ile of the Jews, who doubted not to see Peter cut off the next day, and hoped it was the one neck of Christianity, in which it would all be stmck off at one blow." For which reason it was a cause of great expectation, among not only the common people, but the great people of the .Jews. Peter, when he recollected himself, perceived of a truth what great things God had done for him, which at first he could not | believe for joy. Thus souls who are delivered out of a spiritual'bondage, are not at first aware what God has wrought in them ; many have the trath of grace, that want the evidence of it. They are questioning, whether there be indeed this change wrought in tlicm, or whether they have not been all this while in a dream. But lohen the Comforter comes, vjhom the Father ivill send, sooner or later he will let them know of a surety what a blessed change is wrought in them, and what a happy state they are brou;<ht into.

2. How Peter came to his friends, and brought the knowledge of it to them. Here is a particular account of this, and it is very entertaining.

(1.) He considered the thing, {v. 12.) considered how imminent his danger was, how great his deliverance ; and now what has he to do, what improvement must he make of this deliverance ? What must he do next.' God's providence leaves room for the use of our prudence ; and what he has begun, though he has undertaken to perform and perfect it, he expects we should consider the thing. (2.) He went directly to a friend's house, which, it is likely, lay near to the place where he was ; it was the house of Mary, a sister of Barnabas, and mother of John Mark, whose house, it should seem, was frequently made use of for the private meeting of the disciples ; either,because it was large, and would hold many, or because it lay obscure, or because she was more forward than others were to open her doors to them ; and, no doubt, it was, like the house of ObededoiTi, blessed for the ark's sake. A chnrcli in the house makes it a little sanctuary.

(3.) There he found many that were gathered together/graying, at the dead time of the night, praying for Peter, who was the next day to come upon his trial, that God would find out some way or other for his deliverance. Observe, [1.] They continued in prayer, in token of their importunity ; they did not tliink it enough once to have presented his case to Gnd, but they did it again and again". Thus vien ought always to pray, and not to faint. As long as we are kept waiting for a mercy, we must continue praying for it. [2.] It should seem that now when the affair came near to a crisis, tmd the very next day was fixed for the determining of it, they were more fervent in ])rayer than before ; and it was a good sign that God intended to deliver Peter, when he thus stirred uj) a s])irit of prayer for his deliverance, f )r he never said to the seed of Jacob, Seek ye my face in vain. [3.] They gathered together for prayer on this occasion ; though that would make them ol)noxious to the government if they were discovered, yet they know what an encouragement Christ gave to joint-prayer. Matt. 18. 19, 20. And it was always the practice of God's praying people to unite their forces in ])rayer, as Esth. 4. 16. 2 Chrnn. 20. 4. [4.] They were many that were got together for this work, as many perhaps as the roum would hold ; and first one prayed, and then anotlier of those who gave themselves to the word and y)ray-er, the rest joining with them ; or if they had not ministers among them, no doubt but there were many private chiistians that knew how to ]iray, and to pray pertinently, and to continue long in prayer, when the affections of those who joined were so stir-♦hI as to keep pace with them upon such an occa-

sion. This was in the night, when others were asleep, which was an instance both of their piiidence and of their zeal. Note, It is good for christians to have private meetings for prayer, especially in times of distress, and not to let fiill or forsake such assemblies. [5.] Peter came to them when they were thus employed : which was an immediate present answer to their j^rayer. It was as if Gud should say, "You are praying that Peter may be restored to you ; now here he is." While they are yet speaking, I will hear, Isa. 65. 24. Thus the angel was sent with an answer of peace to Daniel's pra\er, while he was praying, Dan. 9. 20, 21. Jsk, and it shall be given.

(4.) He knocked at the gate, and had much ado to get them to let him m ; {v 13—16.) Feter knocked at the door of the gate, desii^niiig by it to awaken them out of their sleej), and, for aught that appears, not knowing that he disturbed them in their devotions. Yet if his friends were ])ermitted to speak with him in private in the prison, it is possible he might know of this ap])ointment, and this was it which he recollected and considered when he determined to go to that house, where he knew he should find many of his friends together. Now when he knocked there, [1.] A damsel came to hearken ; not to open the door till she knew who was there, a friend or a foe, and what their business was, fearing informers. Whether this damsel was one < f the family or one of the church, whether a servant or a daughter, does not appear ; it should seem by her being named, that she was of note among the christians, and more zealonsl\- affected to the better part than most of her age. [2. ] She knew Peter's voice, having often heard him pray, and jireach, and discourse, with a great ucai oi pleasure. But instead of letting him in immediately out of the cold, she opened not the gate for gladnei'j. Thus sometimes, in a transport of affection to our friends, we do that which is unkind. In an ecstas} of joy she forgets herself, and opened not the gate. [3.] She ran in, and probably went up to an u]jper room where they were together, and told them that Peter was certainly at the gate, though she had not courage enough to open the gate, for fear she should be deceived, and it should be the enemy. But when she spake of Peter's being there, they said, " 7iiou art mad ; it is impossible it should be he, for he is in prison." Sometimes that which we most earnestly wish for we are most backward to believe, because we are afraid of imposing upon ourselves, as the disciples, who, when Christ was risen, believed not for joy. However, she stood to it, that it was he. 7"hen said they. It is his avgel, v. 15. First, " It is a messenger from him, that makes use of his name ;" so some take it; ayyo,^ often siu,nifies no more than a messenger. It is used of John's messengers, (Luke 7. 24,' 27.) of Christ's,—9. 52. When the damsel was confident it was Peter, because she knew his voice, they thoiight it was because he that stood at the door, had called himself Peter, and therefore offer this solution of the difficulty, ♦• It is one that comes with an errand from him, and thou didst mistake as if it had been he himself." Dr. Hanmiond thinks this the easiest way of understanding it. Secondly, "It is his guardian angel, or some other angel, that has assumed his sha])e and voice, and stands at the gate in his resemblance ;" some think, that they supposed his angel to appear ;is a presage of his death approaching ; and this agrees with a nrtion which the vulvar have, that sometimes before persons have died, their ward has been see?i, that is, some spirit exactly in their likeness for countenance and dress, when they themselves have been at the same time in some other place : thev call it the-r ward, that is their aneel, who is their mn-d. It so, they concluded this an ill omen, that their jtravpry

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were denied, and that thv» Krgniage of the apparition was, " Let it suffice yov.\ Vetsr must die, say no more of that matter." And n we ui.derstand it so, it only pi-oves that they had then such an t pinion of a man's jvard being seen a little before his death, but does not prove that there is such a thing Others think, they took this to be an angel from heaven, sent to Dring them a grant to tiieir prayers. But why should they imagine that angel to assume tlie voice and ohape of Peter, when we find not any thing like it in Ehe appearance of angels ? Perhaps, they herein spake the language of the Jews, who had a fond conceit, that e\ery good man has a particular tutelar angel, that has the charge of him, and sometimes personates him. The heathen called it a good genius that attended a man ; but since no other scripture speaks of such a thing, this • alone is too weak to bear the weight of such a doctrine. We are sure that the angels are ministering spirits for the good of the heirs of salvatio7i; that they have a charge coficerning them, and /litch their tents rou?id about them; and we need not be solicitous that eveiy particular saint should have hh guardian angel, when we are assured he has a guard of angels. (5.) At length they let him in ; {v. 16.) He con-ti7iued knockmg though tliey delayed to open to him, and at last they admitted him. The iron gate, which opposed his enlargement, opened of itself, without so much as once knocking at it; but the door of his friend's house that was to welcome him, does not open of its own accord, but must be knocked at, long knocked at; lest Peter should be puffed up by the honours which the angel did him, he meets with this mortification, by a seeming slight which his friends put upon him. But nvhcn they saw him, they ivere astonished, were filled with wonder and joy in-him, as much as they were but just now with sorrow and fear concerning him. It was both surprising and pleasing to them in the highest degree.

(6.) Peter gave them an account of his deliverance ; when he came to the company that were gathered together with so much zeal to pray for him, they gathered about him with no less zeal to congratulate him on his deliverance ; and herein they were so noisy, that when Peter himself begged them to consider what peril he was yet in, if they slioukl be overheard, he could not make them hear him, but was forced to beckon to them rjtth the hand to hold their fieace, and had much ado thereby to command silence, while he declared unto them how the Lord Jesus had by an angel brought him out of firison ; and, it is very likely, having found them jiraying for his deliverance, he did not part with them till he and they had together solemnly given thanks to God for his enlargement; or if he could not stay to do it, it is likely, they stayed together to do it; for what is won by fir ay er must be worn with firaise; and God must always have the glory of that which we have the comfort of. When David declares what God had done for his soul, he blesses God who had not turned away his prayer, Ps. 66. 16, 20.

(7.) Peter sent the account to others of his friends ; Go, shew these things to James, and to the brethren with him ; who perhaps were met together in another place at the same time, upon the same errand to the throne of grace ; which is one way of keeping up the communion of saints, and wrestling with God in praver, acting in concert, though at a distance ; like Esther and Mordecai. He would have James and his company to know of his deliverance, not only that they might be eased of their pain, and delivered from their fears concerning Peter, but that they might return thanks to God with him and for him. Observe, Though Herod had slain one James with the sword, yet here was another James, and that in Jerusalem too, that stood up in his room

to preside among the brethren there ; for when God has work to do, he will never want instnmients to do it with.

(8.) Peter had nothing more to do for the present than to shift for his own safety, which he did accordingly ; he departed, and went i?ito another place more obscure, and therefore more safe. He knew the town very well, and knew where to find a place that would be a shelter to him. Note, Even the christian law of self-denial and suffering for Christ, has not abrogated and repealed the natural law of self-preservation, and care for our own safety, as far as God gives an opportunity of providing for it by lawful means.

V. Having seen the triumph of Peter's friends in his deliverance, let us next observe the confusion of his enemies thereupon ; which was so much the greater, because people^s expectation was so much raised of the putting c-f him to death.

1. The guards were in the utmost consternation upon it, for they knew how highly penal it was to them to let a prisoner escape, that they had charge of; (t'. 18.) As soon as it was day, and they found their prisoner gone, there was no small stir or strife, as some read it, among the soldiers, what was become of Peter; he is gone, and nobody knows how or which way. They thought themselves as sure as could be of him but last night; yet now the bird is flown, and they can hear no tale or tidings of him. This set them together by the ears ; one sajs, " It was your fault;" the other, "Nay, but it was yours ;" having no other way to clear themselves, but by accusing one another. \\'ith us, if but a prisoner for debt escape, the sheriff must answer for the debt. Thus have the persecutors of the gospel of Christ been often filled with vexation to see its cause conquering, notwithstanding the opposition they have given to it.

2. Houses were searched in vain for the rescued prisoner; (v. 19.) Herod sought for him, and found him not. Who can find whom God hath hidden ? Baruch and Jeremiah are safe, though searched for, because the Lord has hid them, Jer. 36. 26. In times of public danger, all believers have God for their Hidmg-place; which is such a secret, that there the ignorant world cannot find them ; such a strength, that the impotent world cannot reach them.

3. The keepers were reckoned with for a permissive escape ; Herod examined the keepers, and finding that they could give no satisfactory account how Peter got away, he commanded that they should be put to death, according to the Roman law, and that. (1 Kings 20. 39.) If by any means he be missing, then shall thy life go for his life. It is probable that these keepers had been more severe with Peter than they needed to be, (as the jailor, ch. 16. 24.) ;uid had been abusive to him, and to others that had been their prisoners upon the like account; and now justly are they put to death for that Avhich was not their fault, and by him too that had set them to work to vejc the church. When the wicked are thus snared in the work of their own hands, the Lord is known by the judgments which he executes. Or, if they had not thus made themselves obnoxious to the justice of God, and it be thought hard that innocent men should suffer thus for that which was purely the act of God ; we may easily ?dniit the conjecture of some, that though they were commanded to be pu to death, to please the Jews, who were sadly disappointed bv Peter's escape, vet they were not executed ; but Herod's death, immediately after, pn -vented it.

4. Herod himself retired upon it; He went dowi from J\idea to Cesarea, and there abode. He was vexed to the heart, as a lion disappointed of his prey ; and the more because he had so much raised t\it expectation of the people of the Jews conccrninj

THE ACTS, XII.

Peter, had told them how he would veiy shortly griitity them with the sight of Peter's head in a cliarger, which would oblige them as much as John Baptist's did Herodias ; it made him ashamed to be robbed of this boasting, and to see himself, notwithstanding his confidence, disabled to make his words good, i'his is such a mortification to his proud spirit, that he cannot bear to stay in Judea, but away he goes to Cesarea. Josephus mentions this con»ing of Herod to Cesarea, at the end of the third year of his reign over all Judea; {Aiitk/uit. 19. 7.) and says, he came thither to solemnize the plays that were kept there, by a vast concourse of the nobility and gentry of the kingdom, for the health of Cxsar, and in honour of him.

20. And Herod was highly displeased with them of Tyre and Sidon : but they came wilh one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace ; because their country was nourished by the king's country. '■2\. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22. And the people gave a shout, saijlng, It is the voice of a god, and not of a man. 23. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up tiie ghost. 24. But the word of God grew and multiplied. 25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled t/icir ministry, and took with them John, whose surname was Mark.

In these verses, we have,

I. 'Phe death of Herod. God reckoned with him, n^'t only for his putting James to death, but for his disign and endea\'our to put Peter to deatli; for sin-n( rs will be called to an account, not only for the w ckedness of their deeds, but for the wickedness of r.\\e\r endeavOUTS; (Ps. 28. 4.) for the mischief thev have done, and the mischef they would have done. It was but a little while that Herod lived after this. Some sinners God makes quick work with. Ooserve,

1. How tlie measure of his iniquity was filled up ; I it was firide that did it; that is it that commonly goes j more immediately before destruction, and a haughty j spirit before a fall. Ncbuchadnezzer had been a | very blood\" man, and a great persecutor ; but the i word that was in the king's mouth when the judgments of Ciod fell upon him, was a proud word ; Is not this great Babylon that I have built? Dan. 4. 30, 31. It is the glory of Ciod to look on every one that is firoud, and bring him low, Job 40. 11. The instance of it here is very remai-kable, and shews how God resists the firoud.

(1.) The men of Tyre and Sidon had, it seems, offended Herod ; those cities were now under the Roman yoke, and some misdemeanors they had been guilty of, which Herod highly resented, and was resolved tliey should feel his resentment. Some very small matter would serve such a proud imperious man as Herod was for a provocation, where lie was minded to ])ick a quan'el. He was highly disjjleascd with tliis i)e(.ple, and they must be made to know that his wrath was as the roaring of a lion, as messengers of death.

(2.) Tl\e offenders truckled, being convinced, if not that they had done amiss, yet that it was in vain '() contend with such a potent adversary, who, right

or wrong, would be voo hard for tnem ; they sub mitted, and were willing upon any terms X.o 7nake peace with him. Observe, [1.] l"he reason why they were desirous to have the matter accc nmio-dated ; because their country was riouiished by the f:i?ig's country. Tyre and Sidon were trading cities, and had little land belonging to them, but were al-wa3's supplied with corn from the land of Canaan ; Judah and Israel traded in their market, wheat, and honey, and oil. Ezek. 27. 17. Now if Herod should make a law to prohibit the exportation of corn to Tyre and Sidon, (which the)' knew n(;t but a man so revengeful as he might soon do, not caring how many were famished by it,) their country would be undone ; so that it was their interest to keep in with him. And is it not then our wisdom to make our peace with God, and humble oursehes liefore him, who have a much more constant andnecessary dependence upon him, than one cc-untry can have upon another r for in him we live, and ?nove, arid have our being. [2.] The method they took to prevent a rupture ; They made Blastus the king's chamberlain their friend; it is very likely, with bribes and good presents ; that is usually the way for men to make courtiers their friends. And it is the hard fate of princes, that they must have not only their affairs, but their affections too, governed by such mercenary tools : yet such men as Herod, that will not be governed l)y reason, had better l)e so governed than by pi-ide and ])assion. Blastus had Herod's ear, and has the art of mollifying his resentments; and a time is fixed for the ambassadors of Tyre and Sidon to come and make a public submission, to beg his majesty's ])ardon, throw themselves upon his clemency, and promise never again to offend in the like kind ; and that which will thus feed his pride, shall serve to cool his passion.

(3.) Herod appeared in all the pomp and grandeur he had ; he was arrayed in his royal apfiarel, {y. 21.) and sat up07i his throne. Josephus gives an account of this s])lendid appearance which Herod made upon this occasion. Jlntiguit. lib. 19. cap. 7. He s;.ys, that Herod at this time wore a robe of cloth of silver, so richly woven, and framed with such art, that when the sun shone, it reflected the light willi such a lustre as dazzled the eyes of the spectators, and struck an awe upon them. Foolish people value men by their (nitward ai^jiearance ; and no better are they who vahie themselves by the esteem of such ; who court it, and reconmiend themselves to it, as Herod did, who thought to make up the want of a royal heart, witli his royal apparel; and sat upon his throne, as if that gave him a privilege to trample upon all about liim as his footstool.

(4.) He made a speech to the men of Tyre and Sidon, a fine oration, in which, probably, after he had aggravated their fault, and commended their submission, he concluded with an assurance that he would pass bv their offence, and receive them into his favour again ; proud enoueh that he had it in his power, nvhom he would to keep alive, as well as who7n he would to slay; and, j)robably, he k( ])t them in susiiense as to what their doom should be, till he made tliis oration to them, that the act of grace might ccnne to them with the more pleasing surprise.

(.5.) The people applauded him, the people that had a dependence upon him, and had lienefit by his favour, the\' gave a shout; and this was it they shouted. It is the voice of a god, and not of a man, V. 22. God is great and good, and they thought such was Herod's greatness in his a])parel and throne, and such his goodness in forgiving them, that he was wortlu' to be called no less than a god : and jierhaps his speech was delivered with such an air of majesty, and a mixture of clemency with it, as affected the auditors thus. Or, it may be, it wat

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not ivom anv real impression made upon their minds, or anv '\ 1,11 or good thoughts they had indeed conceived of him ; but how meanly soever they thought of him, they were resolved thus to curry favour with him, and strengthen the new-made peace between him and tlicm. Thus great men are made an easy ]jrey to flatterers, if they lend an ear to them, and encourage them. Grotius here observes, that though magistrates are called gods, (Ps. 82. 1.) yet kings or monarchs, that is, single persons, are not, lest countenance should thereby be given to the Gentiles, who give dix'ine honours to their kings alix'e and dead, as here; but they are a college of senators, or a bench of judges, that are called gods. In col-legio toto senatorum non idem erat fiericuli; itaque eos, n'm autem reges, invenimus dictos elohim. Those that live by sense, vilify God, as if he were altogether such a one as themselves ; and deify men, as if they were gods ; having their persons in admiration, because of advantage. This is not only a great affront to God, giving that glory to others, which is due to him alone, but a great injury to those who are thus flattered, as it makes them forget themselves, and so puffs them up with pride, that they are in tlie utmost danger possible of falling into the condemnation ;)f the devil.

(6.) These undue praises he took to himself, pleased liimself with them, and prided himself in them ; and tliat was his sin. We do not find that he had given any private orders to his confidents to begin such a shout, or to put those words into the mouths of the people, or that he returned them thanks for the compliment, and undertook to answer their opinion of him. But his fault was, that he said nothing, did not rebuke their flattery, nor disown tlie title they had given him, nor give God the glory, {v. 23.) but he took it to himself, vyas very willing it should terminate in himself, and that he should be thought a god and have divine Imnours paid him. Si fiofiulus vult decijii, decifiiatiir — If the people ivill be deceived, let them. And it was worse in him who was a Jew, and professed to believe one God only, than it was in the heathen emperors, who had gods many and lords many.

2. Observe, How his iniquitv was punished ; Im,-mediately {v. 2.3.) the angel of the Lord smote him, (by the order of Christ, for to him all judgment is committed,) because he gave not God the glory ; (for God is jealous for his own honour, and will be glorified upon those whom he is not glorified by ;) and he was eaten of worms, above ground, and gave up the ghost. Now he was reckoned with for vexing the church of Christ, killing James, imprisoning Peter, and all the other mischiefs he had done. Observe in the destruction of Herod,

(1.) It was no less than an angel that was the agent; the angel of the Lord, that angel that was ordered and commissioned to do it, or that angel that used to be employed in works of this nature, the destroying angel : or the angel, that is, that an- ' gel that delivered Peter in the former part of the chapter—that angel smote Herod. For, those ministering s]>irits are the ministers either of divine justice or of divine mercy, as God is pleased to employ them. The angel smote him with a sore disease just at that instant when he v/as strutting at the ap])lauscs of the people, and adoring his own shadow. Thus the king of Tvre said in his pride, I am a god, I sit in the seat of God ; and set his heart as the heart of God; but he shall be a man, and no god, a weak mortal man, in the hand of him that Kiayeth him ; (Ezek. 28. 2, 9.) so Herod here. Potent princes must know, not only that God is omnipotent, btit that ansrels too are greater in power and might than thev. The angel smote him, because he p^ave not the glorii to God; angels are jealous for God's honour, and as soon as ever they have com-

mission, are ready to smite th'^se that u«^urp his \ iv ■ rogatives, and rolS (iod of his lKn(!ur.

(2.) It was no more than a worm that was the instmment of Herod's destruction ; he was eatm of worms, ytvifxti®' a-ncoKKni^^al©' — he became worm-eaten, so it must be read ; rotten he was, and he became like a piece of rotten wood. The body in the grave is destroyed by worms ; but Herod's body jjutrefied while he was yet alive, and bred the worms that began to feed upon it betimes ; so Anti-ochus, that great persecutor, died. See here, [1.1 What vile bodies those are which we cairy about witli us ; they carry about with them the seeds of their own dissolution, by which they will soon be destroyed whenever God does but speak the word. Surjirising discoveries have of late been made by microsco])es of the multitude of worms that there are in human bodies, and how much they contribute to the diseases of them ; which is a good reason whv we shotdd not be proud of our bodies, or of any of their accomplishments; and why we should not pam-])er otn- bodies, for that is but feeding the worms, and feeding them for the worms. [2.] See what weak and contemptible creatures God can make the instruments of his justice, when he pleases. Pharaoh is ))]agued with lice and _/lies, Ephraim consumed as with a tnoth, and Herod eaten oiworins. [3.] See how (iod delights not only to bring down jiroud men, but to bring them down in such a way as is most mortifying, and pours most contempt upon them. Herod is not only destroyed, but destroved by worms, that the pride of his glory may be effec-tualy stained.

This story of the <leath of Hen^d is particulfirlv related bv Josephus, a Jew, Antiquit. lib. 19. cap. 7. thus : "That Herod came down to Cesarea, to celebrate a festival in honour of Cxsar; that the second day of the festival, he went in the morning to the theatre, clothed with that splendid robe mentioned Ijcfore ; that his flatterers saluted him as a god, begged that he would be propitious to them ; that hitherto they had reverenced him as a man, but now they would confess to be in him somethinc; more excellent than a mortal nature. That he did not refuse or correct this impious flattery ; (so the historian expresses it ;) but, pi'esently after, looking up, he saw an owl perched over his head, and was at the same instant seized with a most violent pain in his bowels, and gripes in his belly, which were exquisite from the very first; that he turned his eyes upon his friends, and said to this purpose ; Now I, whom you called a god, and therefore immortal, must be proved a man, and mortal. That his torture continyed without intermission, or the least abatement, and then he died in the fifty-fourth year of his age, when he had been king seven years.

II. The progress of the gospel after this.

1. The word of God grew and multiplied; as seed sown, which comes up with a great increase thirty, sixty, a hundred-fold ; wherever the gospel was preached, multitudes embraced it, and were added to the church bv it, t. 24. After the death of James, the word of God grew ; for the church, the more it was afflicted, the more it multij)lied, like Israel in Egypt. The courage and comfort of the martyrs, and God's owning them, did more to invite them to Christianity, than their sufferintrs did to deter them from it. After the death of Herrd the word of God pot ground. When such a persecutor was taken off liy a dreadful juds^ment, many were thereby convinced, that the cause of Christianity was doubtless the cause of Christ, and therefore embmced it.

2. Barnabas and Saul returned to Antioch as soon as they had dispatched the business they were sent upon; liTien they had fulfilled their ministry, had paid in their money to the proper persons.

THE ACTS, XIII.

and taken caro about the due distribution of it to those for whom it was collected, they returned from JeruHultin. Though they had a great many friends thert, yet at ])reseiit their work lay at Antioch ; and where our business is, there we should be ; and no lunger from it than is requisite. When a minister is called abroad upon any service, when he has ful-tilled that ministry, he ought to remember that he has work to do at home, which wants him there, and calls him thither. Barnabas and Saul, when tliey went to Antioch, took with them John, whose surname was iMark, at whose mother's house they had that meeting for prayer wliich we read off. 12. She was sister to Barnabas. It is pi'obal)le that Barnabas lodged tliere, and perhaps Paul with him, while they were at Jerusalem, and that was it that occasic^ied tlie meeting there at that time ; for wherever Paul was, he would have some good work a doing ; and tlieir intimacy in that family while they were at Jerusalem, occasioned their taking a son of that family with them when they returned, to be trained up under them, and employed by them, in the service of the gospel. Educating young men for the ministry, and entering them into it, is a very good work for elder ministers to take care of, and of good service to the rising generation.

CHAP. XIII.

We have not yet met with any thing concerning the spreadinsr of the gospel to the Gentiles, which bears any proportion 10 the largeness of that commission, Go, and disciple all nations. The door was opened in tlie baptizintr of (3orne-lius and his friends; but since then we had the gospel preached to the Jews only, cli. 11 . . 19. U should seem as if the light which began to shine upon the Gentile world, had withdrawn itself But here in this chapter that work, that great good work, is revived in tlie midst of the years ; and tliough the Jews shall still have the first offer of the gospel made to tliem, yet, upon their refusal, tlie Gentiles shall have their share of the offer of it. Here is, I. The solemn ordination of Barnabas and Saul, by divine direction, to the ministrv, to the great work of spreading the gospel among tne nations about, (and it is probable that other apostles or apostolical men dispersed themselves by order from Christ, upon the same errand, v. I ..3.) II. Their preaching tlie uospel in Cyprus, and the opposition they met with there from Elymas the sorcerer, v.'4. . 13. III. The lieatis of a sermon which Paul preached to the Jews at Antioch in Pisidia, in their synaijogue, which is given us as a specimen of what they usually preached to the Jeivs, and the method they took with them, v. 14 . . 41. IV. The preaching of the gospel to the Gentiles at their request, and upon the Jews' refusal of it, wherein the apostles justified themselves against the displeasure which the Jews conC(-ived at it, and God owned them, v. 42 . . 49. V. The troulile whicli the infidel Jews pave to the apostles, which obliged them to remove to another place, (v. 50. . 52.) so that tlie design of this chapter is to shew how cautiously, how gradually, and with what good reason, the apostles carried the gospel into the Gentile world, and admitted the Gentiles into the church, which was so great an offence to the Jews, and which Paul is so industrious to justify in his epistles.

1. I^POW there were in the church that X^ was at Antioch, certain prophets and teachers ; as Barnabas, and Simeon that was called Niiior, and Lucius of Cy-rene, and Manaeii, which had been brought up with Ilerod the tetrarch, and Said. 2. As they ministered to the Lord, and fasted, the [loly (ihostsaid, Separate me Barnabas and Saul for the work whereunto I have called them. 3. And when they had fasted and prayed, and laid their Imnds on them, they sent them away.

Wc have here a divine warrant and commission 'o Barnabas and Saul, to go and preach the gospel

among the Gentiles, and their ordination to that service by the imposition of hands, with fasting and prayer.

I. Here is an account of the present state of tiic church at Antioch, which was planted ch. 11. 20.

1. How well furnished it was with good ministers; there were there certain firo/ihets arid teachers, {y. 1.) men that were eminent for gifts, graces, and usefulness. Christ, when he ascended on high, gave some profihcts, and some teachers ; ^Eph. 4. 11.) these were both. Agabus seems to have been a prophet, and not a teacher ; and many were teachers, who were not prophets ; l^ut those were at times divinely ins])ired, and nad instructions immediately from heaven upon special occasions, which gave them the title of jmiphets ; and withal they were stated teachers of the church in their religious assemblies, expounded the scriptures, and opened the doctrine of Christ with suitable applications. These were the prophets, and scril)c s, or teachers, which Christ promised to send, (Matt. 23. 34.) such as were every way qualified for the service of the christian church. Antioch was a great city, and the christians there were many, so that they could not all meet in one place ; it was therefore requisite they should have many teachers, to ])reside in their respective assemblies, and to deliver Ciod's mind to them. Barnabas is first named, probably Ijecause he was the eldest, and Saul last, probably because he was the youngest ; but afterward the last became first, and Saul more eminent in the church.

Three others are mentioned. (1.) Simeon, or Simon, who for distinction-sr:ke was called A^'iger, Simon the Black, from the colour of his hair; like liim that with us was surnamcd the Black Prince. (2.) Lucius of Cyrene, who, some think, (and Dr. Lightfoot inclines to it,) was the same with this Luke that wrote the Acts ; origiually a Cyrenian, and educated in the Cyrenian college or synagogue at Jerusalem, and there first receiving the gosjiel. (3.) Manaen, a person of some quality, as it should seem, for he was brought u/i with Herod the tetrarch ; either nursed ot the same milk, or bred at the same school, or pupil to the same tutor, or rather one that was his constant colleague and companion ; that in e\ ery part of his education was his comrade and intimate, which gave him a fair prospect of preferment at court, and yet for Christ's sake he quitted all the ho])esof it; like Moses, who, when he was come to years, refused to be called the son of Pharaoh's daughter. Had he joined in with Herod, with whom he was brought up, he might have had Blastus's place, and have been his chamberlain ; but it is better to be felhnv-sufferer with a saint than fellow-persecutor with a tetrarch.

2. How well emj)loyed they were ; (v. 2.) Theif ?ninistered to the l.ord, and fasted. ()bscr\e, (J.) Diligent faithhil teachers do truly minister unto the Lord. They that insti-uct christians, ser\c Christ; they really do him honour, and carry on the interest of his kingdom. They that minister to the church in praying and preaching, (both which are included here,) minister unto the Lord, for they are the church's servants for Christ's sake ; to him they must have an eye in their ministrations, and from him they shall have their recompense. (2.) Ministering unto the Lord, in one way or other, ought to be the stated business of churches and their teachers ; to this work time ought to be set apart, nay it is set apai-t, and in this work we ought to spend some ]iart of every day. What have we to do as christians and ministers but to seii^e the Lord Christ ? Col. 3. 24. Rom. 14. 1'8. (3.) Religious/fw//»^ is of use in our ministering to the Lord, both as a sign of our humiliation and a means of our mortification. Though it was not so much jjractised by the discijjles of Christ while the Bridegroom was with them, as it

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127

x\as by the disciples of John, and of the Pharisees ; ' yet atter the Bridegroom was taken away, they abounded in it, as those tluit had well learned to deny themselves, and to endure hardness.

II. The orders given by the Holy Ghost for the setting apart of Barnabas and Saul, while they were engaged in public exercises ; the ministers of the sevend congregations in tlie city joining in one solt nm fast orday of prayer, the Holy Ghost said, either by a voice from heaven, or by a strong impulse on the mmds of those of them that were prophets, Se/iarate me Barnabas and Saul for the work -ivhcreunto I have called them. He does no specify the work, but refers to a former call which they themselves knew the meaning of, whether others did or no ; as for Saul, he was particularlv told that he must bear Christ's name to the Gentiles, {ch. 9. 15.) that he must be sent to the Gentiles, {ch. 22. 21.) the matter was settled between them at Jei-usalem before this, that as Peter, James and Joiin, laid out themselves among them of the circumcision, so Paul and Barnabas should go to the heathen. Gal. 2. 7—9. Barnabas, it is likely, knew himself designed for that sei-vice as well as Paul. Yet they would not thrust themselves into this harvest, though it appeared plenteous, till they received their orders from the Lord of the harvest ; Thrust in thy sickle, for the harvest is ri/ie, Rev. 14. 15. The orders were. Separate me Barnabas aiid Saul. Observe here,

1. Christ by his Spirit has the nomination of his ministers ; for it is by the Spirit of Christ that they are both qualified in some measure for his service, inclined to it, and taken off from other cares inconsistent with it. There are some whom the Holy Ghost has separated for the service of Christ, has distinguished from others as men that are offered, and that willingly offer themsehes to the temple-service ; and concerning them, directions are given to those who are competent judges of the sufficiency of the abilities, and the sincerity of the inclination, to separate them.

2. Christ's ministers are separated to him and to the Holy Ghost; Separate them to me ; they are to be employed in Christ's work, and under the Spirit's guidance, to the glory of God the Father.

3. All that are separated to Christ as his ministers, are separated to work ; Christ keeps no servants to be idle. If any man desires the office of a bishop, he desires a good work ; that is it which he is separated to, to labour in the word and doctrine. They are separated to take pains, not to take state.

4. The work of Christ's ministers, to which they are to be separated, is work that is already settled, and that which idl Christ's ministei's hitherto have been called to, and which they themselves have first been, by an external call, directed to, and have chosen.

III. Their ordination, pursuant to these orders : not to the ministry in general, (Barnabas and Saul had both of them been ministers long befoi-e this,) but to a particular service in the ministry, which had something peculiar in it, and which required a fresh commission ; whicli commission Ciod saw fit at this time to transmit hy the hands of these firofihets and teachers, for the gi\ ing of this direction to the church, that teachers should ordain teachers, (for prophets we are not now any longer to expect,) and that those who have the dispensing nf the oracles of Christ committed to them, should, for the benefit of posterity, commit the same to faithful men, who shall he able also to teach others, 2 Tim. 2.2. So here, Simeon, and Lucius, and Manaen. faithful teachers at this time in the church of Antioch, 7vhen they had fasted and prayed, laid their hands on Baimabas and Saul, and sent them away, {v. 3.) according to the directions received. Observe,

1. They praijed for them. When good men are going foi-ili ab("ut gtx^d work, they ought to be solemnly :.nd ])anicularly j.^ayed for, esjjccially by their brethren tluit are' their fellow-labourei-s' ani fellow-soldiers.

2. They joined fasting with their prayers, as they did in their other ministrations, v. 3. Christ has taught us this by his abstaining from bleep, (a night-fast, if 1 may so call it,) the night before he sent forth . his apostles, that he might spend it in prayer.

3. They laid their hands on them. Hereby, (1.) They ga\e them their manumission, dismissitjn, or discharge, from the present service they were engaged in, in the church of Antioch ; acknowledging not only that they went off fairly and with consent, but honourably and with a good repoit. (2.) They implored a blessing upon them in their present undertaking, bei'ged that- Ciod would be with them, and give them success; and in order to tiiis, that thry might be Jillvd with the Holy Ghost in their work. Thisvery thing is explained c/i. 14. 26. where it is said, concerning Paul and Barnabas, that from ylntioch they had been recommended to the grace of God for the work which they fulfilled. As it was an instance of the huniility of "Barnabas and Saul, that they submitted to the imposition of the hands of those that were their equals, or rather their inferiors ; so it was of the good disposition of the other teachers, that they did not en\y Barnabas and Saul the honour to which they were preferred, but cheerfully committed it to them, with hearty prayers for them ; and they sent them away with all exjjedition, out of a concern for those countries where they were to break up fallow ground.

4. So they, being sent forlli by (lie Holy Ghost, departed unto Seleucia ; and iVorn thence they sailed to Cyprus. 5. And when they were at Salaniis, they preached the word of God in the synagogues of the Jews: and the3Miad also .Tohn to ///r?V minister. 6. And w hen they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, \\ hose name icas Bar-jesus: 7. A\"hich \\ as with the deputy of the country, Sergius Paulus, a prudent man ; who called for Barnabas and Saul, and desired to hear the word of God. 8. But Elymas the sorcerer, (for so is his name by interpretation,) withstood them, seeking to turn away the deputy from the faith. 9. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him; 10. And said, O full of all subtlety and all mischief, tfwii child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the light ways of the Lord ? 11. And now, behold, the liand of the Lord is upon thee, and thou shall be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he \\ ent about seeking some to lead him by the hand. 12. Then the deputy, when he saw what was done, believed, being astonished at the docliine of the Lord. 13. Now when Paul and his company loosed iVom Paphos, they came

THE ACTS, XIII.

to Perga in Pamphylia: and John departing fiou) them returned to Jerusalem.

In these verses, we have,

I. A general accouiu of tlie coming of Barnabas and Saul to the famous island of Cvpnjs ; and perhaps thitherward they steered their couTse, because Barnabas was a native of that country, {ch. 4. 36.) and he was willing they should have the first fruits of his labours, pursuant to his new commission. Observe,

1. Their being sent forth by the Holy Ghost was the great thing that encouraged them in this undertaking, V. 4. If the Holy Ghost send them forth, he will go along with them, strengthen them, carry them on in their work, and give them success ; and then they fear no colours, but can cheerfully venture upon a stormy sea from Antioch, which was now to them a quiet harbour.

2. I'hey came to Seleucia, the sea-port town opposite to Cy])rus, from thence crossed the sea to Cyprus; and in that island the first city they came to, was, Salamis, a city on the east side of the island, {v. 5.) and when they had sown good seed there, thence they went onward through the Lile, {x'. 6.) till they came to Paphos, which lay on the western coast.

3. They preached the word of God, wherever they came, in the syiiagogues of the Jews; so far were they from excluding them, that they gave them the preference, and so left those among them, who believed not, inexcusable ; they would have gathered them, but they would not. They did not act clandestinely, nor preacli the Messiah to others unknown to them, but laid their doctrine open to the censure of the rulers of their synagogues, who might, if they had any thing to say, object against it. Nor would they have acted separately, but in concert with them, if they had not driven them out from them, and from their synagogues.

4. They had John to their minister ; not their servant in common things, but their assistant in the things of God ; either to prepare their way in places where they designed to come, or to carry on their work in places where they had begun it, or to converse familiarly with those to whom they preached publicly, and explain things to them ; and such a one might be many ways of use to them, especially in a strange country.

II. A particular account of their encounter with Elymas the sorcerer, whom they met with at Pa/ihos, where the governor resided ; a place famous for a temple built to Venus there, thence called Pafihia Venus; and therefore there was more than ordinary need that the Son of God should be manifested to destroy the works of the devil.

1. There the defiuly, a Gentile, Scrgius Paulus by name, encouraged the apostles, and was willing to hear their message. He was governor of the country, under the Roman emperor ; proconsul or pro-prxtor, such a one as we should call lord lieutcTiant of the island; he had the character of a firudent man, an intelligent, considerate man, that was ruled by i-eason, not passion or prejudice ; which appeared by this, that, naving a character of Barnabas and Saul, he sent for them, and desired to hear the word of God. Note, That which we hear has a tendency to lead us to (iod, it is prudence to desire to hear moi-e of it. Those are wise people, howevei- they may be ranked among the foolish of this world, who areinquisitiveaftcrthemindand willof God. Though he was a great man, and a man in authority, and the preachers of the p,ospcl were men that made no figure, yet, if they have a message from (iod, let him know what it is, and if it appear ^o be so, he is ready to receive it.

?. There Elymas, a Jew, u sorcerer, opposed them,

and did all he could to obstruct their progress. This justified thfc apostles in turning to the Gentiles, that this Jew was so malignant against them.

(1.) This Elymas was a pretender to the gift or firophecy, a sorcerer, a false-prophet; one that would be taken for a divine, because he was skilled in the arts of divination ; was a conjurer, and took on him to tell people their fortune, and to discover things lost, and probably was in league with the devil for that yjurpose ; his name was Bar-Jesus — the son of Joshua; it signifies the son of salvation ; but the Syriac calls him, Bar-shoma — the son oj pride ; Jilius inflationis — the son of injiammatiori.

(2.) He was hanging on at court, was with the deputy of the country ; it does not appear that the deputy called for him, as he did for Barnabas and Saul; but he thrust himself ujjon him, aimiiig, no doubt, to make a hand of him, and get money by him.

(3.) He made it his business to withstand Barnabas and Saul, as the magicians of Egyfit, in Pharaoh's court, withstood Moses ana ylaron, 2 Tim. 3. 8. He set up himself to be a messenger from heaven, and denied that they were. And thus he sought to tur?i away the de/tuty from the faith, {v. 8.) to keep him from receiving the gospel, which he saw him inclined to do. Note, Satan is in a special manner busy with great men and men in power, to keep them from being religious ; because lie knows that their example, whether good or bad, will have an influence upon many. And those who are any way instrumental to prejudice people against the truths and ways of Christ, are doing the de\ il's work.

(4.) Saul (who is here for the first t\me called Paul, and never after Saul J fell upon him for this with a holy indignation. Saul,-who also is called Paul, V, 9. Saul was his name as he was a Hebrew, and of the tribe of Bmjamin ; Paul was his name as he was a citizen of Home. Hitherto we have had him mostly conversant among the Jew s, and therefore called by his Jewish name ; Init now when he is sent forth among the Gentiles, he is called by his Roman name, to put somewhat of a vc])ul:ation upon him.in the Roman cities ; Paulus being a very common name among them. But, some think, he was never called Paul till now that he w;is instrumental in the conversion of Sergius Paulus to the faith cf Christ, and that he took that name Paulus as a memorial of that victory obtained by the gospel of Christ; as among the Remans he that had conquered a countiT, took his denomination from it, as Ger-nuinicus, Britannicus, Jfricanus; or rather, Sergius Paulus himself gave him the name Paulus, in token of his favour and respect to him, as Vespasian gave his name Flavius to Jcsephus the Jew. Now of Paul it is said,

[1.] That he \\".\.'> filled with the Holy Ghost upon this occasion, filled with the holy zeal against a professed enemy of Chi-ist, which was one of the graces of the Holy Ghost; a ypirit of burning; filled with power to denounce the wrath of God against him, which was one of the gifts of the Hi ly Ghost; a spirit ofjudgmrnt. He felt a more than oi-dinary fervour m his mind, as the prophet did when he was ///// of power by the Spirit of the Lord; (Mic. 5. 8.) and anotlier prophet when \m face was made harder than flint; (Ezck. 3. 9.) and another when hisn;oi/^/j was made like a sharp sword, Isa. •19. 2. A\'hat Paul said, did not come fn^m any personal resentment, but from the strong impressions which the Holy Ghost made upon his spirit.

[2.] He set his eys upon him, to fa( e him down, and to shew a holy boldness, in rppositic n to his wicked impudence. He set his eyes u])rn him, aa an indication that the eye of the heart-sraiching God was u))on him, and saw thrcu:4h and thrc ueh h'm ; ay, that tlie face of the Lord was cgci:.'.' hijn, V"

THE ACTS, XIII.

12'J

34. 16. He fixed his eyes upon him, to see if he could discern in his countenance any marks of remorse for what he had done; which, if he could have discerned the least sign of, it had prevented the ensuing doom.

[3.] He gave him his true character, not in passion, but by the Holy Ghost, who knows men better than they know themselves, v. 10. He describes him to be.

First, An agent for Af//; and such there have been upon this earth (the seat of the war between (he seed of the vjoman and of the serjient) ever since Cain, •who lias of that nvicked one, an incarnate devil, slew his brother, for no other reason than because his own works tvere evil, and his brother's righteous. This Elymas, thou;;;h called Bar-jesus — a son of Jesus, was really a child of the devil, bore his image, did his lusts, and served his interests, John 8. 44. In two things he resembled the devil, as a child does his father. 1. In craft; the serpent was more subtle than any beast of the field; (Gen. 3. 1.) and Elymas, though void of all wisdom, was full of subtlety, expert in all the arts of deceiving men, and imposing upon them. 2. In malice ; he was full of all 7nis-chirf; a spiteful, ill-conditioned man ; and a sworn implacable enemy to God and goodness. Note, A fiilness of subtlety and mischief together, make a man indeed a child of the devil.

Secondly, An adversary to heaven; if he be a child of the devil, it follows of course that he is an ertemy to all righteousness, for the devil is so. Note, Those that are enemies to the doctrine of Christ, are enemies to all righteousness, for in it all righteousness is summed up and fulfilled.

[4. ] He charged upon him his present crime^ and expostulated with him upon it; " JVilt thou not cease to fiervert the right ways of the Lord, to misrepresent them, to put false colours upon them, and so to discourage people from entering into them, and walking in them ?" Note, First, The ways of the Lord are right: they are all so, they are perfectly so. The ways of the Lord Jesus are right, the only right ways to heaven and happiness. Seco7idly, There are those who pervert these right ways, who not only wander out of these ways themselves, (as Elihu's penitent, who owns, / have perverted that tvhich was right, and it prof ted me not, J but mislead others, and suggest to them unjust prejudices against these ways : as if the doctrine of Christ were uncertain and precarious, the laws of Christ unreasonable and impracticable, and the service of Christ unpleasant and unprofitable ; which is an unjust perverting of the right ways of the Lord, and making them to seem crooked ways. Thirdly, Those who pervert the right ways of the Lord, are commonly so hardened in it, that though the equity of those ways be set before them by the most jjowerful and commanding evidence, yet they will not cease to do it. Etsi suaseris, non persuaseris — You may advise, but you will never persuade; they will have it their own wav, they have loved st7-a?2gers, and after them they will go.

[5.] He denounced the judgment of God upon him, in a present blindness ; {v. 11.) *' And now behold, the hand of the Lord is upon thee, a righteous hand. God is now about to lay hands on thee, and make tliee his prisoner, for thou art taken in arms against him ; thou shah be blind, not seeing the sun for a season." This was designed both for the proof of liis crime, as it was a miracle wrought to confirm the right ways of the Lord, and consequently to shew the wickedness of him who would not cease to pervert them ; as also for the punishment of his crime. It was a suitable punishment; he shut his eyes, the eyes of his mind, against the light of the (ros/iel, and therefore justly were the eyes of his 'jndv shut against the light of the sun; he sought to

Vol. VI -R

blind the deputy, as an agent for the god of this ivorld, (who blindeth the minds of them that believe not, lest the light of the gospel should shine unto them, 2 Cor. 4. 4.) and therefore is himself struck blind • yet it was a moderate punishment, he was only struck blind, when he might most justly have been struck dead; and that it Avas only for a season ; if he will repent, and gix<e glory to God, by making confession, his sight shall be restored ; nay, it should seem, though he do not, yet his sight shall be restored, to try if he will be led to repentance, either by the judgments of God or by his mercies.

[6.] This judgment was immediately executed ; there fell on him a mist and a darkness, as on the Sodomites when they persecuted Lot, and on the Syrians when they persecuted Elisha; this silenced him presently, filled him with confusion, and was an effectual confutation of all he said against the doctrine of Christ. Let not him any more pretend to be a guide to the deputy's conscience, who is him self struck blind. It was also an earnest to him of a much sorer ptmishment if he repent not; for he is one of those wandering stars to whom is reserved the blackness of darkness for ever, Jude 13. Elymas did himself proclaim the tiMth of the miracle, when he went about seeking some to lead him by the hand; and where now is all his skill in sorcery, upon which he had so much valued himself, when he can neither find his way himself, nor find a friend that will be so kind as to lead him !

3. Notwithstanding all the endeavours of Elymas to turn away the deputy from the faith, he was brought to believe, and this miracle, wrought upon the magician himself, (like the boils of Egypt, which were upon the magicians, so that 'hey could riot stand before Moses, Exod. 9. 11.) contributed to it. The deputy was a very sensible man, and observed something uncommon, and which spake its divine original,

(1.) In Paul's preaching; he was astonished at the doctrine of the Lord, the Lord Christ, the doctrine that is from him, the discoveries he has made of the Father; the doctrine that is concerning him, his person, natures, offices, undertaking. Note, The doctrine of Christ has a great deal in it that is astonishing ; and the more we know of it, the more reason we shall see to wonder and stand amazed at it.

(2.) In this miracle ; when he savj what was done, and how much Paul's power transcended that of the magician, and how plainly Elymas was baffled and confounded, he believed. It is not said that he was baptized, and so made a complete convert, but it is probable that he was. Paul would not do his l)usi-ness by the halves; as for God, his work is perfect. \\'hen he became a christian, he neither laid dfown his government, nor was turned out of it, but we may suppose, as a christian magistrate, by his influ ence helped very much to propagate Christianity in that island. The tradition of the Roman church, which has taken care to find bishopricks for all the eminent converts we read of in the Acts, has made this Sergius Paulus Bishop of Narbon in France, left there bv Paul in his journey to Spain.

III. Their departiire from the island of Cyprus. It is probable that they did a great deal more there than is recorded, where an account is given only of that which was cxtraordinar)'—the conversion of the deputv. When \.hc\ had done what they had to do,

1. They quitted the country, and went to Perga. Those that went, were Paul, and his company, which, it is probable, was increased in Cyprus, many being desirous to accompany him. A yft-^^ftrK oi ntgi Tcir nluxti'— Tliey (hat were about Paul, loosed from Paphos ; which supposes that he went too; but such an affection had his new friends for him, that they were always about him, and by their good will would be never from him.

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2. Then John Mark quitted them, and returned to Jerusalem, without the consent of Paul and Barnabas ; either he did not like the work, or he wanted to go see his mother. It was his fault, and we shall hear of it again.

14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath-day, and sat down. 15. And after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying. Ye men and brethren, if ye have any word of exhortation for the people, say on. 16. Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18. And about the time of forty years suffered he their manners in the wilderness. 19. And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot. 20. And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21. And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22. And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23. Of this man's seed hath God, according to his promise, raised unto Israel a Saviour, Jesus: 24. When John had first preached before his coming the baptism of repentance to all the people of Israel. 25. And as John fulfilled his course, he said, Who think ye that T am ? I am not he. But, behold, there comcith one after me, whose shoes of his feet I am not worthy to loose. 26. Men cmd brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath-day, they have fulfilled them in condemning him. 28. And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30. But God raised him from the dead: 31. And he was seen many

days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32. And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33. God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34. And as concerning that he raised him up from the dead, 7iow no more to re turn to corruption, he said on this wise, 1 will give you the sure mercies of David. 35. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37. But he, whom God raised again, saw no corruption. 38. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39. And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40. Beware therefore, lest that come upon you, which is ^oken of in the prophets; 41. Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is I'elated of what Paul and Barnabas did there, only that thither they came, {v. 13.) and thence they dejiarted, v, 14. But the history of the apostles' travels, as that of Christ's, passes by many things worthy to have been recorded, because if all should have been written, the world could not nave contained the books.

But the next place we find them in, is, another Antioch, said to oe in Pisidia, to distinguish it from that Antioch in Syria, from whence they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia ; this Antioch, it is likely, was the metropolis of it ; abundance of Jews lived there, and to tliem the gospel ivas to be first preached ; and Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was prcaclied by the apostles generally to the Jews in all places ; for in dealing with them, the proper way was to shew them how the New Testament, whicli they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for.

We have here,

I. The appearance which Paul and Barnabas made in a religious assembly of the Jews at yJntioch, V. 14. Though they had lately had such good sue cess with a Roman deputy, yet, when they came to Antioch, they did not inquire for the chief magistrate, or make their court to him, but they applied themselves to the Jews; which is a fui'ther proof of their good affection to them, and their desire of their welfare.

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1. They observed their time of worship, on the sabbath-day, the Jewish sabbath. The first day of the week they observed among themselves as a Christian sabbath ; but if they will meet the Jews, it must be on the seventh-day sabbath ; which therefore, upon such occasions, they did as yet sometimes observe. For though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried; and therefore, though the morality of the fourth commandment was entirely transferred to the christian sabbath, yet it was not incongruous to join with the Jews in their sabbath-sanctification.

2. They met them in their place of worship, in the synagogue. Note, Sabbath-days should be kept holy in solemn assemblies, they are instituted chiefly for public worship; the sabbath-day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers ; but wherever we come, we must inquire out God's faithful worshippers, and join with them, (as these apostles here did,) as those that desire to keep up a communion with all saints; though they were strangers, yet they were admitted into the synagogue, and to sit down there. Care should be taken m places of public worship, that strangers be accommodated, even the poorest; for those we know nothing else of, we know this, that they have precious souls, which our charity binds us to be concerned for.

II. The invitation given them to preach.

1. The usual service of the synagogue was performed ; X"^'- 1^-) ^'''^ ^^'-^^^ ^''^'^ ^^^ firofihets were read, a portion of each, the lessons for the jday. Note, When we come together to worshij) God, we must do it not only by prayer and praise, but by the reading and hearing of the word of God ; hereby we give him the glory due to his naine, as our Lord and Lawgiver.

2. When that was done, they were asked, by the rulers of the synagogue, to give them a sermon ; (t'. 15.) they sent a messenger to them with this respectful message, Men and brethren, if ye have any word of exhortation for the people, say on. It is probable that the rulers of tlie synagogue had met with them, and been in private conversation with them before ; and if they had not an affection to the gospel, yet they had at least the curiosity to hear Paul preach ; and therefore, not only gave him permission, but begged the favour of him, that he would speak a word of exhortation to the people. Note, (1.) The bare reading of the scriptures in the public assemblies is not sufficient, but they should be expounded, and the people exhorted out of them. This is spreading the net, and assisting people in doing that which is necessary to the makmg of the word profitable to them—that is, the applying of it to themselves. (2.) Those that preside, and have power, in public assemblies, should provide for a word of exhortation to the people, whenever they come together. (3.) Sometimes a word of exhortation from a strange minister may be of great use to the people, provided he be well approved. It is likely, Paul did often preach in the synagogue, Avhen he was not thus invited to it by the rulers of the synagogues ; for he often preached with much contention, 1 Thess. 2. 2. But these were more noble, more generous, than the rulers of the synagogues commonly were.

III. The sermon Paul preached in the synagogue of the Jews, at the invitation of the rulers of the synagogue. He gladly embraced the opportunity given him tc preach Christ to his countrj'^men the Jews; he did not object to them, that he was a stranger, and that it was none of his business ; nor object to himself, that he may get ill-will by preaching Christ among the Jews; but stood up, as one pre-

pared and determined to speak, and beckor;ed with nis hand, to excite and prepare them to hear; he waved his hand as^n orator, not only desirin;.;; silence and attention, but endeavouring to move affection, and to shew himself in earnest. Perhaps, upon the moving of them to gizie an exhortation to the people, there were those in the synagogue, that were ready to mutiny against the rulers, and opposed the toleration of Paul's preaching, and that occasioned some tumult and commotion, which Paul endeavoured to quiet by that decent motion of his hand ; as also by his modest desire of a patient impartial hearing; " Men of Israel, that are Jews by hirih, and ye that fear God, that are proselyted to the Jewish religion,

five audience ; let me beg your attention a little, for have something to say to you, which concerns your everlasting peace, and would not say it in vain."

Now this excellent sei-mon is recorded, to shew that those who preached the gospel to the Gentiles, did it not till they had first used their utmost endeavours with the Jews, to persuade them to come in, and take the benefit of it ; and that they had no prejudice at all against the Jewish nation, nor any desire that they should perish, but rather that they should turn arid live. Every thing is touched in this sermon, that might be proper, either to convince the judgment or insinuate into the affections of the Jews, to prevail with them to receive and embrace Christ as the promised Messiah.

1. He owns them to be God's favourite people, whom he had taken into special relation to himself, and for whom he had done great things. Probably, the Jews of the dispersion, that lived in other countries, being more in danger of mingling with the nations, were more jealous of their peculiarity than those that lived in their own land were ; and therefore Paul is here very careful to take notice of it, to their honour.

(1.) That the God of the whole earth was, in a particular manner, the God of this people Israel, a God in covenant with them, and that he had given them a revelation of his mind and will, such as he had not given to any other nation or people; so that hereby they were distinguished from, and dignified above, all their neighbours, having peculiar precepts to be governed by, and peculiar promises to depend upon.

(2.) That he had chosen their fathers to be his friends: Abraham was called Me/r/enf/q/" Corf; to be his prophets, by whom he would reveal his mind to his church, and to be the trustees of his covenant with the church. He puts them in mind of this, to let them know that the reason why God favoured them, though undeserving and ill deserving, was, because he would adhere to the choice he had made of their fathers, Deut. 7. 7, 8. They were beloved purely for the fathers' sake, Rom. 11. 28.

(3.) That he had exalted that people, and put a great deal of honour upon them, had advanced them into a people, and raised them from nothing, then, when they dwelt as strangers in the land of Egypt, and had nothing in them to recommend them to the divine favour. They ought to remember this, and to infer from hence, that God was no debtor to them ; for it was ex mero motu — out of his mere good pleasure, and not upon a valuable consideration, that they had the grant of the divine favour; and therefore it was revocable at pleasure; and God did them no wrong, if he at length plucked up the hedge of their peculiarity. But they were debtors to him, and obliged to receive such further discove-nes as he should make of his will, and to admit such further additions as he should make to his church.

(4.) That he had with a high hand brought them out of Egypt, where they were not only strangers, but captives; had delivered them at the expense of a great many miracles, both of mercy to them and

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judgment on their oppressors; (signs, and wonders, Deut. 4. 34.) and at the expense of a great many lives, all the Jirst-bom of Egyfit^ Pharaoh, and all his host, in the Red Sea ; I gave Egypt for thy ransom, gave men for thee, Isa. 43. 3, 4.

(5.) That he had suffered their manners forty years in the wilderness, V. \S. ''ETfiTro^^ipna-iv. Some think, it should be read, ir^ooo<;>i^iia-iy — he educated them, because that is the word the Septuagint use concerning tlie fatherly care God took of that people, Deut. 1. 31. Both may be included ; for, [1.] God made a great deal of provision for them for forty years in the wilderness: miracles were their daily bread, and kept them from starving; they lacked not ariy thing. [2.] He exercised a great deal of patience with them ; they were a provoking, murmuring, unbelieving people ; and yet he bore with them, did not deal with them as they deserved, but suffered his anger many a time to be turned away by the prayer and intercession of Moses. So many years as we have each of us lived in this world, we must own that God has thus been as a tender Father to us, has supplied our wants, has/erf us all our life long unto this day, has been indulgent to us, a God of pardons, (as he was to Israel, Neh. 9. 17.) and not extreme to mark what we have done amiss ; we have tried his patience, and yet not tired it. Let not the Jews insist too much upon the privileges of their peculiarity, for they had forfeited them a thousand times.

(6.) That he had put them in possession of the land of Canaan ; (y. 19.) JVhen he had destroyed seven nations in the latid of Canaan, that were doomed to be rooted out to make room for them, he divided their land to them by lot, and put them in possession of it. This was a signal favour of God to them, and he owns that hereby a great honour was put upon them, which he would not in the least derogate from.

(r.) That he had raised up men, spirited from heaven, to deliver them out of the hands of those that invaded their rights, and oppressed them after their settlement in Canaan, v. 20, 21. [1.] Heg-cf e them judges, men qualified for public service, and, oy an immediate impulse upon their spirits, called to it, firo re nata — as the occasion required. Though they were a provoking people, and were never in servitude but their sin brought them to it, yet upon their petition, a deliverer was raised up. The critics find some difficulty in computing these four hundred and fifty years. From the deliverance out of Egyfit, to David's expulsion of the Jebusites from the strong-hold of Zion, which completed the casting o\it of the heathen nations, was four hundred and fifty years ; and most of that time they were under judges. Others thus ; The government of the judges, from the death of Joshua to the death of F,li, was just three hundred thirty-nine years, but it is said to be [«?] ?is\t were four hundred and /iffy years; because the years of their servitude to the several nations tliat oppressed them, though really they were included in the years of the judges, are yet mentioned in the history as if they had been distinct from them. Now these, all put togetlier, make one hundred and eleven years, and those added to the three hundred thirty-nine, make them four hundred and _fifty; as so manv, though not really so many. [2.] He governed them by a firofihet, Samuel, a man divinely inspired to preside in their affairs. [3.] He afterward, at their request, set a king over tfiem, {v. 21.) Saul, the so?i ofCis. Samuel's govenmient and his lasted forty years; which was a kind of transition from the theocracy to the kingly government. [4.] At last, he made David their king, V. 22. Jl'hen (lod had remox<ed Saul, for his mal-administration, he rained ufi unto them David to be their king, and made a covenant of royalty with him, and with his seed. Then, when he had

removed one king, he did not leave them as sheep without a shepherd, but soon raised up another ; raised him up from a mean and low estate, raised him u/i on high, 2 Sam. 23. 1. He quotes the testi mony God gave concerning him, First, that his choice was divine; I have found David, Ps, 89. 20. God himself pitched upon him. Finding implies seeking; as if God had ransacked all the families of Israel to find a man fit for his purpose, and this was he. Secondly, That his character was divine ; a man after my own heart; such a one as I would have ; one on whom the image of God is stamped, and therefore one in wliom God is well pleased, and whom he approves. This character was given of him before he was first anointed, 1 Sam. 13. 14. I'he Eord hath sought him out a man after his own-heart, such a one as he would have. Inirdly, That his conduct was di\ine, and under a divine direction ; He shall fulfil all my will. He shall desire and endeavour to do the will of God, and shall be enabled to do it, and employed in the doing of it, and go through with it.

Now all this seems to shew not only the special favour of God to the people of Israel, (which the apostle is very willing to oblige them with the acknowledgment of,) but the further favours of another nature, which he designed them, and which were now, by the preaching of the gospel, offered to them. Their deliverance out of Egypt, and settlement in Canaan, were types and jigures of good things to come ; the changes of their government shewed that it made nothing perfect, and therefore must give way to the spiritual kingdom of the Messiah, which was now in the setting up, and which, if they would admit it, and submit to it, would be the glory of their people Israel; and therefore they needed not conceive any jealousy at all of the preaching of the gospel, as if it tended in the least to damage the true excellencies of the Jewish clmrch.

2. He gives them a full account of our Lord Jesus, passing from David to the Son of David, and shews that this Jesus is his promised seed ; {y. 25.) Of this 7nan's seed, from that 7-oot of Jesse, from that m'ati after God's own heart, hath God, according to his pj'o?nise, 7'aised iinto Israel a Saviour, Jesus, who carries salvation in his name. How welcome should the preaching of the gospel of Christ be to the Jews, and how should they embrace it, as well worthy of all accefuation when it brought them the tidings, (1.) Of a Saviour, to deliver them out of the hands of their enemies, as the judges of old, who were therefore called saviours; bvt this a Saviour to do that for them, which, it apjiears by the history, those could not do— to save them from their sins, their worst enemies. (2.) A Saviour of God's rais ing up, that has his commission from heaven. (3."^ Raised up to be a Saviour unto Israel, to them in the first place ; he was sent to bless them ; so far was the gospel from designing the rejection of Israel, that it designed the gathering of them ! (4.) Raised up of the seed of David, that ancient, royal family, which the people of Israel gloried so much in, and whicli at this time, to the great disgrace of the whole nation, was buried in obscurity. It ought to be a great satisfaction to them, that God hud raised up this horn of salvation for them in the house ofhisser-vajit David, Luke 1." 69. (5.) Raised up according to his promise, the promise to David, (Ps. 132. 11.) the jjromise to the Old Testament church, in the latter times of it; I will raise unto David a righteous branch, Jcr. 23. 5. This promise was it to which the twelve tribes hoped to come; {ch. 26.7.) why then should they entertain it so coldly, now that it was brought to them ?

Now, concerning this Jesus, he tells them,

[1.] That John the Baptist was his harliinger and forenmner; that great man, whom all acknowledg

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cd to be a jDrophet. Let them not say that the Messiah's coming was a surprise upon them, and that that might excuse them if they took time to consider whether they should entertain him or no ; for they had sufficient warmng by John, who preached before his coming, v. 24. Two things he did,

Inrst, He made way for his entrance, by preaching the bafitism of refientance, not to a tew select disciples, but to all the fieofile of Israel; he shewed them their sins, warned theyn of the nvrath to come, called them to re/ientance, and to bring- forth fruits meet for refientance, and bound those to this, who were willing to be bound by the solemn rite or sign of baptism ; and by this he made ready a people prepared for the Lord Jesus, to whom his grace would be acceptable, when they were thus brought to know themselves.

Secondly, He gave notice of his approach ; {v. 25. ) j^a he fulfilled his course, when he was going on vigorously in his work, and had had powerful success in it, and an established interest; "Now," saith he to those that attended his ministry, *' Jl ho think ye that lam ? What notions have you of me, what expectations from me ? You may be thinking that I am the Messiah, whom you expect; but you are mistaken, I am not he: (see John 1. 20.) but he is at the door; behold, there cometh one immediately after me, who will so far exceed me upon all ac-. counts, that I am not vjorlhy to be employed in the meanest office about him, no, not to help him on and off with his shoes; ivhose shoes of his feet I am not worthy to unloose; and you may guess who that must be."

[2. ] That the rulers and people of the Jews, who should have welcomed him, and been his willing, forward, faithful subjects, were his persecutors and murderers. When the apostles preach Christ as the Saviour, they are so far from concealing his ignominious death, and drawing a veil over it, that they always/ireach Christ crucified, yea, and (though that added much to the reproach of his sufferings) crucified by his own people, by thejn that dwelt in Jerusalem, the holy city : the royal city, and their rulers, v. 27.

First, Their sin was, that though they found no cause of death in him, could not prove him, no, nor had any colour to suspect him, guilty of any crime, (the judge himself that tried him, when he had heard all they could say against him, declared he found no fault in him,) yet they desired Pilate that he might be slain, {v. 28.) and presented their address against Christ with such fury and outrage, that they compelled Pilate to crucify him, not only contrary to his inclination, but contrary to his conscience ; they condemned him to so great a death, though they could not convict him of the least sin. Paul cannot charge this upon his hearers, as Peter did ; {ch, 2. 23.) You have with wicked hands cruci-fied and slain him ; for these, though Jews, were far enough off; but he charges it upon the Jews at Jerusalem, and the rulers, to shew what little reason those Jews of the dispersion had to be so jealous for the honour of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off trom all benefit by the Messiah, who had thus abused him, and yet they were not; but, notwithstanding all this, the preaching of this gospel shall begin at Jeiiisalem.

Secondly, The reason of this was, because they knew him not, v. 27. They knew not who he was, nor what errand he came into the world upon ; for if they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime ; They know not what they do: and so did Peter; I wot, that through ignorance ye did this, ch 3. 17. It was also because they knew not the

voice of the prophets, though they heard them read every sabbath-day ; they did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been the instruments of his suffering. Note, Many that read the prophets, do not know the voice of the prophets, do not understand the meaning of the scriptures; they have the sound of the gospel in their ears, but not the sense of them in their heads, or savour of them in their hearts. And therefore men do not know Christ, nor know how to carvy it toward him, because they do not know the voice of the prophets, who testified beforehand concei-ning Christ.

Thirdly, God overruled them for the accomplishment of the prophecies of the Old Testament; Because they knew not the voice of the prophets, which warned them not to touch God's Anointed, they fulfilled them in condemning ///?«; for so it was written, that Messiah the Prince shall be cut off; but not for himself. Note, It is possible that men may be fulfilling scripture-prophecies, even when they are breaking scripture-precepts ; particularly in the persecution of the church, as in the persecution of Christ. And this justifies the reason which is sometimes given for the obscurity of scripture-prophecies, that if they were too plain and obvious, the accomplishment' of them would thereby be prevented. So Paul saith here, Because they knew not the voice of the prophets, therefore they have fulfilled them; which implies that if they had under^tocd them, they would not have fulfilled them.

Fourthly, All that was foretold concerning the sufferings of the Messiah, was fulfilled in Christ: iy. 29.) When they had fulfilled all the vc<X that was written ofhi?n, even to the gi^■ing of him vinegar to drink "in his thirst, then they fulfilled what was foretold concerning his being buried—they took him down from the tree, and laid him in a sepulchre. This is taken notice of here, as that which made his resurrection the more illustrious. Christ was separated from this world, as those that are buried have nothing m.ore to do with this world, nor this world with them. And therefore our complete separation from sin is represcrited by our being buried with Christ. And a good christian will be willing to be buried alive with Christ. They laid him in a sepulchre, and thought thev had him fast.

[3.] That he rose again from the dead, and saw no corruption ; this was the great truth that was to be preached ; for it is the main pillar by which the whole fabric of the gospel is supported, and therefore he insists largely upon this, and shews,

First, That he rose bv consent; when he was imprisoned in the grave foi- our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under; {v. 30.) God raised him from the dead; sent an angel on purpose to roll away the stone from the prison-door, retm-ned him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Holy Ghost. His enemies laid him in a sepulchre, with design he should always lie there; but God said, A'o ; and it was soon seen whose words should stand, his or their's.

Secondly, That there was sufficient proof of his being risen; {v. 31.) He was seen many days, in divers places, upon divers occasions, by them that were most intimatelv acquainted with him ; for they came up with him from Galilee to Jerusalem, were his constant attendants, and they are his witnesses unto the people; they were appointed to be so, have attested the thing many a time, and are ready to attest it though they were to die for the same. Paul says nothing of his own seeing him, (which he mentions 1 Cor. 15. 8.) because it was in a vision, which was more convincing to himself than it could bt when produced to others.

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Thirdly, That the resurrection of Christ was the performance of the promise made to the patriarchs; it was not only true news, but good news; " In declaring this, we declare unto you glad tidings, {v, 32, 33.) which should be in a particular manner acceptable to you Jews J so far are we from designing to put any slur upon you, or do you any wrong, that the doctrine we preach, if you receive it aright, and understand it, brings you the greatest honour and satisfaction imaginable; for it is in the resurrection of Christ, that the promise which ivas made to your fathers, isj^uljilled to you." He acknowledges it to be the dignity of the Jewish nation, that to them pertained the promises, (Rom. 9. 4.) that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. The great promise of the Old Testament was that of the Messiah, in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the peculiar honour of that family, that he should be raised up of it, yet it was to be the common benefit of all families, that he should be raised up to ihem. Note, 1. God hath raised up Jesus, advanced him, and exalted him ; raised him again ; so we read it, meaning from the dead. We may take in both senses. God raised up Jesus to be a Prophet, at his baptism ; to be a Priest to make atonement, at his death ; and to be a King to rule over all, at his ascension ; and his raising hi?n up from the dead was the confirmation and ratification of all these commissions, and proved him raised of God to these offices. 2. This is the fulfilling of the promises made to the fathers, the

Eromise of sending the Messiah, and of all those enefits and blessings which were to be had with him and by him ; '* This is he that should come; and in him you have all that God promised in the Messiah, though not all that you promised yourselves." Paul puts himself into the number of the Jews, to whom the promise was fulfilled, to us their children. Now if they who preached the gospel, brought them these glad tidings, instead of looking upon them as enemies to their nation, they ought to caress them as their best friends, and embrace their doctrine with both arms; for if they valued the promise so much, and themselves by it, much more the performance. And the preaching of the gospel to the Gentiles, which was the great thing that the Jews found themselves aggrieved at, was so far from infringing the promise made to them, that the promise itself, that all the families of the earth should be blessed in the Messiah, could not otherwise be accomplished.

Fourthly, That the resurrection of Christ was the great proof of his being the Son of God; and confirms what was written in the second Psalm ; (thus ancient was the order in which the Psalms are now placed ;) Thou art my Son, this day have I begotten thee. That the resurrection of Christ from the dead was designed to evidence and evince this, is plain from that of the apostle ; (Rom. 1. 4.) He was declared to be the Son of God with power, by the resurrection from the dead. When he was first raised up out of obscurity, God declared concerning him by a voice from heaven, 7^his is my beloved Son, (Matt. 3. 17.) which has a plain reference to that in the second Psalm, Thou art my Son. Abundance of truth there is couched in those words; that this Jesus was begotten of the Father before all worlds ; was the Brightness of his glory, and the express image of his person, as the son is of the father's : that he was the >.oy®', the eternal Thought of the eternal Mind; that he was conceived by the power of the Holy Ghost in the womo of the virgin ; for upon that account also, that Holy Thing was called the Son of God; (Luke 1. 35.) that he was God's Agent in creating and governing the world, and in

redeeming it and reconciling it to himsc f, oxiA faithful as a son in his own house ; and as such was Hen of all things. Now all this which was declared at Christ's baptism, and again at his transfiguration, was undeniably proved by his resurrection. The decree v.'hich was so long before declared, was then confirmed; and the reason why it was impossible he should be held by the bands of death, was, because he was the Son of God, and consequently had life in himself, which he could not lay down but with a design to resume it. When his eternal generation is spoken of, it is not improper to say, This day have 1 begotten thee ; iov from everlasting to everlasting, is with God as it were one and the same eternal day. Yet it may also be accommodated to his resurrection, in a subordinate sense, *' This day have I made it to appear that I have begotten thee ; and this day have I begotten all that are given to thee :" for it is said, (1 Pet. 1. 3.) that the God and Father of our Lord Jesus Chrnst, as our God and Father, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead.

Fifthly, That his being raised the third day, so as not to see coritiption, and to a heavenly life, so as no more to return to corruption, to the state of the dead, as others did who were raised to life, further confirms his being the Messiah promised.

1. He rose to die no more; so it is exprjessed Rom. 6. 9. .4s concerning that he raised him up from the dead, now no more to return to corruption, that is, to the grave, which is called corruption. Job 17. 14. Lazarus came out of the grave with his grave clothes on, because he was to use them again ; but Christ, having no more occasion for them, left them behind. Now this was the fulfilling of that scripture, (Isa. 55. 3.) I will give you the sure mercies of David ; to. liria. AolCiS ta CT-zra— the holy things of David, the faithful things; for in the ])romise made to David, and in him to Christ, great stress is laid upon the faithfulness of God, (Ps. 89. 1, 2, 5, 24, 33.) and upon the oath God had sworn by his holiness, V. 35. Now this makes them «^^7r mercies indeed, that he who is intrusted with the dispensing of them, is risen, to die no more; so that he ever lives to see his own will executed, and the blessings he hath purchased for us, given out to us. As 1f Christ had died, and had not risen again, so if he had risen to die again, we had come short of the sure mercies, or at least could not have been sure oi them.

2. He rose so soon after he was dead, that his body did not see corruption ; for it is not till the third day that the body begins to change. Now this was promised to David, it was one of the sure mercies oj David; for it was said to him in Ps. 16. 10. jVeithej wilt thou suffer thy Holy One to see corruption, v. 35. God had promised to David, that he would raise up the Messiah of his seed, who should therefore be a Man, but should not like otlicr men see corrui)ti()n. This promise could not have its accomplishment in David, but looked forward to Christ.

(1.) It could not be accomplished in David him self, {v. 36.) for David, after he had s( rx'ed his own generation, by the will of God, wlio raised him wy to be wliat he 'was,fell asler/i, and was laid to hit fathers, and saw corruption. Here we liave a shorl account of the life, death, and burial, of the patriarch David, and his continuance under the power of death. [1.] His life ; He served his own generation by the will of God, licfore he slept the slecj) of death. David was a useful good man ; he did good in the world by the will of God, he made God's precepts his iiile ; he sen'cd his own generation, so as therein to serve God ; he so served and pleased men, [as whatever the king did, fdeased the people, 2 Sam. 3. 36.) as still to keep himself the faithful servant of

THE ACTS, XIII.

\3h

God. See Gal. 1. 10. He served the good of men ; but did not serve the will of men. Or, by the will of God's providence so ordering it, qualifying him for, and calling him to, a public station, he served his own generation; for every creature is that to us, that God makes it to be. David was a great blessing to the age wherein he lived, he was the servant of his generation; many are the curse, and plague, and burthen, of their generation. Even those that are in a lower and narrower sphere, must look upon it, that therefore they live, to sem'e their generation ; and those that will do good in the world, must make themselves servants of all, 1 Cor. 9. 19. \^^e were not bom for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his otvn generation, that generation in which he lived; and therefore when he had done what he had to do, and written what he had to write, he died, and continued in the grave ;but Christ (not by his writings or words upon record only as David, but by his personal agency) was to serve all generations, must ever live to reign over the house nf Jacob, not as David, for forty years, but for all ages, as long as the sun and moon endured, Ps. 89. 29. His throne must be as the davs of heaven, and all generations must be blessed in 'him, Ps. 72. 17. [2.] His death ; He fell aslee/i. Death is a sleep, a quiet rest, to those who, while they lived, laboured in the service of God and their generation. Obsers'e, He did not fall asleep till he had served his generation, till he had done the work for which God raised him up. God's servants have their work assigned them ; and when they have'ac-comfilished as a hireling their day, then, and not till then, they are called to rest. God's witnesses never die till they have finished their testimony ; and then the sleep, the death, of the labouring man will be sweet. David was not permitted to build the temple, and therefore when he had made preparation for it, which was the service he was designed to, he feU asleep, and left the work to Solomon. [3.] His burial; He was laid to his fathers. Though he was bviried in the city of David, (1 Kings 2. 10.) and not in the sepulchre of Jesse his father at Bethlehem, yet he might be said to be laid to his fathers ; for the grave, in genera], is the habitation of our fathers, of those that are gone befoi-e us, Ps. 49. 19. [4.] His continuance in the grave; He saw corruption. We are sure he did not rise again ; this St. Peter insists upon, when he freely speaks of the patriarch David; {ch. 2. 29.) He is both dead and buried, and his sepulchre is with us iinto this day. He saw coriiip-tion, and therefore that promise could not have its accomplishment in him. But,

(2.) It was accomplished in the Lcrd Jesus; {v. ."7.) He whom God raised again, saw no corruption; for it was in him that the sure mercies were to be reserved for us. He rose the third day, and therefore did not see corruption then ; and he rose to die no more, and therefore never did. Of him therefore the promise must be understood, and no other. 3. Having given them tliis account of the Lord Jesus, he comes to make application of it.

(1.) In the midst of his discourse, to engage their attention, he had told his hearei-s, that they were concerned in all this; (r. 26.) ♦« To you is the word of this salvation sent; to you fii-st. If you by your unbelief make it a word of rejection to you, you may thank yourselves; but it is sent to you for a word of salvation ; if it be not so, it is your own fault." Let them not peevishly argue, that because it was sent to the Gentiles, who had no commiuiion with them, therefore it was not sent to them ; for to them it was sent in the first place. " To you men this is sent, and not to the angels that sinned. To you living men, and not to the congregation of the dead and

damned, whose day of grace is over." He there fore speaks to them with tenderness and respect; You are men and brethren ; and so we are to look upon all those that stand fair with us for the great salvation, as having the word of salvation sent to them. Those to whom he does by warrant from heaven here bring the wo7-d of salvation, are, [1.] The native Jews, Hebrews of the Hebrews, as Paul himself was ; *' Children of the stock of jibraham, though a degenerate race, yet to you is this word of salvation sent; nay, it is therefore sent to you, to save you from your sins." It is an advantage to be of a good stock ; for though salvation does not always follow the children of godly parents, yet the word of salvation does ; Abraham will command his children and his household after him. [2. ] The proselytes, the Gentiles by birth, that were in some degree brought over to the Jews' religion ; " Whosoever among you that fearcth God. You that have a sense of natural religion, and have subjected yourselves to the laws of that, and taken hold of the comforts of that, to you is the word of this salvation sent; you need the further discoveries and directions of revealed religion, are prepared for them, and will bid them welcome, and therefore shall certainly be welcome to take the benefit of them."

(2.) In the close of his discourse, he applies what he had said concerning Christ, to his hearers. He had told them a long story concerning this Jesus; now they would be ready tn ask. What is all this to us ? And he tells them plainly, it is to them.

[1. ] It will be their uns])cakable advantage if they embrace Jesus Christ, and believe this word of salvation ; it will relieve them there where their gi-eatest danger lies ; and that is from the guilt of their sins ; "Be it known unto yon therefore, men and bretliren ; we are warranted to proclaim it to you, and you are called to take notice of it." He did not stand up to preach before them, but to preach to them, and not without hopes of prevailing with them ; for they are men, reasonable creatures, and capable of being argued with ; they are brethren, spoken to, and dealt with, by men like themselves ; not only of the same nature, but of the same nation. It is proper for the preachers of the gospel to call their hearers brethren; as speaking familiarly to them, and with an affectionate concern for their welfare, and as being equally interested with them in the gospel they preach. Let all that hear the gospel of Christ, know these two things :

J'irst, That it is an act of indemnity granted by the King of kings to the children of men, who stand attainted at his liar of treason against his crown and dignity ; and it is for and in consideration of the mediation of Christ between God and man, that this act of grace is passed and proclaimed; (t. .38.) '* Through this Man, who died and rose again, is preaihed unto you the forgiveness of sins. We are to tell you, in Ood's name, that your sins, though many and great, may be forgiven, and how it is come about that they may be so, without any injury to God's honour ; and how you may obtain the forgiveness of vour sins. \\'e are to preach repentance for the remission of sins, and divine grace giving both repentance and remission of sins. The remission of sins is through this Man, by his merit it was purchased, in his name it is offered, and by his authori-,ty it is bestowed ; and therefore you are concerned to be acquainted with him, and interested in him. We preach to you the forgiveness of sins ; that is the salvation we bring you, the word of God ; and therefore you ought to bid us welcome and look upon us as your friends, and messengers of good tidings."

Secondly, That it does that for us, which the law of Moses could not do. The Jews were jealous for the law, and because it prescribed expiatory and pacificatory sacrifices, and a great variety of purifi.

THE ACTS, XIII.

cations, fancied they might be justified by it before God. " No," saith Paul, " be it known to you, that it is by Christ only that they nvho believe in him, and none else, are justified from all things, from all the guilt and stain of sin, from which ye could not be justified by the law of Moses;" {v. 39.) therefore they ought to entertain and embrace the gospel, and notto adhere to the law in opposition to it, because the gospel is perfective, not destructive, of the law. Note, 1. The great concern of sinners, is, to be justified, to be acquitted from guilt, and accepted as righteous in God's sight. 2. Those who are truly justified are acquitted fi-om all their guilt; for if any DC left charged upon the sinner, he is undone. 3. It was impossible for a sinner to be justified by the law of Moses ; not by his moral law, for we have all broken it, and are transgressing it daily, so that instead of justifying us, it condemns us: not by his remedial law, for it was not possible that the blood of bulls and goats should takeaway sin, should satisfy God's offended justice, or pacify the sinner's wounded conscience. It was but a ritual and typical institution. See Heb. 9. 9.—10. 1, 4. 4. By Jesus Christ we obtain a complete justification ; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge, but by him as our Righteousness, the Lord our Righteousness. 5. All that believe in Christ, that rely upon him, and give up themselves to be ruled by him, are justified bv him, and none but they. 6. What the law could not do for us, in that it was weak, that the gospel of Christ does ; and therefore it was folly, out of a jealousy for the law of Moses and the honour of that institution, to conceive a jealousy of the gospel of Christ and the designs of that more perfect institution.

[2.] It is at their utmost peril if they reject the gospel of Christ, and turn their backs upon the offer now made them ; {v. 40, 41.) " Betvare therefore ; you have a fair invitation given you, look to your-.selves, lest you either neglect or oppose it." Note, Those to whom the gospel is preached, must see themselves upon their trial and good behaviour, and are concerned to beware lest they be found refusers of the grace offered. " Beware, lest you not only come short of the blessings and benefits spoken of in the prophets, as coming upon those that believe, but fall under the doom spoken of in the prophets, as coming upon those that persist in unbelief; lest that come ti/ion you, which is sfiolcen of." Note, The thrcatenings are warnings ; what we are told will come upon impenitent sinners, is designed to awaken us to beware lest it do come upon us. Now the prophecy referred to, we have Hab. 1. 5. where the desti-uction of the Jewish nation l)y the Chaldeans is foretold as an incredible unparalleled destruction ; and that is here applied to the destruction that was coming upon that nation by the Romans, for their rejecting of the gospel of Christ. The apostle follows the Septuagint translation, which reads. Behold, ye desfiisers: (for, Behold, ye among the heathen ;) because it made the text more apposite to his purpose.

First, ''Take heed lest the guilt come upon vou, which was spoken of in the prophets—the giiilt of despising the gospel and the tenders of it, and despising the Cientiles that were advanced to partake of it. Bevjare, lest it be said to you. Behold, yt desfiisers." Note, It is the ruin of many, that they despise religion, thev look u])on it as a thing below them, and are not willing to stoop to it.

Secondly, '"Take heed lest the judgment romc upon you, which was spoken of in the prophets ; that ye shall wonder and fierish, wonderfully ])erish; your y)erdition shall be amazing to yourselves and nil about vou." They that will not wonder and be 8aved, shall wonder and jjerish. They that enjoyed

the privileges of the church, and flattered themselves with a conceit that those would save them, will wonder when they find their vain presumption overruled, and that their pri\nleges do but make their condemnation the more intolerable. Let the unbelieving Jews expect that God will work a work in their days, which you shall in no wise belieVe, though a man declare it unto you. This may be understood as a prediction, either, 1. Of their sin ; that they should be incredulous, that that great work of God, the redemption of the world by Christ, though it should be in the most solemn manner declared unto them, yet they would in no wise believe it, Isa. 53. 1. ll'ho hath believed our report? Though it was of God's working, to whom nothing is impossible, and of his declaring, who cannot lie, yet they would not give credit to it. They that had the honour and advantage to have this work wrought in their days, had not the grace to believe it. Or, 2. Of their destruction ; the dissolving of the Jewish polity, the taking of the kingdom of God from them and giving it to the Gentiles, the destruction of their holy house and city, and the dispersion of their people, was a work which one would not have believed should ever have been done, considering how much they had been the favourites of Heaven. The calamities that were brought upon them, were such as were never before brought upon any people. Matt. 24. 21. It was said of their destruction by the Chaldeans, and it was true of their last destruction, All the inhabitants of the world would not have believed that the enemy should have entered into the gates of Jerusalem as they did. Lam. 4. 12. Thus is there a strarige /lunishment to the workers of iniquity, especially to the despisers of Christ, Job 31. 3.

42. And when the Jews were gone out of the synagogue, the Gentiles hesought that these words might be preached to them the next sabbath. 43. A^ow when the congregation was broken up, many of the Jews and rehgious proselytes followed Paul and Barnabas; who, speaking to them, persuaded them to continue in the grace of God. 44. And the next sabbath-day came almost the whole city together to hear the word of God. 45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46. Then Paul and Barnabas waxed bold, and said. It was necessai^ that the word of God should first have been spoken to you: but seeing ye put it from you, and judge 5'ourselvcs luiworihy o( everlasting life, lo, we turn to the Gentiles. 47. For so hath the Lord commanded us, snijinf^, I have set thee to be a light of the Gentiles, that thou shonldest be for salvation unto the ends of the earth. 48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 49, And the word of the Lord was published throughout all the region. 50. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against

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J37

Paul and Barnabas, andoxpelled them out of their coasts. 51. But they shook off the dust of their feet against them, and came unto Iconiuni. 52. And the disciples were filled with joy, and with the Holy Ghost.

The design of this story being to vindicate the apostles, especially Paul, (as he doth himself at large, Rom. 11.) from the reflections of the Jews upon him for preaching the gospel to the Gentiles, it is here observed, that he proceeded therein with all the caution imaginable, and upon due consideration, which here there is an instance of.

I. There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but vjcnt out of the synagogue while Paul was preaching, {v. 42.) in contempt of him and iiis doctrine, and to the disturbance of the congregation. It is likely, they whispered among themselves, exciting one another to it, and did it by consent. Now tliis spoke,

1. An open infidelity ; as plain a profession of unbelief, as coming to hear the gospel is of faith. They thus publicly avowed their contempt of Christ and of his doctrine and law ; were not ashamed, neither could they blush : and they thus endeavoured to beget prejudices in the minds of others against the gospel ; they went out to draw others to follow their pernicious ways.

2. An obstinate infidelity ; they went out of the synagogue, not only to shew that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them. They stojified their ears, like the deaf adder. Justly therefore was the gospel taken from them, when they first took themselves from it ; and turned themselves out of the church, before they were turned out of it. For it is certainly true, God never leaves any till they first leave him.

II. The Gentiles were as willing to hear the gospel as those iiide and ill-conditioned Jews were to get out of the hearing of it ; They besought that these words, or words to this effect, might be preached to them the next sabbath ; in the week between, so some take it; on the second and fifth day of the week, which in some svnagogues were their lecture days. But it appeal's, {x>. 44.) that it was the next sabbath-day that they came together. They begged,

1. That the same offer might be made to them, that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles ; and therefore they begged, that forgiveness of sins through Christ might be preached to them, as it was to tlie Jews. The Jews' leavings, nay loathings, were their longings. This justifies Paul in his preaching to them, that he was invited to it, as Peter was sent for to Cornelius. Who could refuse to break the bread of life to those who begged so hard for it; and to give that to the poor at the door, which the children at the table threw under their feet ?

2. That the same instructions might be given to them. They had heard the doctrine of Christ, but did not undei-stand it at the first hearing, nor could they remember all that they had heard, and therefore thev begged it might be preached to them again. Note, It is good to havethe word of Christ repeated to us. What we have heard we should desire to hear again, that it may take deep root in us, and the nail that is driven may be clenched, and be as a nail in a sure filace. To hear the same things should not be grievous, because it is safe, Phil. 3. 1. It aggravates the ill disposition of the Jews, that the Gentiles desired to hear that often, which they were

Vol. VI.— S

not willing to hear once ; and commends the good disposition of the Gentiles, that they did not follow the ill example which the Jews set them.

III. There were some, nay, there were many, both of Jews and proselytes^ that were wrought upon by the preachuig of the gospel ; they who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, " They have cast away, and cast off", all the people of God." " Nay," says Paul, "that is not so; for ai)undance of the Jews ha\e embraced Christ, and are taken in ;" himself for one, Rom. 11. 1,5. So it was here ; many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them.

1. Thev submitted to the grace of God, and were admitted to the benefit-and comfort of it; that is implied in their being exhorted to continue in it. They followed Paul and Barnabas ; they became their disciples, or rather the disciples of Christ, whose agents thev were. Those that join themselves to Christ, will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bid those of the Jevvs welcome, that were willing to come under their instructions; such neartv well-wishers were they to all the Jews and their friends, if they pleased.

2. Thev were exhorted and encouraged to persevere herein ; Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of God; to hold fast that which they had received ; to continue in their belief of the gospel of grace ; to continue in their dependence upon the Spirit of grace, and attendance upon the means of grace. And the grace of God shall not be wanting to those who thus continue in it.

IV. There was a cheerful attendance upon the preaching of the gospel the next sabbath day; {v. 44.) jilmost the whole city (the generality of which were Gentiles) came together to hear the 7Vord of God.

1. It is probable that Paul and Bamabas were not idle in the week-days, but took all opportunities in the week between, (as some think the Gentiles desired,) to bring them acquainted with Christ, and to raise their expectations from him. They did a great deal of service to the gospel in pi-ivate discourse and conversation, as well as in their public sermons. Wisdom cried in the chief places of concourse, and the opening of the gates, as well as in the synagogues, Prov. 1. 20, 21.

2. This brought a vast concourse of people to the synagogue on the sabbath-day; some came out of curiosity, the thing being new; others, longing to see what the Jews would do upon the second tender of the gospel to them ; and many who had heard something of the word of God, came to hear more; and to hear it, not as the word of men, but as the word of God, by which we must be ruled and judged. Now M/A'justified Paul in preaching to the Gentiles, that he met with the most encouraging auditories among them. There the fields were white to the harvest, and therefore why should he not there put in his sickle ?

V. The Jews were enraged at this; and not only would not receive the gospel themselves, but were filled with indignation at them that crowded after it; (v. 45.) When the Jews saw the multitudes, and considered what an encouragement it was to Paul to go on in his work ; when they saw people thus flving like doves to their windows, and what probability there was that among these multitudes, some would be, without doubt, wrought upon, and, it is likely, the greater part, to embrace Christ—^this filled them with envy.

THE ACTS, XUl.

1. They grudged the interest the apostles had in the people; were vexed to see the sjTiagogue so full when they were to preach. This was the same spirit that worked in the Pharisees toward Christ, they were cut to the heart when they saw the whole ivorld go after him. When the kingdom of heaven was opened, they not only would not go in themselves, but were angry with them that did.

2. They opposed the doctrine the apostles preached ; They spake against those things that were spoken by Paul, cavilled at them, started objections against them, finding some fault or other with every thing he said, contradicting, and blaspheming; avTsxt^&v avT/x«5/si'T«f— contradicting, they contradicted. They did it with the utmost spite and rage imaginable ; they persisted in their contradiction, and nothing would silence them. They contradicted for contradiction-sake, and denied that which was most evident. And when they could find no colour of objection, they broke out into ill language against Christ and his gospel, blaspheming him and it. From the language of the carnal man that receives not the things of the Spirit of God, and therefore contradicts them, they proceeded to the language of incarnate devils, and blasphemed them. Commonly those who begin with contradicting, end with blaspheming.

VI. The apostles hereupon solemnly and openly declare themselves discharged from their obligation to the Jews, and at liberty to bring the word of salvation to the Gentiles, even by the implicit consent of the Jews themselves. Never let the Jew lay the fault of the caiTying of the kingdom of God to the Gentiles upon the apostles, for that complaint of their's is for ever silenced by their own act and deed, for what they did here, is for ever an estoppel* to it. " Tender and refusal (we say) are good payment in law." The Jews had the tender of the gospel, and did refuse it, and tlierefore ought not to say any thing against the Gentiles having it. In declaring this, it is said, {v. 46.) Paul and Barnabas waxed bold, more bold than they had been, while they were shy of looking favourably upon the Gentiles, for fear of giving offence to the Jews, and laying a stumbling-block in their way. Note, There is a time for the preachers of the gospel to shew as much ol the boldness of the lion, as of the wisdom of the serpent and the harmlessness of the dove. When thf adversaries of Christ's cause begin to be daring, it is not for its advocates to be retired and cowardly. While there is any hope of working upon those that oppose themselves, they must be instructed with meekness; (2 Tim. 2. 25.) but when that method has long been tried in vain, we must wax bold, and tell them what will come of their opposition. The impudence of the enemies of the gospel, instead of frightening, should rather imbolden, the friends of its cause ; for they are sure that they have a good cause, and they know whom they have trusted to bear them out.

Now Paul and Barnabas, having made them a fair offer of gospel grace, here e:i\e them fair notice of their bringing; it to the Gentiles ; if by any means (as Paul says, Rom. 11. 14.) they might provoke them to emulation.

1. They own that the Jews were entitled to the first offer ; " If was necessary that the word of God should first have been s/ioken to you, to whom the promise was made ; to von of the lost shee/i of the house of Israel, whom Christ reckoned himself first sent to." And his charge to the preachers of his gospel to begin at Jerusalem, (Luke 24. 47.) was an implicit direction to all that went into other countries, to begin with the Jews, to whom pertained the f^oing of the law, and therefore the preaching of

* Legal bnr.—£p.

the gospel. Let the children first be si rved. Marl 7. 27.

2. They charge them with the refusal of it; " 17 put it from you; ye will not accept of it; nay, yt will not so much as bear the offer of it, but take ita> an affront to you." If men put the gospel from them, God justly takes it from tnem ; why should manna be given to them that loathe it, and call it light bread, or the privileges of the gospel forced on them that put them away, and say, JVe have no part in Da vid ; Herein ye. judge yourselves unworthy of ever lasting life. In one sense, we must all judge our selves unworthy of everlasting life, for there is nothing in us, or done by us, by which we can pretend to merit it, and we must be made sensible of this; but here the meaning is, "Ye discover, or make it to appear, that ye are not meet for eternal life ; ye thi'ow away all your claims and hopes, and give up your pretensions to it; since ye will not take it from his hands, into whose hand the Father has given it, Kfiyfri, ye do, in effect, pass this judgment upon vour-selves, and out of your own mouth ye shall be Judged; ye will not have it by Christ, by whom alone it is to be had, and so shall your doom be, ye shall not have it at all."

3. Upon this they ground their preaching the gospel to the uncircumcised ; " Since ye will not accept eternal life as it is offered, our way is plain, Lo, we turn to the Gentiles. If one will not, another will. If those that were first invited to the wedding-feast will not come, we must invite out of the highways and hedges those that will, for the wedding must be furnished with guests. If he that is next of kin will not do the kinsman's part, he must not complain that another will," Ruth 4. 4. • ■

4. They justify themselves in this by a divine warrant ; {y. 47.) "For so hath the Lord commanded us ; the Lord Jesus gave us directions to witness to him in Jerusalem and Judea, first, and after that, to the utmost part of the earth, to preach the gos^pel to ez'ery creature, to disci/ile all nations." This is according to what was foretold in the Old Testament; when the Messiah, in the prospect of the Jews' infidelity, was ready to say, I have laboured in vain, he was told, to his satisfaction, that though Israel was not gathered yet he should be glorious; that his blood should not be shed in vain, nor his purchase made in vain, nor his doctrine preached in vain, nor his Spirit sent in vain ; "For I have set thee, not only raised thee up, but establislied thee, to be a Light of the Gentiles, not only a shining Lieht for a time, but a standing Light, set thee for a Light, that thou shouldest be for salvation unto the ends of the earth." Note, (i.) Christ is not only the Saviour, but the Salvation, is himself our Righteousness, and Life, and Strength. (2.) Wherever Christ is designed to be Salvation, he is set up to be a Light; he enlightens the understanding, and so saves the soul, (3.) He is, and is to be. Light and Salvation to the Gentiles, to the ends of the earth. Those of any nation should be welcome to him, some of every nation have heard of him, (Rom. 10. 18.) and all nations shall at length become his kingdo?n. This prophecy has had its accomplishment in part, in the setting up of the kingdom of Christ in this island of our's, which lies, as it were, in the ends of the earth, a corner of the world, and shall be accomplished more and more, when the time comes for the bringing in of the fulness of the Gentiles.

VII. The Gentiles cheerfully embraced that which the Jews sconifuUy rejected, v. 48, 49. Never was land lost for want of heirs; through the fall of the Je-vs, salvation is come to the Geiifiles : the casting off of them was the reconciling of the world, and the diminishing of them the riches of the Gentiles; so the apostle shews at large, Roni. 11. 11, 12, 15. The Jews, the natural branches, were

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broken off, and the Gentiles, that were branches of the nvild olive, were thereupon grafted in, v. 17, 19. Now here we are told how the Gentiles welcomed this happy turn in their favour.

1. They took, the comfort of it; When they heard this, they were glad. It was good news to them, that they niight have admission into covenant and communion with God, by a clearer, nearer, and better way than submitting'to the ceremonial law, and being proselyted to the Jewish religion ; that the/ior-tition-ivall was taken down and they were as welcome to the benefits of the Messiah's kingdom as the Jews themselves, and might share in their promise, without coming under their yoke. This was indeed glad tidings of great joy to all people. Note, Our "being put into a possibility of salvation, and a capacity for it, ought to be the matter of our rejoicing ; when the Gentiles did but hear that the offers of grace should be made them, the word of grace preached to them, and the means of grace afforded them, they were glad; "Now there is some hope for us." Many grieve under doubts, whether they have an interest in Christ or no, when they should he rejoicing that they may have an interest in him ; the golden sceptre is held out to them, and they are invited to come, and touch the top of it.

2. They gave God the praise of it; They glorified the word of the Lord ; that is, Christ, (so some,) the essential Word ; they conceived a mighty veneration for him, and expressed the high thoughts they had of him. Or rather, the gospel; the more they knew of it, the more they admired it. Oh ! what a light, what a power, what a treasure, does this gospel bring along with it! How excellent are its truths, its precepts, its promises ! How far "transcending all other institutions ! How plainly divine and heavenly is its original ! Thus they glorified the word of the Lord, and that is it which he has himself ma^«//?erf aAot^f all his name, (Ps. 138. 2.) and will magnify and make honourable, Isa. 42. 21. They glorified the word of the Lord, (1.) Because now the knowledge of it was diffused, and not confined to the Jews only. Note, It is the glory of the word of the Lord, that the further it spreads, the | brighter it shines ; which shews it to be not like the light of a candle, but like that of the sun when he

foes forth in his strength. (2.) Because now the nowledge of it was brought to them. Note, Those speak best of the honour of the word of the Lord, that speak experimentally, that have themselves been captivated by its power, and comforted by its sweetness.

3. Many of them became, not only professors of the christian faith, but sincerely obedient to the faith : yls many as were ordained to eternal life, believed. God by his Spirit wrought true faith in them for whom he had in lus councils from eve?--/as/i/7§-designed a happiness to ei'erlasfing. (1.) Those believed, to whom God gave grace to believe ; whom, bv a secret but mighty operation, he brought into subjection to the gospel of Christ, and made willing in the day of his power. Those came to Christ, whom the Father drew, and to whom the Spirit made the gospel-call effectual. It is called the faith of the operation of God, (Col. 2. 12.) and is said to be wrought by the sa?ne power that raised up Christ, Eph. 1. 19, 20. (2.) God gave this grace to believe, to all those among them, who were ordained to eternal life; (^iov whom he had predestinated, them he also called, Rom. 8. 30.) or as many as were disposed to eternal life, as many as had a concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God hath treasured up that life, (1 John 5. 11.) and who is the only Way to it ; and it was the grace of God that wrought it in the?n. Thus all those captives, and those only, took the benefit of Cyrus's procla-

mation, whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem, Ezra 1. 5. Those will be brought to beheve in Christ, that by his grace are well disposed to eternal life, and make that their aim.

4. When they believed, they did what they could to spread the knowledge of Christ and his gospel among their neighbours ; (v. 49.) .And the word of the Lord was published throughout all the region ; when it was received with so much satisfaction in the chief city, it soon spread itself into all parts of the country. Those new converts were themselves ready to communicate to others that which they were so full of themselves. The Lord gave the word, and then great was the company of them that published it, Ps. 68. 11. Those that have got acquaintance with Christ themselves, will do what they can to bring others acquainted with him. Those in great and I'ich cities, that have received the gospel, should not think to engross it, as if, like Icarn-mg and philosophy, it were only to be the entertainment of the more polite and elevated part of mankind, but should do what they can to get it published in the country among the ordinary sort of people, the poor and unlearned, who have souls to be saved as well as they.

VIII. Paul and Barnabas, having sowed the seeds of a christian church there, quitted the place, and went to do the like elsewhere. \\'e read not any thing of their working miracles here, to confirm their doctrine, and to convince people of the ti'uth of it; for though God then did ordinarily make use of that method of conviction, yet he could, when he pleased, do his work without it ; and begetting faith h\ the immediate influence of his Spirit, was itself the greatest miracle to those in whom it was wrought; yet, it is probable that they did work miracles, for we find they did in the next place they came to, ch. 14. 3. Now here we are told,

1. How the unbelieving Jews expelled the apostles out of that country. They first turned their back upon them, and then lifted up the heel against them, V. 50. They raised persecution against Paul and Barnabas ; excited the mob to persecute them in their way, by insulting their persons as they went along the streets ; excited the magistrates to perse cute them in their way, by imprisoning and punishing them ; when they could not resist the wisdom and spirit ivherewith they spake, they had recourse to these brutish methods, the last refuge of an obstinate infidelity. Satan and his agents are most exasperated against the preachers of the gospel when they see them go on successfully, and therefore then will be sure to raise persecution against them. Thus it has been the common lot of the best men in the world, to suffer ill for doing well; to he persecuted instead of being preferred, for the good services they have done to mankind. Observe,

(i.) \^'hat method tliey took to give them trouble ; They stirred up the devoitt and honourable wo?nen against them. The Jews could not make any considerable interest themselves, but they applied themselves to some ladies of quality in the city, that were well affected to the Jewish religion, and were proseli/tes of the gate, therefore called dei'out women. These, according to the genius of their sex, were zealous in their way, and bigoted ; and it was easy, by false stories and misrepresentations, to incense them against the gospel of Christ, as if it had been destructive of all religion, of which really it is perfective. It is good to see honourable women de-x'OJit, and well affected to religious worship ; the less they have to do in the world, the more they should do for their souls, and the more time they should spend in communion with God ; but it is sad, when, under colour of devotion to God, they conceive an, enmity to Christ, as those here did. \^'hat! -^

THE ACTS, XIV.

Ken persecutors! Can they forget the tenderness and compassion of their sex ? What! honourable women ! Can they thus stain their honour, and disgrace themselves, and do so mean a thing? But, whicli is strangest of all, devout ivonien ! \Vill they kill Christ's servants, and think therein then do God serx'ice? Let those therefore that have zeal, see that it be according to knowledge. By these devout and honourable women they stirred up likewise the chief men of the city, the magistrates and the rulers, who had power in their hands, and set tliem against the apostles, and who had so little consideration as to suffer themselves to be made the tools of this ill-natured party, who neither 'xould go into the kingdom of heaven themselves, ?ior suffer those that were entering, to go in.

(2.) How far they carried it; so far, that they ex-fielled them out of their coasts; they banished them, ordered them to be carried, as we say, from constable to constable, till they were forced out of their jurisdiction ; so that it was not by fear, but downright violence, that they were driven out. This was one method which the ovenuling providence of God took, to keep the first planters of the church from staying too long at a place ; as, Matt. 10. 23. When they persecute you in one city, flee to another, that thus you may the sooner go over the cities of Israel. This was likewise a method God took, to make those that were well disposed the more warmly affected toward the apostles ; for it is natural to us to pity those that are persecuted, and to think the better of those that suffer, when we know thev suffer unjustly, and to be the more ready to help them. The expelling of the apostles out of their coasts made people inquisitive ':i'hat evil they had done, and, perhaps, raised them more friends than conniving at them in their coasts would have done.

2. How the apostles aljandoned and rejected the unbelieving Jews; (r. 51.) They shook off the dust of their feet against them. When they went out of the city, they used this ccremonv in the sight of them that sat in the gate ; or when they went out of the borders of their country, in the sight of them that were sent to see the country rid of them. Hereby, (1.) They declared that they would have no more to do with them, would take nothing that was their's; for they sought not their's, but them; dust they are, and let them keep their dust to themselves, it shall not cleave to them. (2.) They expressed their detestation of their infidelity, and that, though they were Jews by birth, yet, ha\ing rejected the gospel of Christ, they were in their eyes no better than heathen and profane. As Jews and Gentiles, if they believe, are equally acceptable to God and good men; so, if they do not, they are equally aljominable. (3.) Thus they set them at defiance, and expressed their contempt of them and their malice, which they looked upon as impotent. It was as much as to say, " Do your worst, we do not fear you; we know whom we serve, and whom we have trusted." (4.) Thus they left a testimony behind them, that they had had a fair offer made them of the grace of the gospel, which shall be proved against them in the'day of judgment. This dust will prove that the preachers of the gospel had been among them, but were expelled by tliem. Thus Christ had ordered them to do, and for this reason. Matt. 10. 14. Luke 9. 5. When they left them, they came to Jcojiium, not so much for safety, as for work.

3. \\'hat frame they left the new converts in at Jntioch ; {v. 52.) The discifilcs, when they saw with what courage and cheerfulness Paul and Baniabas not only Ijore the indignities that were done them, but went on with their work notwithstanding, they were in like manner spirited. (1.) They were vcrv cheerful; one would have expected that when Paiil and Barnabas were expelled out of their coasts, and

perhaps forbidden to return upon pain of death, the disciples should have been full of^grief and full of fear, looking for no other than that, if the planters of Christianity go, the plantation would soon come to nothing ; or that it would be their turn next to be banished the country, and to them it would be more grievous, for it was their own ; no, they ivere filled with joy in Christ, had such a satisfactorj- assurance of Christ's carrying on and perfecting his own work in them, and among them, and that either he would screen them from trouble, or bear them up under it, that all their fears were swallowed up in their believing joys. (2.) They were very courageous; wonderfully animated with a holy resolution to cleave to Christ, whatever difficulties they met with ; that seems especially to be meant by their bein^ filled with the Holy 'Ghost; for tliat is used of Peter's boldness, {ch. 4. 8.) and Stephen's, {ch. 7. 55.) and Paul's, ch. 13. 9. The more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face the difficulties we meet with in the profession of godliness.

CHAP. XIV.

We have, in this chapter, a further account of the progress of the gospel, by the ministry of Paul and Barnabas among the Gentiles ; it froes on conquering and to conquer ; vet meeting with opposition, as before, among the unbelieving Jews. Here is, I. Their successful preacliinsj of the erospel for some time at Icoiiium, and their being driven tlience by the violence of their persecutors, both Jews and Gentiles, and forced into the neiglibouring countries, v. 1..7. II. Their healing of a lame man at Lystra, and the profound veneration which the people conceived of them thereupon, which tiiey had mucii ado to keep from running into an extreme, v. 8.. 18. III. The outrage of the people against Paul, at the instigation of the Jews, llie effect of wiiich was, that they stoned him, as they tliought, to death ; but he was wonderfully restored to life again, v. 19,20. ]\. The visit which Paul and Barnabas made to tlie churches whicli they had planted, to confirm them, and put them into order, v. 2J..23. V. Their return to Antioch, whence they were sent forth; the good they did by the way, and the report they made to the church of Antioch of their expedition, and, if I may so say, of the campaign thev had made, v. 24.. 28.

1. A ND it came to pass in Iconium, thai -XjL they went both top;ether into the synagogue of the .Tews, and so spake, that a great multitude both of the Jews and also of the Greeks believ^ed. 2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3. I>ong time therefore abode they, speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands, 4, But the multitude of the city was divided ; and part held with the Jews, and part with the ajjostles. 5. And when there was an assault made both of the Gentiles, and also of the Jews, with their rulers, to use tlicrn despitefuUy, and to stone them, 6, They were w are of ?V, and fled unto Lystra and Derbe, ciliesof J>ycaonia, and unto the region that lieth roimd about: 7. And there they preached the gospel.

In these verses, we have,

L The Y)re^ch'\ns;of the gosfelin Iconium, whither the apostles were forced to retire from Jntioch. As "the blood ot the martyrs has been the seed of the

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church," so the banishment of the confessors has lielped to scatter that seed. Observe,

1. How they made the first offer of the gospel, to the Jews, in their irynagogites; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others' faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul, (Prov. 29. 10.) seek the salvation of it.

2. How the apostles concurred herein; notice is taken of this, that they nvent both together into the synagogue, to testify their unanimity and mutual affection ; that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another's hands, and confirm one another's testimony, and out of the mouth of two witnesses ei-'ery word might be established. They did not go one one day, and another another; or one go at the beginning, and the other some time after; but they went in both together.

II. The success of their preaching there; They so spake, that a great multitude, some hundreds perhaps, if not thousands, both of the Jews, and also of the Greeks, that is, the Gentiles, beliex'ed. Observe here,

1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination, that believed, came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, then to the Gentiles, and some of them believed ; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them, both are reconciled to God in one body, (Ephes. 2. 16.) and both together admitted into the church without distinction.

2. There seems to have been something remarkable in the manner of the apostles' preaching here, which contributed to their success; They so s/uike, that a great multitude believed; so plainly, so convincingly, with such an evidence and demonstration of the S/iirit, and with such power; they so spake, so warmly, so affectionately, and with such a manifest concern for the souls of men ; they so spake, that one might perceive they were not onlv convinced, but filled, with the things they spake of; and that what they spake came from the heart, and therefore was likely to reach to the heart; thev so spake, so earnestly and seriously, so boldly and courageously, that they who heard them could not but say, God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means.

III. The opposition that their preaching met with there, and the trouble that was ci'cated them ; lest they should be puffed up with the multitude of their ronverts, there was given them this thorn in the flesh,

1. Unbelieving Jews were the first spring of their trouble, here, as elsewhere; {v. 2.) they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing of it, as it provoked some of the Jews to a holv jealousy, and stirred them up to receive the gospel too, (Rom. 11. 14.) so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which

to some are a savour of life unto life, to others are a savour of death unto death. See 2 Cor. 2. 15, 16,

2. Disaffected Gentiles, irritated b)' the unbelieving Jews, were likely to be the instruments of their trouble; the Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their wav, but made it their business to go purposely to such as they had any acquaintance with, and said all that their'wit or malice could invent, to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship, and for their parts, thev would rather be Gentiles than Christians. Thiis they soured and imbittered their sj^irits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the womari into the minds of these^Gen-tiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected toward good people, wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. 'Exa'jtaia-ar, they molested and vexed the minds of the Gentiles; so some of the critics take it; thev were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog's life, set on continually.

IV. Their continuance in their work there, not withstanding this opposition, and God's owning them in it, V. 3. We have here,

1. The apostles working for Christ, faithfully and diligently according to the tnist committed to them ; because the minds of the Gentiles were evil affected against them, one avouUI tliink that therefore they should have withdraw n and hastened out of the wav, or, if they had preached, should ha\e preached cautiously, for fear of giving further provocation to those who were already enough enraged ; no, on the contrary, therefore they abode there a long time, sfieaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them ifi the faith, and to comfort them, llieii spake boldly, and were not afraid of giving offence to the unbelieving Jews. \^'hat God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles; I have made thy face strong against their faces, Ezek. 3. 7 —9. But observe what it was that animated them ; They spake boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong i7i the J^ord, and in the fiower of his might.

2. Christ working with the apostles, according to his promise, Zo, / am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God's good-will to us, and the means of his good work in us. It is the word of Christ's grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful Witness; he has assured us that it is the word of God, and that we may venture our souls vipon it. As it was said in general concerning the first preachers of the gospel, that they had the Lord working with them, and cortfirming the word by signs following, (Mark 16. 20. j so it is said particularly concerning the apostles here, that the Lord conjirm.cd their testimony, in granting signs and wonders to be done by their hands; in the

THE ACTS, XIV.

miracles they wrought in the kingdom of nature, as well as the wonders done by their word, in the greater miracles wrought on men's minds by the power of divine grace. The Lord was with them, while they were witli him, and abundance of good was done.

V. The division which this occasioned in the city ; (t'. 4.) The multitude of the city was dix'ided into two pavt-ies, and both active and ^■igorous; among the rulers^nd persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extraordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern, that every person, even of the multitude of the city, was either for it or against it; none stood neuter. " Either for us or for our adversaries; for God or Baal; for Christ or Beelzebub."

1. We may here see the meaning of Christ's prediction, that he came not to send peace ufion earth, but rather division, Luke 12. 51—53. If all would have given in unanimously into his measures, there had been universal concord; and could men have agreed in that, there would have been no dangerous discord or disagreement in other things; but disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, because before they came the city was united, but now it was divided ; for it is better that part of the city go to heaven than all to hell.

2. We may here take the measures of our expectations ; let us not think it strange, if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream, than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear them that hold with the Jews.

VI. The attempt made upon the apostles by their enemies; their evil affection against them broke out at length into violent outrages, v. 5. Observe,

1. Who the plotters were; both the Gentiles, and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Saddu-cees and Pharisees, against Christ; and like Gebal and jimmon, and Amalek, of old, against Israel. If the church's enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation ?

2. What the plot was; having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the afiosiles de-s/iitefulh/, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause ; they aimed to take away both their rejjutation and their life, and that was all they had to lose which they could take from them, for they had neither lands nor goods.

VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men, v. 6, 7. They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, which they were soon aware of, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe ; and there,

1. They found safety; their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm ; nay, he is, and will be, himself their Hiding-place.

2. They found work, and that was it they went

for; when the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe ; to those cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work.

8, And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother^s womb, who never had walked : 9. The same heard Paul speak : who steadfastly beholding him, and perceiving that he had faith to be healed, 10. Said with a loud voice, Stand upright on thy feet. And he leaped and walked. 11. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. 12. And they called Barnabas, Jupiter; and Pau.l, Mercnrius, because he was the chief speaker. 13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 15. And saying, Sirs, why do ye these things ? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein : 16. Who in times past suffered all nations to walk in their own ways. 17. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

In these verses we have,

I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miraculously cured by Peter and John, ch. 3. 2. That introduced the gospel among the Jews, this among the Gentiles ; both that and this were designed to represent the impotency of all the children of men in spiritual things; they are lame from their birth, till the grace of God puts strength into tliem ; for it was when we were yet without strength, that Christ died for the ungodly, Rom. 5. 6. Observe here,

1. The deplorable case of the poor cripple ; (> 8.) He was impotent in his feet, disabled, (so the word is,) to that degree, that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother's womb, and that he nex<er had walked, or could stand up. W'e should take occasion from hence, to thank God for the use of our limbs ; and those who are deprived of it, may observe that their case is not singular.

2. The expectation that was raised m him of a cure; (v. 9.) He heard Paul preach, and, it is likely,

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•was much affected with what he heard, believed the message was from heaven, and that the messengers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lameness. This Paul was aware of, by the spirit of discerning that he had, and perhaps the shew of his countenance did in part witness for him ; Paul perceived that he had faith to be healed; desired it, hoped for it, had such a thing in his thoughts ; which it does not appear that the lame man Peter healed, had, for he expected no more than an alnia. There nvas not found such e-reat faith in Israel, as was among the Gentiles, Matt. 8. 10.

3. Tlie cure wrought; Paul, fierceiving that he had faith to be healed, brought the word, and healed him, Ps. 107. 20. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spake to him with a loud voice, either because he was at some distance, or to shew that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that fieeped, and muttered, and whis-fiered, Isa. 8. 19. God saith, I have not sfwken in secret, in a dark place of the earth, Isa. 45. 19. Paul spake to him with a loud voice, that the people about might take notice, and have their expectations raised of the effect. It does not appear that this cripple was a beggar ; it is said, {v. 8.) that he sat, not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul's word was to him, " Stand upright on thy feet; help thyself, and God shall help thee ; try whether thou hast strength, and thou shalt find that thou hast." Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that that is implied, and, very probably, was expressed, by Paul, and power went along with this word; for presently, he leaped and walked; leaped up from the place where he sat, and not only stood upright, but, to shew that he was perfectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilderness of the Gentile world is made to blossom as the rose, then shall the lame man leap as a hart, Isa. 35. 1, 6. Those that by the grace of God are cured of their spiritual lameness, must shew it by leaping with a holy exultation, and walking in a holy conversation.

II. The impression which this cure made upon the people ; they were amazed at it, had never seen or heard the like, and fell into an ecstasy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country ; every thing concurred to make them mean and despicable ; yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ's miracles could not screen him from the utmost contempt among the Jews. We find here,

1. The people take them for gods ; {y. 11.) They lifted up their voices with an air of triumph, saving in their own language, (for it was the common people that said it,') in the speech of Lycaonia, which was a dialect of the Greek, The gods are come down 10 us in the likeness of men. They imagined that they were dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agi'eed well enough with the pagan theology, and the fabulous account they had of "the visits which their gods made to this lower world ; and proud enough they were to think that they should ha^e a visit made to them. They carried tills notion so far here, that they pretended to tell

which of their gods they were, according to the ideas their poets had given them of the gods; {v. 12.) They called Barnabas, Jupiter: for if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty m his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands , for Paul, though he had not the presence that Barnabas had, was the chief speaker, and had a greater command of language, and perhaps appeared to have something mercurial in his temper and genius. Jupiter used to take Mercury along with him, they said, and if he make a visit to their city, they will suppose he does so now.

2. The priest thereupon prepares to do sacrifice to them, V. 13. The temple of Jupiter was, it seems, before the gate of their "city, as its protector and guardian ; and the priest of'that idol and temple, hearing the people cry out thus, took the hint pre-j sently, and thought it was time for him to bestir I himself to do his duty : many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself—in propria persona, it concerns him to do him the utmost honours imaginable ; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry ! If the crowd give a shoiit, Here is Jupiter ; the priest of Jupiter takes the first hint, and offers his service presently ! ^^'hen Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they w^ere so far from doing 'sacrifice to him, that they made him a sacrifice to their pride and malice ; He was in the world, and the world knnv him not; he came to his own, and his own received him not; but Paul and Barnabas, upon their working of one miracle, are deified presently. The same power of the god of this world, which prejudices the carnal mind against truth, makes errors and mistakes to find easy admission ; and both ways his turn is served. They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacrifices. These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed.

Victimse ad supplicium saginantur, hostise ad poenam coro-nantur.

So beasts for sacrifice do feed,

First to be crown'd, and then to bleed.

So Octavius in Minutius Felix.

III. Paul and Barnabas protest against this undue respect paid them, and with much ado prevent it. Many of the heathem emperors called themselves gods, and took a pride in having divine honours paid them ; but Christ's ministers, though real benefactors to mankind, while they onlv pretended to be so, refused those honours when they were rendered. W'hose successor therefore he is, who 5(7,9 in the temple of God, and shews that he is god, (2 Thess. 2, 4.) and who is adored as our lord god, the Pope, it is easy to say. Observe,

1. The holy indignation which Paul and Barnabas conceived at this ; Ulien they heard this, they rent their clothes. We do not find that they rent their clothes when the people vilified them, and spake of stoning them ; they could bear that without disturbance ; but when they deified them, and spake of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God's honour than their own.

2. The pains they took to prevent it. They did not connive at it, nor say, "If people will be deceived, let them be deceived ;" much less suggest to themselves and one another, that it might contribute both to the safety of their persons and the sue-

THE ACTS, XIV.

cess of their ministr)-, if they suffered the people to continue in this mistake, and so the)" might make a good hand of an ill thing. No, God's truth needs not the service of man's lie ; Christ had put honour enough upon them in making tliem apostles, they needed not assume either the honour of princes or the honour of ^j-orfs ; they a])peared with much mo!-e magnificent titles when they were called the ambussadors of Christ, and the steivards of the mysteries of God, than when they were called Jupiter and Alercury.

Let us see how they prevented it:

(1.) They ran in among the peofile, as soon as they heard of it, and would not so much as stay awhile to see what the people would do. Their imnning in, like servants, among the jjeople, shewed that they were far from looking upon themselves as gods, or taking state upon them ; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting tliemselves into the crowd. They ran in, as men in earnest, with as much concern as Aaron ran in betiveen the living and the dead, nvhen the plague luas begun.

(2.) They reasoned with them, crying out, that all might hear, " Sirs, why do ye these things? Why Jo ye go about to make gods of us ? It is the most absurd thing ye can do; for,"

[1.] "Our nature will not admit it; TJ'e also are men of like passions vjith you" —o^c/o^a6s?f: it is the same word that is used concerning Elias, Jam. 5. 17. where we render it, subject to like passions as ive are. "We are men, and therefore you wrong yourselves if you expect that from us which is to be had in God only ; and you wrong God if you give that honour to us, or to any other man, which is to be given to God only. We not only have such bodies as you see, but are of like passions ivith you, have hearts fashioned like as other men ; (Ps. 33. 15.) for, as i?i water face answers to face, so doth the heart of 7nan to man, Prov. 27. 19. We are naturally subject to the same infirmities of the human nature, and liable to the same calamities of the human life ; not only men, but sinful men and suffering men, and therefore will not be deified.

[2.] "Our doctrine is directly against it. Must we be added to the number of your gods, whose business it is to abolish the gods you have ? IVe preach unto you, that ye should turn from these vanities unto the living God. If we should suffer this, we should confirm you in that which it is our business to convert you from :" and so they take this occasion to shew them how just and necessary it was that they should turn to God frorn idols, 1 Thess. 1. 9. When they preached to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry; but when they had to do with the Gentiles, tl\ey must rectify their mistakes in natural religion, and bring them off from the gross corruption of that.

See here what they preached to the Gentiles :

First, That the gods which they and their fathers worshipped, and all the ceremonies of their woi-shij) of them, were vanities, idle things, unreasonal)le, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deut. 32. 21. 1 Kings 16. 13. Jcr. 14. 22. Jn idol is nothing in the world; (1 Cor. 8. A.) it is not at all what it is ]irctended to be, it is a cheat, it is a counterfeit ; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities, turn from them with abhoirencc and detestation, as Ephraim did ; (Hos. 14. 8 > " IThat have I to do any more with idols.^ I will never again be thus imposed upon."

Secondly, That the God whom they would have them turn to, is the living God. They had hitherto worshipped dead images, that were utterly unable to help them, (Isa. 44. 9.) or (as they now attempted) dying men, that would soon be disabled to help them; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermoi-e.

Thirdly, That this God is the Creator of the world, the Fountain of all being and power; " He made heaven and earth, and the sea, and all things therein ; even those things which you worship as gods, so that he is the God of your gods ; you worship gods which you made, the creatures of your own fancy, and the work of your own hands ; we call you to worship the God that made you and ah the world: worship the true God, and cheat not yourselves with pretenders ; worship the sovereign Lord of all, and disparage not yourselves in bowing down to his creatures and subjects."

Fourthly, That the world owed it to his patience, that he had not destroyed them long ere this for their idolatry ; (7;. 16.) In ti7nespast, for many ages, unto this day, he sufftred all nations to walk i?i their own ways. These idolaters, that were called from the service of otlier gods, might think, " Have we not served these gods hitherto, and our fathers before us, time out of mind ; and why may we not as well go on to serve them still ?"—"No, your serving of them was a trial of God's patience, and it was a miracle of mercy that you were not cut off for it. But though he did not destroy you for it, Avhile you were in ignorance, and knew no better, {ch. 17. 30. yet now that he has sent his gospel into the world, and by it has made a clear discovery of himself and his will to all natio?is, and not to the Jews only, if yet you continue in your idolatry, he will not bear with vou as he has done." All the nations that had not the benefit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways, for they had nothing to check them, or control them, but their own consciences, their own thoughts; (Rom. 2. 15.) no scriptures, no prophets ; and then they were the more excusable if they mistook their way : but now that God has sent a re\elation into the world, which is to be published to all nations, the case is altered. We may understand it as a judgment upon all nations, that God suffered them to walk in their own ways, gave them up to their own hearts' lusts; but now the time is come when the veil of the covering sfiread over all nations should be taken off, (Isa. 25. 7.) and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God's patience with us hitherto should lead us to repentance, and not encourage us to presume upon tlie continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance, will not bear us out in doing ill when we are better taught.

Fifthly, That even then when they were not under the direction and correction of the word of God, yet they might have known, and should have known, to do better In' the works of Crod, v. 17. Though the Gentiles had not tlie statutes and judgme?its that the Jews had, to witness for God against all pretenders, notables of testimonv, or tabernacle of tcs-timonv, yet he left not Iiimself without witness ; beside the witness for (iod within them—the dictates of natural conscience, they had witnesses for God round about them—tlie bounty of common ])rovi-dence. Their having no scriptures did in part excuse them, and therefoi-e God did not destroy them for their idolatry, as he did the Jewish nation ; but that did not wholly excuse them, but that, notwith .standing that, they were highly criminal, and deeplj guiltv, before God ; for there were otl»'r witntsse6 for God, sufficient to inform them that he, and he

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14b

only, is to be worshipped ; and that to him they iiwed hU their services, from whom they received d.U their comforts, and therefore that they were guilty of the highest injustice and ingratitude ima-ginc<ble, in alienating them from him. God, having not left himself without witness, has not left us without a'guidc, and so has left us without excuse ; for whatever is a witness for God, is a witness against us, if we give that glory to any other which is due to him only.

1. The bounties of common providence witness to us, that there is a God, for they are all dispensed wiselv and with design. The rain and fruitjul seasons c'.ukl not come by chance ; nor gjt there any ofthii vanities of the heathen that can i^ive rain; nor can the heavens of themselves g-ive shuwers, Jer. 14. 22. All the powers of nature witness to us a sovereign power in the Gotl of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven ; he is the Father of the rain. Job 38. 28.

2. The benefits we have by these bounties, witness to us, that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Creator who makes them so ; He left not himself without witness, in that he did good. God seems to reckon the instances of his goodness to be more pregnant, cogent proofs of his title to our. homage and adoration, than the evidences of his greatness ; for his goodness is his gloiy. The earth is full of his goodness; his tender mercies are over all his works ; and therefore they firaise him, Ps. 14.5. 9, 10. God does us good, in preserving to us his air to breathe in, his ground to go upon, the light of his sun to see by ; but, because the most sensible instance of the goodness of Providence to each of us in particular, is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist upon that, and shews how God does us good ; (1 ) In preparing it foi- us, and that by a long train of causes which depend upon him as the first Cause ; The heavens hear the earth ; the earth hears the corn, and wine, and oil; and they hear Jezreel, Hos. 2. 21, 22. He does us good in giving us rain Trom heaven ; rain for us to drink ; for if there were no rain, there would be no springs of water, and we should soon die for thirst; rain for our land to drink, for our meat as well as drink we have from the rain ; in giving us that, \\.^ gives us fruitful seasons. If the heavens be as iron, the earth will soon be as brass. Lev. 26. 19. That is the river of God which greatly enriches the earth, and by it God /ire/iares us corn, Ps. 65. 9—11. Of all the common operations of providence, the heathen chose to form their notion of the supreme G xl by that which speaks terror, and v. proper to strike an awe of him upon us, and that was the thunder; and therefore they called Jupiter the thunderer, and represented him with a thd^derbolt in his hand ; and it appears by Ps. 29. 3. chat that ought not to be overlooked ; but the ;-.postle here, to engage us to worship God, sets V;ef()re us his beneficence, that we may have good thoughts of him in every thing wherein we have to do with him ; may love him and delight in him, as one that doeth good, doeth good to us, doeth good to all, in giving rain from heaven^], and fruitful seasons ; and if at any time rain b^ withheld, or the seasons unfruitful, we may thank ourselves, it is our sin that turns away these good things from us which were coming to us, and stops the current of God's favours. (2.) In giving us the comforts of it; it is he that Jills our hearts with food and gladness. Gofl is rich in mercy to all, (Rom. 10. 12.) he gives us richly all things to enjoy ; (1 Tim. 6. 17.) is not only a Benefactor, but a bountiful one : not onlv gix>es us the things we need, but gives us to

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enjoy them ; (Eccl. 2. 24.) he Jills our hearts with food, he gives us food to cur hearts' content, or according to our hearts' desire ; not merely for necessity, but plenty, dainty, and variety. Even these nations that had lost the knowledge ot" him, and worshipped other gods, \ et he filled their houses, filled their mouths, filled their bellies, (Jr-b 22. 18. Ps. 17. 14.) with good things. The Gentiles that lived without God in the world, yet lived ufi07i God ; which Christ urges as a reason why we should do good to those that hate us. Mutt. 5. 44, 45. Those heathen had their hearts filled with food, that was their felicity and satisfaction, they desired no more ; but thes'e things will not fill the soul, (Ezek. 7. 19.) nor will those that know how to value their cnvn stuls, be satisfied with them ; but the apostles put themselves in as sharers in the divine beneficence ; we must all own that God fills our hearts with fciod and gladness ; not on\y food, that we may live, b\ii gladness, that we may livechtv-'ifully ; to him we owe it that we do not all our days eat in sorrovj. Note, VVe must thank God, not onl)- for our food, but for our gladness ; that he gives us leave to be cheerful, cause to be cheei'ful, and hearts to be cheerful : And if our hearts be filled with fjod and gladjiess, they ought to be filled with love and thankfulness, and enlarged in duty and obedience, Deut. 8. 10.— 28. 47.

Lastly, The success of this pnhlbition which the apostles gave to the fu-ofile; (y. 18.) By these sayings, with much ado, they restrained the jieojile from doing sacrifice to them ; so strongly were idolatens set upon their idolatry ! It was not enougii for the apostles to refuse to ix; deified, (that would be construed only a pang of modesty,) but they resent it, they shew them the evil of it, and all little enough, for they scarce restrained them from it ; and some of them were ready to blame the finest, that he did not go on with his business notwithstanding. We may see here, what gave rise to the pagan idolatry ; it was, terminating those regards in the instruments of our comfort, which should have passed thn ugh them to the Author. Paul and Barnabas lun e cured a cripple, and therefore they deified them, instead of glorifying God for giving them such power ; which should make us very cautious that we do not either give that honour to another, or take it to ourselves, which is due to God only.

19. And there came \.\\\\.\\Gr certain Jews from Antiochandlconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing; he had been dead. 20. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Uerbe. 21. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,

22. Confirming the souls of the disciples, and exhorting them to continue in tiie faith, and that we must through much tribulation enter into the kingdom of God.

23. And when they had ordained them elders in every church, and had prayed \\ ith fasting, they commended them to the Lord, on whom they believed. 24. And aftei they had passed throughout Pisidia, they came to Pamphylia. 25. And when liiey had preached the word in Perga, they wen*

THE ACTS, XIV.

flown into Attalia: 26. And thence sailed to Antioch, from whence they had been recoiiiinended to ihe grace of God for the work which they fulfilled. 27. And when the}^ were come, and had gatliered the cimrch together, they rehearsed all that God had done with them, and how he had o;jcaed the door of faith unto the Gentiles. 23. And there they abode long time with th3 disciples.

We have here a further account of the services and sufferin.t^s of Paul and Barnabas.

I. How Paul was stoned and left for dead, but miraculously came to himself again, v. 19, 20. They fell upon Paul rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more than Barnabas did. Now observe here,

1. How the people were incensed against Paul ; not by any injury they pretended he had done them ; if they took it for an affront that he would not let them misplace divine honours upon him, when they considered themselves they would easily forgive him that wrong. But thi^re came certain Jeio^from Antioch, hearing, it is likely, and vexed to hear, what respect was shewed to Paul and Barnaljas at Lystra ; and they incensed tiie people against them, as factious, seditious, dangerous persons, not fit to be harboured. See how restless the r ige of the Jews was against the gospel of Christ; they could not bear that it should have footing any where.

2. To what degree they were incensed by these barbarous Jews ; they irritated them to that degree, that the mob rose and stojied Paul, not by a judicial sentence, but in a popular tumult; they threw stones at him, with which they knocked him down, and then dreiv himout of the city, as one not fit to live in it, or drew him out upon a sledge, or in a cart, to bury him, su/i/iosing' he had been dead. So strong is the bent of the corrupt and carnal heart to that which is evil, even in contrary extremes, that as it is with great difficulty that men are restrained from evil on one side, so it is with great ease that they are persuaded to evil on the other side. See how fickle and mutable the minds of carnal worldly people are, that do not know and consider things ! Those that but the other day would have treated the apostles as more than men, now treat them as worse than brutes, as the worst of men, as the worst of malefactors. To-day Hosanna, to-morrow Crucifi/; to-day sacrificed to, to-morrow sacrificed. We have an instance of a change the other way, ch. 28. This man /? a murderer; v. 4 ; no doubt, he is a ,^od, v. 6. Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, l\e might liave been enshrined ; but if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus they who easily submit to strong delusions, hate to receive the truth in the love of it.

.'?. How he was delivered by the power of God ; When he was drawn out of the city, the discifiles stood round about him, v. 20. It seems, there were some here at Lvstra that became discij^les, that found the mean between deifying the apostles and rejecting them ; and even these new converts had courage to own Paul when he was thus run down, though they had reason enough to fear that the same that stoned him would stone them for owning him. They stood round about him, as a guard to him against the further outrage of the people ; stood about him, to see whether he were alive or dead ; and all of a sudden ///- rose ufi; though he was not dead, yet he was ill cruslied and bruised, no doubt,

and fainted away ; he was in a deiu^uium, so that if was not without a miracle that he came so soon to himself, and was so well as to be able to go into the city. Note, God's faithful servants, though they may be brought within a step of death, and may be looked upon as dead both by friends and enemies, shall not die as long as he has work for them to do. They are cast down, but not destroyed, 2 Cor. 4. 9. II. How they went on with their work, notwithstanding the opposition they met with ; all the stones they threw at Paul, will not beat him off from his work ; They drew him out of the city, {v. 19.) but, as one that set them at defiance, he caine into the city again, to shew that he did not fear them ; none even of these things move him. However, their being persecuted here is a known indication to them to seek for opportunities of usefulness elsewhere, and therefore for the present they quit Lystra.

And, 1. They went to break up and sow fresh ground at Deroe ; thither the next day Paul and Barnabas defiarted, a city not far off;' there they preached the gospel, there they taught many, v. 21. And it should seem that Timothy was of that city, and was one of the disciples that now attended Paul, had met him at Antioch, and accompanied him in all this circuit; for, with reference to this story, Paul tells him how fiiUy he had known the af-Jlictions he endured at Antioch, Iconium, and Lystra, 2 Tim. 3. 10, 11. Nothing is recorded that happened at Derbe.

2. They returned, and went over their work again, watei'ing what they had sown ; and having staid as long as they thought fit at Derbe, they came back to Lystra, to Iconium, and Antioch, the cities where they had preached, v. 21. Now, as we have had a very instructive account of the methods they took in laying the foundation, and beginning the good work, so here we have the like of their building upon that foundation, and carrying on that good work. Let us see what they did.

(1.) They confirmed the souls of the disciples; they inculcated that upon them which was proper to confirm them, v. 22. Young converts are apt to waver, and a little thing shocks them ; their old ac quaintance beg they will not leave them ; those that they look upon to be wiser than they, set before them the absurdity, indecency, and danger, of a change ; they are allured, Ijy the prospect of preferment, to stick to the traditions of their fathers ; they are frightened with the danger of swimming against the stream. All this tempts them to think 01 making a retreat in time ; but the apostles come and tell them that this is the true grace of God wherein they stand, and therefore they must stand to it, that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him ; that, whatever their trials may be, they shall have strength from Christ to jjass through them ; and, whatever their losses may be, they shall be abundantly recompensed. And this confirms the souls of the discifiles, it fortifies their pious resolu tions ill the strength of Christ, to adhere to Christ whatever it cost them. Note, [1.] Those that are converted need to be confirmed; those that are planted need to be rooted. Ministers' work is to establish saints as well as to awaken sinners. .Yon minor est virtus qua?n quecrere jiarta tueri — To rC' tain is sometimes as difficult as to acquire. Tliose that were instructed in the truth must know the certainty of the things in which they have been instructed ; and those that are resolved must be fixed in their resolutions. [2.] True confirmation is confirmation of the soul ; it is not binding the body by severe penalties on a])ostates, but binding the soul; the best ministers caii do that only by ])i'essing those things which are ]jroper to bind the soul ; it is the grace of God, and nothing less, that can effectually

THE ACTS, XIV.

1-57

confirm the souls of the disciples, and prevent their

apostacy.

C2.) 'jT/it^ij exhorted them to continue in the faith ; jr, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere ; to abide in the l>elief of Christ's being tlie Son of God, and the Saviour of the world. Note, Those that are in the faith are concerned to continue in the faith, notwitlistanding all the temptations they may be under to desert it, from the smiles or frowns of this world. And it is requisite that they should often be exhorted to do so. They that are continually surrounded with temptations to apostacy, have need to be continually attended with pressing exhortations to perseverance.

(3.) That which they insisted most upon, was, that we must through much tribulation enter into the kingdom of God. Not only they must, but ive must ; it must be counted upon, that all that will go to heaven must expect tribulation and persecution in their way thither. But is this the way to confirm the souls of the discifiles, and to engage them to continue in the faith ? One would think it should rather shock, them, and make them weary. No, as the matter is fairly stated and taken entire, it would help to confirm them, and fix tliem for Christ It is true, they will meet with tribulation, with much tribulation, that is the worst of it : but then, [1.] It is so appointed, they must undergo it, there is no remedy, the matter is already fixed, and cannot be altered. He that has the sovereign disposal of us, has determined it to be our lot, that all that ivill live godly in Chris{ Jesus shall suffer fiersecutioii ; and he that has the sovereign command over us, has determined this to be our duty, that all that will be Christ's disciples must take ufi the cross ; so that when we gave up our names to Jesus Christ, it was what we agreed to ; when we sat down and counted the cost, if we reckoned right, it was what we counted upon : so that if tribulation and fiersecution arose because of the word, it is but what we had notice of before, it must be so, he fierfornieth the thing that is a/i/iointed for tis. The matter is fixed unalterably ; andshall the rock be for us removed out of its place .^ [2.] It is the lot of the leaders in Christ's army as well as of the soldiers. It is not only you, but we, that (if it be thought a hardship) are sul^ject to it; therefore as your own sufferings must not be a stumbling-block to you, so neither must ours; see 1 Thess. 3. 3. Let none be moved by our afflictions, for yourselves know that we are afifiointcd thereunto. As Christ did not put the apostles upon any harder service than what he underwent before them, so neither did the apostles put the ordinary Christians. [3.] It is true, we must count upon much tribulation, but this is encouraging, that we shall get through it ; we shall not be lost and perish in it. It is a Red Sea, but the Lord has opened a way through it, for the redeeined of the Lord to pass over. We must go down to trouble, but we shall come up again. [4.] \Vc shall not only get through it, but get through it into the kingdom of God; and the joy and glory of the end will make abundant amends for all the difficulties and hardships we may meet with in the way. It is true, we must go by the cross, but it is as true, that if we keep in the way, and do not turn aside or turn back, we shall go to the crown, and the believing pi'ospect of that will make the tribulation easy and pleasant.

(4.) They ordained them elders, or presbyters, in every church. Now at this second visit thcv settled tliem in some order, formed them into religious societies under the conduct of a settled ministry, and settled that distinction between them that ai'e taught in the word and thejn that teach. [].] Every church had its govei'nors or presidents, whose office •t was to nray with the members of the church, and

topreach to them in their solemn assemblies, toad-minister all gosjjel-ordinances to them, and to take the oversight of tlicm, to instruct the ignorant, warn the unruly, comfort the feeble-minded, and to cor.-vmce gainsayers. It is requisite that every paiti cular church should have one or more such to preside in it. [2.] Those governors were then elders, that had in their qualification the wisdom and gravity of seniors, and liad in their commission the authoritx' and command of seniors : not to make nev/ laws ; that is the prei-ogative of the Prince, the great Lawgiver, (the government of the church is an absolute monarchy, and the legislative power en tirely in Christ,) but to see to the observation and execution of the laws Christ has made ; and so far they are to be obeyed and submitted to. [3. ] These elders were ordained. The qualifications of such as were proposed, or proposed themseh es, (whether the apostles or the jjeoplc put them up,) were judged of by the apostles, as most fit to judge ; and they themselves, having deiwted themselves, were solemnly set apart to the work of the ministry, and bound to it. [4.] These elders were ordained to them, to the disciples, to their service, for their

food. Those that are in the faith have need to be uilt up in it, and have need of the elders' help therein ; the pastors and teachers, who are to edify the body of Christ.

(5.) By prayer, joined with fasti?ig they com-mended them to the Lord, to the Lord Jesus, oil ivhom they believed. Note, [1.] When persons are brought to believe, and that sincerely, yet ministers' care concerning them is not then over; there is need of watching over them still, instructing and admonishing them still, there is still that lacking in their faith, which needs to he perfected. [2.] The ministers that take most care of them that believe, must after all commend them to the Lord, and put them under the protection and conduct of his grace ; Lord, keep them through thine own name. To his custody they must commit themselves, and their ministers must commit them. [3.] It is by prayer that they must be commended to the Lord. Christ, in his prayer, (John 17.) commended his disciples to his Father ; Thine they were, and thou gavest them me. Father, keep them. [4. ] It is a great encouragement to us, in commending the disciples to the Lord, that we can say, "It is he in whom they believed, we commit them to him, who have committed themselves to him, and who know they have believed in one who is able to keep what they and we have committed to hi?n against that day," 2 Tim. 1. 12. [5.] It is good to join fasting with prayer, in token of our humiliation for sin, and in order to the adding of vigour to oui- i)rayers. [6. ] When we are parting with our friends, the best farewell is to commend them to the Lord, and to leave them with him.

3. They went on preaching the gospel in other places where they had been, but, as it should seem, had not made so many converts as tliat now at their return they could form them into churches ; therefore thither they came to pursue and carry on conversion-work. From Antioch they passed through Pisidia, the province in which that Antioch stood, thence thev came into the province of Pamphyha, the head city of which was Perga, where they had been before, {ch. 13. 13.) and came thither again to preach the word, (t'. 25.) making a second ofler, to see if they were now better disponed tlian they were before to receive the gospel. What success they had there, we are not told, but that from thence they wejit down to Attalia, a city of Pamphylia, on the sea-coast. They staved not long at a place, but wherever they came endeavoured to lay a foundation which might afterward be built u])on, and to sow the seeds which would in time produce a great

THE ACTS, XV.

increase. Now Christ's parables were explained; in which he resembled the kingdom of heaven to a little leaven, which in time leavened the whole lump.; to a grain of mustard-seed, which, though very inconsiderable at first, grew to a great tree ; and to the seed which a inan sowed in his ground, and it sprang up he knew not how.

III. How they at length came back to Antioch in Syria, from whence they were sent fortli upon this expedition. From Attalia tliey came by sea to Antioch, V. 26. And we are here told,

1. Why they came thither ; because/row thence they had been recommended to the grace of God, and such a value did they put u])on a solemn recommendation to the grace of God, though they had themselves a great interest in heaven, that they never thought thev could shew respect enough to those who had so recommended tliem. They having recommended them to the grace of God, for the y/ovk which they fulfilled; now that they had fulfilled it, they thought they owed them an account of it, that they might help them by tl>eir praises, as they had done by their prayers.

2. What account they gave them of their negoci-ation ; {v. 27.) They gathered the chtirch together. It is probable tliat the christians at Antioch were more than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men of them ; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the chierch; or perhaps as manj^ of the people as the place would hold came together on that occasion. Or, some met at one time, or in one place, and others at another. But when they had them together, they gave them an account of two things :

(1.) Of the tokens they had had of the divine presence with them in their labours ; They rehearsed all that God had done with them. They did not tell what they had done, (that would have savoured of vain-glory,) but of what God had done with them and by them. Note, The praise of all the little good we do at any time must be ascribed to God ; for it is he that not only worketh in us both to will and to do, but then worketh with us to make what we do successful. God's grace can do any thing without ministers' preaching : but ministers' preach-mg, even Paul's, can do nothing without God's gi-ace ; and the operations of that grace must be acknowledged in the efficacy of the word.

(2.) Ot the tVuit of their labours among the heathen. They told how God had opened the door of faith unto the Gentiles; had not only ordered them to be invited to the gospel-feast, but had inclined the hearts of many of them to accept the invitation. Note. [1.] There is no entering into the kingdom of Christ but by the door of faith ; we must firmlv believe in Christ, or wc have no part in him. [2.] It is God that opens tlie door of faith, that opens to us the truths we are to believe, o])ens our hearts to receive them, and makes this a wide df)or, and an eflFectual, into the church of Christ. [3.] Wc have reason to be thankful that God has opened the door of faith to the Gentiles, has both sent them his gospel, which is made known to all nations for the obedience of faith, (Kom. 16. 26.) and has" also given them hearts to entertain the gos])el. Thus the gospel was spread, and it shined more and more, and none was able to shut this door which God had opened ; not all the powers of hell and earth.

3. How they disposed of themselves for the present ; There they abode long time with the disciples, (v. 28.) longer than perhaps at first they intended ; not because they fared their enemies, but because they loved their friends, and were loath to part from them.

CHAP. XV.

Hitherto we have, with a great deal of pleasure, attended 'he apostles-in their glorious Travels for the propapaling oftlie gospel in foreign parts ; have seen the bounds of the t'hurr.h enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph ! We left them, in the close of tlie forejioiii"^ chapter, reposing thcTiiselvts at Antioch, and edifyiiiir tlie church there with the reliearsal of their experience s, and it is pity they sliould ever be f'thtrwise tniployed ; but in Ijiis chapter we find other work (notliina; so pleasant) cut oi.t for them. The chris-tians and ministers are ei'iraged iu controversy, and tliey lh;it should have been now husitd in enlarging the dominions of the ehurcli, have as much as they can do to conifiose tie divisions of it; uhtn they should have been making war upon the devil's kingdom: they have much ado to keep the pence in Christ's kingdom.' Yet that occurrence and the n cord (>r if are of gre^t use to the cliurch, both for naming to us 'o ixpecl such unhai'py discords among christians, and direction to us what me-tl.'od to take for tiie accomniodiiting of them. Here is,

I. A controversy raised at Antioch by the judaizint; teachers, who would have the believing Gentiles brought nnd( r the yoke of circumcision and the ceremonial law, v. 1,2.

II. A consultation had with the church at Jerusalem about this matter, and the sending of delegates thitlier for ti at purpose, which occasion! d ihe starting of tlie same question there, v. 2 .. 5. III. An account of what passed in the synod that was convened upon this occasion, v. 6. W hat Peter said, v. 7 .. 11. What Paul and Barnabas diseourn d of, V. 12. And lastly, what James proposed for the setflirg of this matter, v. 13..21. IV. 'J'he result of this deb;ite, and the circular letter that was written to the Gentile ((inverts, directing them how to tiovern thcTisehes with respect to the Jews, v. 22.. 29. \ . The delivering of this determination to the church at Antioch, and the satisfaction it gave them, V. 30..3o. VI. A second expedition designed by Paul and Barnabas to preach lo the Gentiles, in which tiny quarrelled about their assistant, and parted upon it, one steering one course, and the other anottier, v. 36.. 41.

1. 4 ND certain men which came down J\. from Judea taught the brethren,

ojid said. Except ye be circumcised after the manner of Moses, ye cannot be saved.

2. When therefore Paul and Bai nabas had no small dissension and disputation \\\\h them, they determined that Paul and Barnabas, and certain other of them, should go up to .Terusalem unto the apostles and elders about this question. 3. And being brought on their way by the church, they passed through Phenico and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4. And \\ hen they ^^■ere come to .Jerusalem, they were received of the church, and of the apostles and elders, and they tle-clared all things that God had done with them. 5. Btit there lose up certain of the sect of the Pharisees w hich believed, saying, That it was needful to circumcise them, and to command l/ieni. to keep the law of Moses.

Even when things go on very smoothly and pleasantly in a state or in a cluirch, it is foliy to be secure, and to think the mountain stands strong, and cannot be moved; some uneasiness or other w ill arise, which is not foreseen, cannot be ])re\ cnted, but must be i)rei)ared for. If ever there was a heaven upon earth, siu-ely it was in the church at An tioch at this time, when there were so manv cxrd-lent ministers there, and blessed l^iul among tluin, building up that church in their most holy faith, h-i*

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149

here we have their peace (list irbed, and differences arising. Here is,

1. A new doctrine started among them, which occasioned this division, obliging the Gentile converts to submit to circumcision and the ceremonial law, v. 1. Many that had been proselj'tes to the Jewish religion became Christians; and they would have such as were proselyted to the Christian religion to become Jews.

1. The persons tliat urged this, were, ctrtain men nvhich cam^ doiviifrom Judea ; some think, such as had been of tlie Pharisees, {v. 5.) or perhaps of those priests which were obedient to the fait/iy c/t. 6, 7. They came fi-om Judea, pi-etendiug perhaps to be sent by tlie aj)ostles at Jerusalem, at least to be countenanced by them. Having a design to spread their notions, they came to Antioch, Ijecause that was the head-quarters of those that preached to the (ientiles, and the rendezvous of the Gentile converts ; and if they could but make an interest there, this leaven would soon be diffused to all the churches of the Gentiles. They insinuated themselves into an acquaintance with the brethren, pretending to be very glad that they had embraced the Christian faith, and congratulated them on their conversion ; but tell them, that yet one thing they lack, they must be circumcised. Note, Those that are ever so well taught, have need to stand upon their guard, that they be not untaught again, or ill taught.

2. The i)osition they laid down, the tliesis they gave, was this, that except the Gentiles, who turned Christians, were circumcised after the mayiner of Moses, and thereby obliged themselves to all the observances of the ceremonial law, they could not be savi d. As to this,

(1.) Many of the Jews who embraced the faith of Clirist, yet continued very zealous for the law, ch. 21. 20. They knew it was from God, and its authority was sacred ; valued it for its antiquity, had been bred up in the observance of it, and, it is pro-bable, had been often devoutly affected in their attendance on those observances ; they therefore kept them up after they were by baptism admitted into the Christian church ; kept up the distinction of meats, and used the ceremonial purifyings from ceremonial jjoUutions, attended the temple-service, and celebrated the feasts of the Jews. Herein they were connived at, because the prejudices of education are not to be got over all at once, and in a few years the mistake would be effectually rectified by the desti-uction of the temple, and the total dissolution of the Jewish church ; by which the observation of the Mosaic ritual would become utterly impracticable. But this did not suffice them, that they were herein indulged themselves, they must have the Gentile converts brought under the same obligations which they continued under. Note, There is a strange proneness in us to make our own opinion and practice a rule and a law to every body else ; to judge of all about us by our standard, and to conclude, that because we do well, all do wrong, that do n')t just as we do.

(2.) Those Jews who believed that Christ was the Messiah, as they could not get clear of their affection to the law, so they could not get clear of the notions they had of the Messiah, that he should set up a temporal kingdom in favour of the Jewish nation, should make that illustrious and victorious; it was a disap]K)intment to them that there was as yet nothing done toward this in the way thev expected. I'ut now that they hear the doctrine of Christ is received among the Gentiles, and his kini^dom begins to be set up in the midst of them, if they can but jxrsu'ide t'lose that embrace Christ, to embrace the I iw "f Moses too, they ho|)e iheir ))oint will be gained, the Jewish naticni will be made as rnnsider-able as they can wish, though in another way ; and

"Therefore by all means let tne orcthren oe pressed to be circumciaid, and keep the law; and then with our religion our dominion will be extended, and we shall in a little time be able to shake off the Roman yoke ; and not only so, but to nut it on the necks ot our neighbours, and so shall have such a kingdom of the Messiah as we jiromised ourselves." Note, It is no wonder if those who have wrong notions of the kingdom of Christ, take wrong measures for the advancement of it, and such as really tend to the destruction of it, as these dc).

(3.) The controversy about the circumcising cf the (ientile proselytes had been on foot among the Jews long before this. This is observed by Dr. Whitby out of Josephus, ^ntiauit. \\h. 20. cap. 2. "That when Izates, the son of Helen queen of Adi-abene, embraced the Jews' religion, Ananias declared he might do \t'without circumcision; but Eleazar maintained, that it was a great impiety to remain uncircumcised." And when two eminent Gentiles fled to Josephus, (as he relates in the history of his own life,) "the zealots among the Jews were urgent for their circumcision ; but Josephus dissuaded them from insisting upon it." Such has been the difference in all ages between biyotry and moderation.

(4.) It is observable what a mighty stress they laid upon it; they do not only say, " You ought to be circumcised after the manner of Moses, and it will be good service to the kingdom of the Messiah if you be ; and will best accommodate matters between you and the Jewish converts, and we shall take it very kindly if you will, and shall converse the more familiarly with you ;" but, " Excefit you be circumcised, you cannot be sai'ed. If you be not herein of our mind and way, you will never go to heaven, and therefore of course must go to hell." Note, It is common for proud imposers to enforce their own inventions, under ])ain ot danmation ; and to tell people, unless they believe just as they would have them believe, and do just as they would have them do, they cannot be saved, it is im])ossible they should ; not only their case is hazardous, but it is desperate. Thiis the Jews tell the brethren, that except they be of their church, and come into their communion, and conform to the ceremonies of their worship, though otherwise good men, and believers in Christ, yet they cannot be saved; salvation itself cannot .save them. None are in Christ, but they that are within their pale. \Ve ought to see ourselves well warranted by the word of God, before we say, •• Except you do so and so, you cannot be saved."

II. The opposition which Paul and Barnabas gave to this schismatical notion, which engrossed salvation to the Jews, now that Christ had opened the door of salvation to the Gentiles, t'. 2. Thev had no small dissension, and dis/iutation vjith them. They would by no means yield to this doctrine, but appeared and argued publicly against it.

1. As faithful servants of Christ, they would not see his truths betrayed ; they knew that Christ came to free us from the yoke of the ceremonial law, and to take down that wall of partition between Jews and Gentiles, and unite them both in himself; and therefore cannot bear to hear of circumcising the Gentile converts, when their instructions were only to ba])tizc them. The Jews would unite with the Gentiles, that is, they woidd have them to conform in every thing to their rites, and then, and not till then, the\- will look u])on them as their brethren ; and no thanks to them. But this not being the way in which Christ designed to unite them, it is not to be admitted.

3. As si)iritual fatliers to the Gentile converts, they would wt see their liberties cnrrf^ached ujjon ; the\- had told them, that if the\- believed in Jesus

THE ACTS, XV.

Christ, thev should be saved; and now to be told, that that was not enough to save them, except they were circumcised, and kept the law of Moses—this was such a discouragement to them at s'jtting out, and would be such a stumbling-block in their way, as might almost tempt them to think of returning into Egypt again ; and therefore they set themselves against it.

III. The expedient pitched upon for the preventing of the mischief of this dangerous notion, and the silencing of those that vented it, and the quieting of the minds of the people with reference to it. They determined that Paul and Barnabas, and some others of their numl^er, should go to Jerusalem to the apostles and elders, concerning this doubt. Not that the church at Antiocli had any doubt concerning it, they knew the liberty wherewith Christ had made them free ; but they sent the case to Jerusalem,

1. Because those who taught this doctrine came from Jerusalem, and pretended to have directions from the apostles there, to urge circumcision upon the Gentile converts ; it was therefore very proper to send to Jei-usalem about it, to know if they had any such direction from the church there. And it was soon found to be all wrong, which yet pretended to be of apostolical right. It was true that these luent out from them, (v. 24.) but they never went out with any such orders from them.

2. Because those who were taught this doctrine, would be the better confirmed in thei?- op]:)osition to it, and in the less danger of being shocked and disturbed by it, if they were sure that.the apostles and elders at Jerusalem (which was that Christian church that of all other retained the most affection to the law of Moses) were against it;' and if thev could but have that under their hands, it would be the likeliest means to silence and shame these incendiaries who had pretended to have it from them.

3. Because the apostles at Jerusalem were fittest to be consulted in a point yet not fully settled ; and being most eminent for an infallible Spirit, peculiar to them as apostles, their decision would be likelv to end the controversy. It was owing to the subtlety and malice of the great enemy of the church's peace, (as it appears by Paul's frequent complaints of these judaizing teachers, these false apostles, these deceitful 'U'or/cers, these enemies of the cross of Christ, J that it had not that effect.

IV. Theii- journey to Jerusalem upon this eiTand, V. 3. Where we find,

1. That they were honoured at parting ; They were brought on their ivaij by the church ; which was then much used as a token of respect to useful men, and is directed to be done after a godly sort, 3 John 6. Thus the church shewed their favour to them who witnessed against these encroachments on the liberties of the Gentile converts, and stood up for them.

2. That they did good as they went along ; they were men that would not lose time, and therefore visited the churches by the way; they passed through Phenice and Samaria, and as they went declared the conversion of the Gentiles, and what wonderful success the gospel had had among them ; which caused great joy to all the brethren. Note, The progress of the gospel is and ought to be a matter of great joy. jill the brethren, the faithful brethren in Christ's family, rejoice when more are born into the family ; for the family will be never the poorer for the multit-ude of its children. In Christ and heaven there is portion enough, and inheritance enough for them all.

V. Their hearty welcome at Jerusalem, v. 4.

1. The good entertainment their friends gave them; They were received of the church, and of I lie apostles and elders; were embraced as bre-

thren, and had audience as messengers of the church at Antioch ; they received them with all possible expressions of love and friendship.

2. The good entertainment they gave their friends ; They declared all things that God had done with thejn ; gave them an account of the success of their ministry among the (ientiles, net what they had done, but what God had done zvith tliem ; what he hud by his grace in them enabled them tc do; and what he had by his grace in their hearers enabled them to receive. As they ivent the)' had planted, as they came Aac/rthey \i'dAvjatered; but in both they were readv to own it was God that gave the increase. Note, It is a great honour to be employed for God, to be workers for him ; for those that are so, have him a ^^'orker with them, and he must have all the glory.

VI. The opposition they met with from the same party at Jerusalem, v. 5. When Barnabas and Paul gave an account of the multitude of the Gentiles, and of the great hi^rvest of souls gathered in to Christ there, and all about them congratulated them upon it, there rose up certain of the sect of the Pharisees, who received the tidings very coldly, and, though they believed in Christ, yet were not satisfied in the admission of those converts, but thought it was needful to circumcise them. Observe here,

1. That those who have been most prejudiced against the gospel, yet ha\e been captivated by it; so mighty has it been thn ugh God to the pulling down of strong-holds. W'hen Christ was here upon earth, few or none of the rulei-s and of the Pharisees believed on hiin, but now thei-e are those of the sect of the Pharisees which believed, and many of them, we hope, in sincerity.

2. That it is very hard for men suddenly to get clear of their prejudices ; those that had been Pharisees, even after tliey became Christians, retained some of the old leaven. All did not s^>, wtness Paul, but some did ; and had such a jealousy for the ceremonial law, and such a dislike of the Gentiles, that they could not admit the Gentiles into communion with them, unless they would be circumcised, and thereby engage themselves to keep the law of Moses. This was, in their opinion, needfiil ; and for their parts, they would not converse with them unless they submitted to it.

6. And the apostles and elders came together for to consider of this matter, 7. And when there had been much disputing, Peter rose up, and said unto tliem. Men avdhve-thren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9. And put no difference between us and them, purifying their hearts by faith. 10. Now therefore why tempt ye Cod, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear ? 11. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13. And

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after they had held theh" peace, James answered, saying, Men and brethren, hearken unto me : 14. Simeon hath declared liow God at the first did visit tlio Gentiles, to take out of them a people for his name. 1 o. And to this agree the words of the prophets ; as it is written, 16. After this 1 .will return, and will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and [ will set it up : 17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18. Known unto God are all his works from the beginning of the world. 19, Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God : 20. But that we write unto thcin, that they abstain from pollutions of idols, and/row fornication, and/rom things strangled, and//ow blood. 21, For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath-day.

We have here a council called, not by writ, but bv consent, on this occasion; {v. 6.) The apostles and firesbijters ca?ne together, to consider of this matter. Tl\ey did not give their judgment separately, but came together to do it, that they might hear one another's sense in this matter ; for in the multitude ol counsellors there is safety and satisfaction. They did not give their judgment rashly, hvX considered of this matter. Though they were clear concerning it in their own minds, yet they would take time to consider of it, and to hear what was to be said by the adverse party. Nor did the apostles give their judgment concerning it without the elders, the inferior ministers, to whom they thus condescended, and on whom they thus put an honour. Those that are most eminent in gifts and gi'aces, and are in the most exalted stations in the church, ought to shew respect to their juniors and inferiors ; for though days should sfieak, yet there in a spirit in man. Job 32. 7, 8. Here is a direction to the pastors of the churches, when difficulties arise, to come together in solemn meetings for mutual advice and encouragement, that they may know one another's mind, and strengthen one another's hand, and may act in concert.

Now here we have,

I. Peter's speech in this synod. He did not in the least pretend to any primacy or headship in this synod ; he was not master of this assembly, nor so much as chairman, or moderator pro hac vice — on thi.t occasion ; for we do not find that either he spake first, to open the synod, f there having been much disputing before he rose up,J nor that he spake last, to sum up the cause and collect the suffrages ; !)ut he was a ftiithful, prudent, zealous member of this assembly, and offered that which was very mucli to the purpose, and which would come better from him than from another, because he had himself been the first that preached the gospel to the Gentiles. There had been much disputing, pro and con, upon this ouestion, and liberty of speech allowed, as ought to be in such cases ; those of the sect of the Pharisees were some of them present, and allowed to say what they could in defence of those of

their opinion at ylntioch, which probably .vas answered by some of the elders : such questions ought to be fairly disputed befi)ie tliey are decided. When both sides liad been hcuicl, Peter rose up, and addressed liimself to the assembly, Mm and brethren, as did James afterward, z'. 13.' And here,

1. He put them in mind of the call and commission he had some time ago to fnruch the gospel to the Gentiles ; he wondered there should be any difficulty made of a matter already settled : " Ye 'know that u<p' nf^ffZ)/ i^^aiai'—from the beginning of the days ot the gospel, many years ago, God made choice timong us apostles of one to preach the gospel to the Gentiles, and I was the person chosen, that the Gett-tiles by my mouth should hear the word, and believe, V. 7. Ye know. I was questioned about it, and cleared myself to universal satisfaction ; eveiy body rejoiced that God had-granted to the Gentiles repentance unto life, and nobody said a word of circumcising them, nor was there any thought of such a thing. (See ch. 11. 18.) Why should the Gentiles who hear the word of the gospel by Paul's mouth, be compelled to suSmit to circumcision, any more than those that heard it by my mouth } Or why should the terms of their admission now be made harder than they were then ?"

2. He puts them in mind how remarkably God owned him in preaching to the Gentiles, and gave testimony to their sincerity in embracing the chris tian faith; {x<. 8.) ''God, who knows"^the hearts, and therefore is able to judge infallibly of men, he bore them witness that they were his indeed, by ^'•h'-ing them the Holy Ghost; not only the graces and comforts, but the extraordinary niiraculous gifts, ot the Holy (ihost, e-i<en as he did unto us a])ostlef." See ch. 11. 15—17. Note, (1.) The Lord knows them that are his, for he knows men's hearts ; and we are as our hearts are. (2.) Those to whom God gri'es the Holy Ghost, he thereby bears witness to that they are his ; hence we are said to be scaled with that Holy Spirit of promise, Tnarked for God.

God had bid the Gentiles welcome to the ])n\ ilege of communion with him, without requiring them'to be circumcised, and to keep the law ; and therefore shall not we admit them into communion with us but upon those terms ? v. 9. God has//?// 7jo difference between us and them : they, though Gentiles, are as welcome to the grace of Christ and the throne ot grace as we Je^vs are ; why then should we set them at a distance, as if we were holier than they ? Isa. 65. 5. Note, We ought not to make any conditions of our brethren's acceptance with us, but such as God has made the conditions of their acceptance with him, Rom. 14. 3. Now the (ientiles were fitted for communion with God, in having their hearts purified by faith, and that faith (iod's own work in them ; and therefore why should we think them unfit for communion with us, unless they will submit to the ceremonial purifying enjoined by the law to us? Note, [1.] By faith the heart is purified ; we are not only justified, and conscience purified, but the work of sanctification is begim and can-ied on. [2.] Those that have their hearts purified by faith, therein are made so nearly to resemble one anotht r*, that, whatever other difference there may be be- • tween them, no account is to be made of it; for the faith of all the saints is alike precirus, and has like precious effects ; (2 Pet. 1. 1.) and they that liy it are united to Christ, are so to look upon themselves as joined to one another, as that all distinctions, even that between Jevo and Gentile, are immerced and swallowed \ip in it.

3. He sharply reproves those teachers (some rf whom, it is likely, were present) who went about to bring the Gentiles under the obligation rf the law of Moses, V. 10. The thing is so plain, that he cannot forbear speaking of it with some warmth

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" Aliw thttej'jre, since God has owned them for his, ivhy tempt ye God, to put a yoke Jtfion the neck of the disd/i/es, of the beUeviiig Gentiles and their children ;" (for circumcision was a yoke ujion their infant seed, who are here reckoned among the disciples ;) "a yoke which neither our fathers nor we were able to bear ?" Here he shews" that in this attempt, (1.) They offered a very great affront to God; ^'Yon temjit\\\m, by calling that in question which he has already settled and determined by no less an indication than that of the gift of the Holy Ghost; you do, in effect, ask, ' Did he know what lie did ? Or was he in earnest in it ? Or v;ill he abide by his own act ?' Will you try whether C>>d, who designed the ceremonial law for the people of the Jews only, will now, in its last ages, bring the Ger. t'les too imder the obligation of it; to gratify you ?" Those temfit God, who prescribe to him, and say that people cannot be saved but upon such and such •crrns, which God never appointed; as if the God of salvation must come into their measures. (2.) They offered a very great wrong to the disciples ; Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh. 5. 8. The ceremonial law was a heavy yoke; they and their fathers found it difficult to be borne, so numerous, so various, so pompous, were the institutions of it ! The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as it embarrassed conscience witli endless scruples. The ado that was made about even the unavoidable touch of a grave or a dead liody, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burthen. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it, to come and take his yoke upon them, his easu ijoke. Now for these teachers to go about to lav that yoke upon the neck of the Gentiles, which lie came to free even the Jews from, was tlie greatest injury imaginable to them.

A. Whereas the Jewish teachers had urged that cii-cumcision was necessary to salvation, Peter shews it was so far from being so, that both Jews and Gentiles v/ere to lie saved purely through the grace of nnr l.ord Jesus Christ, and no other way ; {v. 11.) IVe believe to be saved through that grace only ; tsrtriu'-fJtiv 7aibh:n — IVe hope to be saved; or, IVe believe unto salvation in the same manner as they — )ia6' ov Tp-nr-.i x,^x.u\'ot. " We that are circumcised, believe to salvation, and so do they that are uncir-cumcised ; and as our circumcision will be no advantage to us, so their uncircumcision will be no disadvantage to them ; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well as they. There is not one way of salvation for tlie Jews and another for the Gentiks ; ?i"ither circumcision avails any thing, nor uncircumcision, (that is neither here nor there,) hut faith which works by love. Gal. 5. 6. Why should we burthen tliem with the law of Moses, as necessary to their salv;ition, when it is not that, but the gospel of Christ, tliat is necessary both to our salva-•tion and tlieir's?"

II. An account of what Barnabas and Paul said in this syi)od, which did not need to be related, for they only gave in a narrative of what was recorded >n the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, V. 12. This they had given in to the church at yfn-lioch, (ch. 14. 27.) to their brethren by the way, (ch. 15. 3.) and now again to the synod ; and it was very proper to be given in here : that which was contended for, was, that the Gentiles ought to submit to the law of Moses ; now, in opposition to this, Paul and Barnabas undertake to shew, by a plain .'elation of matters of fact, that God owned the

preaching of the pure gospel to them w thout ine law, and therefore to i)i-ess the law upon them now was to undo what God had done. Observe,

1. What account they gave ; they declared, or opened in order, and with all the magnifying and affecting circumstances, what glorious miracles, whet signs and wonders, God had wrought among the Gentiles by them ; what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom oigrace. Thus God had honoured tlwse apostles whom the Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate, when God himself pleaded their cause? Tbf conversion of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if thei, ^-ceived the Holy Ghost by the hearing of faith, why sn.nnld they be embarrassed with the works of the law? See Gal. 3. 2.

2. What attention was given to them ; All the mul-titude (who, though they had not votes, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas; it should seem, they took more notice of their narrative th;m they did of all the arguments that were offered. As in natural philosophy and medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace, is, the accounts given of the operations of the Spirit of grace ; these the multitude w\]\ with silence give audience to. They that far God, will most readily hear them that can tell them what God has done for their souls, or by their means, Ps. 66. 16.

III. The speech which James rriade to the svnod. He did not interrupt Paul and Barnabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand ; but after they had held their peace, ther James stood up. Ye may all firofihesy one bu one. Cor. 14. 31. God is the God of order. He let Pau and Barnabas say Avhat they had to say, and then he made the application of it. The hearing of variet) of ministers may be of use when one truth does not drive out, but clench, another.

1. He addresses himself respectfully to those ])re-sent; '* Men and brethren, hearken unto me. You are 7nen, and therefore, it is to be hoped, will hear reason ; you are mv brethren, and thei'cfore will hear me with candour." We arc all brethr-en, and equally concerned in this cause, that nothing be done to the dishonour of Christ, and the uneasiness of christians.

2. He refers himself to what Peter had said concerning the conversion o{ the Gentiles; (v. 14.) '* Si-meon" (Simon Peter) " hath declared, and opened the matter to you how God at tJ)e first did x'i.sit the Gentiles, in Cornelius and his fiicnds, who were the first-fruits of the Gentiles; how, when the gospel began first to spread, presently the (icntiles were invited to come and take the benefit of it ;" and James observes here, (l.)That the grace of God was the rise of it ; it was God that visited the Gentiles; and it was a kind visit; had they been left to themselves, thev would never have visited him, but the acquaintance began on his part ; he not only visited and redeemed his people, but visited and redeemed those that were lo ammi — 7iot a people. (2.) That the glory of God was the end of it ; it was to take out of them a people for his na7ne,-^vho shciuk] glonfy him, and in whom he would be glorified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for a hraine, and for a glory, Jer. 13. 11. Let all the people of (iod remember, that therefore thev are thus dignified in God, that God may be glorified in them.

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3. He confirms this with a quoiution out of the [ Old Testament; lie could not ])vn\e the calliuy of ! the (ientiles by a vision, as Peter could, or by miracles wrought bv his hand, as Paul and Barnabas could, Init'l e would prove that it was foretold in the Old Testaiuent, and therefore it must be fulfilled, V. 15. To t/iis uf^rce the ivorcls of the firo/i/iets; most of the Old 'Festament proi^hets spake more or less of the calling in of the Gentiles, even Moses himself, Rom. 10. 19. It was the ii,enei-al exjiecta-tion of the pious Jews, that the Messiah should bo a Light to tighten the Gentiles; (Luke 2. 32.^ but Janus waves the more illustrious prophecies of this, and ])itches upon one that seemed more ol)scure; It isiin-itten, Amos 9. II, 12. whei-e is foretold,

(1.) The settinj? up of the kini^dom of the Messiah ; {v. 16.) / to/// raise n/i the tabernacle of David, that is fallen. The co\enant was made with David and his seed ; but the house and family of David are here called his tabernacle, because David in his beginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, was become a mean and despicable tabernacle, reduced in a numner to its small i:)eginning; this tabernacle was ruined and fallen down; there had not been for many ages a king of the house of David ; the sce/itre was defjartedfrom Judah, the royal family was sunk and buried m obscurity, and as it should seem, not inquired after; but (jod w/Z/re-turn, and will build it again, raise it out of its ruins, A phoenix out of its ashes ; and this was now lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David gix'en him, with a ])i-omise, that he should reign over the house of Jacob for ever, Luke 1. 32, 33. And when the tabernacle of David was thus rebuilt in Christ, all the rest of it was, not many years after, wholly extirpated and cut off, as was also the nation of the Jews itself, and all their genealogies lost. The church of Christ may be called the tabernacle of David ; this may sometimes be brought very low, and may seem to be in ruins, but it shall be built again, its withering interests shall revive ; it is cast down, but not destroyed; even dry bones are made to live,

(2.) The bringing in of the Gentiles, as the effect and consequence of this; (r. 17.) 77iat the residue of men might seek after the Lord: not the Jews only, who thought they had the monopoly of the tabernacle of David, but the residue of meii, such as had hitherto been left out of the pale of the visible church ; they must now, upon this re-edifying of the tabernacle of David, be brought to see/c after the Lord, and to inquire how they may obtain his favour ; when David's tabernacle is set up, they shall seek the Lord their God, and David their king, Hos. 3. 5. Jer. 30. 9. Then Israel shall fiossess the remnant of Edom ; so it is in the Hebrew ; for the Jews called all the Gentiles Rdomites, and therefore the Septuagint there leave out the particular mention of Edom, and read it just as it is here, that the residue of men might seek, (St. James here adds, after the JLord,) and all the Gentiles, or heathen, u/ion whom my name is called. The Jews were for many ages so peculiarly favoured, that the residue of men seemed neglected ; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought forth to know his name, and to call upon it, they shall call themselves the people of God, and he shall call them so; and thus bv consent of both parties, his name is called upon them. This promise we may depend upon the fulfilling of in its season ; and now it begins to be fulfilled, for it is added, saith the Lord, who doeth this; who doeth all these things; bO the Seventy there, and the apostle here ; he saith

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it, who doi-tli It; who therefore said it, because he was determir.cd to do it; and who therefore doeth it, because he hath said it; fir though witli us saying and doing are tivo tilings, they are not so wich GihI. The uiiiting of Jews and Gentiles in one body, and all these things that were done in order to it, which were here foretold, weie, [1.] What God did ; This was the Lord's doing; whatever instruments were emi^loyed in it: and, [2.] It was what God delighted in, and was well pleased with ; for he is the God of the Gentiles, as well u3 the Jews, and it is his honour to be rich in mercy to all that call u/ion him.

4. He rcsohes it-into the purpose and cf.unsel of God ; (t. 18.) Known unto God are all his works from the beginning of the world. He not only foretold the calling of the Gentiles many ages ago by the pn phets, (and therefore it oui^ht wA to be a sur-pi'isc or stumbling-block to us,) l)ut he foresaw and fiirenrdained it in his eternal ctiinsels, which are un-questionaljly wise, and unalterably firm. It is an excellent maxim here laid down ronceining all God's works, both of pro\ idencc and grace, in the natural and spiritvial kinedom, that they were all known unto him from the beginnijig of the world, from the time he first began to work, which supposes his knowing them (;\s (ther scriptures speak) from before the foundation of the world, and therefore from all eternity. Note, Whatever God does, he did before design and determine to do; for he works all, not only according to his will, but according to the counsel of his will: he not only does whatever he determined, (Ps. 135. 6.) which ismoiethan we can do, (our ])ui-poses are frequently broken off, and our measures broken,) but he determined what ever he does; whatever he mav say to pro\e us, he himself knows what he will do; for Ave kn( w not our works beforehand, but must do as occasion shaU serve, 1 Sam. 10. 7. What we shall do in such or such a case we cannot tell till it comes to the setting to; but known unto God are all his works; in the vohime of his book (called the scriptures of truth, Dan. 10. 21.) they are all written in order, without any razure or interlining; (Ps. 40. 7.) and all God's works will, in the day of review, be found to agree exactly with his counsels, without the least error or variation. We arc poor short-sighted creatures; the wisest men can see but a little way bcfoie them, and not at all with any certainty ; but this is our comfort, that, whatever vnicertaintv we are at, there is an infallible certainty in the divine prescience, known unto God are all his works.

5. He gives his advice what was to be done in the present case, as the matter now stood with reference to the Gentiles; (t. 19.) My sentence is; iyi. %fh» —/ gix^e it as my opinion, or judgment; not as having authority over the rest, but as being an adviser with them. Now his advice is,

(1.) That circumcision and the observation of the ceremonial law be by no means imposed upon the Gentile converts ; no not so much as recommended or mentioned to them. "There are many /"rom among the Gentiles that are turned to God in Christ, and we hope there will be many more. Now I am clearly for using them with all possible tenderness, and putting no manner of hardship or discouragement upon them," /Ji.h 'vnptvox^*!'' — "not to give them any molestation or disturbance, or suggest any thing to them that may be dis(]uieting, or raise scruples in their minds, or perplex them." Note, Great care must be taken not to discouraee or disquiet young converts with matters of doubtful disputation. Let the essentials of religion, which an awakened conscience will readilv receive, be first impressed deeply upon them, and those will satisfy them, and make them easy ; and let not things foreign and circumstantial be urged upon them, which will but

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trouble them. The kingdom of God, which tliey are to be trained up in, is- nor meat and drink, either the o/iposition or the wjposition of indifferent things, wliich will but trouble tliem ; but it is righteousness, and peace, and joy in the Holy Ghost, which we are sure will trouble nobody.

(2.) That yet it would do well that in some things, whicii gave most offence to the Jews, the Gentiles should comply with them ; because they must not numour them so far as to be circumcised, and keep the rjhole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain,

[1.] From fiollutions of idols nnd from foimica-Aon ; which are two bad things, and always to be abstained from; but luriting to them particularly and expressly to abstain from them, (because in these things the Jews were jealous of the Gentile converts, lest they should transgress,) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Christianity, were careful to warn against, First, Pollutions of idols, that they should have no mnnner of fellowship vjith idolaters in their idolatrous vjorshifis, and jjarticularly not in the feasts they held upon their sacrifices. See 1 Cor. 10. 14, Sec. 2Cnr. 6. 14, &c. Secondly, Foriiication, and all manner of uncleanness. How large, how pressing, is St. Paul in his cautions against this sin ! 1 Cor. 6. 9, 15. Eph. 5. 3, &:c. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things which the Gentiles, even after conversion, allowed themselves in, and the apostles of the Gentiles connived at it. Now, to obviate this suggestion, and to leave no room for this calumny, St. James ad\ises, that, beside the private admonitions which were given them by their mi-nisteis, they should be publiclv warned to abstain from fiollutions of idols, and from fornication ; that heroin thev should be very circumspect, and should avoid all appearances of those two evils, which would be in so particular a manner offensive to the Jews.

[2.] From things strangled, and from blood; which, though not evil in themselves, as the other two, nor designed to be always abstained from, as those were, had been forbidden by the precepts of Noah, (Gen. 9. 4.) before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them ; and therefore, to avoid giving offence, let the Gentile converts, aljridge themselves of their libeity herein, 1 Cor. 8. 9, 13. Thus we must become all'things to all men.

6. He gives a reason for his advice—That great respect ou.;ht to be shewed to the Jews, for they have b'.^eii so long accustomed to the solemn injunctions (^f the ceremonial law, that they must be boi-ne ■with, if they cannot presently come off from them ; {y. 21.) For Moses hath of old them that preach him in every city, his writings (a considerable part of which is the ceremonial law) being read in the synagogues every sabbath-day. " Yoii cannot blame them, if they have a great veneration for the law of Moses ; for besides that the\' are very sure God s])ake by Moses," (1.) "Moses is continually preached to them, ;uul thev are called upon to remember the law of Moses," Mai. 4. 4. Note, Even that woi-d of God wliich is written to us, should also be preached ; those that have the scriptures, have need of ministers to help them to understand and apply the scriptures. (2.) " His writings are read in a solemn religious manner, in their synagogues, and on the sab-bath-day, in the place and at the time of their meetings for the worship of God; so that from their child-

hood they have been trained up in a regard to the law of Moses ; the observance of it is a part i.f their religion." (3.) "This has been done of old time; they have received from their fathers arj, hone \u- for Moses ; they have antiquity for it." (4.) " This has been done in ex'ery city, wherever there arc any Jews, so that none of them can be ignorant what stress that law laid upon these things; and therefore, though the gospel has set us free from these things, )et they cannot be blamed if thc\ arc loath to part with them, and cannot of a sudden be persuaded to look upon those things as needless and indifferent, which they, and their fathers before them, had been so long taught, and taught of God t<w, to place religion in ; and therefore we nmst give them time, must meet them half-way, they nmst be borne with a while, and brought on gradually, and we must comply with them as far as we can without betraying our gospel-liberty." Thus does this a])os-tle shew the spirit of a moderator, that is, a hpiiit of moderation, being carefvd to give no offence either to Jew or Gentile, and contrixing, as much as may be, to please both sides, and provoke neither. Note,. We are not to think it strange if people be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an o])inion of as sacred; and therefore allowances must be made in such cases, and not rigour used.

22. Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas; namely^ Judas sur-named Barsabas, and Silas, chief men among the brethren: 23. And they wrote letters by them after this manner; The apostles and elders and brethien send greeting unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia: 24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting youi souls, saying, Ye must be circinnciscd, and keep the law: to whom we gave no sftch commandment: 25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26. Men that have hazarded their lives for the name of our Lord Jesus Christ, 27. We have sent therefore Judas and Sihis, who shall also tell 7/oN the same things by mouth. 28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen than these necessary things ; 29. "^riiat ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. 30. So when they were dismissed, they came to Antioch: and when tlu v had gathered the multitude together, lh(>y delivered the epistle: 31. ff7iicli w lu n they had read they rejoiced for the consolation, 32. And Judas and Silas, being piophets also themselves, exhorted the brethren

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with many words, and confirmed them. 33. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34. Notwithstanding it pleased Silas to abide there still. 35. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

We have here the result of the consultation that was had at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave, was universally approved of, and agreed to nemine contradicerite — unanimously ; and letters were accordingly sent by messengers of their own to the Gentilr converts, acquainting them with their sentiments in this matter; which would Ije a great confirmation to them against the false teachers. Now observe here,

I. 'l"he choice of the delegates that were to be sent with Paul and Barnabas on this errand ; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters; or as if they thought those to whom they sent them, would suspect them to have altered any thing in thcnr letter ; no, their charity thought no such evil concerning men of such tried integrity ; but,

1. They thought fit to send men of their own company to Antioch, ivith Paul and Barnabas, -v. 22. This was agreed to by the a/iostles and elders, ivith theivhole church, who, it is likely, undertook to bear tlieir charges, 1 Cor. 9. 7. They sent these messengers, (1.) To shew their respect to the church at jintioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them ; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their jouj-ney home the more pleasant, (for it is likely they travelled on foot,) by sending such excellent men to bear them company ; amicus firo vehiculo — a friend instead of a carriage. (3.) To ])ut a reputation upon the letters they carried, that it might appear a solemn embassy, and so mucli the more regard might be had to the message, wli'cli was likely to meet with opposition from some. (4.) To keep up the communion of saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to shew, that though they were many, yet they were one.

2. 'Phose they sent were not infei-ior persons, who might serve to carry the letters, and attest the receipt of them from tlie apostles; but they were chosen 7M('n, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for those are the tilings which denominate men chief among the brethren, and qualify them to be the messetigers of the churches. They are here named, Judas, who was called Barsabas, probably the brother of that Joseph who was called Barsabas, t'lat was a candidate for the apostleship, ch. 1. 23. The character which these men had in the church at Jerusalem, would have some influence upon them that came from Ju-dca, as those false teachers did, and engage them to pay the more deference to the message that was sent by them.

II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter.

1. Here is a very condescending obliging preamble to this decree, v. 23. Here is nothing in it liauu;hty or assuming, but, (1.) That which speaks the humility of the apostles, that they join the elders

and brethren in commission with them, the ministers, the ordinary chiistians, whom they liad advised with in this case, as they used to do in cthei" cases. Though never men were so qualified as they m ere for a monarchical power and conduct in the church, nor had such a commission as they had, yet their decrees run not, "W'c, the afiostles, Christ's vicars upon earth, and pastors of all the pastors of thd churches," (as the Pope styles himself,) " and sole judges in all matters of faith ;" but the afiostles, and elders, and brethren, agree in their orders ; herein they remembered the instructions their Master gave them, (Matt. 23. 8.) Be not ye called l^abbi; for all ye are brethren. (2.) That which speaks their respect to the churches they wrote to; they send them greeting, wish them health and hajjpinessand joy, and call them brethren of the Gentiles ; thereby owning their admission into the church, and giving them the right hand of fellowship ; "You are our brethren though Gentiles; for we meet in Christ, the first-born among many brethren, in God our common father." Now that the Geiitiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren.

2. Here is a just and severe rebuke to the judaiz-ing teachers; (v. 24.) " TFe have heard, that certain which went out from us, have troubled you with words, and we are very mucJi concerned to hear it; now this is to let them know, that those who preached this doctrine were false teacheis, both as they produced a false commission, and as they taught .a false doctrine."

(1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instiiictions from them, to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. " They went out from us indeed, they were such as belonged to our church, which, when they had ^ mind to travel, we gave them perhaps a testimonial of; but, as for their urging the law of Moses upon you, we gave them 7io such commandment, nor had we ever thought of such a thing, nor given them the least cccasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices which yet the apostles gave neither command nor encouragement for.

(2.) They did a great deal of wrong to the Gentile converts, in saying. Ye must be circumcised, and must keep the law. [1.] Itperplexed them ; " They have troubled you with words, have occasioned disturbance and disquietment to you; you depended upon those who told vou, " Jfyou beliex'e in the Lord Jesus Christ, you shall be saved; and now you are startled by those that tell you. You must keep the law of Moses, or you caymot be saved; by which you see yourselves di'awn into a snare. They trou ble you with words; words, and nothing else ; very wor(ls; sound, but no substance." How has the church been troubled with words, bv the pride of men that loved to hear themselves talk ! [2. "I It endangered them ; they subverted their souls, put them into disorder, and pulled down that which had been built up. Thcv took them off frrni jnnsuing

Eure christianitv, and minding the business of that, y filling their heads with the necessity of cirrinn-cision, and the law of Moses, which were nothing to the purpose.

3. Here is an honourable testimony given of the messengers by whom these letters were sent.

(1.) Of Paul and Barnabas, whom the.<^e judaizing teachers had opposed and censured as n:>ving done their work by the halves, because thev had l)rrught the Gentile converts to Christianitv only, and not tc Judaism. Let them say what they will of these men, [l.l '• Thev are men that are dear to us, they are our beloved Barnabas arid Paul; men whom

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we liavc a value for, a kindness for, a concern for." Soiiietimes it is good for those that are of eniinency to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the ser-.vice of Christ, and therefore have deserved well of all the churches ; they are men that have hazarded their livtH for the name of our Lord Jesus Christ, {y. 26.) and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured tlifir all for Christ, have engaged m the most dangerous services, as good soldiers of Christ, and not oniv in laborious services." It is not likely that such faitaful confessors should be unfaithful preachers ; tliC)' that urged circumcision, did it to avoid fierse-cu'ion, (Gal. 6. 12, 13.) they that opposed it, knew they therebv exposed thcniselves to fiersecution ; an.l which of these were most likely to be in the right.'' (2.) Of Jud iS and Silas ; " They are chosen men, {x<. 25.) and they are men that have heard our de-uates, and are perfectly apprized of the matter, and will (vll you the same things by mouth" V. 27. What is of use to us, it is good to have both in writing and Ijy wo;d of mouth ; that we may have the advantage b'lth of leading and of hearing it. The apostles re-f.'r themselves to the bearers for a fuilher account of tlieir judgment and their reasons, and the bearers will refer themselves to their letters for the certainty of the determination.

4. Here is the direction given what to require From the Gentile converts ; where observe,

(!.) The matter of the injunction, which is according to the advice given by St. James, that, to "avoid giving offence to the Jews, [1.] They should never eat any thing that they kneiv had been offered i-i sacrifice to an idol, but look upon it as, though c'e ui in itself, yet thereby polluted to them. This prihibition was afterward in part taken off, for they wei-e allov/ed to I'at vjhatevcr was sold in the sham-blet, nrsrt before them at their friend's table, though it had been offered to idols, except when there was d.mgrr of giving offence by it, that is, of giving oc-casi m either to a weak christian to think the worse of (\\Y Christianity, or to a wicked heathen to think the better of his idolatry ; and in those cases it is good to forbear, 1 Cor. 10. 25, &c. This to us is an anti:]uated case. [2.] That they should not eat blood, or drink it; but avoid every thing that looked cruel and barbarous in that cei'emony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by tlie Levitical law ; which, some thmk, is p'-incipallv intended liere. See 1 Cor. 5. 1. Dr. Hammond states this matter thus; The judaizing teacliers would have tlie Gentile converts to submit to all that those submitted to, whom they called the proHcliite^ of righteousness, to be circumcised, and keefi the whole law; but the apostles required no more of them than what was required of the/;rOAr-lutes of thf gate, which was to observe the seven firecrfus of the sons of .N'oah, which, he thinks, are here referred to. But the only groimd of this decree being in complaisance to the rigid Jews that had embraced the christian faith, and, except in that one case of scandal, all meats being jjronounced free and indifferent to all Christians, as soon as the reason of the decree ceased, which, at furthest, was after the r'estr'iction of Jerusalem, the obligation of it ceased likew'sf. •* Tliese things are in a particular manner "ffensive to the Jews, and therefore do not disoblige them herein fjr the present; in a little time

the Jews will incoi-poratc with th( Gentiles, and then the danger is over."

(2.) The manner how it is worded. [1.] They express themselves with something of authority, that what they wrote might oe received with respect, and deference paid to it; It seemea good to the Holy Ghost, and to us, that is, to t/s under the conduct of the Holy Ghost, and by direction from him : not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of (iod than any since those gifts ceased can pretend to; their infaliibility gave an incontestable authority to their decrees, and they would not order any thing ♦)ecause it seerned good to them, but that they knew it first see?ned good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended u])on the apostles, he endued them with the gift of tongues, in order to their preaching ;/;e gos/iel to the Gentiles; which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the Spirit had been inclosed.

[2.] They expressed themselves with abundance of tenderness and fatherly concern.

First, They are afraid of burthening them ; We will lay upon you no greater burthen. So far were they from delighting to impose upon them, that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out! Secondly, They impose upon them no other than necessary things; ""Ihe avoiding ai fornication is necessary to all christians at all times ; the a\'oiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing oif offence;" as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church rulers should impose only necessaini things, things that ('hrist has made our duty, E.nd have a real tendency to the edification of the church, and, as these here, to the uniting of good christians. If thev impose things only to shew their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observation of them.

Thirdly, They enforce their order with a commendation of those that shall com])ly with it, rather than with the condemnation of those that shaP transgress it; they do not conclude, *• From which if you do not keep yourselves, ye shall be an anathema, ye shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but, " From which if you keep yourselves, as we do not question but ye will, ye shall do well; it will be for the glory of God, the furtherance of the gospel, the strengtlien-ing of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good-humour, such as became the followers of him who, Mhen he called us to take his yoke upon t/s, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the fals(? is very observable. They that were for imfiosing the ceremonial law, were jiositive and imperious; F.xcefit ye keep it, ye cannot be saved, (t. 1.) ye are ex I communicated ipso facto — at once, and delivered to I Satan. The ajiostles of Christ, who only rccom-I mend necessarv thincfs, are mild and eentle ; "Fro?n which if ye keep yourselves, ye shall do well, and as becf nies you. /'V/?r ye well; we are hearty well-, wishers to vour honour and peace."

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III. The delivering of the letters, and how the messengers disposed of themselves.

1. Jl/ien they were dismissed, had had their audience of leave' of the apostles (it is probable that thcv were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work) they then came to Aiitioch ; thev stayed no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by them that brought them on their waij at their setting out; for those that have taken pains in public service, ought to be countenanced and encouraged.

2. As soon as they came to Antioch, they gathered (he multitude together, and delivered the epistle to them, {v. 30, 31.) that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid tliemselves under these restrictions already ; but this was not all; it was that the\' might know that no more than tliis was foj-bidden' them ; that it was no longer a sin to eat swine's flesh, no longer a polkition to touch a grave or a dead body.

3. The people were wonderfully pleased with the orders that came from Jerusalem ; (•<'. 31.) They rejoiced for the consolation; and a irreat c(>nsolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burthened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify or pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them, were hereljy for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed, which threatened a division. All this was cojisolation which they rejoiced in, and blessed God for.

4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, -v. 32. Judas and Silas, being firo/ihets also themselves, endued with the Holy Ghost, and called to the work, and beini^ likewise intrusted by the apostles to deliver some things relating to this matter bv word of mouth, exhorted the brethren nvith many words, and confirmed them. Even they that had "the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas ; the diversity of the gifts of ministers is of use to the church. Obser\e what is the work of ministers with those that are in Christ; (1.) To confirm them, bv brln'ringthem to see more reason both for their faith in Christ, and their obedience to him ; to confirm tlicir choice of Christ, and their resolutions for Clwist. (2.) To exhort them to perseverance, and to the particular duties required of them : to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered ;) and that would contribute to the confirming of them ; for the jov of the Lord will be our strength. They exhorted them witli many words, they used a very great copiousness and variety of expression ; one word would affect one, and another another: and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, 3t<i xiyn -nroxxJ— with rmich speech, much reasoning ; precept must be upon precept.

5. The dismission of the Jerusalem ministers, v.

33. When they had spent some time among theni (so it might be read,) mt'^ti-rimti ;tptvcv— having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go m peace from the biethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home; and committed them to the custody of the peace of God.

6. The continuance of Silas, notwithstanding, together with T'aul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home himself, and chose rather to abide still at Jntioch, V. 34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that tempted him to stay there, and he did well: so did Judas; who, notwith -standing this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and peo])le there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch being the chief city of Syria, it is likely that there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem ; so that in preaching there, they did in effect preach to many nations; for they preached to those who woidd carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even there where there are many others labouring in the word and doctrine, yet there may be opportunity for us ; the zeal ;md usefulness of others should excite us, not lay us asleep.

36. And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, nvd see how they do. 37. And Barnabas determined to take with them .Tohn, whose surname was Mark, 38. But Paul thought not good to take him with them, uho departed from them from Pamphylia, and went not with them to the work. 39. And the contention was so sharp between them, that they departed asunder one from the other : and so Barnabas took Mark, and sailed unto Cyprus ; 40. And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 41. And he went through Syria and Cilicia, confirming the churches.

We have seen one unhappy dijftrence among the brethren, that was of a public nature, brought to a good issue ; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well.

I. Here is a good motion Paul made to Barnabas

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to go and review their work among the Gentiles, and renew it; to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them, they had there no adversary or evil occun-ent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and having been in winter quarters long enougii, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembers that the work appointed him, was afar off a?nonrf the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this soine days after, for his active spirit could not bear to be long out of work ; no, nor his bold and dai-ing spirit to be long out of danger. Observe,

1. To whom he makes this motion ; to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be many ways serviceable one to another; and therefore should be forward both to ho*Tow and lend assistance. Two are better than one. Every soldier has his comrade.

2. For whom the visit is designed; "Let us not presently begin new work, or break up new ground ; but let us take a view of the fields we have sown. Come, and let us get ufi early to the vineyards, let us ice if the vine flourish. Cant. 7. 12. t^et us go again and visit our brethren in every city nvhere we have preached the nvord of the Lord." Observe, He calls all the christians brethren, and not ministers only ; for, Have we not all one Father? He has a concern for them in every city, even there where the brethren were fewest and poorest, and most persecuted and despised ; yet let us visit them. Wherever we have f reached the word of the Lord, let us go and water the seed so .v^n. Note, Those that have preached the gospel, should visit those to whom they have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See 1 Thess. 3. 5, 6.

3. W^hat was intended in this visit: **L.etussee how they do," <^Z( ix"'^' —^^"^^ '^ ''^ with them. It was not merely a compliment that he designed, nor did he take such a ionrney with a bare Hoiv do yozi do? No, he would visit them, that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit thev are of, how they stand affected, and how they behave themselves ; it is probable that thev frequently heard from rhem ; " But let us go see them ; let us go see whether they liold fast what we preached to them ; and live uj) to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in; whether the ch\irches have rest and libertv; or whether they are not in trouble or distress, that we may rejnre with them if tliey rejoice, and caution them against securitv; and may wee/i with them if thev weej), and comfort them mider the cross, and mnv know the better how to fi ray for them.

II. The disagreement between Paid and Barnabas about an assistant; it was convenient to have a

young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and fiatience; and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now,

1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, v. 37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations.

2. Paul opposed it; {v. 38.) He thought not good to take him with them, »x «£/«— he did not think him worthy of the honour, nor fit for the service, who had departed frorn them, clandestinely as it should seem, without their knowledge, or wilfully without their consent, from Pamphylia, {ch. 13. 13.) and went not with them to the work, either because he was lazy, and would not take the pains that must be taken ; or cowardU", and would not iim the hazard. He run his colours just as they w'ere going to engage. It is probable that he promised very fair now, that he would not do so again. But Paul thought it was not fit he should be thus honoured, who had forfeited his reputation ; nor thus employed, wlio had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but if twice, it is my own, for trusting him. Solomon saith. Confidence in an unfaithful man in time of trouble, is like a broken tootn, and a foot out of joint, which will hardly be used again, Pi-ov. 25." 19.

III. The issue of this disagreement; it came tc such a height, that they parted upon it. The contention, the paroxysm (so the word is,) the fit of passion which this threw them both into, was so sharp, that thev departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them ; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must pait. Now here is that which is very humbling, and iust matter of lamentation, and yet very instructive. For we see,

1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves ; {ch. M. 15.) and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem, (r//. 12. 12.) nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took that into consideration in a case wherein the interest of Christ's kincfdom was concerned, and indulged it too much. And they were certainly both in fault to be so hot as to let tlie contention be so sharp, (it is to be feared they gave one another some hard words) as also to be so stiff, as each to stick so resolutely to his opinion, and neither to yield. It was a pity that thev did not refer the matter to a third person ; or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among thrm ^o inteq^ose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land; and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas ? We must own it was their infirmity, and is recorded for our admonition; not that we must

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make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them ; we must not say, " What if I was m a passion, were not Paul and Barnabas so ? No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it; it was the infirmity once of two of the best men that ever the world had! Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot.

2. 'I'hat we are not to think it strange, if there be differences among wise and good men ; we were told before that such offt-nces will come, and here is an instance of it. Even they that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in point of prudence. It will be so while we are in this state of darkness and imperfection ; we shall never be all of a mind till we come to heaven, where lig]\t and love are-perfect. That hcharity, which ntrverfails.

3. '1 liiat these differences often prevail so far as to occasion separations. Paul and Barnabas, that were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet sepai-ated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! No wonder the consequences are so fatal where they reign !

IV. The good that was brought out of this evil. Meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles, (as Phil. 1. 12.) but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gonfiel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them serve his own purposes.

1. More places are hereby visited. Barnabas went one way ; he sailed to Cyprus, (r. 39.) that famous island where they began their work, {ch. 13. 4.) and which was his own country, ch. 4. 36. Paul went another way into Cilicia, which was his own country, ch. 21. 39. Each seem to be influenced lyy their affection to their native soil, as usual ; (jVescio qua natale solum dulcedine cunctos diicit. — There is something that attaches us all to our na-trve soil; ) and yet God served his own purposes by ic> for the diffusing of gospel-light.

2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a veiy useful and successRil hand ; though many think it was not the same with that Mark that wrote the gospel, and fiiunded the church at Alexandria, he wh m Peter calls his son, 1 Fet. 5. 13. (2.) Silas who was a neKV hand, and never yet employed in that work, nor designed to be, but to return to the service of the church at Jerusalem, had not God changed his mind ; {v. 33, 34.) he is brought in, and engaged in that noble work.

We may further obsen'^e,

[1.] That the church at Antioch seemed to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit — a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards, forfeit public honours and respect But when Paul departed, he was recommended by the brethren to the

g-race of God. They thought he was in the rv^ht in refusing to nuike u>e of John Mark, ;iiid vinild not but blame B;-.rnabas forinsisting upon it, i\\. ui.h he was one who had deserved well <f the church, {ch. 11. 22.) before they knew Paul. And there fore they prayed publicly for Paul, and for the success of his ministr}-, encouraged him to go on in his work, and though they could do nothing themselves to further him, they tiansfcned the matter to the grace of God, leaving it to that grace, both to work upon him, and to work with him. Note, Those are happy at all timin, and esjjecially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people.

[2.] That yet Paul afterward seemed to have had, though not upon second thoughts, yet, upon further trial, a better o])inionof John Mark than now he had; for he writes to Timothy, (2 Tim. 4. 11.) Take Mark and bring him with thee, for he is firijitable to Tue for the ministry; and he wi-ites to the Colos-sians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him. Col. 4. 10. \\'hich teaches us, J'^irst, That e\ en those whom we justly condemn, we should condemn moderately, and with a great deal of temper, because we know not but afterward we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments, that if it should prove so, we may not afterward be ashamed of them. Secondly, That even those whom we have justly condemned, if afterward they prove more faithful, we should dheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to.

[3.] That Paid, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his woj-k ; (x*. 41.) He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal Presiderit. And observe. Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of in confirming those that believe, as well as in convert ing those that believe not.

CHAR XVI.

It is some rebuke to Barnabas, that after he left Paul we bear no more of him, of what he did or suHi'rcd for Christ. But Paul, as he was recommended by the brethren to the 2;race of God, so his services for Christ after this are iar-rely recorded ; we are to attend him in this chapter from place to place, wherever he came, doingr good, either watcrinp or plantinsr, bejrinning new work, or improving what was done. Here is, \. The bepinninjr of his acquaintance with Timothy, and takinfrhim to be his assistant, v. 1 . . 3. 11. The visit he made to the churches for their estal>lishnient, v. 4, 5. III. His call to Macedonia, (after a restraint he had been under from goinpr to some otiicr places,) and his coming to Pliilippi, the chief city of Macedonia, with his entertainment there, v. 6.. 13. IV. Tlu! conversion ofl.ydia there, v. 14,15. V. The casting of an evil spirit out of a damsel, v. 16.. 18. VI. The accusing and abusing of Paul and Silas for it, their imprisonment, and the indignities done them, V. 19. .24. VII. The miraculous conversion of the jailer to tlie faith of Christ, v. 25 . . 34. VIII. The honourable discharge of Paul and Silas by the magistrates, V. 35.. 40.

l.rr^HEN c^we ho to Dorhe and Ly?'-X tra : and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed ; but his father icas a Greek : 2. AVhich was well reported of by the brethren that were at Lystra and Iconium.

THE ACTS, XVI.

3. Him would Paul have to go fortl-. with him;, and took and circomcised h=m, because of the Jews which were in those quarters: for they knew ail that his father was a Greek. 4. And as they went through the cities, they delivered them the decrees for to keep, that were ordained by the apostles and elders vJiich were at Jerusalem. 5. And so were the churches established m the faith, and increased in number daily.

Paul was a spiritual father, and as such a one we have him here adopting Timothy, and taking care of the education of many others, who had been begotten to Christ by his ministry : and in all he appears to have been a wise and tender father.

I. Here is his taking of Timothy into his acquaintance, and under his tuition. One thing designed in the book of the Acts is to help us to understand Paul's epistles, two of which are directed to Timo-chy ; it was therefore necessary that in the history of Paul we should have some account concerning him. And we are here accordingly told,

1. That he was a disciple, one that belonged to Christ, and was baptized, probably in his infancy, when his mother became a believer, as Lydia's household was baptized upon hei* believing, v. 15. Him that was a disciple of Christ, Paul took to be his discijjle, that he might further train him up in the knowledge and faith of Christ; he took him to be brought up for Christ.

2. That his mother was a Jewess originally, bitt believed in Christ; hername was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith, (2 Tim. 1. 5.) their sincere embracing of, and adhering to, the doctrine of Christ.

3. That his father was a Greek, a Gentile ; the marriage of a Jewish woman by a Gentile husband (^though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, Deut. 7. 3. Thou shalt no more gix'e thy daughter to his son than take his daughter to thy son: yet that seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his father was a Greek, he was not circumcised ; for the entail of the covenant and the seal of It, as of other entails in that nation, went by the father, not by the mother ; so that his father being no Jew, he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But observe, tliough his mother could not prevail to have him circumcised in his infancy, because his father was of another mind and way, yet she educated lum in the fear of God; that though he wanted the sign of the covenant, he might not want the thing signified.

4. That he had gained a very good character among tlie christians ; he was well reported of by the brethren that were at Lystra and Iconium ; he had not only an unl)lemished reputation, and was free from scandal, but he had a bright reputation, and great encomiums were given of him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the ncighl^onring cities, admired liim, and spake honourably of liini. He had a name for good tilings with good peo])le.

5. That Paul would have him to go forth with him, to accom])any him, to give attendance on him, to receive instruction from him, and to join with him

in the wnrk ot the gospel; to preach for him when there was occasion, and to be left behind in places where he had ])lantcd churches. Paid took a great love to him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections : for Paul was alwavs mindful of his tears, 2 Tim. 1. 4.

6. That Paul took him and circumcised him, or ordered it to be done. This was strange ! Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts .•* Had he not at this time the decrees of the council at Jerusalem with him, wliich witnessed against it.' He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to kcc]) tlie ceremonial law, but only to render his conversation and ministry passable, and, if it might be, acceptaljle amongthe Jews that abounded in those quarters. He knew Timothy was a man likely to do a great deal of good with them, being admirably qualified for the ministry, if tliev were not invincibly prejudiced against him ; and therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. Thus to the Jews he became as a Jew, that he might gain the .Tews, and all things to all meji, that he might gain some. He was against those who made circumcisinn necessary to salvation, but himself used it when it was conducive to edification ; nor was he rigid in opposing it, as they were in imposing it. Thus, though he went not in tliis instance according to the letter of the decree, he went according to the spirit of it ; which was a spirit of tenderness toward the Jews, and willingness to bring them off gradually from their -prejudices. Paul made no difficulty of taking liim to be his companion, though he was \mcircumcised ; but tlie Jews would not hear him if he were, and therefore Paul will humour them herein. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Hnly Ghost upon him, 2 Tim. 1. 6.

II. Here is his confirming of the churches which he had planted; (t'. 4, 5.) He went flirough the cities where he had preached the word of the Lord, as he intended, {ch. 15. 36.) to inquire into their state. And Ave are told,

1. That they delivered them copies of the decrees of the Jerusalem synod, to be a direction to them in the government of themselves, and that they might have wherewith to answer the judaizing teachers, and to justify themselves in adhering to tlic liberty with which Christ had made them free. All the cliurches were concerned in that decree, and therefore it was requisite thev shoidd all have it well attested. Though Paul had for a particular reason circumcised Timothv, yet he would not have that drawn into a precedent ; and therefore he delivered the decrees to the chinxncs, to be religiously observed ; for they must abide by the rule, and not be drawn from it by a particular example.

2. That this w'as of very good service to them. (1.) The churches were hereby established in the

faith, V. 5. Thev were confirmed particularly in their opinion against the imposing of the ceremonial law upon the Gentiles ; the great assurance and heat wherewith the judaiznig teachers pressed the necessity of circimicision, and the plausible arguments thev produced for it, had shocked them, so that thev began to wa\er concerning it. But when thev saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they were established, and did no longer waver about it. Note, Testimonies to truth, though thev may not prevail to convince those that oppose it, mnv he of very good use to establish those that are in d;>ubt

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161

concerning it, and to fix them. Nay, the design of this decree being to set aside the ceremonial law, and the carnal ordinances of that, they were by it established in the christian faith in general, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man ; and besides, that spirit of tenderness and condescension which appeared in these letters, plainly shewed, that the apostles and elders wei'e herein under the guidance of Him who is Love itself.

(2.) They increased in number daily ; tlie imposing of the yoke of the ceremonial law upon their converts, was enough to frighten people from them. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among tliem ; but if tliey cannot be interested in the Christian privileges without submitting to the Jews' yoke, they will be as they are. But if they find there is no danger of tlieir being so enslaved, they are ready to embrace Christianity, and join themselves to the church. And thus the church increased in numbers daily: not a day passed but some or otlier gave up their names to Christ. And it is a Joy to those wlio heartily wish Avell to the honour of Christ and the welfare of the church, and the souls of men, to see such an increase.

6. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 7. After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 8. And they passing by Mysia came down to Troas. 9. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. 10. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathermg that the Lord had called us for to preach the gospel unto them. 11. Therefore loosing from Troas, we came with a straight course to Samo-thracia, and the next dmj to Neapolis ; 12. And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. 13. And on the sabbath we went out of the city by a riverside, where prayer was wont to be made ; and we sat down, and spake unto the women which resorted thither. 14. And a certain woman named Lj^dia, a seller of purple, of the city of Thyatira, who worshipped God, heard us: whose heart the liOrd opened, that she attended unto the tilings v\ hich were spoken of Paul. 15. And when she was baptized, and her household, she besought ?/s, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

In these verses, we havf,

T. Paul's motions up and down to do good.

1. He and Silas his coUeaeue went throughout

Vol. vi.-X

Phrygia and the region of Galatia, where, it should seem, the gospel was already planted, but whether by Paul's hand or no, is not mentioned ; it is likely it was, for in his epistle to the Galatians, he speaks of his preaching the gospel to them at the first, and how very acceptable he was among them. Gal. 4. 13—15. And it appears by that epistle, that the judaizing teachers had then done a gi-eat deal of mischief to these churches of Galatia, and had prejudiced them against Paul, and drawn them from the gospel of Christ, for which he there severely reproves them. But, probably, that was a great while after this.

2. They were forbidden at this time to preach the gospel in Asia, (that country properly so called,) either because it did not need, for other hands were at work there ; or because they were not yet prepared to receive it, as they were afterwards, {ch. 19. ' 10.) when all they that dwelt in ylsia heard the word of the Lord ; or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a piece of new work, which was to preach the gospel to a Roman colony at Philippi, for hitherto the Gentiles he had preached to were Greeks. The Romans were more particularly hated by the Jews than other Gentiles, their armies were the abofnination of desolation ; and therefore there is this among other things extraordinary in his call thither, that he is forbidden to preach the gospel in Asia, and other places, in order to his preaching it there ; which is an intimation, that the light of the gospel would in aftertimes be directed more westward than east-vvard. It was the Holy Ghost that forbade them, either by secret whispers in the minds of both of them, which, when they came to compare notes, they found to be the same, and to come from the same Spirit; or by some prophets who spake to them from the Spirit. The removes of ministers, and the dispensing of the means of grace by them, are in a particular manner under a divine conduct and direction. We find an Old Testament minister forbidden to preach at all; (Ezck. 3. 26.) Thou shall be dumb. But these New Testament ministers are only forbidden to preach in one place, while they are directed to another where there is more need.

3. They would have gone into Bithynia, but were not permitted ; the Spirit suffered them not, v. 7. They came to Mysia, and, as it should seem, preached the gospel there ; for though it was a very mean contemptible country, even to a jiroverb, Mysorum ultimus, in Cicero, is a most despicable man ; yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise, Rom. 1. 14. In Bithynia was the city of Nice, where the first general council was held against the Arians; into these countries Peter sent his epistle, 1 Pet. 1. 1. And there were flourishing; churches here; for though they had not the gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordinary ways of knowing the mind of God, they were overruled by them, contrary to their own inind. We must now follow providence, and submit to the guidance of that pillar of cloud and fire ; and what we assay to do, if that suffer us not, we oup;ht to acquiesce, and believe it for the best. The Spirit of Jesus suffered tlicm not ; so many ancient copies read it. The serx'ants of the Lord Jesus ought to be always under the check and conduct of the Spirit of the Lord Jesus, by whom he governs men's minds.

4. They passed by Mysia, or passed through it, so some ; sowing good seed, we may suppose, as they went along; and they came down to Troas, the city of Troy, so much talked of, or the countiy thereabout, that took its denomination from it. Here a church was planted: for here we find one in beings

THE ACTS, XVI.

ch. 20. 6, 7. and probably planted at this time, and in a little time. It should seem, that at Troas Luke fell in with Paul, and joined himself to his company ; for from henceforward, for the most part, when he speaks of Paul's journeys, he puts himself into the rmmber of his retinue, we went, -v. 10.

II. Paul's particular call to Macedonia, that is, to Philippi, the chief city, inhabited mostly by Romans, as appears, v. 21. Here we have,

1. The vision Paul had, v. 9. Paul had many visions, sometimes to encourage, sometimes, as here, to direct him in his work. An angel appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. Let him not be discouraged by the embargo laid upon him once and again, by which his designs were crossed; for though he shall not go where he has a mind to go, he shall go where God has work for him to do. Now observe,

(1.) The person Paul saw ; there stood by him a man of Macedonia, who by his habit or dialect seemed so to Paul, or who told him he was so. The angel, some think, assumed the shape of such a man ; or, as others think, impressed upon Paul's fancy, between sleep and wake, the image of such a man: he dreamed he saw such a one. Christ would have Paul directed to Macedonia, not as the apostles were at other times, by a messenger from heaven, to send him thither, but by a messenger from thence to call him thither, because in that way he would afterward ordinarily direct the motions of his ministers, by inclining the hearts of those who need them to invite them. Paul shall be called to Macedonia by a man of Macedonia, and by him speaking in the name of the rest. Some make this man to be the tutelar angel of Macedonia; supposing angels to have charge of particular places as well as persons, and that so much is intimated Dan. 10. 20. where we read of the princes of Persia and Gr^cia, that seem to have been angels'. But there is no certainty of that. There was presented either to Paul's eyes, or to his mind, a man of Macedonia. The angel must not preach the gospel himself to the Macedonians, but must bring Paul to them. Nor must he by the authority of an angel order him to go, but in the person of a Macedonian court him to come. A man of Macedonia, not a magistrate of the country, much less a priest, (Paul was not accustomed to receive invitations from such,) but an ordinary inhabitant of that country, a plain man, that carried in his countenance marks of probity and seriousness, that did not come to banter Paul or trifle with him, but in good earnest, and with all earnestness to importune his assistance.

(2.) The invitation given him ; this honest Macedonian prayed him, saying, Come over into Macedonia, and helfi us ; that is, " Come and preach the gospel to us ; let us have the benefit of thy labours." [1.] "Thou hast helped many, we have heard of those in this and the other country that thou hast been very iiseful to ; and why may not we put in for a share ? O come and help us." Tlie benefits others have received from the gospel, should quicken our inquiries, our further inquiries, after it. [2.] "It is thy business, and it is thy delight, to help poor souls ; thou art a physician for the sick, that art to be readv at the call of every patient; O come and help us." [3.] "We have need of thy help, as much as any people ; we in Macedonia are as ignorant and as careless in religion, as anjr people in the world are ; are as idolatrous and as vicious as any, and as ingenious and industrious to ruin ourselves as any ; and therefore, O come, come with all speed among us. If thou canst do any thing, have compassion on us, and help us." [|4.] "Those few among us that have any sense of things, and any concern for their own souls and the souls of others, have done what can

be done by the help of natural light; I have done my part for one, we have carried the matter as far as it will go, to persuade our neighbours to fear and worship God, but we can do little good among them, 0 come, come thou over, and help us. The gospel thou preachest, has arguments and powers beyond those we have been yet funiished with." [5. ] " Do not only help us with thy prayers here, that will not do; thou must come over and help us." Note, People have great need of help for their souls, and it is their duty to look out for it, and invite those among them that can help them.

2. The inteipretation made of the vision ; {v. 10.) TM&Y gathered assuredly from thence, that the Lord had called tfiem to preach the gospel there ; and they were ready to go wherever God directed. Note, We may sometimes infer a call of God from a call of man. If a man of Macedonia say. Come and help us, from thence Paul gathers assuredly, that God saith, Go and help them. Ministers may go on with great cheei-fulness and courage in their work, when they perceive Christ calling them, not only to preach the gospel, but to preach it at this time, in this place, to this people.

III. Paul's voyage to Macedonia hereupon ; he was not disobedient to the heavenly vision, but followed this divine direction much more cheerfully, and with more satisfaction, than he would have followed any contrivance or inclination of his own.

1. Thitherward he turned his thoughts ; now that he knows the mind of God in the matter, he is determined, for this was all he wanted; now he thinks no more of Asia, or Bithynia, but immediately we endeavoured to go into Macedonia. Paul only had the vision, but he communicated it to his companions, and they all, upon the credit of that, resolved for Macedonia. As Paul will follow Christ, so all his will follow him, or rather follow Christ with him. They are getting things in readiness for this expedition immediately, without delay. Note, God's calls must be complied with presently ; as our obedience must not be disputed, so it must not be deferred ; do it to-day, lest thy heart be hardened. Observe, They could not immediately go into Macedonia ; but they immediately endeavoured to go. If we cannot be so quick as we should be in our performances, yet we may be in our endeavours, and that shall be accepted.

2. Thitherward he steered his course ; they set sail by the first shipping, and with the first fair wind from Troas ; for they may be sure they have done what they have to do tliere, when God calls them to another place. They came with a straight course, a prosperous vovage, to Sainothi-acia ; the next day they came to A^ea/wlis, a city in the confines of Thrace and Macedonia ; and at last they landed at Philip/ii, a city so called from Philip king of Mace-don, the father of Alexander the Great; it is said {v. 12.) to be (1.) The chief city of that part of Macedonia ; or, as some read it, the first city, the first they came to when they came from Troas ; so that like an army that lands in a country which tliey design to make themsehcs masters of, they begin with the reduction of the first place they come to ; so did Paul :uid his assistants, they began with the chief city, because if the gospel were received there, it would the more easily spread from thence all the country over. (2.) It was a colony. The Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. There were the greatest numbers and variety of people, and therefore the most likelihood of doing good.

IV. The cold entertainment which Paul and his companions met with at Philippi. One would have expected that having such a particular call from God thither, they should have had a joyful welcome

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163

tliere, aS Peter had with Comelins when the angel sent him thither. Where was the man of Macedonia that begged Paul to come thither with all speed ? Why did not he stir up his countrymen, some of them at least, to go meet him ? Why was he not mtroduced witli solemnity, and the keys of the city put into his hand ? Here is nothing like that; for,

1. It is a good while before any notice at all is taken of him ; We were in that city abiding certain days ; probably at a pubhc house, and at their own

. charge, for they had no friend to invite them so much as to a meal's meat, till Lydia welcomed them. They had made all the haste they could thither, but now that they are there, are almost tempted to think they might as well have stayed where they were. But so it was ordered for their trial, whether they could bear the pain of silence and lying by, when that was their lot; those eminent usenil men are not fit to live in this world, that know not how to be slighted and overlooked. Let not ministers think it strange if they be first strongly invited to a place, and yet looked shyly upon when they come.

2. When they have an opportunity of preaching, it is in an obscure place, and to a mean and small auditory, v. 13. There was no synagogue of the Jews there, for aught that appears, to be a door of entrance to them, and they never went to the idol temples of the Gentiles, to preach to the auditories there; but here, upon inquiry, they found out a little meeting of good women, that were proselytes of the gate, who will be thankful to them if they will give them a sermon. The place of this meeting is out of the city, there it was connived at, but would not be suffered any where within the walls. It was a place where prayer was wont to be made ; 'srp<rivxy> ■ — where an oratory or house of prayer was, so some; a chapel, or lesser synagogue. But I rather take it, as we read it, where prayer was appointed, or accustomed to be. They that worshipped the ti-ue God, and would not worship idols, met there to pray together, and, according to the description of the most ancient and universal devotion, to call upon the 7iame of the Lord. They each of them prayed apart every day, that was always the practice of them that worshipped God; but beside that, they came together on the sabbath-day'; though they were but a few discountenanced by the town, though their meeting was at some distance, though, for aught that appears, none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath-day ; and when we cannot do as we would, we must do as we can ; if we have not synagogues, we must be thankful for more private places, and resort to them ; not forsaking the assembling of ourselves together, according as our opportunities are. This place is said to be by a river-side, which perhaps was chosen, as befriending contemplation. Idolaters are said to take their lot among the smooth stones of the stream, Isa. 57. 6. But these proselytes had in their eye, perhaps, the example of those prophets who had their visions, one by the river of Chebar, (Ezek. 1. 1.) another by the great river Hiddekel, Dan. 10. 4. Thither Paul and Silas and Luke went, and sat down, to instruct the congregation, that they might the better pray with them ; they spake iinio the women which resorted thither, encouraged them in practising according to the light they had, and led them on further to the knowledge of Christ.

V. The conversion oi Lydia, who probably was the firet that was wrought upon there to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls, that the reducing of one to God is a great matter ! Nor have we only the conversions that were done by miracle, as Paul's, but some

that were done by the ordinary methods of grace, as Lydia's here. Observe,

1. Who this convert was, that there is such particular notice taken of; four things are recorded of her :

(1.) Her name, Lydia; it is an honour to her to have her name recorded here in the book of God, so that wherex'er the scriptures are read, there shall this be told concerning her. Note, The names of the saints are precious with Gcd, and should be so with us ; we cannot have our names recorded in the Bible, but, if God opeii our hearts, we sliall find them written in the book of life, and that is better, (Phil. 4. 3.) and more to be rejoiced in, Luke 10. 20.

(2.) Her calling; she was a seller of purple; either of purple dye, or of purple cloth or silk. Ob serve, [1.] She had a caUing, an honest calling, which the historian takes notice of to her praise ; she was none of those women that the apostle speaks of, (1 Tim. 5. 13.) who leai^i to be idle, arid not only idle, Isfc. [2. ] It was a mean calling; she was a seller of purple, not a wearer of purple, few such are called; the notice taken of this here is an intimation to those who are employed in honest callings, if they be honest in the management of them, not to be ashamed of them. [3.] Though she had a calling to mind, yet she was a worshipper of God, and found time to improve advantages for her soul. The business of our particular callings may be made to consist veiy well with the business of religion, and therefore it will not excuse us from religious exercises alone, and in our families, or in solemn assemblies, to say. We have shops to look after, and a trade to mind ; for have we not also a God to sen'e, and a soul to look after ? Religion does not call us from our business in the world, but directs us in it. Ever}"^ thing in its time and place.

(3.) The place she was of, of the city ofThyati-ra ; which was a great way from Philippi ; there she was born and bred, but either married at Philippi, or brought by her trade to settle there. The providence of God, as it always appoints, so it often removes, the bounds of our habitation ; and sometimes makes the change of our outward condition or place of our abode, wonderfully subservient to the designs of his grace concerning our salvation ; Providence brings Lydia to Philippi, to be under Paul's ministry, and there, where she met with it, she made a good use of it ; so should we improve opportunities.

(4.) Her religion before the Lord opened her heart.

[1.] She worshipped God according to the knowledge she had ; she was one of the devout women. Sometimes the grace of God wrought upon those who, before their conversion, were verj"^ wicked and vile, publicans and harlots ; such were some of you, 1 Cor. 6. 11. But sometimes it fastened upon those that were of a good character, that had some good in them, as the eunuch, Cornelius, and Lydia here. Note, It is not enough to be worshippers of God, but we must be believers in Jesus Chnst, for there is no coming to God as a Father, but by him as Mediator. But those who worshipi)ed God according to the light they had, stood fair for the discoveries of Christ and his grace to them ; for to him that has, shall be given: and to them Christ would be welcome ; for they that know what it is to worship God, see their need of Christ, and know what use to make of his mediation.

[2.] She heard us. Here, where prayer was made, when there was an opportunity, the word was preached; for hearing the word of God is a part of religious worship ; and how can we expect God should hear our prayers, if we will not hearken to his word ? They that worshipped God acconding to the light thev had, looked out for further light;

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we must improve the day of small things, but must not rest in it.

2. What the work was, that was wrought upon her whose heart the Lord ofiened. Observe here,

(1.) The Author of this work ; it was the Lord, the Lord Christ, to whom this judgment is committed ; the Spirit of the Lord, who is the Sanctifier. Note, Conversion-work is God's work; it is he that ivorks in us both to will and to do ; not as if we had nothing to do; but of ourselves, without God's grace, we can do notliing ; nor as if God were in the least chargeable with the i-uin of them that perish ; but the salvation of them that are saved must be wholly ascribed to him.

(2.)' The seat of this work ; it is in the heart that the change is made, it is to the heart that this blessed turn is given ; it was the heart ofLydia that was wrought upon ; conversion-work is Aear/-work ; it is a renewing of the heart, the inward ?nan, the spirit of the mind.

(3.) The nature of the work; she had not only her heart touched, but her heart opened. An unconverted soul is shut uj}, and fortified against Christ, straithj shut up, as Jericho against Joshua, Josh. 6. 1. Christ, in dealing with the soul, knocks at the door that is shut against him; (Rev. 3. 20.) and when a sinner is eflfectually persuaded to embrace Christ, then the heart is opened for the King of glory to come in ; the understanding is opened to receive the divine light, the will opened to receive the divine law, and the affections opened to receive the divine love. When the heart is thus opened to Christ, the ear is opened to his word, the lips opened in prayer, the hand opened in charity, and the steps enlarged in all manner of gospel-obedience.

3. What were the effects of this work on her heart. (1.) She took great notice of the word of God;

her heart was so ofiShed, that she attended unto the things that were sfioken of Paul; she not only gave attendance on Paul's preaching, but gave attention to it; she applied to herself (so some read it) the things that were spoken of Paul; and then only the word does us good, and makes an abiding impression upon us, when we apply it to ourselves. Now this was an evidence of the opening of her heart, and was the fruit of it; wherever the heart is opened by the grace of God, it will appear by a diligent attendance on, and attention to, the word of God, both for Christ's sake, whose word it is, and for our own sakes, who are so nearly interested in it.

(2.) She gave up her name to Jesus Christ, and took upon her the profession of his holy religion; she was baptized, and by that solemn rite was admitted a member of the Church of Christ; and with her her household also was baptized, those of them that were infants, in her right, for if the root be holy, so are the branches, and those that were grown up, by her influence and authority. She and her household were baptized, by the same i-ule that Abraham and his household were circumcised, because the seal of the covenant belongs to the covenanters and their seed.

(3.) She was very kind to the ministers, and very desirous to be further instructed by them in the things pertaining to the kingdom of God ; She besought us, saying, " If ye have judged me to be faithful to the Lord, if ye take me to be a sincere christian, manifest your confidence in me by this, come into my house, and abide there." Thus she desired an opportunity, [l.] To testify her gratitude to them, who had been the instruments of divine grace in this blessed change that was wrought upon her. When her heart was open to Christ, her house was open to his ministers for his sake, and they were welcome to the best entertainment she had, which she did not think too good for those of whole spiritual things she had reaped so plentifully.

Nay, they are not only welcome to her, but she is extremely pressing and importunate with them ; sht constrained us ; which intimates that Paul was very backward and unwilling to go, because he was afraid of being burthensome to the families of the young converts, and would study to make the gospel of Christ without charge, (1 Cor. 9. 18. Acts 20. 34.) that those that were without might have no occasion given them to reproach the .preachers of the gospel as designing, seli-seeking men, and that those that were within might have no occasion to complain of the expenses of their religion : but Lydia would have no nay, she will not believe that they take her to be a sincere christian, unless they will oblige her herein; like Abraham inviting the angels, (Gen. 18. 3.) If now I have found favour in thy sights pass not away from thy servant. [2.] She desired an opportunity of receiving further instruction. If she might but have them for a while in her family, she might hear them daily, (Prov. 8. 34.) and not only on sabbath-days at the meeting ; in her own house she might not only hear them, but ask them questions; and she might have thern to pray with her daily, and to bless her household. Those that know something of Christ, cannot but desire to know more, and seek opportunities of increasing their acquaintance with his gospel.

16. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: 17. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. 18. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place unto the rulers, 20. And brought them to the magistrates, saying. These men, being Jews, do exceedingly trouble our city, 21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22, And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. 23. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely: 24. Who, having received such a charge, thrust them into the inner prison, and made their feet fast-in the stocks.

Paul and his companions, though they were for some time buried in obscurity at Philippi, yet now begin to be taken notice of.

i. A damsel that had a spirit of divination, made them to be taken notice of, by proclaiming them to be the servants of God. Observe,

1. The account that is given of this damsel; she WAS pythonissa, possessed with such a spirit of divination as that damsel was, by whom the oracles of Apollo at Delphos were delivered ; she was acted

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by an evil spirit, that dictated ambiguous answers to those who consulted her, which ser\'ed to gratify their vain desire of knowing things to come, but often deceived them. In those times of ignorance, infidelity, and idolatry, the devil, by the divine permission,'thus/erf me7i cafxtive at his will; and he could not have gained such adoration from them as he had, if he had not pretended to give oracles to them ; for by both his usurpation is maintained as the god of this world. This damsel brought her masters much gain by soothsaying ; many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune ; and none came but with the rewards of divination in their hands, according to the quality of the person, and the importance of the case. Probably, there were many that were thus kept for fortune-tellers, but, it should seem, this was more in repute than any of them ; for while others brought some gain, this brought much gain to her masters, beingconsulted more than any other.

2. The testimony which this damsel gave to Paul and his companions ; she met them in the street, as they were going to prayer, to the house of praver, or rather to the work of prayer there, v. 16. They went thither publicly, every body knew whither they were going, and what they were going to do. If what she did was likely to be any distraction to them, or a hinderance in their work, it is obsen'able how subtle Satan is, that great tempter, to give vis diversion then when we are going about any religious exercises, to naffle us, and to put us out of temper then when we need to be most composed. When she met with them, she follovjed them, crying, " These men, how contemptible soever they look and are looked upon, are great men, for they are the servants of the most high God, and men that should be very welcome to us, for they shew unto us the way of salvation, both the salvation that will be our happiness, and the way to it, that will be our holiness. "

Now, (1.) This witness is true ; it is a comprehensive encomium on the faithful preachers of the gospel, and makes their feet beautiful, Rom. 10. 15. Though they are men subject to like passions as we are, sa)A earthen vessels ; yet, [1.] "They are the servants of the most high God, they attend on him, are employed by him, and are devoted to his honour, ?iS servants ; they come to us on his errands, the message they bring is from him, and they serve the purposes and interests of his kingdom. The gods we Gentiles worship, are inferior beings, therefore not gods, but they belong to the supreme JVumen, to the tnost high God, who is over all men, over all gods, who made us all, and to whom we are all accountable. They are his servants, and therefore it is our duty to respect them, and hearken to them for their Master's sake, and it is at our peril if we affront them." [2.] "They shew unto us the way of salvation." Even the heathen had some notion of the miserable, deplorable state of mankind, and their need of salvation, and it was what they made some inquiries after. "Now," (saith she) "these are the men that shew us what we have in vain sought for in our superstitious, profitless application to our priests and oracles." Note, God has, in the gospel of his Son, plainly shewed us the way of salvation ; has told us what we must do, that we may be delivered from the misery to which by sin we have exposed ourselves.

But, (2.) How came this testimony from the mouth of one that had a spirit of divination ? Is Satan divided against himself? Will he cr}' up those whose business it is to pull him down .'' We may take it either,

[1.] As extorted from this spirit of divination for -he honour of the gospel by the power of God ; as

the devil was forced to say of Christ, (Mark 1. 24.) / know thee who thou art, the Holy One of God. The truth is sometimes magnified by the confession of its adversaries, in which they are witnesses against themselves. Christ would have this testimony of the damsel to rise up in judgment against those at Philippi, who slighted and persecuted the apostles ; though the gospel needed no such testimony, yet it shall serve to add to their condemnation, that the damsel whom they looked upon as an oracle in other things, proclaimed the apostles God's servants. Or,

[2.] As designed by the evil spirit, that subtle sei-pent, to the dishonour of the gospel ; some think she designed hereby to gain credit to herself and her prophecies, and so to increase her master's profit by pretending to be in the interest of the apostles, who, she thought, had a growing reputation, or to speak Paul fair, not to part between her and her familiar. Others think, Satan, who can transform himself into an angel of light, and can say any thing to serve a turn, designed hereby to disgrace the apostles ; as if these divines were of the same fraternity with their diviners, because they were witnessed to by them ; and then the people :night as well adhere to those they had been used to. Those that were most likely to receive the apostles' doctiine, were such as were prejudiced against these spirits of divination, and therefore would, by this testimony, be prejudiced against the gospel ; and as for those who re garded these diviners, the devil thought himself sure of them.

II. Christ made them to be taken notice of, by giving them power to cast the devil out of this damsel. She continued inany days clamouring thus ; (v. 18.) and, it should seem, Paul took no notice of her, not knowing but it might be ordered of God for the service of his cause, that she should thus witness concerning his ministers; but finding perhaps that it did them a prejudice^ rather than any service, he soon silenced her, by casting the devil out of her.

1. He was griex'ed. It troubled him to see the damsel made an instrument of Satan to deceive people, and to see the people imposed upon by her divinations. It was a disturbance to him to liear a sacred truth so profaned, and good words come out of such an ill mouth with such an ill design. Perhaps they were spoken in an ironical bantering way, as ridiculing the apostles' pretensions, and mocking them ; as when Christ's persecutors complimented him with Hail, king of the Jews; and then justly might Paul be grieved, as any good man's heart would be, to hear any good ti-uth of God bawled out in the streets in a canting jeering way.

2. He coimnanded the ex'il s/iirit to come out of her. He turned with a holy indignation, angry both at the flatteries, and at the reproaches, of the unclean spirit, and said, I command thee in the name of Jesus Christ to come out of her; and by this he will shew that those men are the servants of the lix'iTig God, and are able to prove themselves so, without her testimony; her silence shall demonstrate it more than her'speaking could do. Thus Paul shews the way of salvation indeed, that it is by breaking the power of Satan, a?id chaining him tip, that he may not deceive the world, (Rev. 20. 3.) and that this salvation is to be obtained in the name of Jesus Christ only, as in his name the devil was now cast out, and by no other. It was a great blessing to the country when Christ by a word cast the devil out of those in whom he frightened people and molested them, so that no man might pass by that way ; (Matt. 8. 28.) but it was a much greater kindness to the countr>' when Paul now, in Christ's name, cast the devil out of one who deceived people, and imposed upon their credulity. Power went along with the word of Christ, which Satan could not stand before, but was

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forced to quit his hold, and in this case it was a strong hold ; he came out the same hour.

III. The masters of the damsel that was dispossessed, made them to be taken notice of, by bringing them before the magistrates for doing it, and laying it to their charge as their crime. The preachers of the gospel would never have had an opportunity of speaking to the magistrates, if they had not been brought before them as evil doers. Observe here,

1. That which provoked them, was, that, the damsel being restored to herself, her masters saw that the hope of their gain ivas gone, v. 19. See here what evil the love of money is the root of.' If the preaching of the gospel ruin the craft of the silversmiths {ch. 19. 24.) much more the craft of the soothsayers; and therefore here is a mighty outcry raised, when Satan's power to deceive is broken; and therefore the priests hated the gospel, because it turned men from, the blind service of dumb idols, and so the hojie of their gains was gone. The power of Christ, which appeared in dispossessing the woman, and the

§reat kindness done to her in delivering her out of atan's hand, made no impression upon them, when they apprehended that they should lose money by it.

2. The course they took with them, was, to incense the higher powers against them, as men fit to be punished; They caught them as thev went along, and, with the utmost fury and violence dragged them into the market-place, where public justice was administered. (1.) They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. (2.) From them they hurried them to the magistrates, the praetors or governors of the city, to7c g-p^Tnyol; — the officers of the army, so the word signifies; but it is taken in general for the judges, or chief rulers; to them they brought their complaint.

3. The charge they exhibit against them, is, that they mere the troublers of the land, v. 20. They take it for granted that they were Jews, a nation, at this time, as much an abojnination to the Romajis, as they had long ago been to the Egj^ptians. Piteous was the case of the apostles, Avhen it was turned to their refiroach that they nvere Jews, and yet the Jews were their most violent persecutors ! (1.) The general charge against them, is, that they troubled the city, sowed discord, and disturbed the public peace, and occasioned riots and tumults; than which nothing could be more false and unjust, as was Ahab's character of Elijah, (1 Kings 18. 17.) Jrt thou he that troubleth Israel? If they troubled the city, it was but like the angel's troubling the water of Be-thesda's pool, in order to healing ; shaking, in order to a happy settlement. Thus they that rouse the sluggards, are exclaimed against for troubling them. (2.) Their proof of their charge, is, their teaching customs not proper to be admitted by a Roman colony, V. 21. The Romans were always very jealous of innovations in religion; right or wrong, they would adhere to that, how vain soever, whicli they had received by tradition from their father.^; no foreign or upstart deity must be allowed'of, without the approbation of the senate; the gods of their country must be their gods, time or false. It was one of the laws of the twelve tables. Hath a nation changed their s^ods? This incensed them against the apostles, that they taught a religion destructive of polytheism and idolatr)', and preached to them to turn from those vanities. This the Romans could not bear; " If this grow upon us, in a little while we shall lose our religion."

IV. The magistrates, by their proceedings against them, made them to be taken notice of.

1. By countenancing the persecution, they raised the mob upon them ; (y. 22.) The multitude rose iifj together against them, and were ready to pull them ti) pieces. It has been the artifice of Satan, to make

God's ministers and people odious to the commonalty, by representing them as dangerous men, and aiming at the destruction of the constitution, and the changing of the customs; when really there has been no ground for such an imputation.

2. By going on to an execution they further represented them as the vilest of malefactors; They rent off their clothes, with rage and fury, not having patience till they were taken off, in order to their being scourged. This the apostle refers to, when he speaks of their being shamefully entreated at Phi-lippi, 1 Tl.ess. 2. 2. They commanded that they should be whipped as vagabonds, by the lictors or beadles who attended the prxtors, and carried rods with them for that purpose ; this was one of those three times that Paul was beateii with rods, according to the Roman usage, which was not under the compassionate limitation of the number of stripes not to exceed forty, which was provided by the Jewish law. It is here said, that they laid many stripes upon them, {v. 23.) without counting how many, because they seemed vile unto them, Deut. 25. 3.

Now, one would think, this might have satiated their cruelty; if they must be whipped, sure they must be discharged; no, they are imprisoned, and, it is probable, their present pui-pose was to try them for their lives, and put them to death; else why should there be such care taken to prevent their escape.'

(1.) The judges made their commitment very strict; they charged the jailer to keep them safely, and have a very watchful eye upon them, as if they were dangerous men, that either would venture to break prison themselves, or were in confederacy with those that would attempt to rescue them. Thus they endeavoured to render them odious, that they might justify themselves in the base usage they had given them.

(2.) The jailer made their confinement very severe; (f. 24.) Having received such a charge, though he might have kept them safely enough in the outer prison, yet he thrust them into the inner prison. He was sensible that the magistrates had a gi'eat indignation against these men, and were inclined to be severe with them, and therefore he thought to ingratiate himself with them, by exerting his power likewise against them to the uttermost. When magistrates are cruel, it is no wonder that the officers under them are so too. He put them into the inner prison, the dungeon, into which none were usually put but condemned malefactors, dark at noon-day, damp and cold, dirty, it is likely, and every way offensive, like that into which Jeremiah was let down; (Jer. 38. 6.) and, as if that were not enough, he made their feet fast in the stocks. Perhaps, having heard a report of the escape of the preachers of the gospel out of prison, wheji the doors were fast barred, {ch. 5. 19.—12. 9.) he thought he would be w-'-^er than other jailers had been, and therefore would effectually secure them bv fastenine: them in the stocks; and they were not the first of God's messengers that had their feet in the stocks; Jeremiah was so treated, and publicly too, in the high-gate of Benjamin, Jer. 20. 2. Joseph had \v\s fee): hurt with fetters, Ps. 105. 18. Oh what hard usage have God's servants met with, as in the former days, so in the latter times ! Witness the Book of Martyrs, martjTs in Queen Maiy's time.

25. And at midnight Paul and Silas prayed, and sang praises unto God : and the prisoners heard them. 26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken : and immediately all the doors were opened, and

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every one's bands were loosed. 27. And the keeper of the prison awaking out of his sleep, and seeing the prison-doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28. But Paul cried with a loud voice, saying, Do thyself no harm; for we are all here. 29. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30. And brought them out, and said, Sirs, what must . I do to be saved ? 31. And they said. Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32. And they spake unto him the word of the Lord, and to all that were in his house. 33. And he took them the same hour of the night, and washed their stripes ; and was baptized, he and all his, straightway. 34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

We have here the designs of the persecutors of Paul and Silas baffled and broken.

I. The persecutors designed to dishearten and discourage the preachers of the gospel, and to make them sick of the cause, and weary of their work; but here we find them both hearty and heartened.

1. They were themselves hearty, wonderfully hearty ; never were poor prisoners so truly cheerful, nor so far from laying their hard usage to heart. Let us consider what their case was ; the prxtors among the Romans had rods carried before them, and axes bound upon them; the fasces and secures. Now they had felt the smart of the rods, the filoughers had jiloughed ufion their backs, and made long furrows ; the many stri/ies they had laid on them were very sore, and one might have expected to hear them complaining of them, of the rawness and soreness of their backs and shoulders; yet this was not all, they had reason to fear the axes next; their Master was first scourged, and then crucified; and they might expect the same. In the mean time they were in the inner prison, their feet in the stocks, which, some think, not only held them, but hurt them ; and yet, at midnight, when they should have been trying, if possible, to get a little rest, they prayed, and sang praises to God. (1.) They prayed together; prayed to God to support them, and comfort them, in their afflictions; to visit them, as he did Joseph in the prison, and to be with them ; prayed that their consolations in Christ 7ni_^ht abound, as their afflictions for him did ; prayed that even their bonds and stripes might turn to the furtherance of the gospel; jjrayed for their persecutors, 'that God would forgive them, and turn their hearts. This was not at an hour of prayer, but at midnight; it was not in a house of prayer, but in a dungeon ; yet it was seasonable to pray, and the prayer was acceptable. As in the dark, so out of the depths, we may cry unto God. No place, no time, amiss for prayer, if the heart be lifted up to God. They that are companions in suffering, should join in prayer. Is any afflicted? let him pray. No trouble, how grievous soever, should indispose us for ju'ayer. (2.) They sang praises to God; they praised God; for we must in every thing give thanks. We never want matter for praise, if we do not want a heart. And what should put the heart of a child of God out of tune for that duty, if a dungeon and a pair of

stocks will not do it ? They praised God that they were counted worthy to suffer shame for his name, and that they were so wonderfully supported and borne up under their sufferings, and felt divine consolations so sweet, so strong, in their souls. Nay, they not only praised God, but they sang praises'to him, in some psalm, or hymn, or spiritual song; either one of David's, or some modem composition, or one of their own, as the Spirit gave them utterance. As our rule is, that the afflicted should pray, and therefore, being in affliction, they prayed; so our rule is, that the merry should sing psalms, (James 5. 13.) and therefore, being merry in their affliction, merry after a godly sort, they satig psalms. This proves that singing of psalms is a gospel-ordinance, and ought to be used by all good christians; and that it is instituted, not only for the expressing of their joys in a day of triumj)!!, but for the balancing and relieving of their sorrows in a day of trouble. It was at midnight that they sang psalms, according to the example of the sweet psalmist of Israel; (Ps. 119. 62.) ^t midnight will I rise to gix'e thanks unto thee. Notice is here taken of one circumstance, that the prisoners heard them. If they did not hear them pray, yet they heard them sing praises. [1.] It intimates how hearty they were in singing praises to God; they sang so loud, that, though they were in the dungeon, they were heard all the prison over; nay so loud, that they waked the prisoners; for we may suppose, being at midnight, they were all asleep. 'We should sing psalms with all our heart. The saints are called upon to sing aloud upon their beds, Ps. 149. 5. But gospel-grace carries the matter further, and gives us an example of those that sang aloud in the prison, in the stocks. [2. ] Though they knew the prisoners would hear them, yet they sang aloud, as those that were not ashamed of their Master or of his service. Shall those that would sing psalms in their families, plead, in excuse for their omission of the duty, that they are afraid their neighbours should hear them ; when those that sing profane songs, roar them out, and care not who hears them ? [3.] The ]irisonei-s were made to hear the prison-songs of Paul and Silas, that they might be prepared for the miraculous favour shewed to them all for the sake of Paul and Silas, when the prison-doors were thrown open. By this extraordinary comfort which they were filed with, it was published, that he whom they preached was the consolation of Israel. Let the prisoners that mean to oppose him, hear and tremble before him ; let those that are faithful to hiln, hear and triumph, and take of the comfort that is spoken to the prisoners of hope, Zech. 9. 12.

2. God heartened them wonderfully by his signal appearances for them, v. 26. (1.) There was immediately a great earthquake; how far it extended, we are not told, but it was such a violent shock in this place, that the very foundations of the prison were shaken. While the" jDrisoners were hearkening to the midnight devotions of Paul and Silas, and perhaps laughing at them, and making a jest of them, this earthquake would strike a terror upon them, and convince them that those men were the favourites of Heaven, and such as God owned, ^^'e had the house offirayer shaken, in answer to prayer, and as a token of God's acceptance of it, ch. 4. 31. Here the prison shaken. The Lord was in these^ earth-cfuakes, to shew his resentment of the indignities done to his servants, to testify to those whose conf-dence is in the earth, the weakness and instability of that which they confide in, and to teach his people, that though the earth he moved, yet they need not fear. (2.) The prison-doors were'thrown open, and the prisoners' fetters were knocked off, every man's bands were loosed. Perhaps the prisoners, when they heard Paul and Silas pray, and sing^salms,

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admired them, and spake honourably of them, and said what the damsel had said of them. Surely, these njLen are the servants of the living God; to recompense them for, and confirm them in, their good opinion of them, they share in the miracle, and have their ba7ids loosed ; as afterward God gave to Paul all those that ivere in the shi/i with him, {ch. 27, 24.) so now he gave him all those that were in the prison with him. God hereby signified to these prisoners, as Grotius observes, that the apostles, in preaching the gospel, were public blessings to mankind, as they proclaimed liberty to the cafitirves, and the opening of the prison-doors to them that were bound, Isa. 61. i. Et per eos solvi animorum vincula — and as by them the bonds of souls were unloosed.

II. The persecutors designed to stop the progress of the gospel, that no more might embrace it; thus they hoped to ruin the ?neeting by the river-side, that no more hearts should be opened there ; but here we find converts made in the prison, that house turned into a meeting, the trophies of the gospel's victories erected there, and the jailer, their own servant, become a servant of Christ. It is probable that some of the prisoners, if not all, were converted ; surely the miracle wrought on their bodies, in loosing their bands, was wrought on their souls too ; see Job 36. 8, 9, 10. Ps. 107. 14, 15. But it is only the conversion of the jailer that is recorded.

1. He is afraid he shall lose his life, and Paul makes him easy as to that care, v. 17, 28.

(1.) He awoke out of his sleep ; it is probable that the shock of the earthquake waked him, and the ofiening of the prison-doors, and the prisoners' expressions of joy and amazement, when in the dark they found their bands loosed, and called to tell one another what they felt; this was enough to wake the jailer, whose place required that he should not be hard to wake. This wakening of him out of his sleep, signified the awakening of his conscience out of its spiritual slumber. The call of the gospel is, Axvake, thou that sleepest, (Eph. 5. 14.) like that, Jonah 1. 6.

(2.) He saw the prison-doors open, and supposed, as well he might, that the prisoners were fled ; and then what would become of him ? He knew the Roman law in that case, and it was executed not long ago upon the keepers out of whose hands Peter escaped, ch. 12. 19. It was according to that of the pi-ophet, (1 Kings 20. 39, 42.) Keep this man; if he be missing, thy life shall go for his life. The Roman lawyers, afi:er this, in their readings upon the law, De custodia reorum — The custody of criminals, (which appoints that the keeper should undergo the same punishment that should have been inflicted on the prisoner if he let him escape,) take care to except an esca))e by miracle.

(3.) In his fright, he drew his sword, and was going to kill himself, to prevent a more terrible death, an expected one, a pompous ignominious death, which he knew he was liable to for letting his prisoners escape, and not looking better to them ; and tlie extraordinary strict charge which the magistrates gave him concerning Paul and Silas, made liim conclude they would be very severe upon him if they were gone. The philosophers generally allowed self-murder ; Seneca prescribes it as the last remedy which those that are in distress may b.ave recourse to. The stoics, notwithstanding their pretended conquest of the passions, yielded thus far to them. And the Epicureans, who indulged the pleasures of sense, to avoid its pains chose rather to put an end to it. This jailer thought there was no harm in anticipating his own death ; but Christianity by this proves itself to be of God, that it keeps us to the law of our creation—revives, enforces, and establishes that; obliges us to be just to our own lives, and teaches us cheerfully to resign them to

our graces, but courageously to hold them our against our corruptions.

(4.) Paul stopped him from his proceeding against himself; (x-. 28.) He cried with a loud voice, not only to make him hear, but to make him heed, saying. Do not practise any evil to thyself; Do thyself no harm. AH the cautions of the word of God against sin, and all appearances of it and approaches to it, have this tendency, "Do thyself no harm. Man, woman, do not wrong thyself, nor ruin thyself ; hurt not thyself, and then none else can hurt thee; do not sin, for nothing but that can hurt thee." Even as to the body, we are cautioned against those sins which do harm to that, and are taught nut to hate our own flesh, but to nourish and cheinsh it. The jailer needs not fear being called to an account for the escape of his prisoners, for they are all here. It was strange that some of them did not slip away, when the firison-doors were opened, and they were loosed from their bands; but their amazement held them fast, and, being sensible it was by the prayers of Paul and Silas that they were loosed, they would not stir unless they stirred ; and God shewed his power in. binding their spirits, as much as in loosing their feet.

2. He is afraid he shall lose his soul, and Paul makes him easy as to that care too. One concern leads him to the other, and a much greater ; and being hindered from hastening himself out of this world, he begins to "think, if he had pursued his intention, whither death would have brought him, and what would have become of him on the other side death—a veiy proper thought for such as have been snatched as a brand out of the fire, when there was but a step between them and death. Perhaps, the heinousness of the sin he was running into, helped to alarm him.

(1.) Whatever was the cause, he was put into a great consternation ; the Spirit of God, that was sent to convince, in order to his being a Comforter, struck a terror upon him, and startled him ; whether he took care to shut the prison-doors again, we are not told ; perhaps he forgot that; as the woman of Samaria, when Christ had impressed convictions on her conscience, left her water-fiot, and forgot her errand to the well; for he called for a light with all speed, and sprang in to the inner prison, and came trembling to Paul and Silas. Those that have sin set in order before them, and are made to know their abominations, cannot but tremble at the apprehension of their misery and danger. This jailer, when he was thus made to tremble, could not apply himself to a more proper person than to Paul, tor it had once been his own case ; he had been once a persecutor of good men, as this jailer was ; had cast them into prison, as he kept them ; and when, like him, he was made sensible of it, he trembled, and was astonished; and therefore was able to speak the more feelingly to the jailer.

(2.) In this consternation, he applied himself to Paul and Silas for relief. Observe,

[1.] How reverent and respectful his address to them is ; he called for a light, because they were in tlie dark, and that they might see wluit a fright he was in ; he fell down before them, as one amazed at the badness of his own condition, and ready to sink under the load of his terror because of it; he fell down before them, as one that had upon his spirit an awe of them, and of the image of God upon theiv, and of their commission from God. It is probable that he had heard what the damsel said of them, that they were the seji<ants of the living God, which shewed to them the way of salvation, and as such he thus expressed his veneration for them. He fell down before them, to beg their pardon, as a penitent, for the indignities he had done them, and to beg their advice, as a supplicant what he should da

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H.' gave them a title of respect, Sirs, nu^toi — lo7'ds, masters ; it was but now, Rogues and villains, and he was their master ; but now. Sirs, lords, and they are his masters. Converting grace changes people's language of and to good people and good ni misters ; and to those who are thoroughly convinced of sin, the very feet of those are beautiful, that bring tidings of Christ; yea, though they are disgracefully fastened in the stocks.

[2.] How serious his inquiry is ; lV/ia( must I do to be saved ? First, His salvation is now his greatest concern, and lies nearest his heart, which before was the furthest thing from his thoughts. Not, What shall I do to be preferred, to be rich and gi'eat in the world ? but, ]Vhat shall I do to be saved ? Secondly, He does not inquire concerning others, \'/hat they must do ; but concerning himself, •' What i.iust I do ?" It is his own precious soul that he is in care about; " Let others do as they please ; tell me what I must do, what course must I take." Thirdly, He is convinced that something must be done, and done by him too, in order to his salvation ; that it is not a thing of course, a thing that will do itself, but a thing about which we must strive, wrestle, and take pains. He asks not, "What may be done for me ?" but, "What shall I do, that, being no'iv in fear and trembling; I may ivor/c out my salvation ?" As Paul speaks in his epistle to the church at Philippi, of whicii this jailer was, perhaps, with respect to his trembling inquiry here; intimating that he must not only ask after salvation, (as he had done,) but work out hissalvatioji with a holy trembling, Phil. 2. 12. Fourthly, He is willing to do any thing; "Tell me what I must do, and I am here ready to do it. Sirs, put me into any way, if it be but tlic right way, and a sure way ; though narrow, and thorny, and up-hill, yet I will walk in it." Note, Those who are thoroughly convinced of sin, and truly concerned about their salvation, will surrender at discretion to Jesus Christ, will give him a blank to write what he pleases, will be glad to have Christ upon his own terms, Christ upon any terms. Fifthly, He is inquisitive what he should do, is desirous to know what he should do, and asks those that were likely to tell him. If ye will inquire, inquire ye, Isa. 21. 12. Tliey that set their faces Zion-ward, must ask the way thither, Jer. 50. 5, We cannot know it of ourselves, but God has made it known to us by his word, has appointed his ministers to assist us m consulting the scriptures, and has promised to give his Holy S/iirit to them that ask him, to be their Guide in the way of salvation. Sixthly, He brought them out, to put this question to them, that their answer might not be bv duress or compulsion, but they might prescribe to hi'm, though he was their keeper, with the same liberty as they did to others. He brings them out of the dungeon, in hopes they would bring him out of a much worse.

(3.) They very readily directed him what he must do, V. 31. Thev were always ready to answer such inquiries ; though they are cold, and sore, and sleefiy, they do not adjourn this cause to a more convenient time and place, do not bid him come to them the next Sabbath at their meeting-place by the river side, and they will tell him, but they strike while the iron is hot, take him now when he is in a good mind, lest the conviction should wear off; now that God brgins to work, it is time for them to set in as workers together with God. They do not upbraid him with his rude and ill carriage toward them, and his going beyond his warrant; all this is forgiven and forgotten, and they are as glad to shew him the way to heaven, as the best friend they have. They did not triumph over him, though he trembled ; thev gave him the same directions they did to others, Believe in the Lord Jesus Christ. One would think, thev should have said, "Repent of thy abusing us,

Vol. VI.— Y

in the first place." No, that is overlooked and easily passed by, if he will but believe in Christ. This is an example to ministers, to encourage penitents, to meet those that are coming to Christ, and take them by the hand ; not to be hard upon any for unkind-nesses done to them; but to seek Christ's honour more than their own. Here is the sum of the whole gospel, the covenant of grace in a few words ; Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house. Here is,

[1.] The happiness promised; "Thou shalt be saved: not only rescued from etemal ruin, but brought to eternal life and blessedness. Thou, though a floor man, an under-jailer or turnkey, mean and of low condition in the world, vet that shall be no bar to thy salvation. Thon, tfiough a great simier, though a persecutor, yet thy heinous transgressions shall be all forgiven through the merits of Christ; and thy hard imbittered lieart shall be softened and sweetened In' the grace of Christ; and thus thou shalt neither die for thy crime, nor die of thy disease."

[2.] The condition required ; Believe in the Lord Jesus Christ. We must admit the record that God hath given in his gosjjel concerning his Son, and assent to it as faithful, and well worthy of all acceptation. We must approve the method God has taken of reconciling the world to himself liy a Mediator; and accept of Christ as he is offered to us, luid give up ourselves to be ruled and taught and saved by him. This is the only way, and a sure wav to salvation. No other way of salvation than by Christ, and no other way of our being saved liy Christ than by believing in him ; and no danger of coming short, if we take this way ; for it is the way that God has appointed, and he is faithful, that has promised ; it is the gospel that is to be preached to every creature. He that believes shall be saved.

[3.] The extent of this to his family ; Thou shalt be saved, and thy house; that is, "God will be in Christ a God to'thee and to thy seed, as he was to Abraham. Believe, and salvation shall come to thy house, Luke 19. 9. Those of thy house that are infants, shall be admitted into the visible church with thee, and thereby put into a fair way for salvation ; those that are grown up, shall have the means of salvation brought to them, and, be they ever so many, let them believe in Jesus Christ, and they shall be saved ; they are all welcome to Christ upon the same terms."

(4.) They proceeded to instruct him and his family in the doctrine of Christ; {v. 32.) They spake unto him the word of the Lord. He was, for aught that appears, an utter stranger to Christ, and therefore it is requisite he should be told who this Jesus is, that he may beliex'e in fmn, John 9. 36. And th»^ substance of the matter lying in a little compass, thev soon told him enough to make his being baptized a reasonable service. Christ's ministers should have the word of the Lord so ready to them, and so richlv dwelling in them, as to be able to give instructions off-hand to any that desire to hear and receive them, for their direction in the way of salvation. They spake the word not only to him, but to all that were in his house. Masters of families should take care that all nnder their charge partake of the means of knowledge and grace, and that the word of the Lord be spoken to them ; for the souls of the poorest servants are as precious as those of their masters, and are bought with the same price.

(5.) The jailer and his family were immediately baptized, and thereby took upon them the profession of Christianity, subnriitted to its laws, and were admitted to its pi'ivileges, upon their declaring solemn Iv, as the eunuch did, that they believed that Jesua Christ is the Son of God ; he was baptized, he and all his, straightway. Neither he nor any of his

THE ACTS, XVI.

family desired time to consider whether they should come into baptismal bonds or no ; nor did Paul and Silas desire time to try their sincerity, and to consider whether they should baptize them or no. But the spirit of grace worked such a strong faith in them, all on a sudden, as superseded further debate ; and Paul and Silas knew by the Spirit, that it was a work of God that was wrought in them : so that there was no occasion for demur. This therefore will not justify such precipitation in ordinary cases. (6.) The jailer was hereupon very respectful to Paul and Silas, as one that knew not how to make amends for the injury he had done to them, much less for the kindness he had I'eceived from them ; he took them the same hour of the Jiight, would not let them lie a minute longer in Uie inner prison ; but, [1.] He washed their strifies, to cool them, and abate the smart of them ; to clean them, from the blood which the stripes had fetched ; it is probable that he bathed them with some healing liquor; as the good Samaritan helped the wounded man by pouring in oil and wine. [2.] He brought thein into his house, bid them welcome to the best room he had, and prepared his best bed for them. Now nothing was thought good enough for them, as before nothing bad enough. [3.] He set meat before them, such as his house would afford, and they were welcome to it; by which he expressed the welcome which his soul gave to the gosjoel. They had spoken to him the word of the Lord, had broken the bread of life to him and his family ; and he, having reaped so plentifully of their spiritual things, thought it was but reasonable that tliey should reap of his carnal things, 1 Cor. 9. 11. What have we houses and tables for, but, as we have opportunity, to serve God and his people with them ?

(7.) The voice of rejoicing with that of salvation was heard in the jailer's house ; never was such a truly merry night kept there before; he rejoiced, believing in God with all his house. There was none in his house that refused to be baptized, and so made a jar in the harmony ; but they were unanimous in embracing the gospel, which added much to the joy. Or, it may be read. He, believing in God, rejoiced all the house over ; <arAvonLi; he went to everv apartment, expressing his joy. Observe, [1.] His believing in Christ is called believing in God ; which intimates that Christ is God, arid that the design of the gospel is so far from being to draw us from God, (saying, go serve other gods, Deut. 13. 2.) that it has a direct tendency to bring us to God. [2. ] His faith produced joy ; they that by faith have given up themselves to God in Christ as their's, have a great deal of reason to rejoice. The eunuch, when he was converted, 7uent on his way rejoicing ; and here the jailer rejoiced. The conversion of the nations is spoken of in the Old Testament as their rejoicing, Ps. 67. 4.—96. 11. For belieinng, we rejoice with joy unspeakable, and full of glory. Believing in Christ, is rejoicing in Christ. [3.] He signified his joy to all about him ; out of the abundance of the joy in his heart, his mouth spake to the glory of God, and their encouragement who believed in God too. Those who have themselves tasted the comforts of religion, should do what they can to bring others to the taste of them. One cheerful Christian should make many.

35. And when it was day, the majjis-trates sent the Serjeants, saj'ine;, Let those men p;o. 36. And the keeper of the prison told this saying to Paul, The mapstrates have sent to let yon s<a now therefore depart, and g(j in peace. 37. But Paul said unto them, They hav« beaten us openly

uncondenmed, being Romans, and hav;; cast us into prison : and now do they thrust us out privily ? Nay verily ; but let them come themselves and fetch us out. 38. And the Serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. 39. And they came and besought them, and brought them out, and desired tlicm to depart out of the city. 40. And they went out of the prison, and entered into tlie house q/Lydia : and when they had seen the brethren, they comforted them, and departed.

In these verses, we have,

I. Orders sent for the discharge of Paul and Silas out of prison ; v. 35, 36.

1. The magistrates that had so basely abused them the day before, gave the orders; and their doing it so early, as soon as it ivas day, intimates that either they were sensible the terrible earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done, and made them ver\' uneasy. While the persecuted were singing in the stocks, the persecutors were full of tossings to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs ; and more in haste to give them a discharge than they were to petition for one. Now God made his servants to be pitied of them that had carried-them captives, Ps. 106. 46. The magistrates sent Serjeants, puCJh^Ht — those that had the rods, the vergers, the tipstaves, the beadles, those that had been cm]iloyed in beating them, that they might go and ask tliem forgiveness. The order was. Let those men go. It is probable that they designed further mischief to them, but God turned their hearts, and as he had made their wrath hitherto to praise him, so the remainder thereof he did restrain, Ps. 76. 10.

2. The jailer brought them the news; {v. 36.) The magistrates have sent to let yon go. Some think the jailer had betimes transmitted an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners; J\^ow therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners ; they shall still l)e welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism ; but (iod hath chosen the poor of this world, James 2. 5.

II. Paul's insisting upon the breach of privilege which the magistrates had been guilty of, v. 37. Paul said to the Serjeants, " They have beaten us o/ienly, iincondemnecl, being Ro7nans, and have cast lis into /irison against all law and justice, and now do they thrust us out firivily, and think to make us amends with that for the injury done us? A'uy ve-rihi; but let them come themselves, and fetch us out, and own that they have done us wrong." It is probable that the magisti-ates had some intimatii.n that they wei"e Romans, and were made sensible that their furv had carried them further than the law could bear them out; and that was tlie reason they gave orders for their discharge. Now observe,

1. Paul did not ])lead this before he was beaten, thiMigh it is ])robable that it might have pre\cnted ii, lest he should seem to be afraid of suffering for the tnith which he had preached. Tully, in one of his orations, against Verres, tells of one Ganius, who was ordered by Verres to be beaten in Sicily, that

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171

all the while he was under the lash he cried out nothing, but Civis Romanus sum —/ arn a citizen of Rome ; Paul did not do so; he had nobler things than that to comfort himself with in his affliction.

2. He did plead it afterward, to put an honour upon his sufferings, and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He did it likewise to moUify the magistrates toward the christians at Philippi, and to gain better treatment for them, and beget in the people a better opinion of the christian religion, when they saw that Paul had a fair advantage against their magistrates, might have brought his action against tliem, and had them called to an account for what they had done, and yet did not take the advantage ; which was very much to the honour of that ivorthy name by ivliich he ivas called. Now here,

(1.) Paul lets them know how many ways they liad run themselves into a premunire, and that he had law enough to know it. [1.] They had beaten them that were Romans; some think that Silas was a Roman citizen as well as Paul; others that that does not necessarily follow. Paul was a citizen, and Silas was his companion. Now both the lex Porcia and the lex Sem/irouia did expressly forbid liberum cor/ius Romani civis, virgis aut aliis -verberibus csedi — the free body of a Roman citizen to be beaten with rods or otherwise. Roman historians give instances of cities that had their charters taken from them for indignities done to Roman citizens ; we shall afterward find Paul making use of this plea, ch. 22. 25, 26. To tell them that they had beaten them that were the messengers of Christ, and the favourites of Heaven, would have had no influence upon them; but to tell them they have abused Roman citizens, will put them into a fright; so common is it for people to be more afraid of Cxsar's wrath than of Christ's. He that aff"ronts a Roman, a gentleman, a nobleman, though ignorantly, and through mistake, tliinks himself concerned to cry Peccavi —/ have done wrong, and make his submission ; but he that persecutes a christian because he belongs to Christ, stands to it, and thinks he may do it securely, though (iod hath said. He that touch'eth them, toucli-eth the apfile of niy eye, and Christ has warned us of the danger of ojffending his little ones. [2. ] They had beaten them uncondemned; indicta causa — without a fair hearing, had not calmly examined what was said against them, much less inquired what tliey had to say for themselves. It is a universal rule of justice. Causa cognitd /lossunt mulli absolvi, incognita nemo condemiiari potest — Many may be acquitted in consequence of having had a hearing ; while without a hearing no one can be condemned. Christ's servants would not have been abused as they have been, if they and their cause might but have had an impartial trial. [3.] It was an aggravation of tlus, that they had done it openly, which, as it was so much the greater disgrace to the sufferers, so it was the bolder defiance to justice and the law. [4.] They had cast them into fiiison, without shewing any cause of their commitment, and in an arbitrary manner, by a verbal order. [5. ] Thev now thrust them out firh'ily ; they had not indeed the impudence to stand by what they had done, but vet had not the honesty to own themselves in a fault.

(2.) He insists upon it, that they should make them an acknowledgment of their error, and give them a public discharge, to make that the more ho-nouiable, as they had done them a public disgi-ace, which made that the more disgraceful; " Let them come themselves, and fetch us out, and give a testimony to our innocency, and that we have done nothing worthy of stripes or of bonds." It was not a j)&int of honour that Paul stood thus stiffly upon, but

a point of justice, and not to himself so mucli as t(.' his cause ; "Let them come and stop the clamours of the people, by confessing that we are not the trou-blers of the city. "

III. The magistrates' submission, and the reversing of the judgment given against Paul and Silas, v. 38, 39.

1. The migistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman.' They feared when thev heard it, lest some of his friends should inform the government of what they had done, and they should fare the worse for it. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhunnui, against the law of nature, but always sinful, and against God's law.

2. They caine, and besought them not to take the advantage of the law against them, but to overlook the illegality of what they had done, and say no more of it; they brought them out of the prison, owning that they were wrongfully put into it, and desired them that they would peaceably and quietly depart out of the city. Thus Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bovjed down themselves to him, saying. Get thee out, Exod. 11. 8. God can make the enemies of his people ashamed of their envy and enmity to them, Isa. 26. 11. Jerusalem is sometimes made a burthensome stone to them that heave at it, which they would gladly get clear of, Zcch. 12. 3. Yet if the re]5entance of these magistrates had been sincere, they would have desired them not to depart out of their city, (as the Gadarenes desired to be rid of Christ,) but would have courted their stay, and begged of them to continue in their city, to' shew them the way of salvation. But many are convinced that Christianity is not to be persecuted, who yet are not convinced that it ought to be embraced, or at least are not persuaded to embrace it. They are compelled to do honour to Christ and his servants, to worship before their feet, and to know that he has loved them, (Rev. 3. 9.) and yet do not go so far as to have benefit by Christ, or to come in for a share in his love.

IV. The departure of Paul and Silas from Philippi, V. 40. They went out of the prison when tliey were legally discharged, and not till then, though they were illegally committed, and then,

1. They took leave of their friends; they went to the house of Lydia, where, probably, the disciples had met to pray foi- them, and there they savj the brethren, or \isited them at their respecti\ e habitations ; (which was soon done, they were so few ;) and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them m the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them, that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength.

2. They quitted the town; they departed. I wonder they should do so; for now that they had had such an honourable discharge from their imprisonment, surely they might have gone on at least for some time in their work without danger; but I suppose they went away upon that principle of their Master's', (Mark 1. 38.) Let us go into the next towns, that I may preach there also, for therefore came I forth. Paul and Silas had an extraordinary call to Philippi; and yet when they were come thi ther, thev see little of the fruit of their lalx)urs, and are soon driven thence; yet they did not come in vain, though the beginnings here were small, the latter end greatly increased; now they laid the foun-

THE ACTS, X\TL

dation of a church at Philippi, which became very ] eminent; had its bishops and deacons, and people that were more generous to Paul than any other church, as appears by his epistle to the Philippians, ch. 1. 1.—4. 15. Let not ministers be discouraged, though they see not the fruit of their labours presently ; the seed sown seems to be lost under the clods, but it shall come up again in a plentiful harvest in due time.

CHAP. xvn.

We have here a further account of the travels of Paul, and his services and sufferings for Christ. He was not like a candle upon a table, that gives light onl^ to one room, but like the sun that goes its circuit to give light to many. He was called into Macedonia, a large Kingdom, ch. 16. 9. He began with Philippi, because it »vas the first city he came to; but he must not confine himself to that. We have him here, I. Preaching and persecuted at Thessalonica, another city of Macedonia, v. 1.. 9. H. Preaching at Berea, where he met with an encouraging auditory, but was driven thence also by persecution, v. 10.. 15. III. Disputing at Athens, the famous university of Greece, (v. 16.. 21.) and the account he gave of natural religion, for the conviction of those tiiat were addicted to polytheism and idolatry, and to lead them to the christian religion, (v. 22.. 31.) together with the success of this sermon, v. 32.. 34.

1. l^TOW when they had passed through -L^ Amphipohs and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2. And Paul, as his manner was, went in unto them, and three sabbath-days reasoned with them out of the scriptures, 3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying. These that have turned the world upside down arc come hither also; 7. Whom Jason hath received : and these all do contrary to the decrees of Caesar, saying, that there is another king, one Jesus. 8. And they troubled the people and the rulers of the city, when they heard these things. 9. And when they had taken security of Jason, and of the other, they let them go.

Paul's two epistles to the Thessalonians, the two first he wrote by inspiration, give such a shining character of that church, that we cannot but be glad here in the history to meet with an account of the first founding of the church there.

I. Here is Paul's coming to Thessalonica, which was the chief city of this country, called at this day Salonech, in the Turkish domimons. Observe,

1. Paul went on with his work, notwithstanding the ill usage he had met with at Philippi; he did not fail, nor was discouraged. He takes notice of this

in his first epistle to the church here ; (1 Thess. 2. 2.) After ive ivere shamefully entreated at Philijifii, yet ive were bold in our God to speak unto you the -gosjiel of God. The opposition and persecution that he met with, made him the more resolute. None of these things moved him; he could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high.

2. He did but//ass through Amphifiolis and Apollonia, the former a city near Philippi, the latter near Thessalonica ; doubtles'^, he was under divine direction, and was told by the Spirit, who, as the wind, bloweth where he iisteth, what places he should pass through, and what he slioiild rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, a?id round about unto Illyricum, (Rom. 15. 9.) that is, to the borders of Illyricum, where he now was: and we may suppose, though he be said only to pass through these cities, yet that he staid So long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would afterward send.

II.'His preaching to the Jews first, in their synagogue at Thessalonica. He found a synagogue of the Jews there, {v. 1.) which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was, because there were no synagogues in them. But, finding one in Thessalonica, by it he made his entry.

1. It was always his manner to begin with the Jews; to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be. stopped from clamouring against him because he preached to the Gentiles, for if they received the gospel, they would cheerfully embrace the new converts ; if they I'e-fused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews.

2. He met them in their synagogue on the sabbath-day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, Ps. 84. 10. It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in.

3. He reasoned with them out of the scriptures. They agreed with him to receive the scriptures of the Old Testament, so far they were of a mind ; but they received the scripture, and therefore thought they had reason to reject Christ ; Paul received the scripture, and therefore saw great reason to embrace Christ. It was therefore requisite, in order to their conviction, that he should, by reasoning with them, the Spirit setting in with him, convince them that liis inferences from sciipture were right and their's were wrong. Note, The preaching of the gospel should be both scriptural preaching, and rational ; such Paul's was, for he reasoned out of the scriptures: we must take the scriptures for our foundation, our oi-acle, and touchstone, and then reason out of them and upon them, and against those who, though they pretend zeal for the scriptures, as the Jews did, yet wrest them to their own destruction. Reason must not be set up in competition with the scripture, but it must be made use of in explaining and applying the scripture.

4. He continued to do this three sabbath-days successively. If he could not convince them the first sabbath, he would try the second and the third ; for precept must be upon precefit, and line upon lint

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173

God waits for sinners' conversion, and so must his ministers ; all the labourers come not into the vineyard at the first hour, nor at the first call; nor are wroueht upon so suddenly as the jailer.

5. The drift and scope of his preaching and arguing-was to prove that Jesus is the Christ; this was that which he opened and alleged, i;. 3. He first exi)lained his thesis, and opened the terms, and then alleged it, and laid it doiv)i, as that which he would abide by, and which he summoned them in God's name to subscribe to. Paul had an admirable method of discourse ; and shewed he was himself both well apprized of the doctrine he preached, and thoroughly understood it, and that he was fully assured of the truth of it, and therefore he opened it like one that knew it, and alleged it like one tliat believed it. He shewed them,

(l.)That it was necessary the Messiah should suffer, and die, and rise a^ain ; that the Old Testament prophecies concemnig the Messiah made it necessary he should. The great objection which the Jews made against Jesus being the Messiah, was, his ignominious death and sufferings ; the cross of Christ ivas to the Jews a stumbling-blocfc, becaiise it did by no means agree with the idea they had framed of the Messiah ; but Paul here alleges and makes it out undeniably, not only that it was possible he might be the Messiah, though he suffered, but that, being the Messiah, it was necessary he should suffer; he could not be made perfect but by sufferings ; for if he had not died, he could not have risen again from the dead. This was it which Christ himself in>isted upon ; (Luke 24. 26.) Ought not Christ to have suffered these things, and to etJter into his glory ? And again, (t'. 46.) Thus it is written, and therefore thus it behoved Christ to siffer, and to rise from the dead. He 7nust needs have suffered for us, because he could not otherwise purchase our redemp'tion for us; and he must needs have risen again, because he could not otherwise apply the redemption to us.

(2.) That Jesus is the Messiah ; " This Jesus whom I preach unto you, and call upon you to believe in, is Christ, is the Christ, is the Anointed of the Lord, is he that should come, and you are to look for no other ; for God has both by his word and by his works, (the two ways of his speaking to the children of men,) by the scriptures and by miracles, and the gift of the Spirit to make both effectual, borne witness to him." Note, [1.] Gospel-ministers should preach Jesus ; he must be their jirinci-pal subject ; their business is to bring people acquainted with him. [2.] That v/hich we are to preach concerning Jesus, is, that he js Christ; and therefore we may hope to be saved by him, and are bound to be ruled by him.

III. The success of his preaching there, v. 4.

1. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas : they not only associated with them as friends and companions, but thev.^Gi'f up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies ; they first gave themseives to the Jonl, and then to them by the will of God, 2 Cor. 8. 5. They clave to Paul and Silas, and attended them wherever they went. Note, They that believe in Jesus Christ, come into communion with his faithful ministers, and consort with them.

2. Many inore of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate ; the godly among the Gentiles, so the Jews called them ; such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God

only, and did no man any wrong. These were the **;/ (TiS'o^fvo/ ''EAxniff— the worshipping Gentiles ; as in America they call those of the natives that are converted to the faith of Christ, the praying In^ dians ; these were admitted to join with the Jews in their synagogue-worship. Of these a great mul. titude believed, more of them than of the thoroughpaced Jews, that were wedded to the ceremonial law. And not a few of the chief women of the citv, that were devout, and had a sense of religion, embraced Christianity. Particular notice is taken of this, for an example to the ladies, the chief women, and an encouragement to them to employ themselves in the exercises of devotion, and to submit themselves to the commanding power of Christ's holy religion, in all the instances of it; for this intimates how acceptable it will be to (iod, what an honour to Christ, and what great influence it may have upon many, beside the advantages of it to their own souls.

No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted ; nay, it should seem that of the Gentile converts that church was chiefly com-

Posed, though notice is not taken of them here : for aul writes to the chi'istians there, as having turned to God from idols, (1 Thcss. 1. 9.) and that at the first entering in of the apostles among them.

IV. The trouble that was given to Paul and Silas at Thessalonica ; wherever they preached, they were sure to be persecuted ; bonds and afilictions did abide them in every city. Observe,

1. ^^'ho were the authors of their trouble ; the Jews which believed not, that were moved with envy, v. 5. The Jews were in all places the most inveterate enemies to the Christians, es])ecially to those Jews that turned Christians, whom they had a particular spleen against, as deserters. Now see what that division was, which Christ came to send upon earth; some of the Jews believed the gospel, and pitied and praved for those that did not ; while those that did not, envied and hated those th:it did. St. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. 1 Thess. 2. 15, 16.

2. Who were the instruments of the trouble ; the Jews made use of certain lewd persons of the baser sort, whom they picked up and got together, and who must undertake to give the sense of the city against the apostles. All wise and sober people looked upon them with respect, and valued them, and none would appear against them but such as were the scum of the city, a company of vile men, that were given to all manner of wickedness. Ter-tullian pleads this with tliose that opposed christi-anitv, that the enemies of it were generally the worst of nien ; Tales semper nobis insecutores, injusti, im-pii, turpes, c/uos, et ipsi damnare consuestis — Our persecutors are invariably unjust, impious, infamous, whom vou yourselves have been accustomed to condemn. Apologia, cap. 5. It is the honour of religion, that those who hate it, are generally the lewd fellows of the baser sort, that are lost to all sense of justice and virtue.

3. In what method they proceeded against them. (1.) They set the city in an uproar ; made a noise

to put people in a fright, and then every body ran to see what the matter was ; they began a riot, and then the mob was up presently. See who are thp troublers of Israel—not the faithful preachers of the gospel, but the enemies of it. See how tlic devil carries on his designs ; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waten. (2.) Thev assaulted the house of.Tcson, whore the apostles lodged, with a design (6 bring them out tc

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the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. The proceedings here were altogether illegal; if Jason's house must be searched, it ought to be done by the proper officers, and not without a warrant: " A man's house" (the law says) " is his castle :" and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, was but to shew what outrages men are carried to by a spirit of persecution. If men have offended, magistrates are appointed to inquire into the offence, and to judge of it; but to make the rabble judges and executioners too (as these here designed to do,) was to make truth fall in the street, to set servants on horseback', and princes to walk as servants on the earth; to depose equity, and enthrone fury.

(3.) When they could not get the apostles into their hands, whom they would have punished as vagabonds, and incensed the people against as strangers that came to spy out the land, and devour its strength, and eat the bread out of their mouths ; then they fall upon an honest citizen of their own, who entertained the apostles in his house, his name Jason, a converted Jew, and drew him out with some other of the brethren to the rulers of the city. The apostles were advised to withdraw, for they were more obnoxious, Currenti cede furori — Retire before the torrent. But their friends were willing to expose themselves, being better able to weather this storm. For a good man, for such good men as the apostles were, some would rven dare to die.

(4.) They accused them to the rulers, and represented them as dangerous persons not fit to be tolerated ; the crime charged upon Jason, is, receiving and harbouring the apostles, (j). 7. ) countenancing them, and promoting their interest. And what was the apostles' crime, that it should be no less than misprision of treason to give them lodging ? Two ver}' black characters are here given them, enough to make them odious to the people and obnoxious to the magistrates, if they had been just.

[1.] That they were enemies to the public peace, and threw every thing into disorder wherever they came ; Those that hax'e turned the world ujhside down, are come hither also. In one sense it is true, that wherever the gospel comes in its power to any place, to any soul, it works such a change there, gives such a wide change to the stream, so directly contrary to what it was, that it may be said to tur7j the world upside down in that place, in that soul. The love of the world is rooted out of the heart; and the way of the world contradicted in the life ; so that the world is turned upside down there. But in the sense in which they meant it, it is utterly false : they would have it thought, that the preachers of the gospel were incendiaries and mischief-makers wherever they came ; that they sowed discord among relations, set neighbours together by the ears, obstrvicted commerce, and inverted all order and regularity. Because they persuaded people to turn from vice to virtue ; from idols to the living and true God ; from malice and envy to love and peace ; they are charged with turning the world ufiside down, when it was only the kingdom of the devil in the world that they thus overturned. Their enemies set the city in an uproar, and then laid the blame upon them ; as Nero set Rome on fire, and then charged it upon the christians. If Christ's faithful ministers, even those that are most quiet in the land, be thus invidiously misrepresented and miscalled, let them not think it strange or be exasperated by it; we are not better than Paul and Silas, who were thus abused. The accusers cry out, •• They are come hither also; they have been loing all the mischief they could in other places, and now they have brought the infection hither ; it

is therefore time for us to bestir ourselves, and make head against them."

[2.] That they were enemies to the established government, and disaffected to that, and their principles and practices were destructive to monarchy, and inconsistent with the constitution of the state, X'. 7. They all do contrarij to the decrees of Ctesar; not to any particular decree, for there was as yet no law of the empire against Christianity ; but contrary to Cxsar's power in general to make decrees ; for they say. There is another King, one Jesus; not only a King of the Jews, as our Saviourwas himself charged before Pilate, but Lord of all; so Peter called him in the first sermon he preached to the Gentiles, ch. 10. 36. It is true, the Roman government, both while it was a commonwealth, and after it came into the Cscsars' hands, was very jealous of any govenior under their dominion, taking upon him the title of king, and there was an express law against it. But Christ's kingdom was not of this world. His followers said indeed, Jesus is a King, but not an earthly king, not a rival with Caesar, nor his ordinances interfering with the decrees of Cxsar, but who had made it a law of his kingdom, to render unto Ceesar the things that are Ceesar's. There was nothing in the doctrine of Christ that tended to the dethroning of princes, or the depriving them of any of their prerogatives ; and they knew it very well, and it was against their conscience that they laid this to their charge. And of all people it ill became the Jews to do it, who hated Caesar and his government, and sought the niin of him and it, and who expected a Messiah that should be a temporal prince, and overturn the thrones of kingdoms, and were therefore opposing our Lord Jesus, because he did not appear under that character. I'hus they have been most spiteful in representing God's faithful people as enemies to Cscsar, and hurtful to kings and provinces, who have been themselves setting up imperium in imperio — a kingdom ivithin a kingdom, a power not only in competition with Caesar's • but superior to it, that of the papal supremacy.

4. The great uneasiness which this gave to the city ; {v. 8.) They troubled the people and the rulers of the city, when they heard these things. They had no ill opinion of the apostles or their doctrine, could not apprehend any danger to the state from them, and therefore were willing to connive at them ; but if they be represented to them by the prosecutors as enemies to Caesar, they will be obliged to take cog nizance of them, and to suppress them, for fear of the government, and this troubled them. Claudius, the present emperor, is represented by Suetonius as a man very jealous of the least commotion, and timorous to the last degree, which obliged the rulers under him to be watchful against every thing that looked dangerous, or gave the least cause of suspicion ; and therefore it troubled them to be brought under a necessity of disturbing good men.

5. The issue of this troublesome affair ; the magistrates had no mind to prosecute the christians ; care was taken to secure the apostles, they absconded, and fled, and kept out of their hands ; so that nothing was to be done but to discharge Jason and his friends upon bail, v. 9. The magistrates here were not so easily incensed, against the apostles as the magistrates at Philippi were, but were more considerate and of better temper ; so they took si curity of Jason and the other, bound them to their good behaviour; and perhaps they gave bond for Paul and Silas, that they should be forth-coming when they were called for, if any thing should afterward appear against them. .

Among the persecutors of Christianity, as thcrti have been instances of the madness and rage of brutes, so there have been likewise of the prudence and temper of men ; moderation has been a virtue.

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Ill

10. And the brethren immediately sent I away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. 11. These were more noble than those in Thessalonica, in that the}^ received the word with all readiness of mind, and searched the scriptures daily, whether tliose tilings were so. 12. Therefore many of them believed : also of honourable women which were Greeks, and of men, not a few. 13. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. 15. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

In these •verses, we have,

I. Paul and Silas removing to Berea, and employed in preaching the gospel there, v. 10. They had gone so far at Thessalonica, that the foundations of a church were laid, and others were raised up to carry on the work that was begun, whom the rulers and people were not so much prejudiced against, as they were against Paul and Silas ; and therefore when the storm rose they withdrew, taking that as an indication to them, that they must quit that place for the present. That command of Christ to his disci]jles, When they fiersecute you in one city,Jiee to another, intends their flight to be not so much for their own safety, " Flee to another, to hide there," as for the carrying on of tlieir work; " Flee to another, to preach there;" as appears by the reason given— You shall not have gone over the cities of Israel, till the So?t ofmayibecome. Matt, 10. 23. Thus out of the eater came forth meat, and the devil was outshot in his own bow ; he thought by persecuting the apostles to stop the progress of the gospel; but it was so overruled, as to be made to further it. See here,

1. The care that the brethren took of Paul and Silas, when they perceived how the plot was laid .■igainst them ; they immediately sent them away by night, incognito, to Berea. This could be no surprise to the young converts ; /or when we were with you, (saith Paul to them, 1 Thess. 3. 4.) when we came first among you, we told you that we should suffer tribulation even as it came to fiafs, and ye know. It should seem, that Paul and Silas would willingly have stayed, and faced the storm, if the brethren would have let them ; but they would rather want their help than expose their lives, which, It should seem, were dearer to their friends than to themselves. They sent them, away by night, under the covert of hat, as if they had been evil-doers.

2. The constancy of Paul and Silas in their work ; though they fled from Thessalonica, they did not flee from the service of Christ; when they came to Berea, they went into the synagogue of the Jews, and made their public appearance there. Though the Jews at Thessalonica had been their spiteful enemies, and, for aught they knew, the Jews at Berea would be so too, yet they did not therefore decline paying their respect to the Jews, either in revenge ftir the injuries they had received, or for fear of

what they might receive. If otners wiL not do their duty to us, yet we ought to do our's to them.

II. The good character of the Jews in Berea ; (v, 11.) These were more noble than those in Thessalonica; the Jews in the synagogue at Berea, were better disposed to receive the gospel than the Jews in the synagogue at Thessalonica; they were not so bigoted and prejudiced against it, not so peevish and ill-natured, they were more noble, tuyiytT'-fot — better bred ;

1. They had a freer thought, and lay more open to conviction, were willing to hear reason, and admit the force of it, and to subscribe to that which appeared to them to be truth, though it was contrary to their former sentiments ; this was more noble.

2. They had a better temper, were not so sour and morose and ill-conditioned towards all that were not of their mind. As they, were ready to come into a unity with those that by the power of truth they were brought to concur with, so they continued in charity with those that they saw cause to differ from ; this was more noble. They neither prejudged the cause, nor were moved with envy at the managers of it, as the Jews at Thessalonica were, but very generously gave both it and them a fair hearing, without passion or partiality ; for,

(1.) They received the word with all readiness of mind ; they were very willing to hear it, presentlv apprehended the meaning of it, and did jjot shut their eyes against the light. They attended to the things that were spoken of Paul, as Lydia did, and were very well pleased to hear them. Thev did not pick quarrels with the word, nor find fault, nor seek occasion against the preachers of it; but bid it welcome, and put a candid construction upv.n every thing that was said ; herein they were more noble than the Jews in Thessalonica, but walked in the same sfiirit, and in the same ste/is, with the Gentiles there, of whom it is said, that they received the word with joy of the Holy Ghost, and turned to God from idols, 1 T^hess. 1. 6, 9. This was true nobility. The Jews gloried much in their being Abraham's seed, thought themselves well-born, and that they could not be better born. But they are here told, who among them were the viost noble, and the best-bred men—those that were most disposed to i-cceivc the gospel, and had the high and conceited thoughts in them captivated, and brought into obedience to Christ. These were the most noble, and, if I may so sav, the most gentlemen-like men. A'obilitas sola est atque unica virtus — Virtue and piety arc true 7iobility, true honour : and without that, Stemmnta quid firosunt — IVhat are pedigrees and pompous titles worth ?

(2.) They searched the scriptures daily whether these things were so. Their readiness of mind to receive the word, was not such, as that they took things u])on tnist, swallowed them upon an implicit faith : no; but since Paul reasoned out of the scriptures, and referred them to the Old Testament for the proof of what he said, they had recourse to their Bibles, turned to the places he referred them to, read the context, considered the scope and drift of them, compared them with other places of scriptu?"e, examined whether Paul's inferences from them were natural and genuine, and his arguments upon them cogent, and determined accordingly. Observe, [1.] The doctrine of Christ does not fear a scrutiny j we that are advocates for his cause, desire no more than that people will not say. These things are not so, till they have first, without prejudice and partiality, exarnined whether they be so or no. [2.] The New Testament is to be examined by the Old. The Jews received the Old Testament, and those that did so, if they considered things aright, could not but see cause sufficient to receive the New, because in it they see all the prophecies and promises of the Old fully and exactly accomplished. [3.] Those

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that read and receive the scrijitures, must seaixh them, (John 5. 39.) must study them, and take pains in considering them, both that they may find out the truth contained in them, and may not mistake the sense of them, and so run into error, or remain in it; and that they may find out the whole truth contained in them, and may not rest in a supei-ficial knowledge, in the outward court of the scriptures, but may have an intimate acquaintance with the mind of God revealed in them. [4.] Searching the scriptures must be our daily work ; they that heard the word in the synagogue on the sabbath-day, did not think that enough, but were searching it every day in the week, that they might improve what they . had heard the sabbath before, and prepare for what, they were to hear the sabbath after. [5.] Those are truly noble, and are in a fair way to be more and more so, that make the scriptures their oracle and touchstone, and consult them accordingly. Those that rightlv study the scriptures, and meditate therein day and night, have their minds filled with noble thoughts, fixed to noble principles, and formed for noble aims and designs. These are inore noble.

III. The good effect of the preaching of the gospel at Berea : it had the desired success ; the people's hearts being prepared, a great deal of work was done suddenly, v. 12.

1. Of the Jeivs there were many that believed ^ at Thessalonica there were only some of them that believed, {v. 4.) but at Berea, where they heard with unprejudiced minds, inany believed; many more Jews than at Thessalonica. Note, God gives grace to those whom he first inclines to make a diligent use of the means of grace, and particularly to search the scriptures.

2. Of the Greeks likewise, the Gentiles, many believed, both of the honourable ivomen, the ladies of fjuality, and of men not a few, men of the first rank, as should seem by their being mentioned with the honourable women. The wives first embraced the gospel, and then they persuaded their husbands to embrace it. For what knoivest thou, O wif-, but thou shalt save thy husband? 1 Cor. 7. 16.

IV. The persecution that was raised against Paul and Silas at Berea, which forced Paul thence.

1. The Jews at Thessalonica were the mischief-makers at Berea ; they had Jiotice that the word of God was preached at Berea ; for envy and jealousy bring quick intelligence; and likewise that the Jews there were not so inveterately set against it as they were ; they came thither also, to turn the world upside down there, and they stirred ufi thepeojile, and incensed them against the preachers of the gospel ; as if they had such a commission from the prince of darkness to go from place to place to oppose the gospel, as the apostles had to go from place to place to preach it. Thus we read before that the Jews at jintioch and Iconium came to Lystra on purpose to incense the people against the apostles, ch. 14. 19. See how restless Satan's agents are in their opposition to the gospel of Christ, and the salvation of the souls of men ! This is an instance of the enmity that is in the serpent's seed against the seed of the woman ; and we must not think it strange if persecutors at home extend their rage to stir up persecution abroad.

2. This occasioned Paul's remove to Athens ; by seeking to extinguish this divine fire which Christ had alreadv kindled, tliey did but spread it the farther, and the faster ; so long Paul stayed at Berea, and such success he had there, that there were brethren there, and sensible active men too, which appeared Iiy the care they took of Paul, v. 14. They were aware of the coming of the persecuting Jews from Thessalonica, and tliat they were busy irritating the ])eople against Paul; and fearing what it would come to, they lost no time, but immediately sent Paul away, whom they were most prejudiced

and enraged against, hoping that that would pacify them, while they retained Silas and Timothy there still, who, now that Paul had broken the ice, might . lie sufficient to carry on the work without exposing him. They sent Paul to go even to the sea, so some ; to go as it were to the sea, so we read it ; JLs £3-» t>> ^dKdLo-(7a.v. He went out from Berea, in that road which went to the sea, that the Jews, if they inquired after him, might think he was gone to a great distance ; but he went by land to Athens, in which there was no culpable dissimulation at all. They that conducted Paul, (as his guides and guards, he being both a stranger in the country, and one that had many enemies,) brought him to Athens. The Spirit of Crod, influencing his spirit, directing him to that famous city ; famous of old for its powei- and dominion, when the Athenian commonwealth coped with the Spartan ; famous afterward for learning, it was the rendezvous of scholars ; those that wanted learning, went thither to get it, because those that had learning, went thither to shew it. It was a great university, much resorted to from all parts, and therefore, for the better diffusing of gospel-light, Paul is sent thither, and is not ashamed or afraid to shew his face among the philosophers there, and there to preach Christ crucified, though he knew it would be as much foolishness to the Greeks as it was to the Jews a stianbling-block.

3. He ordered Silas and Timothy to come to him to Athens, when he found there was a prosj^ect of doing good thei-e ; or, because there being none there that he knew, he was solitary and melancholy without them. Yet, it should seem, that, great as was the haste he was in for them, he ordered Timothy to go about by Thessalonica, to bring him an account of the affairs of that church ; for he says, (1 Thess. 3. 1, 2.) We thought it good to be left at Athens alone, and sent Timotheus to establish you.

16. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18. Then certain philosophers of the Epicureans, and of the Stoics, encountered him; and some said, Wliat will this babbler say ? Other some. He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. 19. And they took him, and brought him to Areopagus, saying. May we know what this new doctrine, whereof thou speakest, is ? 20. For thou bringest certain strange things to our cars : we would know therefore what these things mean. 21. (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)

A scholar that has acquaintance, and is in love, with the learning of the ancients, would think he should have been very happy if he were where Paul now was, at Athens, in the midst of the various sects of philosophers, and would ha^■e had a great many curious questions to ask them, for the explicating of the remains we have of the Athenian learning ; out Paul, though bred a scholar, and an ingenious active man, does not make that any of his bu-

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siness at Athens; he has other work to mind : it is not the improving of himself in tlieir philos<iphy that he aims at, he has learned to call it a vain thing, and is above it; (Col. 2. 8.) his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ.

2. Here is the impression which the abominable Ignorance and superstition of the Athenians made upon Paid's s/iirit, v. 16. Observe,

1. The account here given of that city ; it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together; and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple, and an altar, so that they had ahnost as many gods as mm — faciliusfiossis deum quam hominem invenire. And this city, after the empire became christian, continued incurably addicted to idolatry, and all the pious edicts of the christian emperors could not root it out, till, by the irruption of the Goths, that city was in so particular a manner laid waste, tliat there are now scarcely any remains of it. It is observable, that there, where human learning most flourished,

J idolatry most abounded, and the most absurd and ridiculous idolatry ; which confirms that of the a])os-tle, that when they firofcssed themselves to be wise, they hecayne fools, (Rom. 1. 22.) and, in the business of religion, were of all other the most vai7i in their imaginations. The ivorld by tvisdom knew riot God, 1 Cor. 1. 21. They migl\t have reasoned against polytheism and idolatry ; but, it seems, the greatest pretenders to reason were the greatest slaves to idols ; so necessary was it to the re-establishing even of natural religion, that there should be a divine revelation, and that centering in Christ.

2. The disturbance which the sight of this gave to Paul ; Paul was not willing to appear jniblicly, till Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established ; but in the mean t\me his spirit was stirred within him ; he was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw thus enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved ; and horror took hold of him. He had a holy indignation at the heathen priests ; that led the people such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but themselves went down the stream.

n. The testimony that he bore against tlieir idolatry, and his endeavours to bring them to the knowledge of the truth. He did not, as Witsius observes, in the heat of his zeal break into the temples, jjull down their images, demolish their altars, or fly in the face of their priests ; nor did he nm about the streets crying, " You are all the bond-slaves of the devil," though it was too true ; but he observed decorum, and kept himself within due bounds, doing that only which became a prudent man.

1. He vjent to the sunagogue of the Jenvs, who, though enemies to Christianity, were free from idolatry, and joined with them in that among them which was good, and took the opportunity given him there of disputing for Christ, v. 17. He discoursed with the Jews, reasoned fairly with them, and put it to them, what reason they could give, why, since they expected the Messiah, thev would not receive Jesiis. There he met with the devout persons, that had forsaken the idol temples, but rested in the Jews' synagogue, and he talked with these to lead them

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on to the christian church, to which the Jews' syna-gog-ue was but ;is ti porch.

2. He entered into conversation with all that came in his way about matters of religion ; In the market — h TYi ^-yopf, in the exchange, or place of commerce, he disputed daily, as he had occasion, with them that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates f(^r the cause of Christ will be ready to plead it in all companies, as occasion offers. The ministers ( f Christ must not think it enough to speak a good word for Christ once a week, l)ut should be daily sjieak-ing honourably of him to such as meet with then!.

III. The inquiries which some of thcphilcso])hcrs made concerning Paul's doctrine. Observe,

1. Who they were, that encountered him, that entered into discourse with him, and opposed him ; he disputed with all that met him, in the places of concourse, or rather of discourse ; most took no notice of him, slighted him, and never minded a word he said ; but there were some of the philosophers that thought him worth making remarks upon, and they were those whose principles were most directly contrary to Christianity.

(1.) The epicureans, \\\\o thought God altogether such a one as themselves, an idle, unactive Being, that minded nothing, nor jnit any difference betv een good and evil ; they would not own, either that Grd made the world, or th;it he governs it; noi' that man needs to make any conscience of what he says or does, having no punishment to fear, or rewards to hope for ; all which loose atheistical notions Christianity is levelled against. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taugln us in tlie first place to deny ourselves.

(2.) The Stoics, who thought themselves altogether as good as God, and indulged themseh es as much in the pride of life as the Epicureans did in the lusts of thejlesh and of the eye; thev made tluir virtuous man to be no way inferior to Grd himself, nay to be superior. £sse aliquid quo sapiens ur.te-ccdat Deum — There is that in which a wise man excels God, so Seneca : to which christianitv is directly opposite, as it teaches us to deny ourselves, rmd abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all.

2. W^hat their different sentiments were of him ; such there were, as there were of Christ, v. 18.

(1.) Some called him a babbler, and thought he spoke, without any design, whatever came uppermost, as men of crazed imaginations do ; What will this babbler say ? o a-Trt^iuo.oy®' »t®' — this scattcrer of words, \.\\?i.i goes about, throwing here one idle word or stoiy, and there another, without any intendment or signification ; or, this picker up of seeds. Some of the critics tell us, it is used for a little sort of bird, that is worth nothing at all, either for the sjjit or for the cage, that picks up the seeds that lie unco ■jered, either in the field or by the 7vay-side, and ho/is here and there for that purpose — Aviculaparx'a qu^semina in trri'iis dispersa colligere salet ,- such a ])itiful contemptible animal they took Paul to be, or supposed he went from place to place, venting his notions to get money, a penny here, and another there, as that bird picks up here and there a grain. They loooked upon him as an idle-fellow, and re garded him, as we say, no more than a ballad-singer.

(2.) Others called h\m a setter forth of strange gods, and thought he spoke with design to make himself considerable by that means. And if he had strange gods to set forth, he could not bring tlirm to a better market than to Athens. He did not, as many did, directly set forth new gods, nor avo\.edly ; but they thought he seemed to do so, because he preached unto them Jesus, and the resurrection ;

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from his first coming among them he ever unci anon liirjjed upon these two strings, which are indeed the principal doctrines of Christianity—Clirist, and a future state ; Christ our Way, and heaven our end ; and though he did not call these ifoch, yet they thou.;ht he meant to make them so. T:» "inviv xi/T)iv ^vdg-JL<riv, "Jesus they took for a new god, and ajia-stasis, the resurrection, for a new goddess." Thus they lost the benefit of the christian doctrine by dressing it up in a pagan dialect, as if believing ill Jesus, and looking for the resurrection, were the worshipping of new demons.

;1. 'l"he j)roposal they made to give him a free, full, fair, anfl public hearing, t. 19, 20. They had heard some broken pieces of his doctrine, and are willinfT to have a more perfect knowledge of it.

(1.) They look upon it as strange and sui-prising, and very diflFerent from the philosophy that had for many ages been taught and professed at Athens, '• It is a new doctrine, which we do not understand the drift and design of. Thou bringest certain stj-ange things to our ears, which we never heard of betore, and know not what to make of now." By this it should seem, that among all the learned books they had, they either had not, or heeded not, the books of Moses and the /iro/ihets, else the doctnne of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to ; which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe. (2.) rhev desire to know more of it, only because it was ?iew and strange ; " Maij ive knoiv what this new doctrine is ? Or, is it (like the mysteries of the gods) to be kept as a profound secret ? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was fit they should know what this doctrine was, before they embraced it; and they were so fair as not to condemn it till they had had some account Dfit.

(3.) The place they brought him to, in order to this public declaration of his doctrine ; it was to Areopagus, the same word that is translated, {v. 22.) ]\mrs-hill; it was the town-house, or guildhall of their city, where the magistrates met u])on jmblic business, and the courts of justice were kept; and it was as the theatre in the university, or the schools, where learned men met to communicate their notions. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to the censure of this court ; Diagoras was by them put to death, as a contemner of the gods ; nor might any new god he, admitted witliout their approbation ; hither they brought Paul to be tried, not :is a criminal, but as a candidate.

4. The general character of the people of that city given upon this occasion ; {v. 21.) All the Athenians, that is, natives of the place, and strangers which Sf)journcd there for their improvement, s/ient their time in nothing else but either to tell or to hear some new thing; Avhich comes in as the reason whv they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. It is a very sorry character which is here given of these people, yet many transcribe it. (1.) Thev were all for conversation. St. Paul exhorts his pupil to gixte attendance^') reading and meditation, (1 Tim. 4. 13, 15.) but those people despised those old-f ishioned ways of getting knowledge, and preferred that of t'-lling and hearing. It is true, that good rompanv is of great use to a man, and will p'.lisii one that has laid a good foundation in study ;

but that knowledge will be veiT flashy and superficial, which IS got !)y con\ersation only. (2.) 1 hev affected novelty ; they were for telling and hearing some new thing ; they were for new schemes and new notions in philosophy ; new forms and plans of government in politics ; and, in religion, for ne^o gods that came newly up, (Deut. 32. 17.) new demons, new-fashioned images, and altars ; (2 Kings 16. 10.) they were given to change. Demosthenes, an orator ot'their own, had charged this upon them long before in one of his philippics, that their common question in the markets, or where\ er they met, was Mt'i Ke^fTa/ viwT6/>it'— if there was any news. (3.) Thev meddled in otiier people's business, and were inquisitive concerning that, and never minded their own. Tatlersare alwa) s busy bodies, 1 Tim. 5. 13. (4.) They spent their time in nothing else, and a very uncomfortable account they must needs have to make of their time, who thus spend it. Time is precious, and we are concerned to be good husbands of it, because eternity depends upon it, and it is hastening apace into eternity, but abundance of it is wasted in unprofitable converse. To tell and hear the new occurrences of providence concerning the public, in our own or other nations, and concerning our neighbours and friends, is of good use now and then ; but to set up for news-mongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.

22. Then Paul stood in the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too su] ler-stitious. 23. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE" UNKNOWN GOD. Whom therefore ye ignorantjy worship, him declare I unto you. 24. God that made the world and all things th< rein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25. Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things ; 26. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation ; 27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us : 28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29. Forasmuch tlien as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30. And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31. Because he hath appointed a day, in the which he will judge the world in righteousness by tltat man whom he hath ordained; irhvrcrj'\\Q Iiath given assurance unto all ?//r//, in that he hath raised him from tiie dead.

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We have here St. Paul's sermon at Athens ; divers sermons we have had, which the apostles preached to the Jews, or such Gentiles as had an acquaintance with and veneration for the Old Testament, and were worshippers of the true and living God ; and all they had to do with them, was to ojjen and allege that Jesus is the Christ; but here we have a sermon to heathens, that worshipped false gods, and were without the true God in the vjorld, and to them the scope of their discoui-se was quite different from what it was to the other. In the former case their business was to lead their hearers by prophecies and miracles to the knowledsje of the Redeemer, and faith in him ; in the latter it was to lead them by the common works of providence to the knowledge of the Creator, and worship of him. One discourse of this kind we had before to the i-ude idolaters of Lystra that deified the apostles; (cA. 14. 15.) this recorded here, is to the m(^re polite and refined idolaters at Athens, and an admii-ablc discourse it is, and every way suited to his auditory, and the design he had upon them.

I. He lays down this as the scope of his discourse, that he aimed to bring them to the knorjledge of the one only living and true God, as the sole and j^ro-

f)er Object of their adoration ; he is hei-e obliged to ay the foundation, and to instruct them in the first principle of all religion, that thei-e is a God, and that God is but one. \^1len he preached against the gods they worshipped, he had no design to draw them to atheism, but to the service of the ti-ue Deity. Socrates, who had exposed the pagan idolatiy, was indicted in this very court, and condemned, not only because he did not esteem those to be gods, whom the city esteemed to be so, but because he introduced new demons ; and this was the charge against Paid. Now he tacitly owns the former pait of the charge, but guards against the latter, by declaring that he does not introduce any new gods, but reduce tiiem (0 the knowledge of one God, the Ayicient of days. Now,

1. He shews them that they needed to be instructed herein ; for thev had lost the knowledge of the true God that made them, in the woi-ship of false gods that they made ; Deos ijui rogat illr facit — He ivho ivorshifis the gods, makes them. I/icrceive that in all things ye are too sufierstitious. The crime he charges upon them, is, grx'ing that glory to others which i.i due to God orih/ ; that they feared and worshipped demons, spirits that thev supjiosed in-haljited the images to which thev directed their worshi]). "It is time for von to be told that there is hut one God, who are multiplying deities above any of your neighbours, and mingle your idolatries with all your affairs. You are in all things too su-fieJ'stitious — Su<nSa.ifjL<,\iis-ip'u ; youeasilv admit every ■ thing that comes under shew of religion, but it is that which cormjits it more and more ; I bring vnu that which will reform it." Their neighbours praised them for this as a pious people, but Paid condemns them for it Yet it is observable how he mollifies the charge, does not aggravate it, to provoke them ; he uses a word which among them was taken in a good sense ; You are ei'ery way more than ordinary religious, so some read it ; you are veni dex'out in your way : or, if it be taken in an ill sense, it is mitigated ; " You are, as it were, (ic) more superstitious than you need be ;" and he says no more than what he himself fierceix'ed ; ^ttpZ — I see it, I observe it. They charged Paul with setting forth new demons; "Nay," (says he,) "you have an abundance of demons already, I will not add to the number of them."

2. He shews them that they themselves had given a fair occasion for tlie declaring of this one true God to them, bv setting ufi an altar. To the unknown God; which intimated an acknowledgment that

there was a God, which was yet to them an m:-known God ; and it is sad to think, that at Athens-, a place which was su])posed to have the moncpc h of wisdom, the true God was jui unknown God, the only G('d that was unknown. " Now you ought '.o bid Paul welcome, for this is the God whom he coma to fnake known to you, the God whom you imj)!:-citly complain that you are ignorant of," There, where we are sensible we are defective and come shoi-t, just there, the gospel takes us uj), and carries us on. Various conjectures the learned have concerning this altar dedicated to the unknown God.

(1.) Some think the meaning is, To the God whose honour it is to be unknown, and that they intended the God of the Jews, whose name is inejfuble, and whose nature is unsearchable. It is pn bable tlu.t they had heard from tlie Jews, and from the writiiips of the Old Testament., of the God of Israel, who had proved himself to be above all gods, but was :k God hiding himself, Isa. 45. 15. The heathen called the Jews'God, Dens incertus, incertum Mosis Ku-men — an uncertain God, the uncertain Deity of Moses, and the Ciml without name. Now this God, says Paul, this God, who cannot by searching'be found out to perfection, I now declare unto you.

(2.) Others think the meaning is, To the God whom it is our unha/i/iiness not to know; which intimates that they would think it their happiness to know him. Some tell us, that upon occasion of a plague that raged at Athens, when they had sacrificed to all their gods one after another for the staying of the plague, they were advised to let some sheep go where they pleased, and where they lay down, to build an altar, tw tr-pof^tovTi etl — to the proper God, or the God to whom that affair of staying the pestilence did belong; and, because they knew not how to call him, they inscribed it, To the unknown God. Others, from some of the best historians of Athens, tell us, they had many altars inscribed. To the gods of Jsia, Europe, and y}frica ; To the unknown God: and some of the neighbouring countries used to swear by the God that was unknown at jit hens ; soLucian.

Now observe how modestly Paul mentions this ; that he misht not be thought a spy, or one that had intnided himself, more than became a stranger, into the knowledge of their mysteries ; he tells them that he observed it as he passed by, and saw their devotions, or their sacred things; it was public, and he could not forbear seeing it, and it was proper enough to make his remarks upon the religion of the place; and observe how pnidently and ingeni-1 ouslv he takes rise from this to bring in his discourse I o{ the true God; [1.] He tells them, that the God he preached to them, was one that they did already ! worship, and therefore he was not a setter-forth of new or strange gods ; "As you have a de])endence j upon him, so he has had some kind of homage frrrr. ! vou." [2.] He was one whom they ignorantly wor-1 shipped, which was a reproach to them who were famous all the world over for their knowledge. "Now," (says he,) "I come to take away that reproach, that you may worship him understandingh, whom now vou worship ignorantly; and it cannot but be acceptable to have your blind devotion turned into a reasonable service, that you may not worship ye know not what."

II. He confirms his doctrine of one living and tnie God, by his works of creation and providence; *'The God whom I declare unto you to be the sole Object of your devotion, and call you to the woi-ship of, is the God that made the world, and governs it; and by the visible proofs of these, you may be led to this invisible Being, and be convinced of his eternal power and Godhead." The Gentiles in general, and the Athenians particularly, in their devotions were governed, not by their philosophers, many of

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whom spake clearly and excellently well of one bu-preme J\fumen, and of his infinite perfections, and universal agency and dominion ; (witness the writings of Plato, and long after of Cicero ;)but by their poets and their idle fictions. Homer's works were the Bible of the pagan theology-, or demonology rather, not Plato's ; and the philosnjjhers tamely'submitted to this, rested in their speculations, disputed them among themselves, and taught them their scholars, but never made the use they ought to have made of them in opposition to idolatiy ; so little certainty were they at concerning therii, and so little impression did they make upon them ! Nay, they ran themselves into the superstition of their coun-txy, and thought they ought to do so. Eamus ad cotnmunem errorem — Let uii embrace the common error.

Now Paul here sets himself, in the first place, to reform the philosophy of the Athenians, (he coiTccts the mistakes of that,) ;md to give them right notions of the one only living and true God, and then to cany the matter further than they ever attempted, tor the reforming of their worship', and the bringing them off from their polytheism and idolatry. Ob-se:"ve what glorious things Paul here says' of that Ciod whom he served, and would have them to serve :

1. He is the God that made the nvorld, and all things therein ; the Father almighty, the Creator of heaven and earth. This was admitted by many of the philosophers ; but those of Aristotle's school'denied it, and maintained, •' that the world was from eternity, and every thing always was what now it is." Those of the school of Epicurus fancied, "that the world was made by a fortuitous concourse of atoms, which, having been in a perpetual motion, at length accidentally jumped mto this frame." Against both these, Paul here maiiitains, that God, by the operations of an infinite ponver, according to the contrivance of an infinite wisdom, in the beginning of time made the ivorld and all things therein ; the rise of which was owing, not as they^fancied, to an eternal matter, but to an eternal ?nind.

2. He is therefore Lord of heaven and earth, that is, he is the rightful Owner, Proprietor, and Possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making of heaven and earth. If he created all, without doubt he has the disposing of all; and where he gives being, has an indisputable right to give law.

3. He is, in a particular manner, the Creator of men, of all jnen, (r. 26.) He made of one blood all nations of men ; he made the first "man, he makes every man, is the Former of every man's body, and the Father of every man's spirit;' he has made the Jiations of men, not only all men in the nations, but as nations in their political capacity ; he is their Founder, and disposed them into communities for their mutual preservation and benefit ; he made them all of one blood, of one and the same nature, he fashions their hearts alike; descended from one and the same common ancestor, in Adam they are all akin, so they are in Noah, that hereby they rhight be engaged in mutual affection and assistance,' as fellow-creatures and brethren. Have we not all one Father? Hath not one God created us? Mai. 2. 10. He hath made them for to dwell on all the face of the earth, which, as a bountiful Benefactor, he has given, with all its fulness, to the children of men. He made them not to live in one place, but to be dispersed over all the earth ; one nation therefore ought not to look with contempt vipon another, as the Greeks did upon all other nations ; for those on all the face of the earth are of the same blood. The Athenians boasted that they spnmg out of their own earth, were aborigines, and nothing akin bv

blood to any ctlicr nation ; which prcud conceit of themse ves the apostles here takes down.

4. That he is the great Benefactor of the whole creation; {v. 25.) He gixn-th to all Ife, and breath, and all things; he not only breathed into the first man the breath of life, but still breathes it into eveiT man ; he gave us these souls, he formed the s])irft of man within him ; he not only gave us our life and breath, when he brought us into being, but he is continually giving it us; his providence is a continued creation ; \\e holds our sonls in life ; every moment our breath goes forth, but he graciously gives it us again the next moment; it is not only hin air that we brtathe in, but it is in his hand that our breath is, Dan. 5. 23. He gives to all the children of men their life and breath ; for as the .meanest cf the children of men live upon him, and receive frrm him, so the greatest, the wisest philosopheis and mightiest potentates, cannot live without him ; he gix'es to all, not only to all the children of men, l)ut to the inferior creatures, to all animals, every thirig wherein is the breath ofhfe, (Gen. 6, 17.) they have their life and breath from him ; and where he gixes life and breath, he gives all things, all other tilings needful fnr the support of life. The earth is full of his goodness, Ps. 104. 24, 27. ' -^

5. That he is the sovereign Disposer of all the affairs of the children of men, according to the counsel of his will ; {v. 26.) He hath determined the times before a/ipointed, and the bounds of their habitation. See here, (1.) The sovereignty of G<'d's disposal concerning us; he hath determined evevv event, opiiritc, the matter is fixed ; the disposals rf Providence are incontestable, and must not be dis-piited ; imchangeable, and cannot l)e altered. (2.) The wisdom of his disposals; he "hath determined what was before appointed; the determinations of the Eternal Mind are not sudden resolves, but the countei-parts of an eternal counsel, the copies of divine decrees. He performeth the thing that h cf-pointedfor me. Job 23. 14. IVhatever rornes forth from God, was before all worlds hid in God. (3.) The things about which his providence is con\er-sant ; these are time and place : the times and jjlaces of our living in this world, are determined and appointed by the God that made us. [1.] He has determined the times that are concerning us; times to us seem changeable, but God has fixed them. Otir times are in his hand, to lengthen or shorten, imbitter or sweeten, as he pleases. He has appointed and determined the time of our coming into the world, and the time of our continuance in the world ; our time to be born, and our time to die, (Eccl. 3. 1, 2.) and all that little that lies between them ; the time of all our concemments in this world, whether thev be prosperous times or calamitous times, it is lie that has determined them ; and on him we must dcj>cnd, with reference to the times that are yet before us. [2.] He has also determined and appointed the Sounds of our habitation ; he that appointed the earth to he a habitation for the children of men, has appointed to the children of men a distinction of habitations upon the earth, has instituted such a thing Vi?, property, to which he has set bounds to keep us from trespassing one upon another. The particular habitations in which our lot is cast, the place of our nativity and of our settlement, are of God's determining and appointing ; which is a reason why we should accommodate ourselves to the habitations we are in, and make the best of that which is.

6. That he is not far from even/ one of us, v. 27. He is every where present, not onlv is at our right hand, but has possessed our reins, (Ps. 139. 13.) has his eye upon us at all times, and knows us better than we know ourselves. Idolaters made images of God, that they might have him with them in those images, which the apostle here shews the absurdity

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of; for he is an infinite Spirit, that k not far from any of us, and never the nearer, but in one sense the further off from us, for our pretending to realize or presentiate him to ourselves by any image. He is jiigh unto us, both to receive the homage we render him, and to give the mercies we ask of him, wherever we are ; though near no altar, image, or temple. The Lord of all, as he is rich, (Rom. 10. 12.) so he is nigh (Deut. 4. 7.) to all that call u/ion him. He that wills us to firay every where, assures us, that he is no where far from us ; whatever country, nation, or profession, we are of, whatever cur rank, and condition in the world are, be we in a palace or in a cottage, in a crowtl or in a corner, in a city or in a desert, in the depths of the sea or afar off upon the sea, this is certain, God is 7iot far from every one of us.

7. That in him we live, and move, and have our being, v. 28. We have a necessary and constant dependence upon his providence, as the streams have upon the spring, and the beams upon the sun. (1.) In him we live ; that is, the continuance of our lives is owing to him and the constant influence of his providence ; he is our Life, and the length of our days. It is not only owing to his patience and pity that our forfeited lives are not cut off, but it is owing to his power, and goodness, and fatherly care, that our frail lives are prolonged ; there needs not a positive act of his wrath to destroy us ; if he suspend the positive acts of his goodness, we die of oui"selvcs. (2.) In him we move; it is by the uninterrupted concourse of his providence that our souls move themselves in their outgoings and operations, that our thoughts run to and fro about a thousand subjects, and our affections run out toward their proper objects. It is likewise by him that our souls move our bodies ; we cannot stir a hand, or a foot, or a tongue, but by him, who, as he is the^r«^ Cause, so he is the first Mover. (3.) In him we have our being ; not only from him we had it at first, but in him we have it still; to his continued care and goodness we owe it, not only that we have a being, and are not sunk into non-entity, but that we have our being, have tliis being, were and still are of such a noble rank of beings, capable of knowing and enjoying God; and are not thinst into the meanness of brutes, or the misery of devils.

8. That upon the whole matter, we are God's off"-sjiring ; he \s our Father that begat us, (Deut. 32. 6, 18.) and he hath nourished and brought us ufi as children, Isa. 1. 2. The confession of an adversary in such a case, is always looked upon to be of use as argumentum ad hominem — an argument to the man, and therefore the apostle here quotes a saying of one of the Greek poets, Aratus, a native of Cili-cia, Paul's countryman, who, in his Phenomena, in the beginning of his book, speaking of the heathen Jufiiter, that is, in the poetical dialect, the supreme God, says this of him, tS 7.05 »ai yiyo(^ i^fxn — -for we are also his offsfiring. And he might have quoted other poets to the purpose of what he was speaking, that in God we live and move ;

Spiritus intus alit, totamque infusa per artus Mens atjitat molem.

This active mind, inftis'd throus;h all the space, Unites and mingles with the mighty mass.

So Virgil, ^neid vi.

Est Deus in nobis, affitante carescimus illo. 'Tis the Divinity that warms our hearts.

So Ovid, Fastorum vi.

.Tnpiter est qiiodcunqiie vides, Qiiociinque moveris. Where'er you look, whereV'r voii rove, The spacious scene is full of,love.

So Luran, lib. ii.

Hut he chooses this of Avatu«, as having much in a little. By this it appears not only that Paul was

himself a scholar, but that human learning is both ornamental and serviceable to a gospel minister, especially for the convincing of those that are without ; for it enables them to beat them at their own weapons, and to cut off Goliath's head with his own sword. How can the ad\ ersanes of truth be beaten out of their strong-holds by those that do not know them .> It may likewise shame God's professing people, who forget their relation to God, and walk contrary to it, that a heathen poet could say of God, IVe are his offsfiri7ig, formed by him, formed for him, more the care of his providence than ever any children were the care of their parents ; and therefore are obliged to obey his commands, and accjuiesce in his disposals, and to be unto him for a name and a firaise ; smce in him and upon him we live, we ought to live to him ; since in him we 7nove, we ought to move toward him ; and since in him we have our being, and from him we receive all the supports and comforts of our being, we ought to consecrate our being to him, and to apply ourselves to him for a new being, a better being, an eternal well-being.

III. From all these great tniths concerning God, he infers the absurdity of their idolatry, as the prophets of old had done. If this be so,

1. Then God cannot be represented by an image. If we are the offsfiring of God, as we are spirits ir flesh, then certainly he who is the Father of our s/ii-rits, (and they are the principal part u( us, and that part of us by which we are denominated God's offspring,) is himself a Spirit, and we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's dex'ice, v. 29. V^'e wrong God, and put an affront upon him, if we think so. God honoured man in making his soul after his likeness ; but man dishonours God, if he makes him after the likeness of his body. The Godhead is spiritual, infinite, immaterial, and incomprehensible, and therefore it is a very false and unjust conception which an image gives us of God, be the matter ever so rich, gold or silver; be the shape ever so curious, and be it ever so well graven by art and man's device, its countenance, posture, or dress, ever so significant, it is a teacher of lies.

2. Then he dwells not in temples made with hands, V. 24. He is not invited to any temple men can build for him, nor confined to any. A temple brings him never the nearer to us, nor keeps him ever the longer among us. A temple is convenient for us to come together in to worship God; but God needs not any place of rest or residence, or the magnificence and splendour of any structure, to add to the glory of his appearance. A pious, upright heart, a temple not made with hands, but by the Spirit of God, is that which he dwells in, and delights to dwell in. See 1 Kings 8. 27. Isa. 66. 1, 2.

3. Then he is not worshipped, B-tj>et7riutrix.i, he is 7iot serx'ed, or ministered unto, with men's hands, as though he needed any thing, v. 25. He that made all, and maintains all, cannot be benefited by any of our services, nor needs them. If we receive and derive all from him, he is all-sufficient, and there-fgre cannot but be self-sufficient, and independent What need can God have of our services, or what benefit can he have by them, when he has all perfection in himself, and we have nothing that is good but what we have from him ? The philosophers, indeed, were sensible of this ti-uth, that God has no need of us or our services ; but the vulgar heathen built temples, and offered sacrifices to their gods, with an opinion that thev needed houses and food. See Job 35. 5—8. Ps. 50. 8, &c.

4. Then it concerns us all to inquire after God; (v. 27.) That they should .oeek the Lord, that is, fear and worship him in a right manner. Therefore God has kc])t the children of men in a constant dependence upon him for life, and all the comforts o<

THE AC TS. XVIL

lii'e, that he might keep them under constant obl'-i;;ations to him. V\'e have plain indications of God's presence among us, his presidency over us, the care of his providence concerning us, and his bounty to us, that we might be put upon inquiring. Where is God our Maker, iv/io i^iveth songs in the night; roho toacheth us more than the beasts of the earth, and maketh us ivher than the JovjIs of heaven ? Job To. 10, 11. Nothing, one would think, should be more powerful with us to convince us that tliere is a Ood, and to engage us to seek his honour and glory in our services, and to seek our happiness in his favour and love, than the consideration of our own nature, especially the noble powers and faculties of our own souls. If we reflect upon those, and contemplate these, we may perceive both our relation and obligation to a God above us. Yet so dark is this discovery, in comparison with that by divine revelation, and so unapt are we to receive it, that thev who have no other, could but haply feel after God, and j^nd him. (1.) It was very uncertain whether they could by this searching_^nc? out God ; it is but a peradventure, if hafily they might. (2.) If they did find out something of God, yet it was but some confused notions of him ; they did \i\\tfeel after him, as men in the dark, or blind men, who lay hold on a thing that comes in their way, but know not whether it be that which they are in quest of or no. It is a very confused notion which this poet of their's h IS of the relation between God and man, and very general, that we are his offsfiring: as was also that of their philosophers. Pythagoras said, Qim y'i^®-i-t QaoTo'ioi — Men have a sort of a divine nature. And Heraclitus (afind Lucian) being asked, What mm are? answered, ©so) S-voro*— Mortal gods; and, JVhat are the gods? answer d, aBdv^Toi avdpuTroi — Frnmortal men. And Pindar saith, A'emean, Ode P. 'Ef i-vSpZy iv S-saiv yivoc — God and man are near a-kin. It is true, that by the knowledge of ourselves, we may be led to the knowledge of God, but it is a very confused knowledge. This is hut feeling after liini. We have therefore reason to be thankful, that nv the gospel of Christ we have notices given us of God much clearer than we could have by the light of nature ; we do not now feel after him, but ivith open face behold, as in a glass, the glory of God.

IV. He proceeds to call them all to repent of their idolatries, and to turn from them, x\ 30, 31. This is the practical part of Paul's sermon before the university ; having declared God to them, {x<. 23.) from thence he properly presses upon them repentance toivard God ; and would have taught them a.\&o faith foivards our Lord Jes7is Christ, if they would have liad the patience to hear him. Having shewed them the absurdity of their worshipping other gods, he P'^rs'rades them to go on no longer in that foolish wav of worship, but to return from it to the living and true God. Observe,

1. The conduct of God toward the Gentile world before the gospel came among them ; The times of this ignorance God winked at. (1.) They were times of great ignorance ; human learning flourished more than ever in the Gentile world just before Christ's time ; but in the things of God they were p:rossly ignorant. Those are ignorant indeed, who either know not God, or worship him ignorantly ; idolatry was owing to ignorance. (2.) These times of ignorance God winked at. Understand it, [1.] As an act of divine justice. God despised or neglected these times of ignorance, and did not send them his gospel, as now he does. It was veiy provoking to him to see his glory thus given to another; and he detested and hated these times. So some take it. Or rather, [2.] As an act of divine patience and forbearance ; he winked at these times; lie did not restrain them from these idolatries by •sending prophets to them, as he did to Israel; he did

not punish them in their idolatrie.s, as he did Israel; but gave tliem the gifts of his providence, ch. 14. IG, 17. These things thou hast done, and I kept silence, Ps. 50. 21. He did not give them such calls and motives to repentance as he does now ; he let them alone ; because they did not improve the light they had, but wei'e willingly ignorant, he did not send them greater lights. Or, he was not quick and se vere with them, but was long-suffering toward them, because they did it ignorantly, 1 Tim. 1. 13.

2. The charge God gave to the Gentile world bv the gospel, which he now sent among them; He now commandeth all men ex'ery where to repent; to change their mind and their way ; to be ashamed of their folly, and to act more wisely ; to break off the worship of idols, and bind themselves to the worship of the true God. Nay, it is to turn with sorrow and shame from every sin, and with cheerfulness and resolution ^0 eveiy duty. (1.) This is God's command ; it had been a great favour if he had only told us, that there was room left for repentance, and we might be admitted to it; but he goes farther, he in terposes his own authority for our good, and has made that our duty, which is our privilege. (2.) It is his command to all men, extery where; to men, and not to angels, that need it not; to men, and not to devils, that are excluded the benefit of it; to all men in all places ; all men have made work for repentance, and have cause enough to repent, and all men are invited to repent, and shall have the benefit of it. The apostles are commissioned to preach this eveiy where. The prophets were sent to command the Jews to repent; but the apc^stles were sent to preach repentance and retnission of sins to all nations. (3.) Now in gospel-times it is more earnestly commanded, because more encouraged than it had been formerly ; now the way of remission is more opened than it had been, and the promise more fully confirmed ; and therefore now he expects we should all repent. " J^ow repent; now at length, now in f!?ne, repent; for you have too long gone on in sii\ Now in time rejjent, for it will be too late shortly.''

3. The great reason to enforce this command, taken from the judgment to come. God commands us to repent, because he hath appointed a day in the which he will judge the world in righteousness, (v. 31.) and hfjs now under the gospel made a clearer discovery of a state of retribution in the other world than ever before. Observe,

(1.) The God that 7nade the world, wiU Judge it; that gave the children of men their being and faculties, will call them to an account for the use thev have made of them, and recompense them accordingly ; whether the body served the soul in ser\ ing God, or the soul was a diiidge to the body in making provision for the flesh ; and every man shall recewe according to the things done in the body, 2 Cor. .5. 10. The God that now governs the world, will Judge it, will reward the faithful friends of his government, and punish the rebels.

(2.) There is a day appointed for this general review of all that men have done in time, and a final determination of their state for eternity. The day \^ fixed in the coimsel of God, and cannot be altered; but it is hid there, and cannot be known. A day of decision, a day oi recompense ; a day that will put a final period to all the days of time.

(3.) The world will be Judged in righteoitsness; for God is not unrighteous, who taketh vengeance, far be it from him that he should do iniquity. His knowledge of all men's chai-acters and actions is infallibly true, and therefore his sentence upon them inrontestably i"st. And as there will be no a])peal from it, so there will be no exception against it.

(4.) God will iudge the world by that man whom he hath ordained, who can be no other than the Lord Jesus, to whom all Judgment is committed. By him

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185

f Tod made the world, by him he redeemed it, by liim he governs it, and by him he will judge it.

(5.) God's raising Christ from the dead is the ereat proof of his being appointed and ordained the ludge of quick and dead. His doing him that honour, evidenced his designing him this honour. His raising him from the dead, was the beginning of his exaltation, his judging the world will be the perfection of it; and he that begins, will make an end. God hath given assurance unto all men, sufficient gi'ound for their faith to build upon, both that there is a judgment to come, and that Christ will be their Judge ; the matter is not left doubtful, but is of unquestionable certainty. Let all his enemies be assured of it, and tremble before him; let all his friends be assured of it, and triumph in him.

(6.) The consideration of the judgment to come, and of the gi-eat hand Christ will have in that judgment, should engage us all to repent of our sins, and turn from them to God. This is the only way to make the Judge our Friend in that day, which will be a teiTible day to all that live and die impenitent; but true penitents will then lift up. their heads with joy, knoTving- that their redemfition draws nigh.

32. And when they heard of the resurrection of the dead, some mocked: and others said, Wc will hear thee again of this matter. 33. So Paul departed from among them. 34. Howbeit certain men clave unto him, and believed: among the which urns Dionysius the x\reopagite, and a woman named Damaris, and others with them.

\^'e have here a short account of the issue of Paul's preaching at Atliens.

I. Few were the better: the gospel had as little success at Athens as any where ; for the pride of the philosophers there, as of the Pharisees at Jerusalem, prejudiced them against the gospel of Christ.

1. Some ridiculed Paul and his preaching; they heard him patiently till he came to speak of the resurrection of the dead, (v. 32.) and then some of them began to hiss him, they mocked; what he had said before, was somewhat like what they had sometimes heard in their own schools; and some notion they had of a resurrection, as it signifies a future state ; but if he speak of a resurrection of the dead, though it be of the resurrection of Christ himself, it is altogether incredible to them, and they cannot bear so much as to hear of it, as being contrary to a principle of their philosophy. A firhmtione ad ha-bitum non datur regressus — Life, when once lost, is irrecoverable. They had deified their heroes after their death ; but they never thought of their being raised from the dead, and therefore they could by no means reconcile themselves to this doctrine of Christ's being raised from the dead , how can this be ? This great doctrine, which is the saints'y'oi/, is \.\\Q\rjest; when it was but mentioned to them, they mocked, and made a laughing matter of it. We are not to think it strange, if sacred truths of the greatest certainty and importance are made the scorn of profane wits.

2. Others were willing to take time to consider of it; they said, We will hear thee again of this matter. They would not at present comply with what Paul >aid, or oppose it; but we will hear thee again of this matter oi x.\\e. resurrection from the dead. It should seem, they overlooked that which was plain and uncontroverted, and shifted off the ap])lication and the improvement of that, by starting objections against that which was disputable, and would admit a debate. Thus manv lose the benefit of the practical doctrine of Christianity, by wading beyond their depth into controversy; or rather, by objecting

against that which has some difficu'.ty in it; whereas, if any man were disposed and determined tf) do the will of God, as far as it is discovered to him, he should know of the doctrine of Christ, that it is of God, a7id Jiot of man, John 7. 17. Those that would not yield to the present convictions of tl»e word, thought to get clear of them, as Felix did, bv \mi-ting thern off to another opportunity ; they will licar of it again some time or other, but they know not when ; and thus the devil cozens them of all their time, by cozening them of the firesent time.

3. Paul thereupon left them for the present to consider of it; {v. 33.) Hr defiarted from ainong the?n as seeing little likelihood of doing any good witli them at this time; but, it is likely, with a promise to those that were willing to hear him again, that he would meet them whenever they pleased.

II. Yet there were some that were wrought upon, V. 34. If some would not, others would.

1. There were certain me?i that clave to him, ayid believed ; when he departed from among them, thev would not part with him so ; wherever he wcjit, thev would follow him, with a resolution to adhere to the doctrine he preached, which thev believed.

2. Two are particularly named ; one was an eminent man, Dio?iysius the Areo/iagite; one of that high court or great council that sat in Areopagus, or Mars-hill; a judge, a senator, one of those before whom Paul was summoned to appear; liis judge becomes his convert. The accounts which the ancients give of this Dionysius, is, that he was bred at Athens, had studied astrology in Egypt, where he took notice of the miraculous eclipse at our Savic^ur's passion, that, returning to Athens, he became a senator ; disputed with Paul, and was by him cr n-vcrted from his error and idolatry; and, being bv him thoroughly instructed, was made the first bishr]) of Athens. So Eusebius, lib. 5. cap. 4. lib. 4. cc/i. 22. The woman named Damaris, was, as some think, the wife of Dionysius ; but rather, some other person of quality ; and though there was not so great a harvest gathered in at Athens as there was at some other places, yet these few being wrought upon there, Paul had no reason to say, he had laboured in vain.

CHAP. xvni.

In this chnpter, we have, I. Paul's romins; to Corinth, his private converse with Aqaila and Priscilia, and his public reasonings with the Jews, from whom, when they rejected him, he turned to the Gentiles, v. I.. 6. II. The creat successor his ministry there, and the encouragement Christ gave him in a vision to continue his labours there, in hopes of further success, v. 7.. II. III. The molestations which after some time he met with there from the Jews, which he got pretty well through bv the coldness of Gallio, the Roman governor, in the cause, v. 12.. 17. IV. The progress Paul made through many countries, after he had continued long at Corinth, for the edifying and watering of tl^e churches which he had founded and planted, in "liich circuit he made a short visit to Jerusalem, v. 18.. 23. V. An account of Apollo's improvement in knowledge, and of his usefulness in the church, v. 24 .. 28.

1. A FTER these things Paul departed jV from Athens, and came to Corinth;

2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilia ; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3, And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers. 4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the

THE ACTS, XVIII.

Greeks. 5. And when Silas and Timo-theus were come from JNIacedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6. And when they opposed themselves, and blasphemed, he shook Iiis raiment, and said unto them, Your blood be upon your own heads ; I am clean : from henceforth I will go unto the Gentiles.

We do not find that Paul was much persecuted at Athens, nor that he was driven from thence by any ill usage, as he was from those places where the Jews had or could make any interest; but his reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those tliere who believed, with Diony-sius; and from thence he came to Corinth, where he was now instrumental in planting a church that became upon many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city ; JVon cuivis homini contingit adire Corinthum — It is not permitted every man to see Corinth ; the country thereabouts at this day is called the Morea. Now here we have,

1. Paul working for his living, v. 2, 3.

1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say, tents were then generally made) of leather or skins, as the outer covering of tlie tabernacle. Hence to live in tents was to live sub fiellibiis — under skins. 'Dr. Lightfoot shews, that it was the custom of the Jews to bring up their children to some trade, yea, thoui^h they gave them learning or estates. Rabbi Juclah says, " He that teaches not his son a trade, is as if he taught him to be a thief." And another saith, " He that has a trade in his hand, is as a vineyard that is fenced." An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose t'oe art.

2. Though he was entitled to a maintenance from the churches he had planted, and from the people he preached to, yet he worked at his calling to get bread ; which is more to his praise who did not ask fir supplies, than to their's who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low ; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take jjains. He tliat had so much excellent work to do with his mind, vet, when there was occasion, did not think it below him to work with liis hands. Even tihose that are redeemed from the curse of the laiv, are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how cai-eful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and imreasonable ; he therefore maintained himself with his own labour, that he might not make the gospel of Christ burthensome, 2 Cor. 11. 7, ace. 2Thess. 3. 8, 9.

3. Tho\igh we may suppose he was master of his trade, yet he did not disdain to work journey-work ; he vjrout^ht ivith Aquila and Priscilla, who wrre of that rallint^; so that he got no more than day-wages; a bare subsistence. Poor tradesmen must be thaiik-<"iil if their callings bring them in a maintenance for '.hemselves and their families, though they cannot

do as the rich merchants that raise estates by th'-u callings.

4. i'hough he was himself a great apostle, yet ht chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterward, (f. 26.) and he owns that they had been his helpers in Christ Jesus, Rom. 16. 3. This is an example to those who are going to service, to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers i?i Christ Jesus. It is good to be in company, and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they ^Ul serve the Lord.

Conceming this Aquila we are here told, (1.) That he was a Jew, but boni in Pontus, v. 2. Many of the Jews of the dispersion were seated in that country, as appears 1 Pet. 1. 1. (2.) Tlmt he was lately come from Italy to Corinth ; it seems, he often changed his habitation ; this is not the world we can propose ourselves a settlement in. (.3.) That tlie reason of his leaving Italy, was, because by a late edict of the emperor Claudius Cxsar all Jews were banished from Rome ; for the Jews were generally hated, and every occasion was taken tn put hardship and disgrace upon them ; God's heritage was as a speckled bird, the birds round about were against her, Jer. 12. 9. Aquila, though a Christian, was banished because he had been a Jew ; and the Gentiles had such confused notions of the thing, that they could not distinguish between a Jew and a Christian. Suetonius, in the Life of Claudius, speaks of this decree in the ninth year of his reign, and savs. The reason was, because the Jews were a turbulent people — assiduo tumultuantes ; and that it was im-pulsore Christo — upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Chiistians, it is not strange if heathens persecute them both.

II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ; both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings.

1. He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by foix:e and violence, l)y fire and sword, not by demanding an implicit consent, but by fair arguing ; they drew with the cords of a man ; gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him, (Isa. 1. 18.) and challenges sinners to produce their cause, and bring forth thdr strong reasons, Isa. 41. 21. Paul was a rational as well as scri])tural preacher.

2. He persuaded them —l^ri/Se ; it denotes, (1.) The urgency of his preaching ; he did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, bci'^-ging of them for God's sake, foi* their own souls' sake, for their children's sake, not to refuse the offer of salvation made them. Or, (2.) The good effect of his preaching ; he persuaded them, that is, he prevailed with them ; so some understand it. In sententiam suum adducebat — He brought them ever to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ.

3. He was yet more earnest in tins matter when his fellow-lal)ourers, his seconds, came up with him ; (ji. 5.) U'hni Silas and Timothy were come from Macedonia, aid had brought him good tidings froir

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the cli'.u'chcs there, and were ready to assist him here, and strengthened his hands, then Paul was ninre than before firessed in spirit, which made him more tlian ever pressing in his preacliing. He was grieved for tlie obstinacy and infidelity of his countrymen the Jews, was more intent than ever ujjon iheii" con\ersion, and the love of Chriat construintd him to it ; (2 Cor. 5. 14.) it is the word that is used here, it firesxcd him in nfiirit to it. And being thus pressed, he tcfitified to the Jevjs with all possiljle solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all accefitation, that Jenu^ is the Christ, the Messiah promised to the fatliers, and expected by them.

III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, v. 6.

1. Many of the Jews, and indeed the most of them, persisted in their contradiction to the gosjiel of Christ, and would not yield to the strongest reasonings, or the most winning persuasions ; they ofi-posed themselves and blasfihenied; thev set themselves in battle array (so the word signifies) against the gospel ; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep otliers from believing it; they could not argue against it, but what was wanting in reason they made up in ill language ; tliey blasphemed, spake reproaclifully of Christ, and in him of God himself, as Rev. 13. 5, 6. To justify their infidelity, they oroke out into downright blasphemy.

2. Paid hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed iji spirit to testify to them, {v. 5.) when tliey opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them; {v. 3.) and his zeal herein also he shewed by a sign, he shook his raiment, shaking off the dust of it, (as before they shook off the dust of their feet, ch. 13. 51.) for a testimony against them. Thus he cleared himself from them, but threatened the judgments of God against them ; as Pilate by washing his hands signified the de^'olving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the lilood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver their's ; he had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief, their blood is not to be required at his hands; here and ch. 20. 26. he plainly refers to Ezek. 33. 8, 9. It is very comfortalilc to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie ivholly upon themselves ; " Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be mined in the other world, and you alone shall bear it." If any thing would frighten them at last into a compliance with the gospel, surely this would.

3. Having given them over, yet he does not give over his work ; though Israel be not gathered, Christ and his gospel shall be glorious ; From henceforth I will go unto the Gentiles: and the Jews cannot com plain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost, guests must be had therefore /row the highways and the hedges. "We would have gathered the Jews, (Matt. 23. 37.) w^i\ld have healed t/iem, (Jer. 51. P.'i

Vol. VI.—2 A

and they would not; but Christ must not be a Head without a body, nor a Foundation without a building, and therefore if tliey will not, we must try wjiether others will." Thus the fall and diminishing of the Jews were the riches of the Gentiles; and Paul said tliis to their faces, not only because it was what he could justify, but \.o provoke them to jealousy, Rom 11. 12, 14.

7. And he departed thence, and entered into a certain man''s house, named Justus, one that worshipjjed God, whose liouse joined liard to tlie synac;on;ue. 8. And Crispus, the chief ruler of the synagogue, believed on the I.iOrd with all hi.s house; and many of the Corinthians hearing believed, and were baptized. 9. IMien spake the Loid to Paul in the night by a vision, Be not afiaid, but speak, and hold not thy peace: 10. For I am with thee, and no man shall set on thee to hurl thee : for i have much people in this city. 11. And he continued there a year and six months, teaching the word of God among them.

Here we are told,

I. That Paul changed his quarters. Christ directed his disciples, when he sent them forth, not to go from house to house ; (Luke 10. 7.) but there might be occasion to do it, as Paul did here. He departed out of the synagogue, Ijeing driven out by the per-verseness of the unbelieving Jews, and he entered into a certain man's house, named Justus, v. 7. It should seem, he went to this man's house, not to lodge, for he continued with Aquila and Priscilla, but to preach. When the Jews would not let him go on peaceably with his work in their meeting, this honest man opened his doors to him, and told him, he should be welcome to preach there ; and Paul accepted the motion ; it was not the first time that God s ark had taken up its lodging in a private house. When Paul could not have liberty to jjreach in the synagogue, he preached in a house, w ithout any disparagement to his doctrine. But observe the account of this man and his house.

1. The man was next door to a Jew ; he was one that worshipped God; he was not an idolater, though he was a Gentile, but was a worshipper of the God of Israel, and him only, as Cornelius : that Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting in that man's house. Even then when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them.

2. The house was next door to the synagogue, it joined close to it; which some perhaps might inter-I)ret as done with design to draw people from the synagogue to the meeting; but I rather think it was done in charity, to shew that he would come as near them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as thej' had done.

II. That Paul saw the good fruit of his labours presently, joth among Jews and Gentiles.

1. Crispus a. Jew, an eminent one, the chi<f ruler of the synagogue, believed on the Lord Jesus, with all his house, v. 8. It was for the honour of the gos-P'jl, that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the nder of their synagogue, who may be suj;posed to have excelled the rest in knowledge of the scriptures and zeal for their religion, believed the gospel,

THE ACTS, XVIIl.

und yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, 1 Cor. 1. 14.

2. iMany ot the Corinthians, who were Gentiles, (and some of them persons of an ill character, as appears, 1 Cor. 6. 11. such ivere some of you,) hearing, believed, and were bafitized. First, they heard, for faith comes by hearing. Some perhaps came to hear Paul, under some convictions of conscience, that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached ; but hearing, they believed, by the power of God working upon them ; and believing, they were baptized^ and so fixeil foe Christ, took upon them the profession of Christianity, and became entitled to the privileges of christians.

111. That Paul was encouraged by a vision to go on with his work at Corinth ; (x". 9.) The Lord Jesus sfiake to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and m the multitude of his thoughts withi?i him de-liglited his soul with divine consolations.

1. He renewed his commission and charge to preach the gospel; ^'Be not afraid of the Jews ; though they are very outrageous, and perhaps the more enraged by the conversion of the chiet ruler rf their synagogue ; be not afraid of the magistrates rf the city, for they have no power against thee but what is given them from above. It is the cause of hea\en thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks ; but speak, and hold not thy jieace; let slip no opportunity of speaking to them, cry aloud, spare not; do not hold thy peace from speaking for fear of them, nor hold thy peace in speaking ;" (if I may so say ;) " do not speak shyly and with caution, but plainly and fully and with courage ; speak out, use all the liberty of spirit that becomes an ambassador for Christ."

2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him ; " Be not afraid, for I am with thee, to protect thee, and bear thee out, and to deliver thee from all thy fears : speak, and hold not thy peace ; for I am with thee, to own what thou sa)'est, to work with thee, and to confirm the word by signs following." The same promise that ratified the general commission, (Matt. 28. 19, 20.) Zo, / am with you always, is here repeated. They that have Christ with them, need not to fear, and ought not to shrink.

3. He gave him a warrant of protection to save him harmless ; " JVo man shall set on thee to hurt thee: thou shalt be delivered out of the hands of wicked and unreasonable men, and shalt not be driven hence, as thou wast from other places, by persecution." He does not promise, that 7io man should set on him ; (for the next news we hear, is, that he is «f^ upon, and brought to the judgment-seat, V. 12.) but, " A'b ?nan shall set on thee to hurt thee; the remainder of their wrath shall be restrained ; thou shalt not be beaten and imprisoned here, as thou wast at Philinpi." Paul met with coarser treatment at first than he did afterward, and was now comforted according to the time wherein he had been afflicted. Trials shall not last alwavs, Ps. 66. 10—12. Or, we may take it more generally, " jYo man shall set on thee, t* ndLKZo-^i <rt —to do evil to thee ; whatever troul)le they may give thee, there is no real evil in it. They may kill thee, but they cannot hurt thee; for / am with thee," Ps. 23. 4. Isa. 41. 10.

4. He gave him a prospect of success; " For I have much people in this city. 1"herefore no man shall prevail to obstruct thy work, thereftie I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it ; for there are many in this city that are to be effectually called by tin- rninistry, in whom thou shalt see of the travail of thy soul." A-j.Q(Wi fj-'-i '^^>^'Ji — There is to me a great people here. The Lord knows them tliat are his, yea, and them that shall be his : for it is by his work upon them that they become hi«, and ki'iown unto him are all his w>orks. " I have them, though they yet know me not; though yet they are led captive by Satan at his will : for the Fathei- has gi\en them me, to be a seed to serve me ; I have them written in the book of life ; I have their names down, and of all that were given me I will h^se none; I have them, for I am sure to havj them ;" whom he did predestinate, them he called. In this city, though it be a very jjn fane wicked city, full of impurity, and the more so for a temple of ^>nus there, to which there was a great rescrt; yet in this heap, that seems to be all chaff, there is wheat ; in this ore, that seems to be all dross, there "is geld. Let us not desi)air concerning any place, when even iii Corinth, Christ had much peofile.

IV. That upon this encouragement he made a long stay there; {v. 11.) He continued at Corinth a year and sijc months, wA to take his ease, but to follow his work, teaching the word of God among them ; and it being a city flocked to from all parts, he had opportunity there of preacliing the gospel to strangers, and sending notice f;f it thence to other countries. He stayed so long,

1. For the bringing in of those that were without. Christ had much people there, and by the j)ower of his grace he could have had them all con\erted in one month or week, as at the first ])reaching of the gospel, when thousands were enclosed at one cast of the net; but God works variously. The people Christ has at Corinth must be called in by degrees, some by one sermon, others by another; we s^e not yet all things put under Christ. Let Christ's ministers go on m their duty, though their work be not done all at once; nay, though it be done but a little at a time.

2. For the building up of those that were within. Those that are convejted, have still need to be taught the word of God; and particular need at Corinth to be taught it by Paul himself: for no sooner was the good seed sown in that field, than the ene?ny came and sowed tares, the false apostles, those deceitful workers, whom Paul in his epistles to the Corinthians complains so much of. W hen the hands of Jewish persecutors were tied, who were professed enemies to the gospel, Paul had a more vexatious trouble created hmi, and the church more mischievous damage done it, by the tongue of ju-daizing preachers, who, under colour of the christian name, undermined the very foundations of Christianity. Soon after Paul came to Coi-inth, it is supposed that he wrote the first epistle to the Thessa-lonians, which in order of time was the first of all the epistles he wrote by divine inspiration ; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and ])romoting the great ends of their ministiy, by writing good letters, as well as by preaching good .sermons.

12. And when Gallio was the (Ujxityof Achaia, the Jews made insurnction with one accord against Paul, and brought liim to the judgniont-.seat, 13. Sayine;, Thh/c/-low persnadclh men to worship (tod contrary to the law. 14. And when Paid was

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now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ]/e Jews, reason would that 1 should bear with you: 15. But if it be a question of words and names, and o/'your law, look ye to it ; for I will be no judge of sue!) matters. 16. And he drave them from the judgment-seat. 17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things.

We have here an account of some disturbance given to Paul and his friends at Corinth, but no great harm done, nor much hinderance given to the work of Christ there.

I. Paul is accused by the Jews before the Roman governor, v. 12, 13. The governor was Gallio, deputy ofAchaia, that is, pro-consul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called J\''ovatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio ; he is descnbed by Seneca, his brother, to be a man of great ingenuity and great probity, and a man of a wonderful good temper; he was called Dulcis Gallio — Sweet Gallio, for his sweet disposition ; and is said to have been universally beloved. Now observe,

1. How rudely Paul is apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. Thev were the ringleaders of all the mischief against Paul, and they entered into a confederacy to do him a mischief; they were unanimous in it, they came upon him with one accord, hand joined in hand to do this wickedness; they did it with violence and fur\', they made an insurrection to the disturbance of the public peace, and hurried Paul away to the judgment-seat, and, for aught that appears, allowed him no time to prepare for his trial.

2. How falsely Paul is accused before Gallio; (x'. 13.) This fellow persuades men to worship Godcon-tru)~y to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods, (Deut. 13. 2.) but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observation of their own law ; and what then ? Must (hey therefore be prosecuted as criminals, who wor-shij) God in any other way ? Does their toleration include a power of imposiUon ? But the charge was unjust; for their own law had in it a promise of a Prophet who?n God would raise up to them, and him they should hear. Now Paul persuaded them to believe in this Prophet, who was come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-sersice those Jews at Corinth could not observe, because of their distance from Jei-usalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law; whereas this is indeed perfective of the law.

II. (xdllio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, t'. 14, 15. Paul was going about to make his defence, and to shew that lie did not teach men to worship God contrary to the low , but the judge being resolved not to puss any

sentence upon this cause, would not give himself the trouble of examining it. Observe,

1. He shews himself very ready to do the part of a judge in any matter that it was proper for him tc take cognizance of. He said to the Jews, that weie the prosecutors, "If it were a matter of wrong, or wicked lewdness, if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality, I should think niyself bound to bear with you in your complaints, though they were clamorous and noisy ;" for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them ; it is the duty of magistrates to right the injured, and to animadvert upon the injurious ; and if the complaint be not made with all the decorum that might be, yet they should hear it out. But,

2. He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction; (t. 15.) " If it be a question of words and names, and of your law, look ye to it; end it among yourselves as you can, but I will be no judge of such matters; you shall neither burthen my patience with the hearing of it, nor burthen my con science with giving judgment upon it;" and there fore, when tliey were urgent, and pressing to bt heard, he drave them from the judgment-seat, {v. 16.) and ordered another cause to be called.

Now, (1.) Here was something right in Gallic's conduct, and praise-worth)-—that he would not pretend to judge of things he did not understand ; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him ; or, at least, would not himself be the tool of their malice, to give judgment against him : he looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it.

But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have known to be of God, and which he ought to have acquainted himself with. In what way God is to be worshipped, whether Jesus be the Messiah, whether the gospel be a divine revelation, were not questions of words and names, as he scorafully and profanely called them ; they are questions of vast importance, and in which, if he had understood them himself aright, he would have seen himself nearly concerned. He speaks as if he boasted of his ignorance of the scriptures, and took a pride in it; as if it were below him to take notice of the law of God, or make any inquiries concerning it,

III. The abuse done to Sosthenes, and Gallic's unconcemedness in it, v. 17.

1. The parties put a great contempt upon the court, when they took Sosthenes and beat him be fore the judgment-seat. Many conjectures there are concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were, that abused him. It seems most probable, that Sosthenes was a christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and conveyed him away, when Gallio dismissed the cause ; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth ; it is likely, he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth, (1 Cor. 1. 1.) as he does Timothy in his second, and it is probable that this was he; he is said to be a ruler of the synagogue, eitlier yV>7>;/ ruler with Crkfius, \v. 8.) or a ruler of one syr a gogve, as Cris])us was of another. As for the Greeks that abused him. it is very probable that they were either Hellenist Jews, or'Jewish Greeks,

TIIL ACTS, XVlll.

those that joined with the Jews in (pposing the gospel ; l^v. 4, 6.) and that the native Jews put them on to do it, tliinking it would in them be less offensive. They were so enraged against Paul, t/iat they beat Sosthenea; and so enraged against Gallio, because he would not countenance the prosecution, that they beat him before the judgment-seat, whereby they did, in effect, tell him, that they cared not for him'; if he would not be their executioner, they would be their own judges.

2. The court put no less a contempt upon the cause, and the persons too; but Galiio cared for Tione of these thi?igs: If by this be meant that" he cured not for the affronts of bad men, it was commendable ; while he steadily adhered to the laws and rules of equity, he might despise their contempts ; but if it be meant, (as I think it is,) that he concerned not himself for the abuses done to good men, it carries his indifference too far, and gives us but an ill character of him. Here is ':vic/:edTiess done in thr lilace of judgment, (which Solomon complains of, Eccl. 3. 16.) and nothing done to discountenance and sujijiress it. Gallio, as a judge, ought to have pi-otecied Sosthenes, and restrained and punished the Cireeks that assaulted him ; for a man to be mobbed in tlie street or in the market, perhaps, may not be easily helped; but to be so in his court, the judgment-.seat, the court sitting and not concerned at it, is an evidence that truth is fallen in the street, and ec/uity cannot enter; for he that de/iartethfrom (rvil, maketh himself a prey, Isa. 59. 14, 15. Those that see and hear of the sufferings of God's people, and have no sympathy with them, or concern for them, do not pity and pray for them, it being all one to them whether the interests of religion sink or swim, are (if the spirit of Gallio here, who, when a good man was abased before his face, caj-edfor none of these things ; like them that were at ease in Zion, and Tjere not grieved for the affliction of Joseph, j (Amos 6. 6.) like the king and Ha man, that sat do-jii to drink ivhen the city Shushan was tierfilexed, Esth. 3. 15. / / .

18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. 19. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. 20. W^hen they desired him to tarry longer time with them, he consented not; 21. But bade them farewell, saying, T must by all means keep this feast that cometh in Jerusalem : but r w ill return again unto you, if God will. And he sailed from Ephesus. 22. And when he had landed at Cajsarea, and gone up, and saluted the church, he went down to Antioch. 23. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very l)usy in the service of Christ; if he sat still, if he went about, still it was to do gofnl. Here is,

I. Paul's dejKirture from Corinth, v. 18.

1. He (lid not iro awav till some time after the

departed when the storm rose, but not from Corinth, because there it was no sooner risen than it fell again. Some tell us, that Gallio did privately countenance Paul, and took him into his favour, and that tliis occasioned a correspondence between Paul and Seneca, Gallio's brother, which some of the ancients speak of. ^fter this he tarried there yet a good "xhile, some think, beyond the year and'half mentioned v. 11. While he found he laboured not in vain, he continued labouring.

2. When he went, he took leave of the brethren, solemnly, and with much affection, whh suitable comforts and counsels, and prayei^s at parting, commending what was good, rejjroving what was otherwise, and giving them necessary cautions against the wiles of the false apostles ; and his farewell seiuK n would lea\e imi)ressions upon them.

3. He took ivith him Priscilla and Aquila, because they had a mind to accompany him ; for they seemed disposed to remove, and not inclined to stav k^ng at a place ; a dis])osition which may come from a good principle, and have g(x>d effects, and theiefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a mightv iVicnd-shi]) contracted between them and Paul, and theie-fore when he went, they begged to go along with him.

4. At Cenchrea, which was hard by Corinth, the poll where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite. Having shorn his head at Cenchrea; for he had a voiv. Those that lived in Judea were, in such a case, bound to do it at the temple ; but those who lived in other coun-ti-ies might do it in other places. The Nazarite's head was to be shaved, when either his consecration was accidentally polluted, in which case he must begin again, or ivheji the days of his se/iaration were fulfilled, (Numb. 6. 9, 13, 18.) which, we suppose, "was the case here. Some throw it upon Aquila,

who was a Jew, {v. 2.) and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing, {ch. 21. 24, 26.) not only in compliance for a time with the Jews, to whom he becaine as a Jeiv, (1 Cor. 9. 20.) that he ?night nvin upon them, but because the vow of the Nazarites, though ceremonial, and as such rcadv to vanish awav, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. IVie Aazarites are joined with the firo/ihefs, (Amos 2. 11.) and were very much the glory of Israel; (Lam. 4. 7.) and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from w ine and strong drink, and from being trimmed, to recom mend himself to the Jews ; and from this he now dis • charged himself.

II. Paul's calling at E/ihesus, which was the metropolis of the Lesser Asia, and a sea-port.

1. There he left Aquila and Priscilla; not only because they would be but burthensome to him ir» his journey, but because they might he servicealjle

I to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciples before to every place where he himself would come, to ])re-pare his way. Aquila and Priscilla might, by jirivite conversation, being very intelligent judicious christians, dispose the minds of many to give Paul, whcii he shoulcl come among them, a hivourable reccpticMi, and to understand his ])i-eaching; therefore he calls them his helpers in Christ Jrsus, Rom. 16. 3.

2. There he ])reached to the Je^vs in their syna-

t:-Quble he met with there; from other places he had il gogiie ; though he did but call there in his journey.

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yet he would not go without giving them a sermon ; he entered into the synagogue, not as a hearei', but as a preacher, tor there he reasoned with the Jews. Tli:)u,,;h he had abandoned the Jews at Corinth, who opjjosed themselves, and blasphemed, yet he did not, for their sakcs, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill.

. 3. The Jews at Ephesus were so far from driving Paul away, that they courted his stay with them ; (r. 20.) They desired him to tarry longer with them, to instruct tiieni in tlic gospel of Christ. These were 7n ire noble, and better bred than those Jews at Corinth, and other places; and it was a sign that God had not quite cast away his people, but had a ri'mnant among them.

4. Paul would not stay with them now ; He consented not; but bade them farewell; he had further to go; he rnust by all means kee/i this feast at Jerusalem ; not that he thought himself bound in duty to it, (he knew the laws of the feasts were no longer binding,) but he had business at Jerusalem, (whatever it was,) which would !)e best done at tlie time' of the feast, when there was a general rendezvous of all the Jews from all parts ; which of the feasts it was, we are not told, probably it was tlie jjassover, which was the most eminent.

5. He intimated his purpose, after this journey, to come and spend some time at Ephesus ; being encouraged by their kind invitation to hope that he should do good among them ; it is good to have opportunities in reserve, when one good work is over, to have another to apply ourselves to ; I will return again to you, but he mserts that necessary proviso, if God will. Our times arc in God's hand ; we purpose, but he disposes ; and therefore we must make all our promises with submission to the will of God. Tf the Lord will, we shall live, and do this or that. I will return again to you, if the Sfiirit sjtffer me ; (ch. 16. 7.) that was inckided in Paul's case ; not only if providence permit, but if God do not otherwise direct my motions.

III. Paul's visit to Jerusalem ; a short visit it was, but it served as a token of respect to that truly mother-church.

1. He came by sea to that T)nrt that lay next to Jerusalem; he sailed from hphesus, {v. 21.) and landed at Cxsarea, v. 22. He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Cocsarea, and tlie port at Joppa being dangerous, that was generally made use of.

2. He went up, and saluted the church ; bv wliich, I think, is plainly meant the church at Jerusalem, wliich is cmpliatically called the church, because there the christian church bei;an, ch. 15. 4. Paul th"Ui;ht it requisite to shew liimself anion;.': them, 'h^t tliev might not think his success jinumsr tlie Gentiles Imd niade liini think himself cither above them, or estranged from them ; or that the honour God had put upon him, made him unmindful of the lionour he owed to them. His going to salute the church at Jerusalem, intimates, (1.) That it was a very friendly visit that he made them, in pure kindness, to inquire into their state, and to testify his hearty good-will to them. Note, The increase of our new friends should not make us to forget our old ones, but it should be a pleasure to good men, and good ministers, to revive former acquaintance. The ministers at Jerusalem were constant residents, Paul was a constant itinerant; but he took care to keep up a good correspondence with them, that they might rejoice witn him in his going out, and he might rejoice with them in their tents, and they might both

congratulate and wish well to one another's conif. it and success. (2.) That it was Ijul a short visit ; lie went up, and saluted t/iem, perhaps, with the holy km, and made no stay among them. It was designed but for a transient interview, and yet Paul undenook this long journey for that. This is not the world we are to be together in. God's people are the suit of the earth, dispersed and scattered ; yet it is good to see one another sometimes, if it be but to see one another, that we may confirm mutual love, mav the better keep up our spiritual communion with one another at a distance, and may long the more for that heavenly Jerusalem, in wh ch we hope to be together for ever.

IV. His return through those countries where he had formerly preached the gospel.

1. He went and spent some time in ^ntioch, among his old friends there, whence he was first sent out to preach among the Gentiles, ch. 13. 1. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there ; and a very good refresliment it is to a faithful minister, to have for a while the society of his brethren ; foi- as iron sharpeneth iron, so doth a man the counfeJiance of his friend. Paul's coming to Antioch would bring to remembrance the former days, which would furnish him with matter for fresh thanksgiving.

2. Thence he went over the country of Galatia and Phrygia in order, where he had preached the gospel, and planted churclies ; which, though \ ery Ijriefly mentioned, {ch. 16. 6.) was yet a gloj-i(?us work, as appears by Gal. 4. 14, 15. where Paul speaks of his preaching of the gospel to the Galatians at the first, and their receiving him as an angel of God. These country-churches (for such they were, (Gal. 1. 2.) and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and owning them, were a great strengthening to them and their ministeis. Paul's countenancing of them was encouraging them ; but that was not all; he preached that to them which strengthened them, which confirmed their faith in Christ, and their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity ; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their Strength and Song.

24. And a certain Jew named A polios, born at Alexandria, an eloquent man, nnd mi2;lity in the seriptures, came to B'.phesus. 25. This man was instructed in the way of the Lord; and beinis; fervent in the Spirit, he spake and taug;ht diiiejently the things of the Lord ; knowing only the baptism of John. 26. And he began to speak boldly in the synagogue : whom when Aquila anci Priscilla had heard, they took him imto (Jieni., and expounded unto him the way of God more perfectly. 27. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through giace: 28. For he mightily convinced the Jews, a7id that publicly, shewing by the scriptures that Jesus \\ as Christ.

THK ACTS. XVITl.

The sieved history leaves Paul upon his travels, I and goes here to meet Aptdlos at Epiiesus, and to ] give us s;;me accour.t of him, which was necessary to ou'.- understanding some passages in Paul's epistles.

I. Here is an account of his character, when he came to Efihesus.

1. He was a Jeiv, bom at .4lejcandria in Egypt, but of Jewish parents ; for there were abundance of Jews in that citv, since the dispersion of the people, as it was f.iretold, (Dent. 28. 68.) The Lord shall brin^ thee into Egypt again. His name was not Jfiollo, the name of one of the heathen gods, but Afiollos, some think, the same with Afielles, Rom. 16. 10.

2. He was a man of excellent good parts, and well fitted for public service, he was an eloquent man, and mii^htu in thescrifitures of the Old Testament, which he was, as a Jew, brought up in the knowledge of. (1.) He had a great command of language, he was an eloquent maJi; he was av^tj xiyi®' — a firudent man, so some ; a leai~ned man, so others ; historiarurn fierilus — a good historian ; which is an exceller.t qualification for the ministry : he was one that could s])eak well, so it projierly signifies ; he was an oracle of a 7nan ; he was famous for speaking pertinently and closely, fully and fluently, ujwn any subject. ' (2.) He had a great command of scripture-language, and that was the eloquence he was remarkable for ; he came to E/ihe-sus, being mighty in the scri/itures, so the words are placed ; having an excellent faculty of expounding scriptures, he came to Ephesus, which was a public place, to trade with that talent, for the honour of God and the good of many. He was not only ready in the scriptures, able to' quote texts off-hand, and repeat them, and tell you where to find them ; (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law ;) but he was mighty in the scriptures; he understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scri]>tures, and to reason strongly ; a convincing, commanding, confirming power

went along with all his expositions and applications of the scri])ture. It is probable that he had given proof of his knowledge of the scriptures, and his

abilities in them, in many synagogues of the Jews.

3. He was instructed in the ivay of the Lord; that is, he had some acquaintance with the doctrine of Christ, had got some general notions of the gospel and the ]n-inciples of Christianity, that Jesus is the Christ, and that firofihet that should come into the world ; the first notice of this would be readily embracetl bv one that was so mighty in the scriptures as Apollos was, and therefore understood the si!^ns of the times. He was instructed, «*t>i;i^)i//6voc — he was catechised, (so the word is,) either by his parents or by ministers ; he was taught something of Christ and the ivay of salvation by him. Those that are to teach others, must first be themselves tavight the word of the Lord, not only to talk of it, but to walk in it. It is not enough to have our tongiics tuned to the word of the Lord, but we must have OUT" feet directed into the way of the Lord.

4. Yet he knew only the bafitism of John ; he was instructed in the gos/irl of Christ as far as John's min-istrv would carry him, and no farther : he knew the firefiarinu; of the way of the Lord, by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mvsterv of them, had not had opportunity of conversing: with any of the apostles since t' e pouring out of the S/iirit; or he had himself been baptized onlii with the hafitism of John, but was not batifi-edwith the Holy Ghost, as the disciples were at the day of Pentecost.

11. We have here the employment and improvement of his gifts at Ephesus ; he came thither, seeking opportunities of doing and getting good ; and he found bf)th.

1. He there made a very good use of his gifts in public ; he came, probably, recommended to the synagogue of the Jews, as a fit man to be a teacher there, and according to the light he had, and the measure of the gift gix^ en to him, he was willing to i;t employed ; (t'. 25.) Being fervent in the Spirit, he spake and taught diligently the things of the ] vid. Though he had not the miraculous gifts of the S])irif, as the apostles had, he made use of the gifts he h:id ; for the dispensation of the Spirit, whate\ ei- the nw,.-sure of it is, is given to every man to profit withul. And our Saviour, by a parable, designed to teai h his ministers, that though they had but one talent tlicy must not bury that.

We have seen how Apollos was qualified with a good head and a good tongue ; he was an eloquent man, and mighty in the sci'iptures; he had a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had fiirther to recommend him as a preacher ; and his example is recommended to the miitation of all preachers:

(1.) He was a lively affectionate preacher ; as he had a good head, so he had a good heart; he was ferx'ent in Spirit; he had in him a great deal of divine fire as well as divine light ; was burning, as well as shining. He was fidl of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when he was called to it by the rulers of the synagogue, and in his fervency in his preaching ; he preached as one in earnest, and that had his heart in his work. What a happy composition was here ! Many are fervent in spirit, but are weak in kmiwlcdgc, in scripture-knowledge, and far to seek for proper words, and full of improper ones ; and, on the other har.d, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of Cod, thoroughly furnished for his work; both eloquent and fervent, full both of dixine knowledge and of divine affections.

(2.) He was an industrious laborious preacher ; he spake and taught diligently ; he took pains in his preaching, what he delivered was elaborate ; and he did not offer that to God, or to the synagogue, that either cost nothing, or cost him nothing; he first worked it upon his own heart, and then laboured to impress it on those he preached it to ; he taught diligently, ^KptSzc — accurately, exactly; everything he said was well-weighed.

(3.) He was an evangelical preacher ; though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close ; for he taught the things of the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the kingdom of the Messiah, were the subjects he chose to insist upon ; not the things of the ccremq? nial law, though those would be pleasing to his .Jewish auditors ; not the things of the Gentile philosophy, though he could have discoursed very well on those things ; but the things of the Lord.

(4.) He was a courageous preacher ; he began to speak boldlu in the sunagogue, as one who, hax ing put confidence in God, did not fear the fare of man ; he spake as one that knew the truth of what he siid, and had no doubt of it ; and that knew the worth of what he said, and Avas not afraid to suffer for it ; in the synagogue, where the Jews wot o\A\ were present, but had power, there he preached the things of God, which he knew they were prejudiced against.

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191

2. He there made a good increase of his gifts in private, ii<jt so iiiucli m study, its in coi>\eisciti()ii with AquiLi and Princilla. It Paul (.r sunie other apostle or e\angelist had l)een at K/ilumia, they would have instructed him ; bu , for want of better help, ylquila and PmcilUi (who were tent-niakeis) cx-/iounded to him the way of God tnore fierfcclly. Observe,

(1.) Acjuila and PrisciHa heard him preach in the synau,ogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. i'hus young ministers, that are hopeful, should be countenanced by grown christians, for it becomes them \.o fulfil all righteousness.

(2.) Finding him defective in his knowledge of clirlstianity, they took him to them, to lodge in tlie same liouse with them, and exfiounded to him the •way of God, the way of salvation by Jesus Christ, more fierfectly. They did not take occasion from what they observed of his deficiency, either to despise him themselves, or to disparage him toothers ; did not call him a young raw preacher, not fit to come into a pulpit, but considered the disadvantages he had laboured under, as knowing only the baptism of John ; and having themselves got great knowledge in the truths of the gospel by their long and intimate conversation with Paul, they communicated what they knew to him, and ^ave him a clear, distinct, and methodical account ot those things which before he had but confused notions of. [1.] See here an instance of that which Christ has promised, that to him that hath, shall be gtven ; he that has, and uses what he has, shall have more. He that diligently traded with the talent he had, doubled it quickly. [2.] See an instance of ti-uly christian charity in Aquila and Priscilla; they did good according to their ability- Aquila, though a man of great knowledge, yet did not undertake, to speak in the synagogue, because he had not such gifts for public work as ApoUos had ; but he furnished ApoUos with matter, and then left him to clothe it with acceptable words. Instructing young chi'istians and young ministers privately in conversation, who mean well, and perform well, as far as they go, is a piece of very good service, both to them and to the church. [3.^ See an instance of great humility in ApoUos ; he was a very bright young man, of great parts and learning, newly come from the university, a popular preacher, and one mightily cried up and followed ; and yet, finding that Aquila and Priscilla were judicious serious christians, that could speak intelligently and experimentally of the things of God, though they were but mechanics, poor tent-makers, he was glad to receive instruction from them, to be shewed by them his defects and mistakes, and to have his mistakes rectified by them, and his deficiencies made up. Young scholars may gain a great deal by converse with old christians, as young students in the law may bv old practitioners. Apollos, though he ivas instructed in the way of the Lord, did not rest in the knowledge he had attained, nor thought he understood Christianity as well as any man, (which jirond conceited young men are apt to do,) but was willing to have it exfwnnded to him more perfectly. They that know much should covet to know more, and what they know, to know it better, i)ressing forward toward perfection. [4.] Here is an instance of a good woman, though not permitted to sj)eak in the church or in the synagogue, yet doing good with the Knowledge God had given her in private converse. Paul will have the aged women to be teachers of good things, Titus 2. 3, 4.

III. Here is his preferment to the service of the church of Corinth, which was a larger sphere of usefulness than Ephesus at present was. Paul had

Met ilic wheels a-going in Achaia, and particularly ai Ci.iiiitii, ihe cuuniy-U)wn ; many weie stirred up :jy Ills pteachiug to ircdve the 'go.^/iel, and they necued to be confirmed ; and many were likewise irritated lo (pjM^c ta<. gospel, and'they needed to be confuted. P.ail was gone, was called away to other work, and now there was a fair occasion in this vacancy for Apollos to set in, wlio was fitted rather to water than to filunt, to build u/i those that were within than to bring in those that wnr without. Now heie we have,

1. His call to this service, not by a vision, as Paul was called to Macedonia, no, nor so much as bv the invitation of those he was to go to; but, (1.) He'him-self inclined to go ; he was disposed to pass into Jchaia ; having heard of the state of the churches there, he had a mind to try what good he could do among them ; though there were those there who Aveie eminent for spiritual gifts, yet Apollos thought tliere might be some work for'him, and God disposed his mind that way. (2.) His friends encouraged him to go, and ajjproved of his puri)ose ; and he being a perfect stranger there, they gace him a testimonial or letters of recommendation^ exhorting the disciples in Jchaia to entertain him and emploii him. In this way, among others, the communion of churches is kept up, by the recommending of members and ministers to each other, when ministers, a.s Apollos here, are disposed to remove. Though they at Ephesus had a great loss of his labours, tliey did not grudge them in Achaia the benefit of them ; but, on the contrary, used their interest in them to introduce him; for the churches of Christ, though they are many, yet they are one.

2. His success in this service, wliich botli wavs answered his intention and expectation ; for,

(1.) Believers were greatly edified, and they that had received the gospel were very much confirmed; he helped them much, who had believed through grace. Note, [1.] Those who believe in Christ, it is through grace that they beheve ; it is not of themselves, it is God's gift to them, it is his work i'n them. [2.] Those who through grace do belie\c, yet still have need of help ; as long as they are here in this world, there are remainders of unbelief, and something lacking in their faith to be ijerfected, and the work of faith to be fulfilled. [3.] Faithful ministers are capable of being many ways heljiful to those who through grace do believe, and it is their business to help them, to help them much ; and when a divine power goes along with them, thev will be helpful to them.

(2.) Unbelievers were greatly mortified, their objections were fully answered, the folly and sojihistiy of their arguments were discovered, so that thev had nothing to say in defence of the opjjosition they made to the gospel ; their mouths were stojjped, and their faces filled with shame; {v. 28.) He jnightily convinced the Jews, and that publicly, befoi-e the people ; he did it, iyTonwc— earnestly, and with a great deal of vehemence ; he took pains to do it; his heart was upon it, as one that was truly desirous both to serve the cause of Christ and to'save the souls of rnen ; he did it eflFectually and to universal satisfaction ; he did it levi negot'io — with facility ; the case was so plain, and the arguments so strong on Christ's side, that it was an easy matter to baffle all that the Jews could say against it; though the\ were so fierce, yet their cause was so weak that h? T^iade nothing of their opposition. Now that which he aimed to convince them of, was, that .fcsus is the Christ, that lie is the Messiah promised to the fathers, who should come, and they were to look for v.o other. If the Jews were but convinced of this—that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to jircach Christ; We preach not ourselves, but Christ Jesus the Lord,

THE ACTS, XTX.

The way he took to convince them, was, by the

scriptures; thence he fetched his arguments; for the Jews owned the scriptures to Ije of divine authority ; and it was easy for him, wlio was mighty in the scri/i-turen, from them to shew that Jenus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayei's with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.

CHAP. XIX.

We left Paul in liis circuit visiting the churches, (ch. 18.23.) but we have not forgotten, nor has he, tlie promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shews us his performance of that promise, his coming to Ephesus, and liis continuance there two years; we are here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that )iad gone no furtlier than John's baptism, (v. 1.. 7.) how he tauglit three months in the synagogue of the Jews, (v. 8.) and when he was driven thence, how he taught the Gentiles a long lime in a public school, (v. 9, 10.) an.d how he confirmed his doctrine by miracles, v. 11, 12. II. What was tiie fruit of his labour, particularly among the conjurres, the worst of sinners: some were confounded, that did but make use of his name; (v. 13.. 17.) but others were converted, that received and embraced his doctrine, V. 18, 20. III. What projects he had of further usefulness, (v. 21, 22.) and what trouble at length he met with at Ephesus from the silversmiths, which forced liim thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana, (v. 23.. 34.) and how it was suppressed and dispersed by the town-clerk, v. 35.. 41.

1. AND it came to pass, that while XjL Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus : and finding certain disciples,

2. He said unto them. Have ye received the Holy Ghost since ye believed ? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

3. And he said unto them, Unto what then were ye baptized ? And they said, Unto .Tohn's baptism. 4. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people. That they should believe on him which should come after him, that is, on Christ Jesus. 5. When they heard this, they were baptized in the name of the Lord Jesus. 6. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. 7. And all the men were about twelve.

Ephesus was a city of great note in Asia, famous for a temple built there to Diana, which was one of the wonders of the world; thither Paul came to preach the gosfiel while Afiollos was at Corinth ; {v. 1.) while he was watering there, Paul was planting here ; and grudged not that Apollos entered into his labours, and was building upon his foundation ; but rejoiced in it, and went on in the new work that was cutout for him at Ephesus, with the more cheerfulness and satisf iction, because he knew that such an able minister of the New Testament as AjjoUos was, was now at Corinth, carrying on the good work there; though there were those that made him the head of a party against Paul, (1 Cor. 1. 12.) yet Paul had no jealousy of him, nor any way disliked the affection ilie p-ople had for him. Paul, havi?ig-j^one through the ( ountry of Galatia and Phrygia, having//ovsff/ through the ufiher coasts, Pontus ancl

Bithynia, that lay north, at length came to Ephesus, where he had left Acjuila and Priscilla, and there found them.

At his first coming, he met with some disciples there, who professed faith in Christ as the true Messiah, but were as yet in the first and lowest form in the school of'Christ, under his usher John the Baptist ; they were in number about twelve, {v. 7. ) they were much of the standing that Apollos was of when he came to Ephesus, (for he knew only the baptism, of John, ch. 18. 25.) but either they had not opportunity of being acquainted with Aquila and Priscilla, or had not been so long in Ephesus, or were not so willing to receive instruction as Apollos was, otherwise they might have had the way of God expounded to them more perfectly, as Apollos had. Observe here,

I. How Paul catechised them ; he was told, probably by Aquila and Priscilla, that they were believers, that they did own Christ, and had given up their names to him : now Paul hereupon takes them under examination;

1. They did believe in the Son of God; but Paul inquires, whether they had received the Holy Ghost, whether they believed in the Spirit, whose operations on the minds of men, for conviction, conversion, and comfort, were revealed some time after the doctrine of Jesus being the Christ; whether they had been acquainted with, and had admitted, this revelation } That was not all; extraordinary gifts of the Holy-Ghost were conferred upon the apostles and other disciples presently after Christ's ascension, which was frequently repeated upon occasion; had they participated of these gifts? " Have ye received the Holy Ghost since ye believed? Have you had that seal of the truth of Christ's doctrine in yourselves.""' We are not now to expect any such extraordinary gifts as they had then. The canon of the New Testament being long since completed and ratified, we depend upon that as the most sure word of prophecy. But there are graces of the Spirit given to all believers, which are as earnests to them, 2 Cor. 1. 22.— 5. 5. Eph. 1. 13. Now it concerns us all who profess the christian faith, seriously to inquire, whether we have received the Holy Ghost or not. The Holy Ghost is promised to all believers, to all petitioners; (Luke 11. 13.) but many are deceived in this matter, thinking they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Holy Ghost, so there are to his graces and comforts; we should therefore strictly examine ourselves. Have we received the Holy Ghost since we believed? The tree will be known by its fruits. Do we bring forth the fruits of the Spirit } Are we led by the Spirit ? Do we walk in the Spirit ? Are we under the government of the Spirit ?

2. They owned their ignorance in this matter; " Whether there be a Holy Ghost is more than we know ; that there is a promise of the Holy Ghost we know from the scriptures of the Old Testament, and that that promise will be fulfilled in its season we doubt not; but so much have we been ovit of the way of intelligence in this matter, that we have not so much as heard whether the Holy Ghost be indeed yet given as a Spirit of prophecy." They knew (as Dr. Lightfoot observes) that, according to the tradition of their nation, after the death of Ezra, Hag-gai, Zechariah, and Malachi, the Holy Ghost departed from Israel, and went up ; and they professed thatthey had never heard of his return. They spake as if they expected it, and wondered they did not hear of it, and were ready to welcome the notice of it. The gospel-light, like that of the morning, shone more and more, gradually ; not only clearer and clearer, in the discovery of truths not before heard of, l)ut further and further, m the discovery of them to persons that had not Ijefore he:u-d cf them

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193

3. Paul inquired how tliey came to be baptized, if ihey knew nothing of the Holy Ghost; for if they were baptized by any of Christ's ministers, they ■were instructed concerning the Holy Ghost, and ,vere baptized in his name. "Know ye not that Jesus being glorified, consequently the Holy Ghost is given; unto what then were ije bajitized? This is strange and unaccountable. What! baptized, and yet know nothing of the Holy Ghost ? Purely your baptism was a nullity, if you know nothing of the Holy Ghost; for it is the receiving of the Holy Ghost that is signified and scaled by that washing of regeneration. Ignorance of the lioly Cihost, is as inconsistent with a sincere j^rofession of Christianity, as ignorance of Christ is. Applying it to ourselves, it intimates, that those are baptized to no purpose, and have received the grace of God therein in vain, that do not receive and submit to the Holy Ghost. It is also an inquiry we should often make, not only to whose honour we were born, but into whose service we were baptized; that we may study to answer the ends both of our birth and of our baptism. Let us often consider, unto what we ivere ba/itized, tliLit wc may live up to our baptism.

4. They own, that they were baptized unto John's ba/itism — ik to 'ladwn j3d7rTtir/u^ ; that is, (as I take it,) they were baptized in the name of John, not by John himself; he was far enough from any such thought, but by some weak well-meaning disciple of his, that ignorantly kejDt up his name, as the head of a party, retaining the spirit and notion of those disciples of his that were jealous of the growth of Christ's interest, and complained to him of it, John 3. 26. Some one or more of these, that found themselves much edified by John's baptism of repentance for the remission of sins, not thinking that the kingdom of heaven, which he spake of as at hand, was so very near as it proved, ran away with that notion, I'ested in what they had, and thought they could not do better than to persuade others to do so too; and so, ignorantly, in a blind zeal for John's doctrine, they baptized here and there one in John's name, or, as it is here expressed, unto John's ba/itisTU, looking no further themselves, nor directing those that they baptized any further.

5. Paul explains to them the true intent and meaning of John's baptism, as principally referring to Jesus Christ, and so rectifies the mistake of those who had baptized them into the baptism of John, and had not directed them to look any further, but to rest in that. They that-have been left in ignorance, or led into error, by any infelicities of their education, should not therefore be despised or rejected by those who are more knowing and orthodox, but should be compassionately instructed, and better taught, as those here were by Paul. (1.) He owns that John's baptism was a very good thing, as far as it went; John verily baptized with the baptism of repentance. By this bajjtism he obliged people to be sorry for their sins, :vnd to confess them, and turn from them ; and to bi-ing any to this, is a great point gained. But, (2.) He shews them, that John's baptism had a further reference, and he never designed that those he baptized should rest there, but told them, that they should believe on him who should come after him, that is, on Christ Jesus; that his baptism of repentance was designed on\y to prepare thi way of the Lord, and to dispose them to receive and entertain Christ, whom he left them big with expectations of; nav, whom he directed them to; Behold the Lamb of God. "John was a great and good man ; but he was only the harbinger, Christ is the Prince ; his baptism was the porch which you were to pass through, not the house you were to rest in ; and therefore it was all wrong for you to be baptized into the baptism of John."

6. When thev were thus shewed the error they

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were led into, they thankfully accepted the discovery, and were baptized in the name of the Lord Jesus, V. 5. As for Apollos, of whom it was said, (ch. 18. 25.) that he knew the baptism of John, that he rightly understood the meaning of it when he was baptized with it, though he knew that only; yet, when he understood the way of God more perfectly, he was not again baptized, any more than Christ's first disciples that had been baptized with John's I)aptism, and knew it referred to the Messiah at the door, and with an eye to that, submitted to it, were baptized again. But to these here, who received it only with an eye to John, and looked no further, as if he were their saviour, it was such a fundamental error as was as fatal to it, as it would have been for any to be baptized in the name of Paul, 1 Cor. 1. 13. And therefore when they came to understand themselves better, they desired to be baptized in the name of the Lord Jesus, and were so. Not by Paul himself, as we have reason to think, but by some of those who attended him. It does not therefore follow hence, that there was not an agreement between John's baptism and Christ's; or that they were not for substance the same ; much less does it follow that those who have been once baptized in the name of the Leather, oon, and Holy Ghost, (which is the appointed form of Christ's baptism,) may be again baptized in the same name ; for those that were here baptized in the Tiame of the Lord Jesus, had never been so baptized before.

II. How Paul conferred the extraordinary gifts of the Holy Ghost upon them, v. 6.

1. Paul solemnly/?rai/fc/ to God to give them those gifts, signified by his laying' his hands on them, which was a gesture used in blessing by the patriarchs, especially in conveying the great trust of the promise, as Gen. 48. 14. The Spirit being the great promise of the New Testament, the apostles con-ve)'cd it by the imposition of hands; "The Lord bless thee with that blessing, that blessing of blessings," Isa. 44. 3.

2. God granted the thing he prayed for; The Holy Ghost came upon them in a sui-prising, overpowering manner, and thexj spake with tongues and prophesied, as the apostles did and the first Gentile converts, ch. 10. 44. This was intended to introduce the gospel at Ephesus, and to awaken in the minds of men an expectation of some great things from it; and some think that it was further designed to qualify these twelve men for the work of the ministry, and that these twelve were the elders of Ephesus, to whom Paul committed the care and conduct of that church. They had the Spirit of prophecy, that they might understand the mysteries of the kingdom of God themselves, and the gift of tongues, that they might preach them to every nation and language. Oh! what a wonderful change was here made on a sudden in tlicsc men ; they that but just now had not so much as heard that there ivas any Holy Ghost, are now thcmsclves7?//erf with the Holy Ghost; for the Spirit, like the wind, blows where and when he listeth.

8. And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9. But when divers were hardened, and believed not,, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. 10. And this continued by the space of two years ; so that all they which dwelt in Asia bearcat the ^^ord

THE ACTS, XIX

of the Lord Jesus, both Jews and Greeks. 11. Aixl. God wrought special miracles by the hands of Paul: 12. So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Paul is here very busy at Ephesus to do good.

I. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheefi of the house of Israel, who were now scattered ujion the mountains. Observe,

1. Where he preached to them; in their synagogue, (x-. 8.) as Christ used to do. He went and joined with them in their synagogue-worship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath-days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast oflF. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, in a good frame.

2. What he preached to them; the things concerning the 'kingdom of God among men, the great things which concerned God's dominion over all men, and favour to them, and men's subjection to God, and happiness in God. He shewed them our obligations to God, and interest in him, as our Creator, by which the kingdom of God was set up—tlie violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down—and the renewing of those obligations upon us, and the restoring of us to that interest again, by the Redeemer, whereby that kingdom of God was again set up. Or more particularly, the things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from ; he opened the scriptures which spake concerning this, gave them a riglit notion of this kingdom, and shewed them their mistakes about it.

3. How he preached to them. (1.) He preached argumentatively; he disputed; gave reasons, scrij)-ture-reasons, for what he preached; and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached Sitt-Xiyofxtv®' — dialogue-vjise; he put questions to them, and received their answers; gave them leave to put questions to him, and answered them. (2.) He preached affectionately ; he persuaded ; lie used not only logical arguments, to enforce what he said upon their understandings, but rhetorical motives, to impress what he said upon their affections; shewing them that the things he preached concerning the kingdom of God, were things concerning themselves, which they were nearly concerned in, and therefore ought to concern themselves about, 2 Cor. 5. 11. We fiersuade men. Paul was a moving preacher, and was master of the art of persuasion. (3.) He

Sreached undauntedly, and with a holy resolution ; e spake boldly, as one that had not the least doubt of the things he spake of, nor the least distrust of him he spake from, or the least dread of them he spake to.

4. How long he preached to them ; for the space of three months; which was a competent time allowed them to consider of it; in that time those among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the gospel with much con-

tention, (1 Thess. 2. 2.) yet he did not fail, nor rjas discouraged.

5. What success his preaching had among them. '1.) There were some that were persuaded to be iieve in Christ; some think that is intimated in that v/ord, persuading; he prevailed with them. But, (2.) Divers continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they courted his stay among them ; {ch. 18. 20.) but now that he settled among them, and his word came more closely to their consciences, they were soon weary of him. [1.] They had an invincible aversion to the gospel of Christ themselves; they were hardened, and believed not; they were resolved they would not believe, though the truth shone in tlieir faces with ever such a convincing light and evidence. Therefore they believed not, because they were hardened. [2. ] They did their utmost to raise and keep up in others an aversion to the gospel; they not only entered pot into the kingdom of God themselves, but neither did they suffer those that were entering to go in ; for they s/iake evil of that ivay before the multitude, to prejudice them against it. Though they could not shew any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satans, adversaries and devils, false accusers.

II. When he had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safelv, or rather because he could not comfortal^ly and successfully, continue in communion with them. Though their worship was such as lie could join in, and thev had not silenced him, nor forbidden him to preach among them ; yet they drove him from them with their railing at those things which he spake concer?iing the kingdom of God: they hated to be reformed, hated to be instructed, and therefore he departed f-om them. Here we are sure there was a separation, and no schism ; for there was a just cause for it, and a clear call to it. Now observe,

1. When Paul departed from the Jews, he took the disciples with him, and separated them, to save them fro ?n that untoward generation ; (according to the charge Peter gave to his new converts, ch, 2. 40.) lest they should be infected with the poisonous tongues of those blasphemers, he separated them which believed, to be the foundation of a christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and midit, upon their believing, be added to them. When Paul departed, there needed no more to separate the disciples; let him go where he will, they will follow him.

2. When Paul separated from the svnagogue, he set up a meeting of his own, he disputed daily in the school of one Tyrarvius; he left tlie s\nagogue of the Jews, that he miglit go on with the more freedom in his work ; still he disputed for Christ and Christianity, and was ready to answer all opponents whatsoever in defence of them ; and he had bv this separation a double advantage, (l.)Tliat now his opportunities were more frequent. In the svnagogue he could only preach everv sahljatli-day, (c/;. 13. 42.) but now he disputed daily, he set up a lecture every day, and thus redeemed time: those whose business would not permit tliem to come one day, might come another day ; and those were welcome, who watched daily at these gates of wisdom, and waited daily at the posts of her doors. ' (2.) That now they were more open. To the svnagogue of the Jews none might come, or could corne, but Jews

J or proselytes; Gentiles were excluded; but when

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195

he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v, 10. Thus, as he desci'ibes this gate of opportunity at Ephesus, (1 Cor. 16. 8, 9.) a wide door and an effectual was ofiened to him, though there were 7nany adversaries. Some think this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities beside their synagogue ; they called it Bethmidrash, the house of inquiry, or of refietition; and they went to that on the sabbath-day, after they had been in the synagogue; they go from strength to strength, from the house of the sanctuary to the house of doctrine. If this were such a school, it shews that though Paul left the synagogue, he left it gradually, and still kept as near it as he could, as he had done, ch. 18. 7. But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place, (for so the word a-x,oK>i sometimes signifies,) belonging to a principal man or governor of the city ; some convenient place it was, which Paul and the disciples had the use of, either for love or money.

3. Here he continued his labours for two years, \ read his lectures, and disputed daily. These two [ years commence from the end of the three months ' which he spent in the synagogue; (t'. 8.) after they ' were ended, he continued for some time in the country about, preaching,therefore he might justly reckon it in all three years, as he does, ch. 20. 31. . :

4. The gospel hereby spread far and near; {x\ ' 10.) All they that dwelt in Asia, heard the word of the Lord Jesus ; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, which Ephesus was the head city of; Asia the Less ! it was called. There was great resort to Ephesus j from all parts of the country, for law, traffic, religion, or education ; which gave Paul an opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. Probably, Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now they that sat in darkness, saw a great light.

III. God confirmed Paul's doctrine by miracles, which awakened people's inquiries after it, fixed their affection to it, and engaged their belief of it, V. 11, 12. I wonder we have not read of any mii-a-cle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded ? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other ? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2 Cor. 12. 12.) that the signs of his apostleship were among them, in wonders and mighty deeds.

But here at Ephesus we have a general account of the proofs of this kind, which he gave of his divine mission.

1. They were sfiecial miracles —Auva//«f S rv^ia-At. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done, which could by no means be ascribed either to chance or second causes. Or, they

were not only (as all miracles are) out of the common road; but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the' apostles. The opposers of the gospel were so prejudiced, that any miracles would not serve their turn ; therefore God wrought virtutes non quaslibet, (so they render it,) something above the common road of miracles.

2. It was not Paul that wrought them, ( What is Paul, and what is Afiollos?) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal Agent.

3. He not only cured the sick that were brought to him, or that he was brought to; but/rom his body were brought to the sick handkerchiefs, or afirons; they got Paul's handkerchiefs, or his aprons, (that is, say some,) the aprons he wore when he worked at his trade, and the. applying of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for a while to Paul's body, and then took them to the sick. The forme; is more probable. Now was fulfilled that word ot Christ to his disciples, Greater works than these shall ye do. _We read of one that was cured by the touch of Christ's garment, when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness, Matt. 10, 1. And accordingly we find here, that those to whom Paul sent relief, had it in both these cases ; for the diseases defihrted from them, and the exnl sfiirifs went out of them ; which were both significant of the great design and blessed effect of the gospel, which was to heal spiritual diseases, and to free the souls "of men from the power and dominion of Satan.

13. Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14. And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye ?

16. And the man in whom the evil spirit was, leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.

17. And this was known to all the Jews and Greeks also dwelling at Ephesus ; and fear fell on them all, and the name of the Lord Jesus was magnified. 18. A nd many that believed came, and confessed, and shewed their deeds. 19. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand p'eces of silver. 20. So mightily grew the word of God, and prevailed.

The preachers of the gospel were sent forth to carry on a war against Satan, and therein Christ went forth conquering, and to conquer. The casting of evil spirits out of those that were possessed, was one instance of Christ's victory o\'er Satan ; but to shew how many ways Christ triumphed over that

THE ACTS, XIX.

great enemy, we have here in these verses two remarkable instances of the conquest of Satan, not only in those that were violently possessed by liim, but in those that were voluntarily devoted to him.

I. Here is the confusion of some of Satan's servants, some vagabond Jeivs, that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dear for their presumption. Observe,

1. The general character of those who were giiilty cf this presumption ; they were Jews, hvXvagaoond Jews; were of the Jewish nation and religion, but went about from town to town, to get money by conjuring ; they strolled about to tell people th^ir fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves, that were melancholy or distracted. They called themselves exorcists, because in doing tlieir tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation upon these magic arts, wickedly attributed the invention of them to Solomon. So Josephus fylntiquit. lib. 8. cap. 2.) says, that Solomon composed charms by which diseases are cured, and devils driven out so as never to return ; and that these operations continued common among the Jews to this time. And Christ seems to refer to this, (Matt. 12. 27.) By %vhom do your children cast them out?

2. A particular account of some at Ephesus that led this course of life, and.came thither in their travels ; they were seven sons of one Sceva, a Jenv, and chief of the firiests, v. 14. It is sad to see the house of Jacob thus degenerated, much more the house of .iaroh, the family that was in a peculiar manner consecrated to God ; it is truly sad'to see any of that race in league with Satan. Their Father was a chiif of the priests, he^d of one of the twenty-four courses of priests. One would think the temple would find both employment and encouragement enough for the sons of a chief priest, if they ht-d been twice as many. But, probably, it was a vain, rambling, rakish humour that took them all to turn mountebanks, and wander all the world over to cure mad folks.

3. The profaneness they were guilty of; they took ufion them to call over evil s/iirits the name of the Lord Jesus ; not as those who had a veneration for Christ, a.nd a confidence in his name, as we read of some who cast out devils in Christ\s name, and yet did not follow with his disciples, (Luke 9. 49.) whom he would not have to be discouraged ; but as those who were willing to tiy all methods to carry on their wicked trade, and, it should seem, had this design ; if the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, they would say, it was no confirmation of his doctrine to those that did ; for it was all one whether they believed it or no. If they should not yield to it, they would say, the name of Christ was not so powerful as the other names they used, which the devils had often by collusion yielded to. They said. We adjure you by Jesus whom Paul preaches ; not, " whom we believe in, or depend upon, or have anv authority from ;" but ivhorn Paul fireaches ; as if they had said, "We will try what that name will do." The exorcists in the Romish church, who

Eretend to cast the devil out of melancholy people y spells and charms which they understand not, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.

4. The confusion they were put to in their impious operations ; let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? (1.) The evil spirit gave them a sharp reply; {v. 15.) " Jesus I

know, and Paul I know; but who are ye? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils ; but what power have you to command us in his name, or who gave you any such power ? What have you to do to declare the power of Jesus, or to take his coveriatit and commands into uour mouths, seeing you hate his instructions ?" Ps. 50. 16, 17. This was extorted out of the mouth of the evil spirit by the power of God, to gain honour to the gospel, and to put those to shame, that made an ill use of Christ's name. Antichristian powers and factions pretend a mighty zeal for Jesus and Paul, and to have authority from them ; but when the matter comes to be looked into, it is a mere worldly seciilar interest that is to be thus supported ; nay, it is an enmity to tnie religion ; Jesus we know, and Paul we know ; but who are ye ? (2.) The man in whom the evil spirit was, gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prex'ailed against them, and was every way too hard for them ; so that then Jied out of the house, not only naked, but wojinded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart froTU iniquity. The same enemy that overcomes them with his temptations, will overcome them with his terrors; and their adjuring him in Christ's name to let them alone will be no security to them. If we resist the devil by a true and lively faith in Christ, he -w'lW flee from us ; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.

5. The general notice that was taken of this, and the good impression it made on many ; {v. 17.) This was known to all the Jews and Greeks also dwelling at Pphesus. It was the common talk of the town ; and the effect of it was, (1.) That men were terrified ; fear f II on them all. In this instance thev saw the malice of the devil whom they served, and the power of Christ whom thev opposed ; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with the pagan superstitions. (2.) That God was glorified ; the name of the Lord Jesus, by which his faithful servants cast out devils, and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.

II. Here is the conversion of others of Satan's servants, and the evidences of their conversion.

1. Those that had been guilty of wicked practices, confessed them, x'. 18. Many that had beliex<ed and were baptized, but had not then been so particular as they might have been in the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ, that they came to Paul, or some of the other ministers that were with him, and confessed what ill lives they had led, and what a great deal of secret wickedness their own consciences chai'ged them with, wliich the world knew not of; secret frauds and secret filthi-nesses ; they shewed their deeds; took shame to themselves, and gave glory to Ciod and warning to others. These confessions were not extoi-ted from them, but were voluntary, for the ease of their consciences, which the late miracles had struck a terror upon. Note, Where there is true contrition for sin, there will be an ingenuous confession of sin to God in every praver, and to man whom we have offended, when the case requires it.

2. Those that had conversed with wicked books, burnt them ; {y. 19.) Ma7iy also of them which used curious arts, ra 'sripiipytt — impertinent things ; mul-ta nihil ad se pertinentia satagentes — busy-bodien,

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197

(so the word is used, 2 Thess. 3. 11. 1 Tim. 5. 13.) that traded in the study of magic and divination ; in books of judicial astrology, casting of nativities, telling of fortunes, raising and laying of spirits, inter-f)reting of dreams, predicting future events, and the ike ; to which s ime think are to be added filays, romances, love-books, and unchaste and immodest fioems — histrionica, amatoria, saltatoria, Stres. These, having their consciences more awakened than ever to see the evil of those practices which these books instructed them in, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts ; hence spells and charms were called Literee Ejihesix: Here people furnished themselves with all those sorts ot books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honour of Christ and his gospel, to have such a noble testimony borne against those curious arts, in a place where they were so much in vogue. It is taken for granted, that they were convinced of the evil of these curious arts, and resolved to deal in them no longer ; but they did not think that enough unless they burnt their books. (1.) Thus they shewed a holy indignation at the sins they had been guilty of; as the idolaters, when they were brought to repentance, said to their idols, Get ye hence ; (Isa. 30. 22.) and cast even those of silver and gold to the moles and to the bats, Isa. 2. 20. They thus took a pious revenge on those things that had been the instruments of sin to them, and ])roclaimed the force of their convictions of the evil of it, and that those very things were now detestable to them, as much as ever thev had been delectable. (2.) Thus they shewed their resolution never to return to the use of those arts, and the books which related to them, again. They were so fully convinced of the evil and danger of them, that they would not throw the book by, within reach of a recal, upon supposition that it was possible they might change their mind ; but, being steadfastly resolved never to make use of them, they burnt them. (3.) Thus they put away a temptation to return to them again. Had they kept the books by them, there was danger lest, when the heat of the present conviction was over, they should have the curiosity to look into them, and so be in danger of liking them and loving them again, and therefore they burnt tliem. Note, Those that truly repent of sin, will keep themselves as far as possible from the occasions of it. (4.) Thus they prevented their doing mischief to others; if Judas had been by, he would have said, "Sell them, and give the money to the poor ;" or, " Buy Bibles and good books with it." But then, who could tell into whose hands these dangerous books might fall, and what mischief might be done by them ; it was therefore the safest course to commit them all to the flames. Those that are recovered from sin themselves, will do all they can to keejj others from falling into it, and are much more afraid of laying an occasion of sin in the way of others. (5.) Thus they shewed a contempt of the vjealth of this tvorld; forthepriceof the books was cast up, probably l)y those that persuaded them not to burn them, and it was found to be ^/jfy thousand pieces of silver; which some compute to be fifteen hundred pounds of our money. It is probable that the booKs were scarce, perhaps prohibited, and therefore dear. Pi-obably, they had cost them so much ; vet, being the de^nVs books, though they had been so foolish as to buy them, they did not think that would justify them in being so wicked as to sell them again. (6.) Thus they publicly testified their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These convertsy'owcrf together in making this bonfire, and made it before all men. They

might have burnt the books privately, every one in his own house, but they chose to do it together, by consent, and to do it at the high cross, (as we say,) that Christ and his grace in them might be the more magnified, and all about them the more edified.

III. Here is a general account of the progress and success of the gospel in and aljout Ephesus ; {v. 20.) So mightily grevj the word of God, and /irevailed. It is a blessed sight to see the word of God growing and prevailing mightily, as it did here.

1. To see it grow extensively, by the addition of many to the church ; when still more and more are wrought upon by the gospel, and wrought up into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily.

2. To see it prevail extensively, by the advancement of those in knowledge and grace, that are added to the church ; when strong corruptions are mortified, vicious habits changed, ill customs, of long standing, broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily ; and Christ in it goes on conquering and to conquer.

21. After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Acliaia, to go to Jerusalem, saying. After I have been there, I must also see Rome. 22. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself sta5'ed in Asia for a season. 23. And the same time there arose no small stir about that way. 24. For a certain maji named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen ; 25. Whom he called together with the workmen of like occupation, and said. Sirs, ye know that by this craft we have oiu' wealth. 26. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 27. So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28. And when they heard these sayings^ they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29. And the whole city was filled with confusion : and having caught Gains and Aris-tarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. 30. And when Paul would have entered in unto the people, the disciples suffered him not. 31. And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself

THE ACTS, XIX.

into the theatre. 32. Some therefore cried one thing, and some another: for the assembly was confused; and The more part knew not wherefore they were come toge-tlier. 33. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34. But when they knew that he was a Jew, all with one voice about the space of two hours cried out. Great is Diana of the Ephesians. 35. And when the town-clerk had appeased the people, he said. Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter ? 36. Seeing then that tiiese things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37. For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, tlie law is open, and there are deputies: let them implead one another. 39. But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly. 40. For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41. And when he had thus spoken, he dismissed the assembly.

Paul is here brought into some trouble at Ephesus; just when he is forecasting to go thence, and to cut out him work elsewhere. See here,

1. How he laid his purpose of going to other places, V. 21, 22. He was a maji of vast designs for God, and was for making his influences as far diffu-si^ve as might be. Having spent above two years at Ephesus,

(1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces, v. 21. There he had planted churches, and now is concerned to visit tliem. He purposed in the spirit; either in his own spirit, not communicating his purpose as yet, but keeping It to himself; or by the direction of the Holy Spirit, who was his Guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss, and encourage what was good.

(2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them ot the prospering of the good pleasure of the Loi-d in his hand ; and thence he intended to eo to Rome, to ^o see Rome; not as if he designed only the gratifv-ingof his curiosity with the sight of that ancieiit famous city, but because it was an expression peoi)le commonly used, that thev would go see Rome, would look about them there ; when* that which he designed, was, to sec the christians there, and to do them some service, Rom. 1. 11. The good people

at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes, it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, ch. 18. 2.

(3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jerusalem. Soon after, he wrote the [first epistle to the Corinthians, designing to follow it himself, as appears 1 Cor. 4. 17, 19. I have se7:t to you Timotheus ; but I tvill myself come to you shortly, if the Lord ivill. For the present, he stayed in Asia, m the country about Ephesus, founding churches.

2. How he was seconded in his purpose, and obliged to pursue it by the troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; jet it should seem he had met with trouble there, not recorded in this story ; for in his epistle written at this time, he speaks of his ha.\'m^ fought ivith beasts at Ephesus, (1 Cor. 15. 32.) which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a senteiice of death ivithin hi?nself, 2 Cor. 1. 8, 9.

But in the trouble here related, he was worse frightened than hurt. In general, there arose 7io small stir about that ivay, v. 23. Some historians say, that that famous impostor Apollonius Tyanxus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to he some great ojie, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant, that St. Luke did not think it worth taking notice of. The disturbance he gives an account of was of another nature : let us view the particulars of it. Here is,

1. A great comjjlaint against Paul and the other preachers of the gospel, for drawing peojjle off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana's temple.

1. The complainant is Demetrius, a silversmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other sort of plate or no, we are not told ; but the most advantageous branch of his trade was making silver shrines fr Diana, v. 24. Some think these were medals stamped with the effigies of Diana, or her temple, or both ; others think they were representations of the temple, with the image of Diana in it in miniature ; all of silver, but so small, that people might carry them about with them, as the ])apists do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temjiles or shrines, to carry home with tliem, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. Sec how craftsmen, and crafty men too, above the j'ank of silversmiths, make an advantage to themselves of ]jeople's superstition, and serve their worldly ends by it.

2. The persons he appeals to are not the magis trates, but the mob ; he called the craftsmen toge ther, vjith the ivorkmen of like occufatiov, (a company of mechanics, who had no sense of any thing but their worldly interest,) and these he endeavours to incense against Paul, who would be actuated as little by reason and as much by fury as he could desire.

3. His complaint and representation are very full. (1.) He lays it down for a principle, that the art

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aticl mysteri^ of making silver shrines for the tvor-khi/ifiers oj Diana, was very necessary to be supported and kept up ; (y. 25.) " Ye know that by this craft we have not only our subsistence, and our necessary food, but our wealth; we grow lich, and raise estates; we live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not suffer this craft to grow into conteinfit." Note, It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth : and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those crafts Avhich are unlawful, how much wealth soever is to be gotten by them.

(2.) He charges it upon Paul, that he had dissuaded men from worshipping idols. The words, as they are laid in tlie indictment, are, that he had asserted, Thei/ are no gods, which are made with hands, v. 26. Could any truth be more plain and self-evident than tliis, or any reasoning more cogent and convincing than those of the prophets. The workman made it, thertfore it is not God? The first and most genuine notion wc have of God, is, that he has his being of himself, and depends upon none ; buttliat all things have their being from him, and their dejjendence on him : and then it must follow, that those are no gods, which are the creatures of men's fancy, and the work of men's hands. Yet this nmst be looked upon as a" heretical and atheistical notion, and Paul as a criminal for maintaining it ; not that they could advance any thing against this doctrine itself, but that the consequence of it was, that not only at Ephesus, the chief city, but almost throughout all Asia, among the country people, who were tlieir best customers, and whom they thougl\t they were surest of, he had persuaded and turtied avjay much fieofile from the worship of Diana; so that there was not now such a demand for the silver shrines as had been, nor such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its :wn con\iction of falsehood, as this does, that those ■ire gods, which are made with hands, if it have but human laws, and worldly interest and prescription, on its side.

(3.) He reminds them of the danger which their trade was in of going to decay. Whatever touches tlr.it, touches them in a sensible tender part; "If this doctrine gains credit, wc are all undone, and may even shut up shop ; this our craft will be set at nought, will be convicted, and put into an ill name as superstition, and a cheat upon the world, and every body will run it down. This our part," (so ihc word is,) "our interest or share of trade and commerce," mvifuviun iiu'iv to ^ip'Sr, "will not only come into danger of Ijeing lost, but it will bring us into danger, and we sh;dl become not only beggars, but malefactors."

(4.) He pretends a mighty zeal for Diana, and a jealousy for her honour ; A'ot only this our craft is in danger; if that were all, he would not have you think tl\at he would have spoken with so much warmth, but all his care is, lest the temjile of the great goddess Diana should be despised, and her magnificence should be destroyed; and we would not, for all the world, see the diminution of the honour of that goddess, whom all Asia and the world worships See what the worship of Diana had to ple;*^ for itself, and what was the utmost which tlie most zealous bigots for it had to say in its behalf. [1.] That it had pomp on its side ; the magnificence ui the temple was the thing that chamied them, the thing that cliained them ; they could not bear the thoughts of any thing that tended to the diminution, much less to the destruction, of that. [2.] That it

had numbers on its side; All Asia and the world worship it; and therefore it must needs be the right way of worship, let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority. Rev. 13. 2, 3.

II. Thepopular resentment of this complaint; the charge was managed l)y acraftsriian, and was framed to incense the common peo])le, and it had the desired effect; for on this occasiijii they shewed,

1. A great displeasure against the gospel and the preachers of it; They were full of wrath, (y. 28.) full of fury and indignation, so the word signifies. Tlie craftsmen went stark mad, when they were told that their trade and their idol were both in danger.

2. A great jealousy for the honour of tlieir goddess ; They cried out, ^'Great is Diana of the Rphe-sians ; and we are resolved to stand by her, and live and die in the defence of her. Are there any that expose her to contempt, or threaten her destruction ? Let us akme to deal with them. Let Paul say ever so much to prove that those are no gods, which arc made with hands, we will abide by it that, whatever comes of other gods and goddesses, Great is Diana of the Kphesians. We must and will stand up for the religion of our country, which we have received by tradition from^ our fathers." Thus all people walked every one in the name of their god, and thought well of their own ; much more should the servants of the true God do so, who can say, This God is our God for ever and ever.

3. A great disorder among themselves; (y. 29.) The whole city was full of confusion —the common and natural effect of an ihtem])erate zeal for a false religion ; it throws all into confusion, dethrones rea son, and inthrones passion ; and men run together, not only not knowing one another's minds, but not knowing their own.

III. The proceedings of the mob under the power of these resentments, and how far they were carried. «

1. They laid hands on some of Paul's companions^ and huiTied them into the theatre, v. 29. Some think, with design there to make ihcm fight with beasts, as Paul had sometimes done ; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those they seized, were Gains and Aristarchus, of both whom we read elsewhere; Gaius was of Derbe, ch. 20. 4. Aristarchus, is also there spoken of, and Col. 4. 10. They came with Paul from Macedonia, and that was their only crime, that they were Paul's companions in travel, both in services and sufferings.

2. Paul, who had escaped being seized by them, when he ])erceivcd his friends in distress for his sake, would have entered in unto the people, to sacrifice himself, if there were no other remedy, rather than his friends should suffer u])oii his account; and it was an evidence of a generous spii-it, and that he loved his neighbour as himself.

3. He was dissuaded from it by the kindness of his friends, that ovennilcd him. (1.) The diiciples siiffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David's servants did to him, when he was for exposing himself in a piece of public service. Thou art worth ten thousand of us, 2 Sam. 18. 3. (2.) Others oi his friends interposed, to prevent his throwing of himself thus into the mouth of danger; they would treat him much woi-se than Gains and Aristaixhus, looking upon him as the ringleader of the party; and therefore better let them bear the brunt of the stoiTn than that he should venture into it, v. 31. They were certain of the chief of Asia, the princes of Asia — 'ho^mpx'^). The

THE ACTS, XIX.

critics tell us, they were the chirfoi their priests ; or, as others, the chief oi their players. Whether tliev were converts to the christian faith, (and some such there were even of their priests and governors,) or whether they were only well-wishers to Paul, as an ingenuous good man, we are not told, only that , they were Paul's friends. Dr. Lightfoot suggests, that they kept up a respect and kindness for him ever since \\q fought with beasts in their theatre, and were afra:d he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. It \\ould be a very hazardous adventure for Paul to go into the theatre ; it was a thousand to one that it would cost him his life ; and therefore Paul was overruled by his friends to obey the law of self-preservation ; and has taught us to keep out of the way of danger as long as we can, without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre.

4. The mob was in a perfect confusion ; {v. 32.) Some cried one thing, and sojne another, according as their fancies and passions, and perhaps the reports they received, led them ; so>ne cried, Down with the Jews ; others, Down with Paul; but the assembly was confused, as not understanding one another's minds, they contradicted one another, and were ready to fly in one another's faces for it, but they did not understand tlieir own ; for the truth was, the greater jiart knew not wherefore they were come together; they knew not what began the riot, nor who ; much less what business they had thei'e ; but, upon such occasions, the greatest part come only to inquire what the matter was,: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many tliere will be moi-e.

5. The Jews would have interested themselves in tliis tumult; (in other places they had been the first movers of such riots ; but now at Ephesus they had not interest enougli to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it; {v. 33.) They drew Alexander out of the tmilti-tude, called him out to speak on the behalf of the Jews against Paul and his companions ; ** You have heard what Demetrius and the silversmiths have to say against them, as enemies to their religion ; give us leave now to tell you what we have to say against him as an enemy to our religion." The Jews fiut him forward to do this, encouraged him, and told him they would stand by him and second him ; and this they looked upon as necessary in their own defence, and tlierefore what he designed to say is called his apologizing to the Jieofile, not for himself in particular, but for the Jews in general, whom the worshippers f)f Diana looked upon to be as much their enemies as Paul was ; now they would have them know that they were as much Paul's enemies as thcv were ; and they who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of Ixing taken for them, shall have their doom accordingly in the great day. Mexander beckoned with the hand, desiring to be heard against Paul; for it had been strange if a persecution were carried on against the Christians, and there were not Jews at one end or tl>e other of it: if they could not begin the mischief, they would help it forward, and so make themselves partakers ofocher men's sins. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a ])roper person to accuse Paul ; and that he was that Alexander the coppersmith that did Paul so much evil, (2 Tim. 4. 14.) and whom he had delivered unto Satan, 1 Tim. 1. 20.

6. Tliis occasioned the prosecutors to drop the prosecution of Paul's friends, and to turn it into ac-

clamations in honouE of their goddess ; {v. 34. j When they knew that he was a Jew, and, as such, an enemy to the worship of Diana, (for the Jews had now an implacable hatred to idols and idolatry,) whatever he had to say for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, " Great zs Diana of the Rphesians; whoever runs her down, be he Jew or Christian, we are resolved to cry her up ; she is Diana of the Ephesians, our Diana; and it is our honour and happiness to have her temple with us ; and she is great, a famous goddess, and universally adored ; there are other Dianas, but Diana of the Ephesians is beyond them all, because her temple is more rich and magnificent than any of their's." This was all the cry for two hours together ; and it was thought a sufficient confutation of Paul's doctrine, that they are not gods, which are made with hands. Thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury ! It was said of old concerning idolaters, that they were mad upon their idols ; and here is an instance of it. Diana made the Ephesians great, for the town was enriched bv the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with. Great is Diana of the Ephesians.

IV. The suppression and dispersion of these rioters, by the prudence and vigilance of the town-clerk; he is called, yps^/u/uATtiJ; — the scribe, or secretary, or recorder; "the governor of the city," so some ; " the register of their games," the Olympic games, so some ; whose business it was to preserve the names of the victors, and thel^rizes thev won. With much ado he, at length, stilled the noise, so as to be heard, and then made a pacific speech to them, and gave us an instance of that of Solomon, The words of nvise men arc heard in quiet, more than the cm of him that rules among fools, as Demetrius did, Eccl. 9. 17.

1. He humours them with an acknowledgment, that Diana was the celebrated goddess of the Ephesians, V. 35. They needed not to be so loud and strenuous in asserting a truth which nobody denied, or could be ignorant of; every one knows that the city of the E.phesians is a worshipper of the great goddess Diana; is, vmox.if®'; not only that the in-habita?2ts were woi-shippers of this goddess, but the city, as ai corporation, was, l)y its charter, intrusted with the worship of Diana, to take care of her temple, and to accommodate those who came thitherto do her homage. Ephesus is the deditua, (they say that is the most proper word,) or the sacrist, of the great goddess Diana. The city was more the patroness and protectress of Diana than Diana was of the city. Such care did idolaters take for the keeping up the worship of gods made with hands, while the worship of the tiaie and living God is neglected, and few nations or cities glory in patronizing and protecting that! The temple of Diana at E])hcsus was a very rich and sumptuous stnicture, but, it should seem, the image of Diana in the temple, lie cause they thought it sanctified the temple, was had in greater veneration than tlic temple, for they persuaded the people that it fell down from Ju/iiter, and therefore was none of the gods that were 7nade with men's hands. See how easily the credulity of superstitious peojjle is imposed upon by the fraud of designing men ! Because this image of Diana had been set up time out of mind, and nobody could tell who made it, they made the people believe it fell down from Jupiter.

"Now these things," says the town-clerk very gravelv, (but whether seriously or no, and as one that did himself believe them, may be questioned,) "cannot be spoken against; they have obtained

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such universal credit, that you need not fear contradiction, it can do you no prejudice." Some take it thus ; " Seeing the image of Diana fell down from Jupiter, as we all believe, then what is said against godH made ivith hands, docs not at all affect us."

2. He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from ; (t^ 36.) Ye ought to be quiet and to do nothing rashly. A very good rule this is to be obser\ ed at all times, both in private and public affairs ; not to be hasty and precipitate in our motions, but to deliberate, and take time to consider ; not to put ourselves or others into a heat, but to be calm and composed, and always keep reason in the throne, and passion under check. This word should be ready to us, to command the peace with, when ourselves or those about us are growing disorderly ; We ought to be quiet, and to do nothing rashly; to do nothing in haste, which we may repent of at leisure.

3. He wipes off the odium that had been cast upon Panl and his associates, and tells them, they were not the men that they were rejn-esented to them to be ; (t'. 37.) " Ye have brought hither these me?}, and are ready to pull them to pieces ; but have yovi considered what is their transgression and what is their offence ? What can you prove upon them ? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any decU-cated thing ; they have offered no violence to Diana's temple or the treasures of it ; nor are they blas/themers of your goddess ; they have not given any opprobrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute them with all this violence, who, though they are not of your mind, yet do not inveigh with any bitterness against you ? Since they are calm, why should you be hot ?" It was the idol in the heart that they levelled all their force against, by reason and argument ; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches, have ti'uth on their side, and ought vigorously to maintain it, and press it on men's consciences ; but let them not be robbers of those churches, fon the prey laid they not their hand, Esther 9. 15, 16.) nor blasphemers of those worships ; with ineekjiess instructing, not with passion and foul language re-firoaching, those that oppose themselves ; for God's truth, as it needs not man's lie, so it needs not man's intemperate heat. The wrath of man worketh not the righteousness of God.

4. He turns them over to the regular methods of the law, which ought always to supersede popular tumults, and in civilized well-governed nations will do so, A great mercy it is to live in a country where provision is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong ; and herein we of this nation are as happy as any people.

(1.) If the complaint was of a private injury, let them have recourse to the judges and courts of justice, which were kept publicly at stated times. If Demetrius, and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action, take out a process, and the matter shall be fairly tried, and justice done ; The law is open, and there are deputies ; there is a prooonsul and his delegate, whose business it is to hear both sides, and to determine according to equity ; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy, both for the discovery of a right disputed, and the recovery of a right denied*

Vol. VI.—2 C

(2.) If the complaint was of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a conventirn of the states ; {v. 39.) If ye inquire any thing concerning other ?7Wtters, that are of a common concern, it shall be determined in a lawful assembly of the aldermen and common-council, called together in a regular way by those in authority. Note, Pri\ate persons should not intermeddle in public matters, so as to anticipate the counsels of those whose business it is to take cognizance of them ; we have enough to do to mind our own business.

5. He makes them sensible of the danger they were in, and of the prcmunire they had run themselves into by this riot; {v. 40.) "It is well if we be not called in question for this day's ufiroar, if we be not complained of at the emi)cicr's court, as a factious and seditious city, and if a quo warranto be not brought against us, and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it ; we cannot justify ourselves in breaking the peace, by saying, that others broke it first, and we only acted defensively ; we have no colour for any such plea; and therefore let the matter go no further, for it has gone too far already." Note, Most people stand in awe of men's judgment more than of the judgment of God. How well were it if we would thus still the tumult of our disrrdcrlv appetites and passions, and check the violence of them, with the consideration of the account we must shortly gi\e to the judge of heaven and earth for all these disorders ! We are hi danger to be called in question for this day's uproar, in our hearts, in our houses ; and how shall w'e answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence i* As we must repress the inordi-nacy of our appetites, so also of our passions, with this, that for all these things God will bring us into judgment; (Eccl. 11. 9.) and we are concerned to manage ourselves, as those that mttst give account..

6. \\lien he had thus shewed them the absurdity of their riotous meeting, and the ill consequences that might follow from it, he advised them to separate with all speed; (v. 41.) he dismissed the assembly, ordered the crier jjerhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, (1.) How the overruling providence of Gcd preserves the public peace, by an unaccountable power over the spirits of men ! Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the gi-cater devour the lesser. Considering what an impetuous, furious thing, what an ungovernable, untameable wild beast the mob is, when it us up, we shall see reason to acknowledge God's goodness, that we are not alwavs under the tyranny of it. He stills the noise of the sea, the noise of her tvaves, and (which is no less an instance of his almighty power) the tumult of the people, Ps. 65. 7. (2.) See how many ways God has of protecting his people ! Perhaps this town-clerk was no friend at all to Paul, or the gospel he preached, yet his human prudence is made to serve the divine purpose. J^iany are the troubles of the righteous, but the Lord delti'ereth them out of them all,

CHAP. XX.

In this chapter, we have, I. Paul's travels up and down about Macedonia, Greece, and Asia, and his cominsrat lene;thto Troas, v. 1 .. 6. II. A particular account of liis spending one Lord's-day at Troas, and his raisine; Eutychus to life there, V. 7.. 12. III. His proprress, or circuit, for the visitins of the churches he had planted, in his way toward Jerusalem, where he designed to be by the next feast of pentecost, t. IS . . 16. IV. The farewell sermon he

THE ACTS, XX.

preached to the presbyters of Ephesus, now that he was leaving that country, v. 17 .. 35. V. The very sorrowful parting between him and them, v. 36. . 38. And in all these we find Paul very busy to serve Christ, and to do good "to the souls of men, not only in the conversion of heathens, but in the edification of christians.

1. A ND after the uproar was ceased, J\. Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2. And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3. And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through. Macedonia. 4. And there accompanied him into Asia Sopater of Be-rea; and of the Thessalonians, Aristarchus and Secundus; and Gains of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5. These going before tarried for us at Troas. 6. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days ; where we abode seven days.

These travels of Paul which are thus briefly related, if all in them had been recorded that was memorable, and worthy to be written in letters of gold, the world would not have contained the books that should be written ; and therefore we have only some general hints of occurrences, which therefore ought to be the more precious. Here is,

I. Paul's departure from Ephesus; he had tarried there longer than he had done at any one place since he was ordained to the apostleship of the Gentiles ; and now it was time to think of removing, for he must fireach in other cities also ; but after this, to the end of the scripture-history of his life, (which is all we can depend upon,) we never find him breaking up fresh ground again, nor preaching the gos/iel there where Christ had not been named, as hitherto he had done ; (Rom. 15. 20.) for in the close of the next chapter we find him made a prisoner, and so continued, and so left, at the end of this book.

1. Paul left Ephesus soon after the uproar was ceased, looking upon the disturbance he met with there, to be an indication of Providence to him not to stay there any longer, v. 1. His remove might somewhat appease the rage of his adversaries, and gain better ouarter for the christians there. Cur-rejiti cede jurori — It is good to lie by in a storm. Yet some think, that before he now left Ephesus, he wrote the first ejiistle to the Corinthians, and that hhjighting with beasts at Efihesus, which he mentions HI that epistle, was a figurative description of this uproar ; but I rather take that literally.

2. He did not leave them abruptly and iii a fright, but took leave of them solemnly ; He called unto him the disci/iles, the principal persons of the congregation, and embraced them, took leave of them (saith the Syriac) with the kiss of love, according to the usage of the primitive church. Loving friends know not how well they love one another till they come to part, and then it appears how near they lay to one another's hearts.

II. His visitation of the Greek churches, which he had planted, and more than once watered, and which ap])car to have laid very near his heart.

1. He went first to Macedonia, (t. 1.) according to his ])urposc before the uproar ; {ch. 19. 21.) there lie visited the churches of Philippi and Thessalonica,

and gave them much exhortation, v. 2. Paul's visits to his friends were preaching visits, and his preaching was large and copious, he gave them much exhortation ; he had a great deal to say to them, and did not stint himself in time ; he exhorted them to many duties, in many cases, and (as some read it)i with many reasonings. He enforced his exhorta-j tion with a great variety of motives and arguments.!

2. He stayed three months in Greece, (v. 2, 3.) that is, in Achaia, is some think, for thither also he pui-posed to go, to Corinth, and thereabout, {ch. 19. 21.) and, no doubt, there also he gave the disciples much exhortation, to direct and confirm them, and engage them to cleave to the Lord.

IIL The altering of his measures ; for we cannot always stand to our purposes ; accidents unforeseen put us upon new counsels, which oblige us to purpose with a proviso.

1. Paul was about to sail into Syria, to jintioch, whence he was first sent out into the service of the Gentiles, and which therefore in his journeys he generally contrived to take in his way ; but he changed his mind, and resolved to return through Macedonia, the same way he came.

2. The reason was, because the Jews, expecting he would steer that course as usual, had way-laid him, designing to be the death of him ; since they could not get him out of the way by stirring up both mobs and magistrates against him, which they had often attempted, they contrived to assassinate him. Some think, they laid wait for him, to rob him of the money that he was carrying to Jerusalem for the relief of the poor saints there ; but considenng how very spiteful the JewS were against him, I suppose they thirsted for his blood more than for his money.

IV. His companions in his travels when he went into Asia; they are here named, v. 4. Some of them were ministers, whether they were all so or no, is not certain ; Sopater of Berea, it is likely, is the same with Sosipater, who is mentioned Rom.' 16. 21. Ti>nothy is reckoned among them, for though Paul, when he departed from Ephesus, (xk 1.) left Timothy there, and afterward wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it; (see 1 Tim. 1. 3.—3. 14, 15. which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should be in like manner left, or whither he should be sent to reside as an evangelist; and not to him onlv, but to the other evangelists that attended Paul, and were in like manner employed ;) yet he soon followed him, and accompanied him, with others here named.

Now, one would think, that this was no good husbandry to have all these worthy men accompanving Paul, for there was more need of them where Paul was not, than where he was ; but so it was ordered,

1. That tliey might assist him in instructing such as by his preaching were awakened and startled ; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot.

2. That they might be trained up by him, and fitted for future service ; might fully knov.' his doctrine, and manner of life, 2 Tirn. 3. 10. Paul's bodily presence was weak and despicable, and therefore these friends of hifi accompanied him, to put a reputation upon him, tokeej) him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eve, that he had a great deal in him truly valuable, which was not discovered upon the outward ajjpcarance.

V. His coming to TVoas, where he had appointed a general rendezvous of his friends.

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1. They went before, and stayed for him at Troas, {y. 5. ) designing to go along with him to Jerusalem, as Trofihimus particularly did, ch. 21. 29. We should not think it hard to stay a while for good company in a journey.

2. Paul made the best of his way thither ; and, it should seem, Luke was now in company with him ; for he says, We sailed frotn Phili/ifii; (t. 6.) and the first time we find him in his company, was here at Troas,cli. 16. 11. The days of unleavened bread are mentioned only to describe the time, not to intimate that Paul kept the passover after the manner of the Jews ; for just about this time he had written in his first epistle to the church of Corinth, and taught, that Christ is our Passover, and a christian life our feast of unleavened bread; (1 Cor. 5. 7, 8.) and when the substance was coine, the shadow was done away. He ca?ne to them to Troas, by sea, in Jive days, and when he was there stayed but seven days. Thei-e is no remedy, but a great deal of time will unavoidably be lost, in travelling to and fro by those who go about doing good, yet it shall not be put upon the score of lost time. Paul thought it worth while to bestow7?x'c days in going to Troas, though it was but for an opportunity of seven days stay there ; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good account.

7. And upon the first dai/ of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8. And there were many lights in the upper chamber, where they were gathered together. 9. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep : and as Paul was long preaching, he sunk dov^'n with sleep, and fell down from the third loft, and was taken up dead. 10. And Paul went down, and fell on him, and embracing hiin said. Trouble not yourselves ; for his life is in him. 11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12. And they brought the young man alive, and were not a little comforted.

We have here an account of what passed at Troas the last of the seven days that Paul stayed there.

I. There was a solemn religious assembly of the christians that were there, according to their constant custom, and the custom of all the churches.

1. The discifiles came together, v. 7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that is not enough ; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good christians. There ought to be stated times for the disciples of Christ to come together ; though they cannot all come together in one place, yet as many as can.

2. They came together ufion the first day of the week, which they called the Lord's day, (Rev. 1. 10.) the christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the discijiles came toge-

ther, that is when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed bv all the disciples of Christ ; and it is a sign between Christ and them, for by this is known that thev are his disciples ; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, and to which all that hold from and under him, owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day.

3. They were gathered together in an u/i/ier chamber ; {v. 8.) they had no temple or synagogue to meet in, no capacious, stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place ; yet they came together, in that despicable, inconvenient place. It will be no excuse tor our absenting ourselves from religious assemblies, that the ]jlace of them is not so decent or so commodious as we would have it to be.

4. They came together to break bread, that is, to celebrate the ordinance of the Lord's sujjper ; that one instituted sign of breaking the l)read, being put for all the.rest. The bread which we break, is the comtnunion of the body of Christ, 1 Cor. 10. 16. In the breaking of the bread, not only the breaking of Christ's body/or us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper e\ ery Lord*s day, celebrating the memorial cf Christ's death in the former, with that of his resurrection in the latter ; and both in concert, in a solemn assembly, to testily their joint concurrence in the same faith'and worship.

II. In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, v. 7.

1. He gave them a sermon, he fi reached to them ; though they were disciples alreadv, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and gi-ace. Observe, The preaching of the gospel ought to accompany the sacraments. J\foses read the book of the covenant in the audience of the fieo-ple, and then sprinkled the blood of the covenant, which the Lord had maae with them concerning all these words, Exod. 24. 7, 8. What does the seal signify without a writing ?

2. It was a farewell sermon, he being ready to depart on the morrow; when he was gone, thev might have the same gospel preached, but not as he preached it; and therefore thev must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearei*s.

3. It was a veiy long sermon, he continued his s/ieech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. Aftei- they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not onlv in season, but out of season. We know some that would have repi-oached Paul for this as a long-winded

f)reacher, that tired his hearers ; but they were wiling to hear, he saw them so, and therefore continued ^ his sfieech, he continued it till midtiight ; perhaps, I they met in the evening, for privacy, or in conformity to the example oithe disci/iles, who came together ' on the first christian sabbath in the evening. It is I probable that he had preached to them in the mom-

THE ACTS, XX.

ing, and yet thus lengthened out his evening sermon even till midnight ; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being crmtinued till ?>iidfiig/it, there ivere candles set up, many lights, {v. 8.) that the hearers might turn to the scriptures Paul quoted, and see whether these things ivere so ; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness.

111. ^ young man in the congregation, that slept at sermon, was killed by a fall out of the ivindo7v, but raised to life again ; his name signifies one that had good fortune, Jiutychus, bene fort unat us ; and he answered his name. Observe,

1. The infirmity with which he was overtaken. It is probable that his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God, by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear tvith understanding, (Neh. 8. 2.) even the little ones, Deut. 29. 11. Now this youth was to be blamed, (1.) That he presumptuously sa^ in the ivindotv, unglazed perhaps, and so exposed himself ; whereas if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God. (2.) That he slept, nay he fell into a dee/i slee/i 'when Paul was fireaching ; which was a sign he had not duly attended to the things that Paul sfake of, though they were weighty things. The peculiar notice taken of his sleeping, makes us willing to hope none of the rest slept, though it was sleeping time and after supper ; but this youth fell fast asleep, he was carried away with it; so the word is ; which intimates, that he strove against it, but was overpowered by it, and at last sunk down with sleefi.

2. The calamity with which he was seized herein ; He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in It, by the divine permission, and that he designed it for a disturbance to this assembly, and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached ; and certainly we are to make that use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hinderance to our profiting by it : we must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough; let us tvatch and firay, that we enter ?iot into tenifitation; and by it into worse; let the punishment of Eutychus strike an awe upon us, and shew us how jealous God is in the matters of his worship ; Be not deceived; God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God ? Apply to this story that lamentation, (Jer. 9. 20, 21.) Hear the word of the Lord, for death is come u/i into the windows, to cut off the children from without, and the young men from the streets.

3. The miraculous mercy shewed him in his recovery to life again, v. 10. It gave a present distraction to the assembly, and an interruption to Paul's preaching ; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home, and make it effectual.

(1.) Paul fell on the dead body and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man; so far was he from saying, " He was well enough served for minding so little what I said !" Such tender spirits

as Paul had, are much affected with sad accidents o{ this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell, were sinners above all that dwelt at Jerusalem ; I tell you, nay. But this was not all; his falling on him, and embracing him, were in imitation" of Elijah, (1 Kings 17. 21.) and Elisha, (2 Kings 4. 34.) in order to the raising of him to life again ; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith, prayed for.

(2.) He assured them that he was returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them ; " Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him ; he is not dead, but sleejieth; lay him a while upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee, that thou hast heard me.

(3.) He returned to his work immediately after this interruption ; v. 11. He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them ; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of profrioting holiness, comfort, and christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose.

(4.) Before they parted, they brought the young man alh>e into the congregation, ever)^ one congratulating him upon his return to life from the dead, and they were not a little comforted, v. 12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.

13. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself logo afoot. 14. And when he met with us at Assos, we took him in, and came to Mitylene. 15. And we sailed thence, and came the next da^ over against Chios ; and the next do?/ we arrived at Samos, and tarried at Trogyllium ; and the nextdai/ we came to Miletus. 16. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia : for he hasted, if it were possible for him, to be at Jerusalem the day of pentecost.

Paul is hastening towards Jerusalem, but strives to do all the good he can l)y the way, ic cv la-sLpSte, " as it were by the by ;" he had called at Troas, and done good there ; and now, he makes a sort of a coasting voyage, the mierchants would call a trading voyage, gomg from place to place, and no doubt endeavouring to make every place he came to the better for him, as every good man should do.

1. He sent his companior«; by sea to Assos, but he

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himself was minded to go afoot, v. 13. He had decreed or determined within himself, that whatever importunity should be used with him to tlie contrary, urging either his case or his credit, or the con-veniency of a ship that offered itself, or the company of his friends, he would foot it to Assos : and if the land-way which Paul took was the shorter way, yet it is taken notice of by the ancients as a rough way ; (Homer, Iliad 6. and Eustathius upon him, say, it was enough to kill one to go on foot to Assos, JLorin. in locum ;) yet that way Paul would take ;

1. That he might call on his friends by the way, and do good among tlieni, either converting sinners or edifying saints ; and in both he was serving his great Master, and carrying on his great work. Or,

2. That he might inure himself to hardship, and not seem to indulge his ease. Thus he would by voluntary instances of mortification and self-denial keeji under the body, and bring it into subjection, that he might make his sufferings for Christ, when he was called out to them, the more easy, 2 Tim. 2. 3. We should use ourselves to deny ourselves.

II. At jissos he ivent on board with his friends, there they took him in ; for by this time he had enough of his walk, and was willing to betake himself to the other way of travelling ; or perhaps he could not go any further by land, but was obliged to go by water. When Christ sent his disciples away by ship, and tarried behind himself, yet he came to them, and they took him in, Mark 6. 45, 51.

III. He made the best of his way to Jeiiisalem ; his ship passed by Chios, {v. 15.) touched at .Sawos; (these are places of note among the Greek writers, both poets and historians ;) they tarried a while at Trogyllium, the sea-port next to Samos ; and the next day they came to Miletus, the sea-port that la)' next to Ephesus j for {y. 16.) he had determined not to go to Ephesus at this time, because he could not go thither but he would be urged by his friends, whose importunity he could not resist, to make some stay with them there ; and because he was resolved not to stay, he would not put himself into a temptation to stay ; for he hasted, if it were fiossible for him, to be at Jerusalem the day of pentecbst. He had been at Jerusalem, about four or five years ago, (c/^. 18. 21, 22.) and now he was going thither again to pay his continued respects to that church, which he was careful to keep a good correspondence with, that he might not be thought alienated from it by his commission topreach among the Gentiles. He aimed to be there by the feast of Jientecost, because it was a time of concourse, which would give him an opportunity of propagating the gospel among the Jews and proselytes, who came frgm all parts to worship at the feast: and the feast of pentecost had been particularly made famous among the christians, by the pouring out of the Spirit. Note, Men of business must fit themselves, and it will contribute to the expediting of it, to set time (with submission to Providence) and strive to keep it; contriving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to Ije ivith our friends, it diverts us, nothing more ; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in ylsia, though he had more and kinder friends there. This is not the world we are to be together in; we hope to be so in the other world.

17. And from Miletus he sent to Ephesus, and called the elders of the church. 18. And when they were come to him, he said unto them. Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19.

Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews : 20. And how I kept back nothing that was profitable wito you, but have shewed you, and have taught you publicly, and from house to house, 21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23. Save that the Holy Ghost wit-nesseth in every city, saying that bonds and afflictions abide me. 24. But none of these things move me, neither count 1 my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26. Wherefore I take you to record tliis day, that I am pure from the blood of all men. 27. For I have not shunned to declare unto you all the counsel of God. 28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made .you overseers, to feed tiie church of God, which ho hath purchased with his own blood. 29. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. ,31. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with teals. 32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them u hich are sanctified. 33. I have coveted no man's silver, or gold, or apparel. 34. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35.1 have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said. It is more blessed to give than to receive.

It should seem, the ship Paul and his companions were embarked in for Jerusalem, attended him on purpose, and stayed or moved as he pleased; foi when he came to Miletus, he went ashore, and tar ried there so long as to send for the elders of Efihe-sus to come to him thither; for if he had gone up ti> Ephesus, he could never have got awav from them. These elders, or presbyters, some think, were those

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twelve who received the Holy Ghost by Paul's hands, cli. 19. 6. But beside those, it is probable that Timothy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them, they would give to the people under their charge.

It is a very pathetic and practical discourse with which Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man.

I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus; {y. 18.) " Ye know after what manner I have been with you, and how I have done the work of an apostle among you." He mentions this, (1.) As a confirmation of his commission, and consequently of the doctrine he had preached among them. They all knew him to be a man of a serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and constancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preaching and conversation, were such as plainly spoke that God was with him of a truth, and that he was actuated and animated by a better spirit than his own. (2.) As an instruction to them in whose hands the work was now left, to follow his example; " Ye know after ivhat manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when

1 am gone ; (Phil. 4. 9.) What you have seen in me that is good, do. "

1. His spirit and conversation were excellent and exemplary ; they knew after what manner he had been among them, and how he had had his conversation toward them, in simfilicity,and godly sincerity,

2 Cor. 1. 12. How holily, justly, and unblamably he behaved himself, and how gentle he was toward them, 1 Thess. 2. 7, 10.

(1.) He had conducted himself well all along, from the very first day that he came into Jsia ; at all seasons; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him, to be a man that aimed not only to do well, but to do good, wherever he came. He was a man that was consistent with himself, and all of a piece; take him where you would, he was the same at all seasons, he did not turn with the wind, nor change with the weather, but was uniform, like a die, which, throw it which way you will, lights on a square side.

(2.) He had made it his business io serve the Lord; to promote the honour of God, and the interest of Christ and his kingdom among them; he never served himself, nor made himself a servant of men, of their lusts and humours, nor was he a time-server; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he firoved himself what he wrote himself, Paul a servant of Jesus Christ, Rom. 1. 1.

(3.) He had done his work with all humility of mind — fxtTo, <ara<nf(: retTiivo^iioa-uyit;, that is, in all works of condescension, modesty, and self-abasement. Though he was one that God had put a great deal of honour upon, and done a great deal of good by, yet he never took state upon him, nor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had \ stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those lliit would in any office serve the Lorid acceptably

to him, and profitably to others, must do it with all humility of mind. Matt. 20. 26, 27.

(4.) He had always been very tender, affectionate, and compassionate, among them ; he had served the Lord with many tears. Paul was herein like his Master, often in teai-s; in his praying, he we/it and ?nade su/j/ilication, Hos. 12. 4. In his preaching, what he had told them before, he told them again, even weeping, Pliil. 3. 18. In his concern for them, though his acquaintance with them was but of a late standing, yet so near did they lie to his heart, that he wefit with them that wept, and mingled his tears with their's upon every occasion, which was very endearing.

(5.) He had struggled with many difficulties among them ; he went on in his work in the face of much opposition, many temptations, trials of his patience and courage, such discouragements as perhaps were sometimes temptations to him, as to Jeremiah in a like case, to sav, I will not speak any more in the name of the Lord,'ler. 20. 8, 9. These befell him by the lying in wait of the Jews, who still were plotting some mischief or other against him. Note, Those are the faithful servants of the Lord, that continue to serve him in the midst of troubles and perils; that care not what enemies they make, so that they can but approve themselves to their Master, and make him their friend. Paul's tears were owing to his temptations^ his afflictions helped to excite his good affections.

2. His preaching was likewise such as it should be, V. 20, 21. He came to Ephesus to preach the gospel of Christ among them, and he had been faithful both to them, and to him that appointed him.

(1.) He was a filain preacher, and one that delivered his message so as to be understood ; this is intimated in two words, I have shewed you, and have taught you; he did not amuse them with nice speculations, nor lead them into, and then lose them in, the clouds of lofty notions and expressions ; but he shewed them the plain truths of the gospel, which were of greatest consequence and importance, and taught them as children are taught. " I have shewed you the right way to happiness, and taught you to go in it."

(2.) He was a powerful preacher; intimated in his testifying to them ; he preached as one upon oath, that was himself fully assured of the truth of what he preached, and was desirous to convince them of it, and to influence and govern them by it. He preached the gospel, not as a hawker proclaims news in the street, (it is all one to him whether it be true or false,) but as a conscientious witness gives in his evidence at the bar, with the utmost seriousness and concern. Paul preached the gospel as a testimony to them if they received it; but as a testimony afcainst them if they rejected it.

(3.) He was a profitable ])reacher; one that in all his preaching aimed at doing good to those he preached to; he studied that which was profitable unfa them, which had a tendency to make them wise and good, wiser and better; to inform their judgments, and reform their hearts and lives. He preached ri 9-ufA'^'tjtoiTa., such things as broitght with them divine light and heat, and power to their souls. It is not enough not to preach that which is hurtful, which leads into error or hardens in sin, but we must preach that which is profitable. We do all things, dearly beloved, for your edifying. Paul aimed to preach not that which was pleasing, but that which was profitable, and to please only m order to profit. God is said to teach his people to profit, Isa. 48. 17. Those teach for God, that teach people to profit.

(4.) He was a/2amy"w/preacher, very industrious and indefatigable in his work ; he preached publicly, and from house to house. He did not confine himself to a corner, when he had opportunity of preach-

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ing in the great congregation ; nor did he confine himself to the congregation, when there was occasion for private and personal insti-uction. He was neither afraid nor ashamed to preach the gospel publicly, nor did he grudge to bestow his pains privately, among a few, when there was occasion for it. He preached publicly to the flock that came together into the green pastures, and went from house to house to seek those that were weak, and had wandered; and did not think that the one would excuse him from the other. Ministers should in their private visits, and as they go from house to house, discourse of those things which they have taught /uiblicly, repeat them, inculcate them, and explain them, if it be needful, asking. Have you understood ail these things? And especially, they should help persons to apply it to themselves and their own case.

(5.) He was a faithful preacher; he not only preached that which was profitable, but he preached every thing that he thought might be profitable, and ke/it back nothing; though the preaching of it might either cost him more pains, or be disobliging to some, and expose him to their ill-will. He declined not preaching whatever he thought might be profitable, though it was not fashionable, nor to some acceptable. He did not keep back reproofs when they were necessary and would be profitable, for fear of offending; nor keep.back the preaching of the cross, thougli he knew it was to the Jews a stumbling-block, and to the Greeks foolishness, as the Roman missionaries in China lately did.

(6.) He was a catholic preacher; he testified both to the Jews, and also to the Greeks. Though he was born and bred a Jew, and had an entire affection for that nation, and was trained up in their prejudices against the Gentiles, yet he did not therefore confine himself to the Jews, and avoid the Gentiles; but preached as readily to them as to the Jews; and conversed as freely with them. And, on the other hand, though he was called to be the apostle of the Gentiles, and the Jews had an implacable enmity against him upon that score, had done him many an ill turn, and here at Ephesus were continually plotting against him, yet he did not therefore abandon them as reprobates, but continued to deal with them for their good. Ministers must preach the gospel with impartiality; for they are ministers of Christ for the universal church.

(7.) He was a truly christian, evangelical preacher, he did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with affairs of state or the civil government; but he ureAched faith and repentance, the two great gospel-graces, the nature and necessity of them ; these he urged upon all occasions.

[1.] Refientance toward Goct; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should bv true repentance look toward God, turn toward him, move toward him, and hasten to him. He preached repentance as God's great command, (ch. 17. 30.) which we must obey— that men should re/ient, and turn to God, and do works meet for refientance; (so he explains it, ch. 26. 20.) and he preached it as Christ's gift, in order to the remission of sins, {ch. 5. 31.) and directed people to look up to him for it.

[2.] Faith toward our Lord Jesus Christ. We must by repentance look toward God as our End ; and by faith toward Christ as our Way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance toward God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to

God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator.

Such a preacher as this they all knew Paul had been ; and if they will carry on the same work, they must walk in the same spirit, in the same steps.

II. He declares his expectation of sufferings and afflictions in his present jouniey to Jerusalem, v. 22 —24. Let them not think that he quitted Asia now, for fear of persecution ; no, he was so far from running away like a coward from the post of danger, that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest; A''ow behold, I go bound in the s/iirit to Jerusalem ; which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was l)ound in spirit; he was in full expectation of trouble, and made it his daily business to prepare for it; he was bound in spirit, as all good christians are poor in spirit, endeavouring to accommodate themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spii'it of God working upon his spirit to go this journey ; " I go bound in the spirit, that is, firmly resolved to proceed, and well assured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him, wherever he leads me."

1. He docs not know particularly the things that shall befall him at Jerusalem ; whence the trouble shall spring, what shall be the occasion of it, what the circumstances, and to what degree it shall arise ; God had not thought fit to reveal that to him. It is good for us to be kept in the dark concerning future events, that we may be always waiting on God, and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befall us, nor what a day, or a night, or an hour, may bring forth ; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will.

2. Yet he does know in general that there is a storm before him ; for the firophets in every city he passed through, told him by the Holy Ghost, that bonds and afflictions did abide him. Beside the common notice given to all christians and ministers to expect and jirepare for sufferings, Paul had particular intimations of an extraordinary trouble, greater and longer than any he had yet met with, that was now before him.

3. He fixes a brave and heroic resolution to go on with his work, notwithstanding. It was a melancholy peal that was rung in his ears in every city, that bonds and afflictions did abide him ; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to inquire how he bore it ? He was flesh and blood as well as other men; he was so, and yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contemjjt upon all the difficulties and discouragements he met with in it. Let us take it from his own mouth here, (i*. 24.) where he speaks not with obstinacy or ostentation, but with a holy humble resolution ; "Alsne of these things move me, all my care is to jiroceed and to persevere in the way of my duty, and to finish well." Paul is here an example,

(1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it ; he saw them before him, but he made nothing of them ; JVone of these things move me ; iStvU Myct •aroi'iiua.t — Imakeno account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him.

THE ACTS, XX.

l1.] They did not drive him off from his work ; he did not tack about, and go back again, when he saw the storm rise ; hwt went on resolutely, preaching there >vhcre he knew how dear it would cost him. [2.] They did not deprive him of his comfort, nor make him drive on heavily in his work ; in the midst of troubles he was as one unconcerned ; in his fia-tience he possessed his soul, and when he was as sorrowful, yet he was akvays rejoicing, and in all things more than a conqueror. Those that have their co7i-versation in heaven, can look down, not only upon the common troubles of this earth, but upon the threatening rage and malice of hell itself, and say, that none of these things move them, as knowing that none of these things can hurt them.

(2.) Of a holy contempt of life, and the continuance and comforts of it; .Keither count I my life dear to myself Life is sweet, and is naturally dear to us, all that a man has, will he give for his life ; but all that a man has, and life too, will he give, who understands himself aright and his own interest, rather than lose the favour of God, and hazard eternal life. Paul was of this mind ; though to an eye of nature life is superlatively valuable, yet to an eye of faith it is comparatively desfiicable ; it is not so dear, but it can be cheerfully parted with for Christ. This explains Luke 14. 26. where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ rather than to deny him.

(3.) Of a \\o\y concern to go through with the work of life, which should be much more our care than to secure either the outward comforts of it or the continuance of it. Blessed Paul counts not his life dear in comparison with this, and resolves in the strength of Christ, non profiler vitam vivendi per-dere causas — that he never vjill, to save his life, lose the ends oflrinng. He is willing to spend his life in labour, to hazard his life in dangerous services, to waste it in toilsome sen^ices ; nay, to lay down his life in martyrdom, so that he may but answer the great intentions of his birth, of his baptism, and of his ordination to the apostleship.

Two things this great and good man is in care about, and if he gain them it is no matter to him what comes of life.

[1.] That he may be found faithful to the trust reposed in him ; that he may _^nish the ministry which he has received of the Lord Jesus, may do the work which he was sent into the world aljout; or rather, which he was sent into tlie church about; that he might complete the service of his generation, might make full proof of his ?ninistry; that he might go through "the business of it, and others might reap the advantage of it, to the utmost of what was designed ; that he might, as is said of the two wit-nQs%e% finish his testimony, (Rev. 11. 7.) and might not do his work by halves. Oljserve, First, The apostleship was a ministry both to Christ and to the souls of men ; and they that were called to it, considered more the ministry of it than the dignity or dominion of it; and if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those that serve. Secondly, This ministry was received from the Lord Jesus; he intrusted them with it, and from him they received their charge ; for him they do their work, in his name, in his strength, and to him they must give up their account. It was Christ that put them into the ministry ; (1 Tim. 1. 12.) it is he that carries them on in their ministry, and from him they have strength to do their service, and bear up under the hardships of it. Thirdly, The work of this ministry was to testify the gospel of the grace of God, to publish it to the world, to prove it, and to recommend it; and being the gospel of the grace of God, it has enough

in it to recommend itself; it is a proof of God'n good-will to us, and a means of his good work in us ;, it shews him gracious towards us, and tends to make us gracious, and so is the gospel of the grace of (iod. Paul made it the business of his life to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel.

[2.] That he may finish well; he cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may hwt finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is a race set before us, Heb. 12. 1. This intimates that we have our labours appointed us, for we were not sent into the world to be idle ; and our limits appointed us, for we were not sent into the world to be here always ; but to pass through the world, nay to run through it; and it is soon inin through ; I mav add, to run the gauntlet through it. Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts continually upon. Dying is the end of our race, when we come off either with honour or shame. Thirdly, He is full of care to finish it well, which implies a holy desire of obtaining, and a holy fear of coming short. " Oh ! that I may but finish my course Avith joy ; and then all will be well, perfectly and eternally well." Fourthly, He thinks nothing too much to do, or too hard to suffer, so that he might but finish well, finish with joy. We must look upon it as the business of our life to provide for a joyful death ; that we may not only die safely, but die comfortably.

IIL Counting upon it that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it.

1. He tells them, that he was now taking his last leave of them ; {v. 25.) I know that ye all, aniong whom I have heGn conversant preaching the kingdom of God, though ye may have letters fi-om me, shall never see my face again. When any of us part with our friends, w'e may say, and should say, •' We know not that ever we shall see one another ag-ain, our friends may be removed, or we ourselves may." But Paul here speaks it with assurance, by the Spirit of ])rophecy, that these Ephesians should see his face 710 7nore ; and we cannot think that he who spake so doubtfully of that which he was not sure of, {7iot k7iowing the things that shall befall 7ne there, V. 22.) would s])eak this with so much confidence, especially when he foresaw what a trouble it would be to his friends here, unless he had had a special warrant from the Spirit to say it; to whom I think they do wrnng, who su]:)pose that, notwithstanding this, Paul did afterward come to Ephesus, and see them again. He would never have said thus solemnly, jYow, behold, ] know it, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he foresaw that his work would be cut out for him in other ])laces, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Sataii, and preaching up the authority and dominion of God in Christ ; preaching the kingdom of glory as the end, and the kingdom of grace as the way ; many a time they had been glad to see liis face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace wcrv beautiful upon the /nonntains, what were their faces ? But now they shall see his face no more. Note, We ought often'to think of it, that those who now are preaching to us the kingdom of God, will shortly be removed, and we shall see their facies no more ; the prophets, do they live for

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eifer 7 Yet a little while is their light with us ; it concerns us therefore to improve it while we have it, that when we sl\all see their faces no more on earth, vet we may hope to l(X)k. them in the face with comfort in the great day.

2. He appeals to them conceming the faithful discharge of his ministry among them ; (t. 26.) •* Wherefore, seeing my ministry is at an end with you, it concerns botli you and me to reflect, and look back ;" and, (1.) He challenges them to prove him unfaitliful, or to have said or done any thing by which he had made himself accessary to the ruin of any precious soul ; / am fiiire from the blood of all men, the blood of souls. This plainly refers to that of the prophet, (Ezck. 33. 6.) where the A/oorfof him that perishes bv the sword of the enemy, is said to lie required at the hand of the unfaithful watchmati that did not i-^ive warning ; " You cannot say but I have given warning, and therefore no man's blc^od can be laid at mv door." If a minister has approved himself faithful, he may have this rejoicing in himself, " I am fiiir^' from the blood of all men, and ous^ht to have this testimony from others." (2.) He therefore leavps the blood of them that perish, ufion their onvn heads, because they had fair warning given them, but they would not take it. (3.) He charges these ministers to look to it, that they took cai-e and /lains, as he had done ; " I am /uire from the blood of all 7nen, sec tliat you kee\) yourselves so too. / take you to record this day ;" iv tm e-iijutpcy iiuipu, "I call this day to witness to you," so Stress. As sometimes the heavens and earth arc apjiealed to, so here this dan shall be a witness ; this parting dav.

3. He proves his own fidelity with this ; (7'. 27.) For I have not shunned to declare unto you all the couTisel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own ; it was pure gospel, and nothing else, the will of God concerning your salvation. The gospel is the counsel of God ; it is admirably contrived by his wisdom, it is unaltei-ably determined by his will, and it is kindly designed by his grace for our glory, 1 Cor. 2. 7. This counsel of God it is the business of ministers to declai-e as it is revealed, and not otherwise, nor any further. (2.) He had preached to them the whole counsel of God ; as he had preached to them the gospel piire, so he had ])reached it to them entire ; he had u;one over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another. (3.) He had not shunned to do it ; had not wilfully or designedly avoided the declaring of any i)art of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined

f)reaching upon the most plain and easy parts of it ; le had not shunned preaching those doctrines which he knew would lie provoking to the watchful ene mies of Christianity, or displeasing to the careless professors of it, but faithfullv took his work before him, -ivhether they would hear or forbear. And thus it was that he ke/tt himself pure from the blood of all men.

IV. He charges them as ministers to be diligent and faithful in their woi-k.

1. He commits the care of the church at Ephesus, that is, the saints, the christians that were there and thereabouts, (Eph. 1. 1.) to them ; who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one Jlock, because they not only agreed in one faith, as they did with all christian churches, but in many instances they

Vol. V1.--2 D

kept up communion one with another. To these eldei-s or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, tn-iimoTriK — bishops of the Jlock. " You that are presbyters are bishops of the Holy Cihost's making, that are to take the oversight of this part of the church of God," 1 Pet. 5. 1, 2. Tit. 1. 5, 7. While Paul was present at Ephesus, he presided in all the aff;iirs f)f that church, which made the elders loath to part with him ; but now this eagle stirs up the nest, flutters over her you7ig ; now that thev begin to be fledged, they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred \mow them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell \ipon them, ch. 19. 6. The Holy Ghost also directed them that clwse, and called, and ordained, them to this work in answer to praver.

2. He commanded them to mind the work to which they were called ; dignity calls for dutv ; if the Holy Ghost has made them overseers of the Jlock, that is, shepherds, they must be true to their trust.

(1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all thev said and did ; must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the oflTice of stewards ; " You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed t: yourselves." Those are not likely to be skilful 01 faithful keepers of the vineyards of others, that do not keep their own.

(2.) "Take heed to the Jlock, to all the flock, some to one part of it, others to another, according as your call and opp()itunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who arc under their charge, as shepherds have to their shecj), that they may receive no damage ; " Take heed to all the Jlock, that none of them cither of themselves wander from the fi^ld, or be seized by the beasts of prey; that none of them be missing, or miscarr}', through your neglect.

(3.) They must^^^rf the church of God, must do all the ])arts of the shepherd's offict^; must lead the sheep of Christ into the green pastures, must lay meat before them ; must do what they can to heal those that are distempered, and have no appetite to their meat ; must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessaiy in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of Ciod by the l)ringing in of those that are without, but to feed it by building up those that are within.

(4.) They must watch, (x'. 31.) as shepherds keep watch oi^r their flocks by night; must be awake and watchful ; must not give way to spiritual sloth and slumber, but must stir up themselves to their business, and closely attend it. Watch thou in all things, (2 Tim. 4. 5.) watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness.

3. He gives them several good reasons why they should mind the business of their ministry.

(1.) Let them consider the interest of their Master, and his concern for the flock that was commit-

TIJE ACTS, XX.

ted to their churge, v. 28. It is the church v.-hich he has fiurchancd rjith his own blood. [1.] "It is his own ; vou are but liis servants to take c.ire of it for him. It is your honour, that you are employed foi-God, who will own you in his service ; but thc\i your carelessness and treachery are so much the worse, if you neglect your work, for )ou wrong (iod, and ai-e false to him. From him ymx received the trusv, and to him you must give up your account, and therefore take heed to yourselves. And if it be the church of God, he expects you should shew your love to him, by feeding his slieep and lambs." [2.] He has purchased it ; the woi-ld is God's by right of creation, but the church is his by right of redemf)-tion, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better shew it than by feeding his sheep and his lambs. [3.] This church of God is what he has purchased; not aslsrael of old, wlien he^'-ai^e meii for them, and fieofile for their life, (Isa. 43. 3, 4.) but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to /lurchase the church with his own blood; the blood was his as Man, yet so close is the union between the divine and human nature, that it is here called the blood of God, for it was the blood of him who is God, and his being so, put such dignity and worth into it as made it both a valuable ransom of us from all evil, and a valuable fiurchase for us of all good, nay a purchase of us to Christ, to be to him a peculiar people ; Thine they were, and thou gavest them me ; in consideration of this, therefore/rerf the church of God, because it is purchased at so dear a rate. Did Chi-ist lay down his life to purchase it, and shall liis ministers be wanting in any care and pains to feed it ? Their neglect of its true interest is a contempt of his blood that purchased it.

(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, v. 29, 30. " If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it." Here are reasons for both.

[1.] Take heed to the flock, for wolves are abroad, that seek to devour ; {v. 29.) I know this, that after my dejiarting grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the christians, and incense the magistrates against them, and will have no com])as-sion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he was gone out of the country, they should be quiet: "No," says he, *' after my de/iarting you will find the persecuting spirit still working, therefore take heed'to the flock, confirm them in the faith, comfort and encourage them, that they may not either lea\e Christ for fear of suffering, or lose their peace and comfort in their sufferings." Ministers nuist take a more than ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers ; probably, he has an eye to those of the circumcision, that preached up the ceremonial law ; these he calls gHei>ous wolves, for though they came in shce^i's clothing, nay, in shejjherd's clothing, they made mischief in the congregations of christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable memliers of the flock ; stirring up those whom they could influence to bite and dcz'our them ; (Gal. 5. 15.) therefore they arc called rfo.§-s, (Phil. 3. 2.) as here wolves. While Paul was at Ejihesus, they kept away, for they durst not face him ; but when he was gone, then they entered in among them, and sowed their tiires where he had sown the good seed. " There-

f re take heed to thejlock, and do all you can to es-tablisli them in the truth, and to arm them against the insinuations of the false teachers."

[2.] Take heed to yourselves, for some shepherds will apostatise ; (v. 30.) ^'' AUo of your own selves, among tht- members, nay, perhajjs, among the ministers of your own clmrch, amcng you that I am now speaking to, (though I am willing to hope it does not go so far as that,) shall men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive (;f the great intentions of it. Nay, they will pervert some sayings of the gospel, and wrest them to make them patronize their errors, 2 Pet. 3. 16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious sjjeculations to advance you to a higher form ; but it is to dravj away disciples after them, to make a party for ihemselves, that shall admire them, and be led by them, and pin their faith upon their sleeve." Some read it, to draw away the disciples after them ; those that are already disciples of Christ, di-aw tliem from him to follow them. " Therefore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask. Is it I? and to look well to yourselves." This was there fulfilled in Phygellus and Hermogenes, who turned awav from Paul and the doctrine he had preached, (2 Tim. 1. 15.) and in Hymeneus and Philettis, who concerning the truth erred, and overthrew the faith of some, (2 Tim. 2. 18.) which explains this liere. But though there were some such seducers in the church of Ephesus, yet it should seem by St. Paul's E])istle to that church, (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles,) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some othei- churches were ; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church.

(3.) Let them consider the great pains that Paul had taken in planting this church; {v. 31.) " i?e member that by the space of three years" (for so long he had been preaching in Ephesus, and the parts adjacent) "/ ceased not to warn eveiy one night and day with tears ; and be not you negligent in building n\wx\ that foundation which I was so diligent to lay." [1.] Paul, like a faithful watchman, had warned them, and by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity. [2.] He waimed every one; beside the public warnings he gave in his preaching, he applied himself to ])articular persons according as he saw their case called fin" it, which he had something to say j)eculiar to. [3. ] He was constant in giving warning ; he warned night and day, his time was filled up with his work ; in the night, when he should have been reposing himself, he was dealing with those he could not j^et tosjieak with in the day about their souls. [4.] He was indefatigable in it, he ceased not to warn ; though they were ever so obstinate against his warnings, yet he did not cease to warn, not knowing but that at length they miglit, bv the grace of God, lie overcome ; though they were ever so pliable to his warnings, yet he did not think that would be a suflFicicnt excuse for him to desist, but still he warned them that were righteous, not to turn from their righteousness, as he had warned them when they were wicked, to turn from their •wickedness, Ezek. 3. 18—21. [5.] He spake to

THE ACTS, XX.

2'il

them about their souls with a great deal of affection and concern, he ivarned t/iem li'ic/i tears. As he had served the Lord, so he had ser\ ed tliem, unth many team, v. 19. He warned them with tears of compassion, thei-eby shewing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul bad begun the good work at Ephesus, thus free had he been of his pains ; and why then should they be sparing of their pains in carrying it on .'

V. He recommends them to a divine conduct and influence; {v. 32.) "Arid now, brethren, having given you this solemn charge and caution, / corn-mend you to God. Now that I have said wliat I have to say, The Lord be tvith you ; I must leave vou, but I leave you in good hands." They were in care what would become of then), how they should go on ill their work, break through their difficulties, and what provision would be made for them and their families. In answer to all these preplexities, Paul dii-ects them to look up to God with an eye of faith, and beseeches God to look down on them with an eye of favour.

1. See here to whom he commends them ; he calls tliem brethren, not only as christians, but as ministers, and thereby encourages them to hope in Ciod, as he had done; for they and he were bi"ethren.

(1.) He cormnends them to God, begs of God to provide for them, to take care of them, and to supply all their needs, and encourages them to cast all their care ufion him, with all assurance that he cared for them ; " Whatever you want, go to God, let your eye be ever toward him, and your dependence upon him, in all your straits and difficulties ; and let this be your comfort, that you have a God to go to, a God all-sufficient" I commend you to God, that is, to his providence, and to the protection and care of that. It is enough that, whomsoever we are separated from, still we have God nigh unto us, 1 Pet. 4. 19.

(2.) He commends them to the ivord of his ^race, by which some understand Christ ; he is the )Vord, (John 1. 1.) the Word of life, because life is treasured up for us in him ; (1 John 1. 1.) and in the same sense he is here called the fiord of God's grace, because /rom his fulness we receri>e grace for grace. He commends them to Christ, puts them into his hand, as being his ser\'ants, whom he would in a particular manner take care of. Paul commends them not only to (iod and to his providence, but to Christ and his grace, as Christ himself did his disciples when he was leaving them ; Ye belirve in God, believe also in me. It comes much to one, if by tlic word of his grace we understand the gospel of Christ, for it is Christ in the word that is nigh unto us for our support and encouragement, and his word is s/iirit and life ; "You will find much relief by acting faith on the providence of God, but much more by acting faith on the promises of the gospel." He commends them to the word of Christ's grace, which he spake to his disciples when he sent them fortli, the commission he gave them, with assurance thit he would be with them always to the end of the world ; " Take hold of that word, and (iod give vou the benefit imd comfort of it, and yon need no more." He commends them to the word of God's grace, not only as the foundation of their hope, and the fountain of their joy, but as the nde of their walking; '* / commend you to God, as your Master, whom you are to serve, and I have found him a good Master, and to the word of his grace, as cutting you nut . your work, and by which you are to govern yourselves ; observe the precepts of this word, and then live upon the promises of it."

2. See here what he commends them to the word of God's grace for, not so much for a protection

from their enemies, or a provision for their families, as for the spiritual blessings which tliey most needed, and ought most to value. They had received, and were intrusted to preach, the gcspel of thegi-ace ( f Gcd. Now he recommends them to that,

(1.) For their edification ; " It is able (the Spirit of grace working with it and i)y it) to build you «/., and you may depend upon that, while vou keej) close to it, and are deriving daily from it. ' Thouu'li you are ali'cady furnished with good gifts, yet tliat IS able to build you up ; there is that in it which you need to be better acquainted with, and more affected with." Note, Ministers, in preaching the woixl of grace, nuist aim at their own edification, as well as at the edification of others. The most ad-\anced christians, wliilc tlicy are in this world, are capable of growing, and they will find the word of grace to have still moie and more in it to contribute to their growth. It is still able to build them up.

(2.) F<,r their glorification ; It is able to gfi'e you an inheritance among all them which are sanctified. T\\Q woi-d (if God's grace gives it, not only as it gives the knowledge of it, (for life and immortality are brought to light by the gospel, ) but as it gives the promise of it, the i)romise of a (iod that cannot lie, and which \syea and amen in Christ; and by the word, as tlie ordinary vehicle, the Spirit of grace is given, {ch. 10. 44.) to be the seal of the promise, and the ear-nest of the etcr'nal life promised ; and thus it is the word of God's grace that gives us the inheritance. Note, [1.] Heaven is an inheritance which gives an indefeasible right to all the heii-s ; it is an inheritance like that of the Israelites in Canaan, which was by promise and yet by lot, but was sure to all the seed. [2.] This inheritance is entailed upon, and secured to, all those, and those only, that are sanctified ; for as the sc cannot be welcome guests to the holy God, or the holy society above, that ai-e un-sanctified ; so really heaven would be no heaven to them ; but to all that ore sanctified, that are bom again, and on whom the image of God is renewed, it is as sure as almighty ]iower and eternal tnitli can make it. Those therefore that would make out a title to that inheritance, must make it sure that they are among the sanctified, are joined to them, and incorporated with them, and partake of the same image and nature ; for we cannot expect to be among the glorified hereafter, unless we be among the sanctified here.

VI. He recommends himself to them as an example of indiffeicnce to tliis world, and to every thing in it ; which, if they would walk in the same Spirit, and in the same steps, they would find to contribute greatly to tlicir easy and comfortable passage througli it. He had recommended them to (iod, and to the word of his grace, for spiritual blessings, which, withovit doubt, are the best blessings ; but w hat shall they do for food for their families, an agreealile subsi.-tence for themselves, and portions for their children ? " As to these," Paul saith, " do as I did ;" and how was that ? He here tells them, 1. That he never aimed at worldly wealth; {v. 33.) "/ have coveted no man's silver, or gold, or apparel; nor do you, and then vou will be easv." There were many in Ephesus, and many of those that had embraced the christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wf)rc \ery good clothes, and made a very irood appearaiice. Now, (1.) Paul was not ambitious to live like them ; we may take it in that sense ; *' / never coveted to have so much silver and gold at command as I sec others have ; nor to wear such rich clothes as I see others wear; I neither condemn them nor envy them ; I can live comfortably and usefullv, without li\ing great." The false apostles desired to make a fair show in the flesh, (Gal. 6. 12.) to make a figure in the world; but

THE ACTS, XX.

Paul did not do so; he knew hoiv to nvant, and hoiv to be abased. (2.) He was not greedy to receive Jrom them, either silver, or gold, or ap/iurel; so tar from being always craving, that he was not so much as covetnig, nor desired them to allow him so and so for his pains among them, but was content vjith such things as he had; he ne\ er made a gain of them, 2 Cor. 12. 14. He could not only say with Moses, (Numb. 16. 15.) and with bamuel, (1 Sam. 12. 3, 5.) Whose ojc have J taken ? Or nuhom have I defrauded? But, "Whose kindness have I coveted, or asked ? Or to whom have 1 been burthen-some .'"' He protests against desiring a gift, Phil. 4. 17.

2. That he had worked for his living, and taken a deal of pains to get bread; {v. 34.) " Yea, ye yourselves knovj, and have been eye-witnesses of it, t/iat these hands of mine have 7ninistered to my necessities, and to them that were nvith me ; you have seen me busy early and hite, cutting out tents and making them up ;' and iliey being commonly nmde of leather, it was very hard work. Observe, (1.) Paul was sometimes reduced to necessities, and tiie want of the common supports of hfe, though he was S3 great a favourite of Heaven, and so great a blessing to this earth. What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it ! (2.) He desired no moi-e than to have his necessities supplied ; he did not work at his calling to enrich himself, but to miuntaiii \\\m-iie\{ Tjith food and raiment. (3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head and a tongue that lie miglit have got money by, but they were these hands, ^mlh he, that ministered to jny necessities. What pity was it that those hands, by the laying on of which the Holy Ghost had been so often conferred, those hands, by which Ciod had wrought s/iecial miracles, and both these at Ephesus too, {ch. 19. 6, 11.) should there be obliged to lay themselves to the needle and shears, the awl and tacking-end, in tent-making, purelv to get bread ! Paul puts these presbyters (and others in them) in mind of this, that they may not think it strange if they be thus neglected, and yet to go on in their work, and make the best shift they can to live ; the less encouragement they have from men, the more they shall have from God. (4.) He woi-ked not only for himself, but foi- the support of them also that were with him ; that was hard indeed ! It had iietter become them to have worked for him (to maintain him as their tutor) than he for them ; but so it is ; those that are willing to take the labouring oar, will find those about them willing they should have it. If Paul will work for the mainteiiance of nis companions, he is welcome to do it.

3. That even then when he worked for the supply of his own necessities, yet he spared something out of what he got, for the relief ot others ; for this he here obliges them to do ; {v. 35.) "7 have shewed you all things, in all the parts of your dut\' I have set you your copy, and given you a good example, and particularly in this, that so labouring you ought to support the weak." Some understand it oF their supporting the faith of weak believers, by removing the prejudices which some conceived against Christianity, as if the preachers of it made a gainful trade of their preaching, and the gospel was onlv a trick to get money by, and pick people's pockets;' " Now, that you may cut off occasion from those that seek occasion to reproach us, and so mav support the weak amoiig us, you would do well, for the jjresent, to get y( ur livelihood by the labour <,f your hands, and not to depend upon your ministrv." l^iit I rather understand it of their helping to svpfiori the sick, and the poor, and those that could not labour, because it agrees with Paul's exhortation, (Kpli. 4. ?8.) Let him labour, working ivith his hands, that

he may have to give to him that needeth. We must labour in an honest employment, not only th;it we may be able to live, but that we may be able tc give.

This might seem a hard saying, and thcrefme Paul backs it with a saying of our Master's, which he would have them always to remember. Tlusc , words (Hir Lord Jesus said : it should seem, they j were words he often used to his disciples ; when he himself did so much good gratis, and bid them do so toe, (Malt. 10. 8, 9.) he added this saying, which, though no where recorded by the evangelists, vet Paul had by woid of mouth frt m Peter, or some other of the discijiles ; and an excellent saying it is, and has something of a paradox in it ; jt is vn.re blessed to give, than to receh-e. "It is" (saith Dr. Tillotson) " a jjarticular endearment of tiiis admirable saying of cur Saviour's to us, that, being omitted by the evangelists, and in danger of l^eiiig lost and forgotten, it was thus happily retrieved bv St. Paul, and recorded by St. Luke." /'■ is more blessed to give to others than to receive from others ; not only ?nore blessed to be rich, and so on the giving hand, than to be poor, and so on the receiving hand ; (e\ery one will own that ;) but more blessed to do good with what we have, be it much or little, than to increase it and make it more. The sriit:-ment of the children of this world is contrary to this; they are afraid of giving ; "This giving," they sa\-, "imdoes us all;"' but they are in hope of getting, every o?ie for his gain from his (j'varter, Isa. 56. 11. Clear gain is with them the most blessed thing thnt can be ; b,ut Christ tells us, It is more blessid, mere excellent in itself, an evidence rf a more excelknt disjif siti<'n of mind, and the way to a better blcKsed-ness at last, to gri'e, than to reciii'e. It makes us more like to God, who gives to all, and receives from none ; and to the Lord Jesus, who went about doing good. It is jnore blessed to give our pains than to receive pay for it, and what we should delight to do, if the necessities of ourselves and families would admit it. It is more pleasant to do good to the grateful, but it is more honourable to do good to the ungrateful, for then we have God to be our paymaster, who will reward in the resurrection of the just, what has not otherwise been recompensed.

36. And when he had thus spoken, he kneeled down, and prayed with them all. 37. And they all wept sore, and fell on Paul's neck, and kissed him, 38, Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

After the parting sermon that Paul preached to the elders of Kphesus, which was very affecting, Ave have here the parting prayer and tears, which were yet more affecting ; we can scarcely read the account here given of them, and meditate upon them, witli dry eyes.

I. They parted with prayer ; {v. 36.) .'Ind when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer everyway suited to the ])resent mournful occasion. He commited them to God in liis prayer, prayed that he would not leave them, but continue his presence with them.

1. It was a joint prayer; he not only prayed foi them, but prayed with them, prayed with them alt ; that they might ])ut up the same petitions for themselves find one another, that he put up to Grd for them all; and that they might learn, what to ask '^f God for themselves when he was cone. Public prayers are so far firm Ijeing intended to supersede

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213

our own secret prayers and make them needless, that they are designed to quicken smd cncouraue tliem, and to direct us in them. When we aie alone, we should pray over the prayeis that our ministers have put up with us.

2. It was a humljle re\ event prayei-; this was expressed by the posture they used ; he kneeled doum, und firayed with them: which is the most pro])er irestui'e in pra\er, and siK;nificant both of adoration and of petition, especially ])etition for the forgiveness of sin. St. Paul used it much ; I bovj my knees, Eph. 3. 14.

3. It was a prayer after sermon ; and, we mav suppose, he piaved over what he had preached ; he had committed tlic care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required ; he prayed for the flock, and all that belonged to it, that the great Shefiherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves. Thus he taught those ministers to ])ray for those they preached to, that they might not labour in vain.

4. It was a parting jsrayer; which might be likely tT leave lasting impressions, as the farewell sermon did. It is good for friends, when they part to part with prayer; tliat by praying together just at part-m/, they may be enabled to pray the more feelingly one for another when they are parted, which is one part of our christian duty, and an improvement of^the communion of saints. The Lord watch between us, and watch over us both, nuheri we are absent one from the other, is a good parting prayer ; (Cien. 31. 49.) as also that our next meeting mav be either nearer heaven, or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had fireached to them, firayed with them all, John 17. 1.

II. They parted with tears, abundance of tears, and most affectionate embraces, v. 37, 38.

1. They all wefit sore; we have reason to think that Paul himself began ; though he was determined to go, and saw his c ill clear to other work, vet he was sorry in his heart to leave them, and manv a tear it cost him ; he that was so often in tears while he was with them, {v. 19, 31.) no doubt shed many at parting, so watenng what he had sown among them. But the notice is taken of their tears, they all wefit sore; there was not a diy eye among them; and, it is probable, the affectionate expressions Paul used in prayer, set them a-weeping. These were tears of love and mutual endearment, like those of Jonatlian and D ivid, when thev were forced to part, and we/it one with ano'her, until (as if they wept for strife) David exceeded, 1 Sam. 20. 41.

2. They fdl ujion Paulas neck, and kissed him, all, one after another, each bewailing his own loss ; "How can I part with this invaluable man, this blessed Paul," savs one, "in whom mv life is in a manner bound up ?"—" Farewell, my dear fnend," says another, "a thousand thanks to thee, and ten thousand to God for thee, and for all the ])ains thou hast taken with me for nny good." " .\nd must we part ?" says another ; " Must I lose mv spiritual father, nurse, and guide ?"—"What will become of us now," says another, "when we shall no more have him to' apply to, and receive direction from ? AVhat shall I do, if the Lord take away my master from mv head ? Afu father, my father, the chariots 'jf Israel, and the hor.^emen t'lereof" Note, Those that are most loving, are commonlv be^t bel'^ved. Paul, who was a m"ist affectionate friend himself, had friends that were very affectionate to h'm. These tears at parting with Paul were a gr I'rful retuiii for all the tears he had shed in p: caching to

them and /, raying with them. Ha t/iat watereth, shall be watered also himself.

3. That which cut them to the heart thus, and made this place such a Bochim, such a place of weepers, was, that word which Paul spake, that, jj he Vr-as certain, they should see his face no more. If i he had given them directions to follow him, as he did to those that were his usual companions, or any intimation that he would come hereafter and make them a visit, they could have borne this parting pretty well ; but when they are told, tliat they shall see his face no more in this world, that it is a final farewell they are now (giving and taking, this makes it a great mourning ; it makes the farewell just like a funeral, and puts them into this passion of weeping. There were othei- things for which the\- sorrowed— that they should want the benefit of his public peiformances, and see him no longer presiding in then' assemblies, should have none of his personal counsels and comforts; and, we hope, they sorrowed for their own sin, in not profiting more by his labours while they had him among them, and which had provoked God to order his remove ; but that which gave the most sensible accent to their grief, was, that they should see his face no more. When our friends are separated fiom us by death, this is the consideration with which we raise up our mourning, that we shall see their faces no more; but we complain not of this as those that have no hope ; for if our friends died in Christ, and we live to him, they are gone to see God's face, to behold his glory, with the reflection of which their faces shine, and we hope to be with them shortlv. Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever, and with the Lord.

Lastly, They accompanied him unto the ship; partlv to shew their respect to him, they would bring him on his way as far as they could; and partlv that they might have a little more of his com-panv and conversation ; if it nuist be the last interview, they will have as much from him as they can, and see the last of him. And we have reason to think, when they came to the water-side, and he was to go on board, their tears and embraces were repeated ; for loath to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him, and stayed with them.

CHAP. XXI.

We have, with a great deal of pleasure, attended the apostle in his travels throuirhoiit the Gentile nations to preach the gospel, and have seen a great harvest of souls trathered in to Christ; there we have seen likeH-ise what persecutions he endured ; yet still out of them all the Lord presently delivered him, 2 Tim. 3. II. But now we are to attend him to Jerusalem, and there into lasting^ bonds ; the davs of his service now seem to be over, and nothinfi; to remain but days of suflerine, days of darkness, for they are many. It is a thousand pities that such a workman should be laid aside ; yet so it is ; and we must not onlv acquiesce, as his friends then did, saying;, The will of the Lord be done ; but we must believe, and shall find reason to do so, tliat Paul in the prison, and at the bar, is as truly plorifyinir God, and servinsr Christ's interest, as Paul in the pulpit was. In this chapter, we have, I. A journal of Paul's voyage from Ephesus to Caesarea, the nest sea-port to Jerusalem, some places he touched at, and his hmdinsr there, V. 1 .. 7. 11. The struffjfles he had with his friends at Caesarea, who mi2;htily opposed his eoing up to .Jerusalem, but could mt prevail, v. S .. 14. III. Paul's journej; from Caesarea to Jerusalem, and the kind entertainment which the christians there jrave him, v. 15. . 17. IV. His compliance with tlie persuasions of tlie brethren there, who advised him so far to eotnpliinent the Jews, as to ?o purify himself with an ofTerina; in tlie temple, as if he had had a vow, th:it it misiit appear lie was no such eriemy to tlie Mosaic rites and ceremonies as he was reported to be, v. 1S .. 26. v. The tiirnin(T of this very thin? asrainst him by the Jews, and the apprehending of him in the temple as a

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THE ACTS, XXI.

criminal thereupon, v. 27.. 30. VI. The Darrow escape he had of being pulled to pieces by tlie rabble, and tlie takintr of li.iu into a fair and legal i iijl()d\ h\ llie cbief captain, \\\io pL-rniitted him to .-peak for linn'^eir to the people, V. 31 . . 40. And so we ha\e him made a prisoner, and shall iiever-havehim otherwise to the end oftl.e history of this book.

1. 4 ND it came to pass, that after we JTjL were gotten fiom them, and liad launched, we came with a straight course unto Coos, and the da?/ following unto Rhodes, and from thence unto Patara : 2. And finding a ship sailing over unto Pheni-cia, we went aboard, and set forth. 3. Now when we had discovered Cyprus, we left it on tiie left hand, and sailed into Syiia, and landed at Tyre: for there the ship was to unlade her burthen. 4. And finding disciples, we tarried there seven days: who said to Paul through tlie Spirit, that he should not go up to Jerusalem, 5. And when we had accomplished those days, we departed and went our way ; and they all I brought us on our way, with wives " and I children, till loe ivere out of the city: and we kneeled down on the shore, and prayed. G. And when we had taken our leave "one of another, we took ship : and they returned home again. 7. And when we had finished our course from Tyre, we came to Ptole-mais, and saluted the brethren, and abode with them one day.

We may observe here,

I. How much ado Paul had to get clear from Ephesus, intimated in the first words of the chapter, afler ive vjere i^otten from them, that is, were drawn/ro7?z the7n as by violence. It was a force put upon both sides ; Paul'was loath to leave them, and they were as loath to part with him, and yet there was no remedy, but so it must be. When good ])eo-ple are taken away by death, they are, as it ivcre, i^otten from their friends here below, who struggled hard to have detained them if possible.

II. What a jjrosperous voyage they had from thence; without any difficulty, th<y came ii>ith a straight course, by direct sailing, to Coos, a famous Grecian island; the ?iext day to Rhodes, talked of for the Colossus there; thence to Patara, a famous port, the metropolis of Lycia; {y. 1) there thev very happily/ouwrf a shi/l sailing over unto Phen'i-cia, the vtry course they were steering, v. 2. Pi-ovi-dence must be acknowled,:^ed when things happen thus opportunely, and we are favoured by some little circumstances that contribute to t]ie"ex])editing ot our affairs; and we must say. It is God that maketh our way fierfect. This ship that was bound for Phenicia, that is. Tyre, thev took the convenience of, wejit 071 board, and set sail for Tyre. In that voyage t/iey discovered On/irus, the island tliat Barnabas was of, and which he took care of, and therefore Paul did not visit it, but we left it on the left hand, {v. 3.) sailed upon the coasts ot Syy-ia, and at length landed at Tyre, that celebrated mart of the nations, so it had been, but w;is now reduced • vet something of a trade it had still, for tht-n- the s/ii/i ivas to unlade her hurthni, and did so.

III. The halt that Paid mad..-«r Tare; w'len he was got there, he was upon the ci>:ist ( f the laud (.f Lsrael, and found now that he could lomjiMss the re-uainderof his journey within the time heliad fixed.

1. jit Tyre he found discifilea, some that had em braced the gospel, and professed the christian faith. Observe, ^^ herever Paul came, he inquired what disciples were there, found them out, and associated with them ; for we know what is the usage of birds of a feather. When Christ was upon earth, though he went sometimes into the coasts of Tyre, yet he never went thither to preach the gospel there; nor did he think fit to afford to Tyre anctSidon the ad-\antages which Choruzm andBethsaida had, though he knew that if they had had them they would have made a better improvement of them, Luke 10. 13, 14. But after the enlarging of the gospel-commission, Christ was preached at Tyre, aiid had disciples there; and to this, some think, that prophecy concerning Tyre had reference, (Isa. 23. 18.) 'That her merchandise, and hire, should be holiness to the Lord.

2- Paul finding those di/^ci/iles at Tyre, tarried there seven days, they u-rging him to stay with them as long as he could. He stayed seven days at Troas, {ch. 20. 6.) and here so many days at Tyre, that he might be sure to spend one Lord's day with them, and so nnght have an opportunivy of preaching publicly among them ; for it is the desire of good men to do good wherever the}' come ; and where we find disciples we may either benefit them, or be benefited by them.

3. The dwciples at Tyre were endowed with such gifts, that they could by the Sfiirit foretell the troubles Paid would meet ivith at Jerusalem; for the Hohi Ghost luit/usstd it in every city, ch. 20. 23. It being a thing that would be so much talked of when it came to pass, God saw fit, to have it much prophesied of before, that people's faith, instead of being offended, might be confirmed. And withal they were endowed with such graces, that, foreseeing his troubles, out of love to him, and concern for the church, especially the churches of the Gentiles, that could ill spare him, they begged of him that he would not go up to Jerusalem, for they hoped the decree was conditional; If he go %i}i, he will come into trouble there; as the prediction to David, that the men of Keilah will deliver him up; that is, if he venture himself with them ; and therefore they said to him by the Spirit, that he should not go ufi, because they concluded it would be most for the glory of God, that he should continue at liberty ; and it was not at all their fault to tliink so; and consequently to dissuade him ; but it was tlieir mistake; for his trial would be for the vih^ry of (iod, and the furtherance of the gosjjel, and he knew it; and the importunity that was used with him, to dissuade him from it, I'enders his ])ious and tndy heroic resolution the more illustrious.

4. IVie disciples at Tyre, though they were none of Paul's mnvei'ts, vet shewed a very great respect to l*aul, whose usefulness in the church they had heard so much of; when he departed from Tyre, thouL'h they had had but seven days acquaintance with him, yet as if he had been some great man, theu all c;mie toi;e»her, r.'Hh their wives and children, soleinnlv to take leave ( f him, to beg liis blessing, and to bring hiin as far ( n his way as the sea would permit them. Note, (1.) \A'e should pay respect, not only to oin* (nvn ministers that are over us in the Lord, and admonish us, and, for their work's stii-e am'HIT us, esteem fhem highly in love, but we must, as there is occasion, testify oui- love and respect to all the f lithful ministers of Christ, both for his sake whose ministers thev are, and /or their work's sake among others. (2.) V\'e must, in a ])articular manner, honour those whom Ciod hath singnlarlv ho-noiped, by makinp them eminently useful in their teiuration. (3.) It is good to train \\y> children in a respect to good peo])le and good nnnisters. This was jjarticularly remarkable at Tyre, which w»r

THE ACTS, XXI.

have not met with any where else, that they brought their zvives a7id children to attend Paul, to do liim the more honour, and to receive benefit b\' his instructions and pra\crs; and, as angry notice was taken of the children of the idolaters ot Bethel, that mocked a prophet, so, no doubt, ijrucious notice was taken of the children of the disci/ilea, at Tyre, that honoui'ed an apostle, as Christ accepted the hoaan-nas of the little children. (4.) V\'e should be gcnxl husl)ands of our oppoi-tunities, and make the utmost we can of tliem lor the good of our souls. They brought Paul on his ivay, that they might have so much the more of his company, and his piayers. Some refer us to Ps. 45. 12. as a prediction of this. The daughter of Tyre shall be there with a gift; for, it IS probable that they made some presents to Paul at paiting, as usual to our friends that are gouig to sea, cA. 28. 10.

5. They fiarted with prayer, as Paul and the Ephesiun elders had done, ch. 20. 36. Thus Paul has taught us by example, as well as i-ule, to pray always, to pray without ceasing. We kneeled down on the shore, and prayed. Paul i)rayed for himself, prayed, for them, prayed for all the churches ; as he was much in prayer, so he was mighty in prayer. They /irayed upon the shore, that their last farewell might be sanctified and sweetened with pra} er. Tliose that are going to sea, should, when they quit the shore, commit themselves to God by prayer, and put themselves under his protection, as those that hnpe, even when they leave the terra firma, to find firm footing for tlieir faith in the providence and promise of (iod. They kneeled down on the shore, though we may suppose rt eithei- stony or dirty, and there prayed. Paul would that ?nen should pray txtery where, and so he did himself; and where he lifted up his prayer, he bowed his knees. Mr. George Herbert says. Kneeling never spoiled silk stockings.

C. They parted at last: {v. 6.) Tl'hen we had taken our leave one of another, with the most affectionate embraces and expressions of love and grief, we took ship to be gone, and they returned • home again, each complaining that this is a parting world. Observe how they disposed of themselves; We, that had a journey before us, took shi/i, thankful that we had a ship to cany us; arid they, that had no occasions to call them abroad, returned home again, thankful that they had a home to go to. Rejoice Zehulun, in thy going out, and Issachar in thy j tents. Paul left his blessing behind him with those i that returned home, and they that stayed sent their pravers after them that 7veni to sea.

IV. Tlieir arrival at Ptolemais, which was not far from Tyre ; {v. 7.) He came to Ptolemais, which some think is the same place with Accho, which we find in the tribe of Asher, Judg. 1. Jl. Paul begged leave to go ashore there, to salute the brethren, to inquire of their state, and to testify his good-will to them ; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he abode with them one day, perhaps it was a Lord's day ; better a short stay than no visit.

8. And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Phihp the evangehst, which was one. of the seven ; and abode with him. 9. And the same man had four daugliters, virgins, which did prophesy. 10. And as we tarried there many days, there came down from Jud"a a certain prophet, named Aga-

bus. 11. And w hen lie was come unto us. he took Paul's girdle, and bound his owri hands and feet, and said. Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man ihat ownelii this girdle, and sliall deliver him into iIk- hands of llie Gentiles. 12. And when we heard these things, botli we, and they of that place, besought him not to go up to Jerusalem. 13. Then Paul answered, What mean ye to weep and to break mine heart ? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.

We have here Paul and his company arrived at length at Ceesarea, where he designed to make some stay, it being the place where the gospel was first preached to the Gentiles, and the Holy Ghost fell ufion them, ch. 10. 1, 44.

Now here we are told,

I. Who it was that entertained Paul and his company at Ceesarea ; he seldom had occasion to go to a public house, but, wherever he came, some friend or other took him in, and bid him welcome. Observe, they that had sailed together, ])arted when the voyage was accomjjlishcd, according as their business was; they that were concerned in the cargo, stayed where the ship was, to unlade her burthen ,-(y. 3.) others, when they came to Ptolemais, went as their occasions led them ; but we that were of PauVs compajiy, went where he went, and came to Csesarea. Those that travel together throujjh this world, will separate at death, and then it will appear who are of Paul's company, and who are not. Now at Ceesarea,

1. They were entertained by Philip the evangelist, whom we left at Ctesarea many years ago, after he had baptized the eunuch, {ch. 8. 40.) and there we now find him again. (1.) He was originally a deacon, one of the seven, that were chosen to serx'e tables, ch. 6. 5. (2.) He was now, and had been long, an evangelist, one that went about to plant and water churches, as the ajinstlcs vlid, and gax'c himself, as they did, to the word and prayer; tluis, having used the office of a deacon well, he purchased to himself a good degree; and having been faithful in a fiw things, was made ruler over many things. (3.) He had a house at Crcftarca, fit to entertain Paul and all his company, and he bid him and them very welcome to it; We entered into the house of Philip the exiangflist, and we abode with him. Thus does it become christians and ministers, according as their ability is, to use hospitality one to another, without grudging, 1 Pet. 4. 9.

2. This I'hilip had four maiden daughters, which did prophesy, X'. 9. It intimates r^^c/ they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaj)-^, they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that pn-phecv, Joel 2. 28. of such a p\en\.\fa\ pouring out of the Spirit upon all flesh, that their sons and their daughters should prophesy, that is, foretell things to come.

II. A plain and full prediction of the sufferings of Paul, by a noted prophet, v. 10, 11.

1. Paul and his company tarried many days at Ceesarea; perhaps Cornelius was yet living tliere, and (though Philip lodged them) yet might be many

'1\&

THE ACTS, XXL

ways kind to them, and induce them to stay there. What cause Paul saw to taiTV so long then-, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so nmch in haste at the beginning of it, we cannot tell; but we are sure he did not stay, either there, or any where else, to Oe idle; he measu]-ed his time by days, and numbered them.

2. jiifabiis the Jirofxhet came to Cee-^area from Judea; this was he that we read of before, who fdme/rom Jerusalem to Antioch, to foretell a general famine, ch. 11. 27, 28. See how God dispenseth his gifts variously ! To Paul was g'rven the word of wisdom and knowledge, as an apostle, by the ^fiirit, and the gifts of healing; to Agabns, and to Philifi's daughters, were given firofihecy, by the same S/iirit —the foretelling of things to come, which came to pass according to the prediction, See 1 Cor. 12. 8, 10. So that that which was the most eminent gif of the Spirit under the Old Testament, the foretelling of things to come, was under the New Testament quite outshone by other gifts, and was bestowed upon those that were of less note in the church. It should seem as if Agabus came on purpose to Ceesarea, to meet Paul with this prophetic mtelligence.

3. He foretold Paul's bonds at Jerusalem, (1.) By a sign, as the prophets of old did, Isaiah, {ch. 20. 3.) Jeremiah, {ch. 13. 1.—27. 2.) Ezekiel, (cA. 4. 1.—12. 3.) and many others. Agabus took Paul's girdle, when he laid it by, or perhiips took it from about him, and with it bound first his own hands, and then his ovjn feet, or perhaps bound his hands and feet together ; this was designed both to confii-m the prophecy, (it v/as as sure to be done as if it were done already,) and to affect those about him with it, because that which we see usually makes a greater impression upon us than tliat which we only hear of. (2.) Bv an explication of the sign; Thus saith the Holy Ghost, the Spirit of prophecy. So shall the Jews at Jerusalem bind the man that oivneth this girdle, and, as they dealt with his Master, (Matt. 20. 18, 19.) shall deliver him into the hands of the Gentiles, as the Jews in other places had all along endeavoured to do, by accusing him to the Roman governors. Paul had this express warning given him of his troubles, that he might prepare for them, and, when they came, they might be no surprise or terror to him ; the general notice given us, that through much tribulation we must enter into the kingdom of God, should be of the same use to us.

III. The great importunity which his friends used with him to dissuade him from going forward to Jerusalem ; {v. 12.) Not owXy they of that place, but we that were of Paul's comfiany, and among the rest Luke himself, who had heard this often before, and seen Paul's resolution notwithstanding, besought him with tears that he would not go ufi to Jerusalem, but steci- his course some other way.

Now, ]. Here appeared a commend-able affection to Paul, and a value for him, upon the account of his great usefulness in the church. Good men that are very active, sometimes need to be dissuaded from over-working themselves; and" good men that are very bold, need to be dissuaded from exposing themselves too far. The I^ord is for the body, and so must we be.

2. Yet there was a mixture of infirmity, especially in those of Paul\i company, who knew he undertook thisjmrney by divine direction, and had seen with what resolution he had before broken through the like opposition ; but we see in them the infij-mity incident to us all; when we see trouble at a distance, and have only a general notice of it, we can make light of it; but when it comes near, we begin to shrink, and draw back. J^fow that it touchcth thee, thou art troubled. Job 4. 5.

IV. The holy Dravery and intrepidity with whiv.h Paul persisted in his resolution, v. 13.

1. He reproves them for dissuading him ; here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other; they love him dearly, and therefore oppose his resolution ; he loves them dearly, and therefore chides them for opposing it; What jnean ye to weep and to brake my hearty They were an offence to him, as Peter was to Christ, when, in a like case, he said, Alaster, spare thyself. I'heir weeping about him break his heart, (1.) It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and made him to entertain thoughts of tacking about; " I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen 7ny heart; but you, witli your tears, break my heart, and discourage me. IVhat do you mean, to do thus ? Has not our Master bid us take up our cross? And would you ha\ e me to avoid mine?" (2.) It was a trouble to him, that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit; as he was much in tears himself, so he had a compassionate regard to the tears of his friends ; they made a great impression upon him, and would bring him almost to yield to any thing. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, thus to torment liim with their dissuasions, and to add affliction to his grief When our friends are called ( ut to sufferings, we shall shew our lo\'e, rather by comforting them than by sorrowing for them. But observe. These christians at Ccesarea, if they could have foreseen the particulars of that event, the general notice of which they received with so much heaviness, they would have been better reconciled to it for their own sakes : for when Paul was made a prisoner at Jeruf,alem, he was presently sent to Ccesarea, the very place where he now was, {ch. 23. 33.) and there he continued at least two years, {ch. 24. 27.) and he was a prisoner at large, as appears ch. 24. 23. where orders were given, that he should have liberty to go among his friends, and h.\s friends to come to him ; so that the church at Csesarea had much more of Paul's company and help when he was imprisoned, than they could have had if he had been at liberty. That which we oppose, as thinking it to make much against us, may be over-ruled by the providence oi God to work for us, which is a reason wh)' we should follow providence, and not fear it.

2. He repeats his resolution to go forward, notwithstanding ; " What mean ye to weep thus ? I am ready to suffer whatever is appointed me. I am iully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore whv are you unwilling that I should suffer ? Am not I nearest myself, and fittest to judge for myself ? If the trouble found me unready, it would be a trouble indeed, and yn might well weep at the thoughts of it. But, blessed be God, it does not. It is very Avelcome to me, and therefore should not be .such a terror to you. For my part, I am ready," iroi/uaic ip^t»> —/ have ?nyself in a readiness, as soldiers for an engagement. (1.) " I expect trouble, I count upon it, it will be no surprise to me. I was told at first what great things I must suffer," ch. 9. 16. (2.) " I am prepared for it, by a clear conscience, a firm confidence in God, a holy' contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life.*' (3.) "I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it."' Now,

TIlli: ACTS, XXI.

517

[1.] See how far his resoluiion extends: "You ive told tirat I njiist be bound at Jcrusideni, ;uid you woulcl have me keep away for fear of that. I tell you, / am ready not only to he bound, but, if the will of (iod be so, to die at Jerusalem ; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befall us, and to prepare accordingly, that we may stand complete in all the ivill of God.

[2.] Sec what it is that carries him out thus, that makes him willing to suffer and die; it \s for the name of the Lord Jesus. All that a man has will he give for his life ; but life itself will Paul give for the service and honour of the name of Christ.

V. The patient acquiescence of his friends in his resolution, v. 14.

1. They submitted to the wisdom of a good man ; they had carried the matter as far as they could with decency ; but when he would not be persuaded, we ceased our importunity. Paul knows best his own mind, and what he has to do, and it becomes us to leave it to himself, and not to censure him for what he does, or to say he is rash, and wilful, and hu-moursome, and has a spirit of contradiction, as some people are apt to judge of those that will not do just as they would have them do. No doubt, Paul has a good reason for his resolution, though he sees cause to keep it to himself, and God has gracious ends to serve in confirming him in it. It is good manners not to over-press those in their own affairs, that will not be fiersuuded.

2. They submitted to the will of a good God ; we fCrtSff/, saying. The will of the Lord be done. They did not resolve his resolution into his stubbornness, but into his willingness to suffer, and God's will \.\ya.\. he should. Father in heaven, thy will be done ; as it is a rule to our prayers and to our practice, so it is to our patience. This may refer, (l.) To Paul's present firmness; he is inflexible, and unpersuadable, and in this they see the will of the Lord done. " It is he that has wrought his fixed resolution in him, and therefore we acquiesce in it." Note, In the turning of the hearts of our friends or ministers, this way or that way, (and it may be quite another way than we could wish,) we should eye the hand of God, and submit to that. (2.) To his approaching sufferint^s ; "If there be. no remedy, but Paul will run himself into bonds, the will of the'Lord Jesus be done. We have done all that we could do on our

f)arts to prevent it, and now we leave it to God, we eave it to Christ, to whom the Father has committed all judgment, and therefore we do, not as we will, but as he will." Note, When we see trouble coming, and particularly that of our ministers being silenced, or removed from us, it becomes us to say,

The will of the Lord be done. God is wise, aiid knows how to make all work for good, and therefore welcome his holy will. Not only, " The will of the Lord must be done, and there is no remedy ;" but, " Let the will of the Lord be done, for his will is his wisdom, and he doeth all acc<irding to the counsel of it; let him therefore do with us and our's as seemeth good in his eyes." When a ti'ouble is come, this must allay our griefs, that the will of the Lord is done; when we see it coming, this must silence our fears, that the will of the Lord shall be

klone, to which we must say. Amen, let it be done.

15. And after those days we took up our carriages, and went up to Jerusalem. 16. There went with us also certain of the disciples of CfEsarea, and brouj2;ht with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17. And when we wer^ come to Jerusalem, the bre-

VoL. VI.—2 E

tliren received us gladly. 18. And the day following Paul went in with us unto James; and all the ciders were present. 19. And when he had saluted them, he declared particularly wliat things God had wrought among the Gentiles by his ministry. 20. And when they heard it., they glorified the Lord, and said unto him, Tiiou seest, brother, how many tiiousands of Jews there are which believe ; and they are all zealous of the law. 21. And they are informed of thee, that thou teachest all tiie Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. 22. What is it therefore 1 The multitude must needs come together: for they will hear that thou art come. 23. Do therefore this that we say to thee: we have four men which have a vow on them ; 24. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads : and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. 25. As touching the Gentiles which believe, we have written ana concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from thiiigs strangled, and from fornication. 2fi. Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

In these verses, we have,

I. Paul's journey to Jerusalem from Cxsarea, and the company that went along with him.

1. They took up their carriages, their bag and baggage, and, as it should seem, like poor travellers or soldiers, were their own porters ; so little had thev of change of raiment. Omnia mea mecum porta — Aly property is all about me. Some think they had with them the money that was collected in the churches of Macedonia and Achaia, for the poor saints at Jerusalem. If they could have persuaded Paul to go some other way, they would gladly have gone along with him ; but if, notwithstanding their dissuasive, he will go to Jerusalem, they do not say, •' Let him go himself then ;" but as Thomas, in a li^e case, when Christ would go into danger at Jerusalem, Let us go and die with him, John 11. 16. Their resolution to cleave to Paul, was like that of Ittai to cleave to David, (2 Sam. 15. 21.) In what place my lord the king shall be, whether in death or life, there also will thy servant be. Thus Paul's boldness im-boldened them.

2. Certain of the disciples of Caesarea went along with them. Whether they designed to go however, and took this opportunity of going with so much good company, or whether they went on puipose to see if they could do Paul any service, and if possible pre-

THE ACTS, XXL

vent his trouble, or at least minister to him in it, does not appear. The less while Paul is likely to enjoy his liberty, the moi'e industrious they aie to improve every opportunity of conversation with him. Elisha kept close to Elijah, when he knew the time ■was at hand, that he should be taken up.

3. They brought with them an honest old gentleman that had a house of his own at Jerusalem, in which he would gladly entertain Paul and his company, one Mnason of Cyprus, {v. 16.) luit/i whom •we should lodge ; such a great concourse of people there was to the feast, that it was a hard matter to get lodgings; the public houses would be taken up by those of the better sort ; and it was looked upon as a scandalous thing for those that had private houses to hire their rooms out at those times, but they must freely accommodate strangers with them. Eveiy nne then would choose his friends to be his guests, and Mnason took Paul and his company to be his lodgers; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet he shall be welcome to him, whatever comes of it. This Mnason is called an old disciple; a disciple/row (he beginning ; some think, one of the seventy disciples of Christ, or one of the first converts after the pouring out of the Spirit, or one of the first that was converted by the preaching of the gospel in Cyprus, ch. 13. 4. However it was, it seems he had been long a christian, and was now in years. Note, It is an honourable thing to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, steadfast in the faith, and growing more and more prudent and experienced to a good old age. And with these old disciples one would choose to lodge ; for the multitude of their years shall teach ivvidom.

II. Paul's welcome at Jerusalem.

1. Many of the brethren there received him gladly, V. 17. As soon as they had notice that he was come to town, they went to his lodgings at Mnason's house, and congratulated him on his safe arrival, and told him, they were glad to see him, and invited him to their houses ; and counted it an honour to be known to one that was such an eminent servant of Christ. Streso observes, that the word here used concerning the welcome they gave to the apostles, atr/xivtt; ^.tto-JiX,iiv, is used concerning the welcome of the apostles' doctrine, ch. 2. 41. They gladly received his •word. We think, if we had Paul among us, we would gladly receive him ; but it is a cjuestion whether we would or no, if having his doctrine, we do not gladly receive that.

2. They made a visit to James and-the elders of the church, at a church meeting ; {v. 18.) 7%e day following, Paul went in unto James, and took us with him, that were his companions, to introduce us into acquaintance with the church at Jerusalem. It should seem that James was now the only apostle that was resident at Jerusalem ; the rest had dispersed themselves, to preach the gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps sometimes one, and sometimes another, because there was a great resort thither from all parts. James was now upon the spot, and all the elders or presbyters, that were the ordinary pastors of the church, both to preach and govci-n, were present. Paul srduted them all, paid his respects to them, inquired of their welfare, and gave them the right hand off'llo'wship. He saluted them, that is, he wished them all health and hapi)iness, and prayed to God to bless them. The proper signification of salutation, is, wishing salvation to you ; salx'c, or salus tibi sit: like, peace be unto you. And such mutual salutations, or good wishes, very well become c.hristians, in token of their love to each other, and Joint regard to God.

III. The account they had from him of his minis try among the Gentiles, and their-satisfactidn in it.

1. He gave them a narrative of the success of the gospel in those countries where he had been employed, knowing it would be very acceptable to them, to hear of the enlarging of Christ's kingdom. He declared particularly what things God had wrought among the Gentiles by his niinistry, v. 19. Observe, how modestly he speaks, not what things he hud wrought, (he was but the instrument,)buta;//a;' God had wrought by his rninistry. It was 7iot I, but the grace of God which was with me. He pkuitcd and watered, but God gave the increase. He declared it particularly, that the grace of Ciod might appear the more illustrious in the circumstances of his success. Thus David will tell others what God had done for his soul, (Ps. 66. 16.) as Paul here what God had done by his hand, and both, that their friends might help them to be thankful.

2. Hence they took occasion to give praise to God ; (v. 20.) W^hen they heai-d it, they glorified the Lord. Paul ascribed it all to God, and to God they gave the praise of it. They did not bi-eak out into high encomiums of Paul, but leave it to his Master to say to him. Well done, good and faithful servant ; but they gave glory to the grace of Ciod, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise, as it is of the angels. God had honoured l^aul more than any of them, in making his irsefulness more extensive, yet they do not envy him, nor are they jealous of his growing reputation, but, on the contrary, gloHJied the Lord. And they could not do more to encourage Paul to go on cheerfully in his work, thaji to glorify God for his success iii it; for if God be praised, Paul is pleased.

IV. The request of James and the elders of the church at Jerusalem to Paul, or their advice rather, that he would gratify the believing Jews, by showing some compliance with the ceremonial law, and appearing publicly in the temple to offer sacrifice ; which was not a thing in itself sinful ; for the ceremonial law, though it was by no means to be imposed upon the Gentile converts, (as the false teachers would have it, and thereby endeavoured to subvert the gospel,) yet it was not become unlawful as yet to those that had been bred up in the observation of it, but were far from expecting justification by it. It was dead, but not buried; dead, but not yet deadly. And being not sinful, they thought it was a piece of pi-udence in Paul to conform thus far.

Observe the counsel they give to Paul herein, not as having authority over him, but an affection for him.

1. They desired him to take notice of the great numbers there were of Jewish converts; Thou seest, brother, how many thousands of the Jews there are which believe. They call him brother, for thev looked upon him as a joint-commissioner with them in gospel-work, though they were of the circumcision, and he the apostle of the Gentiles, though they were conformists, and he a non-conformist; yet they were brethren, and owned the relation. Th(ni hast been in some of our assemblies, and seest how numerous they are ; how many myriads of Jews believe. The word signifies, not thousands, but ten thousands. Even among the Jews, who were most jjicjudiced against the gospel, yet there were great multitudes that received it; for the grace of Ciod can break down the strongest holds of Satan. The numbir of the names at first was but one hundred and twenty, yet now many thousands. Let none thcrefi^c despise the day of small things; for though the beginning be small, God can make the latter end ineatly to increase. Hereby it aj)peared that Gcid had wot quite cast away his people the Jews, for amont' tl\cni there was a remna7if, an election, tliat obtained; (stc \{< m. 11. 1, 5, 7.) many thousands that believed. And this

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account which they could give to Paul of the success of the gospel among the Jews, no doubt, was as grateful to Paul as the account which he gave them of the conversion of the Gentiles was to them ; for his heart's desire and prayer to God for the Jews, was, that they might be saved.

2. They inform him of a prevailing infirmity these believing Jews laboured under, which they could not yet be cured of; They are all zealous of the law. They believe in Christ as the tnie Messiah, they rest upon his righteousness, and submit to his government ; but they know the law of Moses was of God, they have found spiritual benefit in their attendance on the institutions of it, and therefore they can by no means think of parting with it, no nor of growing cold to it; and perhaps they urged Christ's being made under the law, and observing it, (which was designed to be our deliverance from the law,) as a reason for their continuance under it. This was a great weakness and mistake, to be so fond of the shadows when the substance was come; to keep thiir necks under a yoke of bondage, when Christ was come to make them free. But see, (1.) The power of education and long usage, and especially of a cere?nonial law. (2.) The charitable allowance that must be made in consideration of these. These Jews that believed were not therefore disowned and rejected as no Christians, because they were for the law, nay, were zealous for it, while it was only in their own practice, and they did not impose it upon others. Their being zealous of the law, was capable of a good construction, which charity would put upon it; and it was capable of a good excuse, considering what they were brought up in, and whom they lived among.

3. They gave him to understand that these Jews who were so zealous of the law, were ill affected to him, V. 21. Fatil himself, though as faithful a servant as any Christ ever had, yet could not get the good word of all that belonged to Christ's family ; •* They are informed of thee, (and form their opinion of thee accordingly,) that thou not only dost not teach the Gentiles to observe the law, as some would have had thee, (we have prevailed with them to drop that,) but dost teach all the Jews which are dispersed among the Gentiles, to forsake Moses, not to circumcise their children, nor to walk after the customs of our nation, which were of divine appointment, so far as they might be observed even among the Gentiles, at a distance from the temple; not to observe the fasts and feasts of the church, not to wear their phvlacteries, or abstain from unclean meats." Now, (1.) It was ti-ue that Paul preached the abrogation of the law of Moses, and that it was impossible to be justified by it, and therefore we are not hound up any longer to the observation of it. But, (2.) It was false that he taught them to forsake Moses; for the religion he preached tended not to destroy the law, but to fulfil it. He preached Christ, the End of the law for righteousness, and refientance and faith, in the exercise of which we are to make great use of the law. The Jews among the Gentiles, whom Paul taught, were so far from forsaking Moses, that they never understood him better, nor ever embraced him so heartily as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Je^vs, having got this notion of Paul, that he was an enemy to Moses, and perhaps giving too much regard to the unbelieving Jeivs too, were much exasperated against him. Their ministers, the elders here firesent, loved and honoured him, and approved of what he did, and called him brother, but the people could hardly be got to entertain a favourable thought of him; for it is certain, the least judicious are the most censorious; the weak-headed are the hot-headed. They could not distinguish uDon Paul's doctrine as they ought to have

done, and therefoie condemned it in the gross, through ignorance.

4. They therefore desire Paul tnat he would by some public act, now that he was come to Jemsaltni, make it to appear that the charge against him was false, and that he did not teach people to forsake Moses, and to break the customs of the Jewish church, for he himself retained the use of them.

(1.) They conclude that something of this kind must be done ; " What is it therefore/ \\'hat nuist be done."" The multitude will hear that thou art come to town." This is an inconvenience that attends men of fame, that their coming and going are taken notice of more than other people's, and w ill be talked of, by some for good-will, and by others for ill-will; *' When they hear thou art come, thty mutt needs come together, they will expect that we call them together, to advise with them, whether we should admit thee to preach among us as a brother, or no; or, they will come together of themselves expecting to hear thee." Now something must be done to satisfy them that Paul does not teach j)eople to forsake Moses, and they think it necessary, [1.] For Paul's sake, that his reputation may be cleared, and that so good a man may not lie under any blemish, nor so useful a man labour under any disadvantage which may obstruct his usefulness. [2.] For the people's sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices. [3.] For their mvn sake, that since they knew it was their duty to own Paul, their doing it might not be turned to their reproach among those that were under their charge.

(2.) They produce a fair opportunity which Paul might take to clear himself; "Do this that we say unto thee, take our advice in this case, lie have four men, Jews which believe, of our own churches, and they have a vow on them, a vow of Nazarite-ship for a certain time ; their time is now expired, {v. 23.) and they are to offer their offering according to the law, when t\\e\ shave the head of their sefiaration, a he-lamb for a burnt-offering, an ewe-lamb for a sin-offering, and a ram for a peace-offering, with other offerings, appertinent to them, Numb. 6. 13—20. Many used to do this together, when their vow expired about the same time, either for the greater expedition, or for the greater solemnity. Now Paul having so far of late complied with the law as to take upon him the vow of a Nazarite, and to signify the exjiiration of it by shaving his head at Cenchrea, (ch. 18. 18.) according to the custom of those who lived at a distance from the temple, they desire him but to go a little further, and to join with these four in offering the sacrifices of a Nazarite ; " Purify thyself with them according to the law ; and be willing not only to take that trouble, but to be at charges with them, in buying sacrifices for this solemn occasion, and to join with them in the sacrifice." This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the report was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but that he himself, being originally a Je^v, walked orderly, and kept the law ; and then all would be well.

5. They enter a protestation, that this shall be no infringement at all of the decree lately made in favour of the Gentile converts, nor do they intend by this, in the least to derogate from the libertv allowed them; (■?'. 25.) *' jIs touching the Gentiles which believe, we have written and concluded, and res<^lve to abide by it, that they observe no such things ; we would not have them to be bound up by the ceremonial law by any means, but only that they keep themselves from things offered to idols, and from I blood, and from things strangled, and from forvi-\ iitinn ; but let not them be tied to the Jewish" sacri-

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fiC i. or purifications, or any of their rites and ctre-ni inics." They knew how jealous Paul was for the preserving (jf the liberty of the converted (ientiles, anil tlieiet(;re expressly covenant to abide by that, riius far is their proposal.

V. Here is Paul's compliance with it. He was willing to gratify them in this matter. Though he would not be persuaded not to go to Jerusalem, yet, when he was there, he was persuaded to do as they there did, v. 26. Then Paul took the men, as they advised, and tiie very next day, fiurijyxng himself nvilh them, and not luith multitude or tumult, as he himself jjleads, {ch. 24. 18.) lie entered into the tem-jde, as other devout Jews that came upon such errands did, to signify the accomfilishment of the days of fiurijication to the priests; desiring the prie t would appoint a time when the offering should V tjffcred fur every one of them, one for each. Ainsworth on Numb. 6. 18. quotes out of Maimo-nides a passage which gives some light to this ; If a man say, U/ion me he half the oblations of a A''aza-rite, or, U/ion me be half the shaving of a JVazarite, then he brings half the offerings by what ^''azarite he will, and that jYazarite pays his offering out of that which is his ; so Paul did here ; he contributed what lie vowed to the offerings of these Nazarites ; and, some tliink, bound himself to the law of the Nazariteship, and to an attendance at the temple with fastings and prayers for seven days, not designing tliat tlie offering should be offered till then ; which was that he signified to the priest.

Now it has been cjucstioned, whether James and the elders did well to give Paul this advice, and whether he did well to take it.

1. Some have blamed this occasional conformity of Paul's, as indulging the Jews too much m their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. Was it not enough for James and the elders of Jerusalem to connive at this mistake in the Jewish converts themselves, l)ut must they wlieedle Paul to countenance them in it? Had it ncjt been l^etter when they liad told Paul how zealous the believing Jews were for the law, if thcv had desired him, whom Ciod had endued with such excellent gifts, to take jjains with their peo])le to convince them of their error, and to show them tliat they were made free fi-om the law i>y their marriage to Christ ? Rom. 7. 4. To urge him to encourage them in it by his example, seems to have more in it of fleshly wisdom than of the grace of (iod. Surely l^aul knew what he had to do !)etter than they could teach him. But,

2. Others think the advice was prudent and good, and Paul's following it was justifiable enough, as the case stood. It was Paul's avowed princi])le, To the Jews, became las a Jew, that I might gain the Jews, 1 Cor. 9. 20. He had circumcised Timothy, to please the Jews; though he would not constantly observe the ceremonial law, yet, to gain an f>pportu-nity C)f doing good, and to show how far he could comjjly, he would occasionally go to the temple and join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that mi-dermine the faith must be opposed. It is true, this compliance of Paul's sjjcd ill to him, for this very thing by which he hoped to pacify the Jews, did but provoke them, and bring him into trouble, yet that IS not a sufficient ground to go upon in condemning it; Paul might do well, and yet suffer for it, but per-liaps the wise (iod oyer-iuled both their advice and Paul's compliance with it, to serve a better ])ui-])ose than was intended ; for we have reason to think, that when the believing Jews, who had endeavoured by their zeal for the law to recommend themselves to the good opinion of tliose who believed not, saw liow barbarously they used Paul, (who endeavoured

to oblige them,) they were by this more alienated from the ceremonial law, tlian they could have been by the most argumentative or affecting disccurses. They saw it was in vain to think of pleasing men that would be pleased with nothing else but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyters in the reflection upon it, that they had Dy their advice brought Paul into trouble, it should be a warning to us, not to press men to oblige us by doing any thing contrary to their own mind.

27. And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28. Crying out. Men of Israel, help: this is the man, that teacheth all meji every where against the people, and the law, and this place : and further brought Greeks also into the temple, and hath polluted this holy place. 29. (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) 30. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple : and forihwitii the doors were shut.

31. And as they went about to kill him, tidings came unto the -chief captain of the band, that all Jerusalem was in an uproar.

32. Who immediately took soldiers and centurions, and ran down unto ihem: and when they saw the chief captain and the soldiers, tiiey left beating of Paul. 33. Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. 34. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumidt, he commanded him to be carried into the castle. 35. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. 36. For the multitude of the people followed after, crying. Away with him. 37. And as Paul was to be led into the castle, he said unto the chief captain. May I speak unto thf e ? ^^ ho said. Canst thou speak Greek? 38, Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers ? 39. But Paul said, I am a man jvliich cnn a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, 1 beseech thee, suffer me to speak unto the people. AO. And when he had given him license, Paul stood on I lie stairs, and beckoned with the hand unto the people. And

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when there was made a great silence, lie spake unto them in the Hebrew tongue, I saying, j

We have here Paul brought into a captivity which ! we are not likely to see the end of: for after this he is either hurried from one bar to another, or lies neglected, first in one prison, and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last, or how it will issue. j

I. We have here Paul seized, and laid hold on. j

1. He was seized in the temfile, when he was there attending the days of his purifying, and the solemn ser\ ices of those d:iys, v. 27. Formerly he had been well known in the tetnfile, but now he had been so long in his travels abroad, that he was become a stranger there ; so that it was not till the seven days were almost ended, that he was taken notice of by those that had an evil eye toward him. In the temple, where he should have been protected as in a sanctuary, he was mo.-t violently set upon by those who did what they could to have mingled his blood with his sacrijices; in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. The temple which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church's name and interest.

2. The informers against him were the Jews of Asia, not those of Jerusalem ; the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distajice from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it.

3. The method they took, was, to raise the mob, and to incense them against him. They did not go to the High Priest, or the magistrates of the city, j with their charge, (probably, because they expected not to receive countenance from them,) but they stirred ufi all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and rontons. Those are fittest to be employed against Christ and Christianity, that j are governed least bv reason, and most by passion ; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.

4. The arguments wherewith they exasperated; the people against him were popular, but very false j and unjust They cried out, '* 3Ien of Israel, help. < If ye are indeed men of Israel, tnie-born Jews, that have a concern for your church and your country, ' now is your time to shew it, by helping to seize an enemy to both." Thus (hey cried after him as after a thief, (Job 30. 5.) or after a mad dog. Note, The enemies of christianitv, since they could never jirove ' it to be an ill thing, have been always very indus- ; trious, right or wrong, to put it into an /// name, and | so run it down by outrage and outcry. It had be- ; come men of Israel to help Paul, who preached up ■ Him who was so much the glory of his people Is- \ rati; yet here the popular fury will not allow them | to be men of Israel, unless they will help against him. | This was like. Stop thief, or Athaliah's cry. Treason, treason ; what is wanting in right, is made up | in 7toise. \

5. They charge upon him both ill doctrine and ill pi-actice, and both against the Mosaic ritnal.

(1.) Thev charged upon him ill doctrine; not only that he holds corrupt opinions himself, but that he x^ents and publishes them, though not here at Jerusalem, yet in other places, nay, in all places, he

teaches all mm, every '.vhcre; so artfullv is the ii .me aggravated, as if because he was an'ilii,er.ii»t, lie was an ubiquilary ; "He spreads to the utm. si of his power certain damnable and heretical positii hs." [ 1. J JguiTist the people of the Jews. He had taui^ht that Jews and Gentiles stand on the same level before God, and neither circumcisioii avails any thn.g, nor uncircumcision; nay, he had taught against the unbelieving Jews, that they were rejected, (and therefore had separated from them and their synagogue,) and this is ioternreted to be speaking against the whole nation, as it no doubt but they were the people, and wisdom must die with them ; (Job 12. 2.) whereas God, though he had cast them off, yet had not cast away his people, Horn. 11. 1. They were Lo-ammi, not a people, (Hos. 1. 9.) and yet pretended to be the only people. Those commonly seem most jealous for the church's name, that belong to it in name only. [2.] Against the law. His teaching men to believe the gospel as the end of the law, and the perfection of it, was inteqjreted his preaching against the law ; whereas it was so far from making void the law, that it established it, Rom. 3. 31. [3.] Against this filace, the templfe. Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jei-usalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stejjhen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool, is now set up as the butt, of Jewish rage and malice.

(2.) They charge upon him ill practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him, that he had himself polluted it, and by an overt-act shewed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple; into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into ; there was written upon the wall that inclosed this inner court, in Greek and Latin, /; is a capital crime fur strangers to enter, Joseph. Antiq. lib. 15. cap. 14. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Trophimus an Enhesian, who was a Gentile, was one of them. \\ hy ? Did they see him there? Truly no ; but they had seen him with Paul in the streets of the citv, which was no crime at all, and therefore they affirm that he was with Paul in the inner court nfthe temjilc, which was a heinous crime. They had sefn him with him in the city, and there fore they supposed that Paul had brought him with liim into the temple, which was utterly false. See here, [1.] Innocency is no fence against calumny and false accusation. It is no new thing for those that mean honestly, and act regularly, to have things laid to their charge, which they know not, nor ever thought of. [2.] F.vil men dig u/i mischief and go far to seek proofs of their false accusations, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer, that he was with him in the temple. This was a strained inuendo indeed, yet by such unjust and groundless suggestions have wicked men thought to justify themselves in the most barbarous outrages committed upon the excellent ones of the earth. [3.] It is common for malicious people to improve that against those that art wise and gootl, with which they thought to have obliged them, and ingratiated themselves with them. Paul thought to recommend himself to their good opinion by^om^ into the temple, and thence they take an occasion to accuse him. If he had kept fur-

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THE ACTS, XXL

ther off them, he had not been so maligned by them. This is the genius of ill-nature; for my love, they are my adversaries, Ps. 109. 4.—69. 10.

II. We have Paul in danger li being pulled in pieces b) the rabble. They will not be at the pains to have him before the High Priest, or the Sanhedrim ; that is a round-about way, the execution shall be of a piece with the prosecution, all unjust and irregular. They cannot prove the crime upon him, and therefore dare not bring him upon a fair trial; nay, so greedily do they thirst after his blood, that they have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point; and therefore as those who neither feared God nor regarded man, they resolved to knock him on the head immediately.

1. All the city was in an uproar, v. 30. The /leo-file, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms presently, being resolved to stand by that with their lives and fortunes. All the city was moved, when they were called to from the temple. Men of. Israel, help., with as much violence as if the old complaint were to be revived, (Ps. 79. 1.) O God, the heathen are come into thine inheritance, thy holy temple have they defiled. Just such a zeal the Jews here shew for God's temple, as the Ephesians did for Diana's temple, when Paul was informed against as an enemy to that; {ch. 19. 29.) The whole city was full of confusion. But God does not reckon himself at all honoured by those whose zeal for him transports them to such irregularities, and who, while they pretend to act for him, act in such a brutish barbarous manner,

2. They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple, (l.)They shewed a real detestation of him as one not fit to be suffered in the temple; nor to worship there, nor to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. (2.) They pretended a veneration for the temple; like that of good Jehoiada, who would not have Athaliah to be slain in the house of the Lord, 2 Kings 11. 15, See how absurd these wicked men were ; thev condemned Paul for drawing people from the temple, and yet when he himself was very devoutly worshipping in the temple, they drew him out of it. The officers of the temple shut the doors, either, [1.] Lest Paul should find means to get back, and take hold of the horns of the altar, and so protect himself by that sanctuary from their rage. Or rather, [2.] Lest the crowd should by the running in of more to them be thrust back into the temple, and some outrage should be committed, to the profanation of that holy place. They that made no conscience of doing so ill a thing as the murdering of a good man for well-doing, yet would be thought to scruple doing it in a holy place, or at a holy time ; not in the temple, as, not on the feast-day.

3. They went about'to kill him; {v. 31.) for they fell a beating him, {v. 32.) resolving to beat him to death by blows without number: a punishment which the Jewish doctors allowed of in some cases, (not at all to the credit of their nation,) and called, the beating of the rebels. Now was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind, as v/hen he said, I am ready not only to be hound, but also to die at Jerusalem, to die so great a death.

'III. We have here Paul rescued out of the hands of his Jewish enemies by a Roman enemy.

1. Tidings were brought of the tumult, and that the mob was up, to the chief captain of the band, the governor of the castle, or, whoever he was, the now

commander in chief of the Roman forces that w-'re quartered in Jerusalem. Somebody that was concerned, not for Paul, but for the public peace and safety, gave this information to the colonel, who had always zi jealous and watchful eye upon those tumultuous Jews; and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service,

2. The tribune, or chief captain, got his forces together with all possible expedition, and v/ent to suppress the mob; he took soldiers and centurions, and ran dowri to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong,

3. The very sight of the Roman general frightened them from beating Paul; for they knew they were doing what they could not justify, and were in danger to be called in question for this day's uproar, as the town-clerk told the Ephesians. They were deterred from that by the power of the Romans, from which they ought to have been restrained by the justice of tiod and the dread of his wrath. Note, God often makes the earth to help the woman, (Rev. 12. 16.) and those to be a protection to his people, who yet have no affection for his people ; they have only a compassion for sufferers, and are zealous for the public peace. The shepherd makes use even of his dogs for the defence of his sheep. It is Stre-so's comparison here. See here how these wicked people were frightened away at the very sight of the chief captain ; for the king that sitteth on the throne of judgment, scattereth away all evil with his eyes.

4. The governor takes him into custody; he rescued him, not out of a concern for him, because he thought him innocent, but out of a concern for justice, because he ought not to be put to death without trial; and because he knew not how dangerous the consequence might be to the Roman government, if such tumultuous proceedings were not timely suppressed ; nor what such an outrageous people might do, if once they knew their own strength ; he therefore takes Paul out of the hands of the mob, into the hands of the law ; {y. 33.) He took him, and commanded him to be bound with two chains ; that the people might be satisfied he did not intend to discharge him, but to examine him, for he demanded of those that were so eager against him, who he was, and what he had done. This violent taking of him out of the hands of the multitude, though there were all the reason in the world for it, yet they laid to the charge of the chief captai?: as his crime ; {ch. 24. 7,) The chief captain Lysias came with great violence, and took him out of our hands ; which refers to this rescue, as appears by comparing ch. 23. 27, 28. where the chief captain gives an account of it to Felix.

IV, The provision which the chief captain made, with much ado, to bring Paul to speak for himself; one had almost as well enter into a struggle with the winds and the waves as with such a mob as was here got together; and yet Paul made a shift to get liberty of speech among them.

1. There was no knowing the sense of the people; for when the chief captain inquired concerning Paul, having perhaps never heard of his name Ixfore, (such strangers were the great ones to the excellent ones of the earth, and affected to be so,) some cried one thing, and some another, among the jmiltitiide; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamours of the multitude,

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■will know nothing for a certainty, any more than the builders of Babel, when their tongues ivere confounded.

2. There was no quelling the rage and fury of the people ; for when the chiej ca/itain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safe thither out of the noise, the people were so violent; {y. 35.) When he came ufion the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him, (which they might easily do, for he was a little man, and his bodily presence weak,) to keep him from the fieojile, who would have pulled him limb from limb, if they could. When they could not reach him with their cruel hands, they folloived him ivith their sharft arrows, even bitter words; they followed, crying, Away with him, v. 36. See how the most excellent persons and things are often run down by \ popular clamour! Christ himself was so, with, Crucify him, crucify him; though they could not say what evil he had done. Take him out of the land of the living; (so the ancients expounded it;) chase him out of the world.

3. Paul at length begged leave of the chief captain (i sfieak to him ; (v. 37. ) As he was to be led into the castle, with a great deal of calmness and composed-ness in himself, and a great deal of mildness and deference to those about him, he said unto the chief cafitain, "May I speak unto thee? Will it be no offence, or construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me ?" What a humble modest question was this ! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs leave to speak to this commander, and will not speak till he has obtained leave; May I sfieak unto thee?

4. The chief cafitain tells him what notion he had of him ; Canst thou sfieak Greek? I am surprised to hear thee speak a learned language ; for. Art not thou that Egyfitiaii which madest an ufiroar? The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by beginning first; for probably some of them whispered this in the ear of the chief cafitain. See what false mistaken notions of good people, and good ministers, many run away with, and will not be at the pains to have the mistake rectified !

It seems, there had lately been an insurrection somewhere in that country, headed by an Egyfitian, who *ook on him to be a prophet; Josephus mentions this story, " That an Eg>'ptian raised a seditious party, promised to shew them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says, that he led out into the wilderness four thousand men that were murderers, desperadoes, banditti, raparees, cut-throats. What a degeneracy was there in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace ! But Josephus says, " That Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed." Antiq. 20. 6. De Bello Jnd. 2. 12. And Eusebius speaks of it, Hist. 2. 20. It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief cafitain concluded, that one who lay under so great an odium, as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake!

5. Paul rectifies his mistake concerning him, by informing him ]):irticularly what he was; not such a vagabiind, a scoundrel, a rake, as that Egyfitian^ who could give no good account of himself; No; / am a man who am a Jew, originally, and no Egyptian ; a Jew, both by nation and religion ; / am of Tarsus, a city in Cilicia, of honest jiarents and a liberal education, (Tarsus was a university,) and, beside that, a citizen of no mean citi/; whether he means Tarsus or Rome is not certain ; they were neither of them 7nean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyfitian, he kept his temper, did not break out into any passionate exclamations against the times he lived in, or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.

6. He humbly desired a permission from the chief cafitain, whose prisoner he now was, toffieak to the people ; he does not demand it as a debt, though he might have done it, but sues for it as a favour, which he will be thankful for ; I beseech thee, suffer 7ne to sfieak to the fieofile. The chief cafitain rescued him with no other design than to gi\e him a fair hearing ; now, to shew that his cause needs no art to give it a plausible colour, he desires he may have leave immediately to defend himself; for it needed no more than to be set in a true light; nor did he depend only upon the goodness of his cause, Init upon the goodness and fidelity of his Patron, and that promise of his to all his advocates, that it should be given them in that same hour what they should speak.

Lastly, He obtained leave to plead his own cause, for he needed not to have counsel assigned him, when the Spirit of the Eatherwas ready to dictate to him. Matt. 10. 20. The chief cafitain gave him li-ceiise, {v. 40.) so that now he could speak with a good grace, and with the more courage ; he had, I will not say that fa\our, but that justice, done him by the chief cafitain, which he could not obtain from his countrymen the Jews ; for they would not hear him, but the captain would, though it were but to satisfy his curiosity.

This license being obtained,

1. The people were attentive to hear; Paul stood on the stairs, which gave a little man, like Zaccheus, some advantage, and consequently, some boldness, in delivering himself; asorn^ pulpit it was, and yet better than none ; it served'the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose ; there he beckoned with the hand unto the fieople, made signs to them to be quiet, and to have a little patience, for he had something to say to them ; and so far he gained his point, that every one cried hush to his neighbour, ayid there ivas made a profound silence ; probably the chief captain also intimated his charge to all manner of people to keep silence ; if the people were not required to give audience, it was to no pui-pose at all that Paul was allowed to speak. \\'hen the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed ; and all little enough.

2. Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in Me 'synagogue; he spake unto them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.

CHAP. XXII.

In the close of tlie fore-oin?: chapter, we had ?»"! bounf, according to Agabus's prophecy of the hard usage he should

THE ACTS, XXTl.

receive from the Jews at Jerusalem, yet he had his ton<jue set at liberty, by the permission the chief captain gave liiin to speak for himself; and so intent he is upon usint; that liberty of speech which was aUowed iiim, to iIjc honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention ol them, but sj)eaks of the great things Christ had done for him, with as much ease and cheerfulness as if nothing had been done to ruffle him, or put him into disorder. We liave here, I. His address to the people, and their attention to it, v. I, 2. II. The account lie gives of himself. 1. What a bigoted Jew he had been in the beginning of his time, v. 3..5. 2. How he was miraculously converted and brought over to the faith of Christ, v. 6.. 11. 3. How he was confirmed and baptized by the ministry of Ananias, v. 12.. 16. 4. How he was afterward called, by an immediate warrant from heaven, to be the apostle of the Gentiles, v. 17 .. 21. III. The interruption given upon tliis by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it, v. 22, 23. IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul, v. 24, 25. V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition, v. 25 .. 29. VI. The chief captain's removing the cause into the High Priest's court, and Paul's appearing there, v. 30.

1. IVrEN, brethren, and fathers, hear ye aTJL my defence ivhich Imake now unto you. 2. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence : and he saith,)

Paul had, in the last verse of the foregoing chapter, gained a great point, by commanding so profound a silence, after so loud a clamour. Now here observe,

I. With what an admirable composure and presence of mind he addresses himself to speak; never was poor man set upon in a more tumultuous manner, nor with more rage and fury ; and yet, in what he said,

1. There appears no fright, but his mind is sedate and composed ! Thus he makes his own words good, jYone of these things move me ; and David's, (Ps. 3. 6.) 7 ivill not be afraid of ten thousands of fieop-le that have set themselves against me round about.

2. There appears no passion ; though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive, to be charged with profaning the temple, just then when he was contriving and designing to shew his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter.

II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention ; " Afen, brethren, and fathers, v. 1. To you, O 7nen, I call; ?nen, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren, of the common people ; you, fathers of the priests." Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to gi\ e titles of due respect to all ; and those we would do good to, we should endeavour not to provoke. Tlunigh he was got out of their hands, and was taken under the jjrotcction of the chief captain, yet he docs not fall foul upon them, with. Hear now, y rebels; but com])liments them with. Men, brethren, and fathers'.

And observe, he docs not exhibit a charge against them, df-es not recriminate, Hear novo what I have to say a'j;ainst you, but. Hear now what I have to say for myself, hear ye my defence ; z. just and reasonable request; for every man that is accused has

a right to answer for himself, and has not justice done him if his answer be not patiently and impartially heard.

111. The language he spake in, which recommended what he said to the auditory ; he spake in the Hebrew tongue, that is, the vulgar language of the Jews ; which, at this time, was not the pure Old Testament Hebrew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. Hctwever,

1. It shewed his continued respect to his countrymen, the Jews ; though he had conversed so much with the Gentiles, yet he still retained the Jews' language, and could talk it with ease ; by this it appears he is a Jew, for his speech bewrayeth him.

2. W^hat he said was the more generally understood, for that was the language every body spake, and therefore to speak in that language was indeed to appeal to the people, by which he might have somewhat to insinuate into their affections; and therefore, when they heard that he spake in the Hebrew tongue, they kept the more silence. How can it be thought people should give any attention to that which is spoken to them in a language they do not understand .'' lyie chief captain was surprised to hear him speak Greek, {ch. 21. 37.) the Jews were surprised to hear him speak Hebrew, and both therefore think the better of him. But how would they have been surprised, if they had inquired, as they ought to have done, and had found in what variety of tongues the Spirit gave him utterance ! 1 Coi'. 14. 18. J speak with tongues more thaii you all. But the truth is, many wise and good men are therefore slighted, only because they are not known.

3. I am verily a man ichich am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at tlie feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. 4. And I persecuted this Wiiy unto the death, binding and delivering into prisons both men and women. 5. As also the High Priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. 6. And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why per-secutest thou me? 8. And I answered. Who art thou. Lord ? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9. And they that were with me saw indeed the light, and were afraid ; but they heard not tlie voice of him that spake to me. 10. And I said, \Miat shall I do. Lord ? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to dc 11. And when T could not see for the glorv of that light, being led by the hand of them that were

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with me, I came into Damascus. 12. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt Mere, 13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. 14. And he said. The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. 15. For thou shalt be his witness unto all men of what thou hast seen and heard. 16. And now why tar-riest thou ? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord. 17. And it came to pass, that, when I was come again to Jerusalem, even while 1 prayed in the temple, 1 was in in a trance ; 18. And saw him saying unto me. Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. 19. And I said. Lord, they know that 1 imprisoned and beat in every synagogue them that believed on thee : 20. And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. 21. And he said unto me. Depart: for I will send thee far hence unto the Gentiles.

Paul here gives such an account of himself as might serve not only to satisfy the chief cafitain that he vjas not »hat Egyfitian he took him to be, but the Jews also, that he was not that enemy to their church and nation, to their law and temple, they took him to be ; and that what he did in preaching Christ, and particularly in preaching him to the Gentiles, he did by a divine commission. He here gives them to understand,

I. What his extraction and education were :

1. That he was one of their own nation, of the stacfc of Israel, of the seed of^bra/ia?n, a Hebrew of the Hebreivs, not of any obscure family, or a re-negado of some other nation ; " No, / am verily a man who am a Jew, av),g 'ixSulot — a Jenvish ?nan : I am a man, and therefore ought not to be treated as a beast; a man who am a Jew, not a barbarian ; I am a sincere friend to your nation ; for I am one of it, and should defile my own nest, if I should unjustly dei'ogate from the honour of your law and j your temple." j

2. That he was bom in a creditable reputable i place, in Tarsus, a city of Cilicia, and was by his [ birth a freeman of that city ; he was not bom in servitude, as some of the Jews of the disfiersion, it is likely, were; but he was a "gentleman born, and perhaps could produce his certificate of his freedom m that ancient and honourable city. This was, indeed, but a small matter to make'any boast of, and yet it was needful to be mentioned at this time to those who insolently trampled upon him, as if he were to be ranked with the children of fools, yea, the children of base men. Job 30. 8.

3. That he had a learned and liberal education ; he was not only ?iJevj, and a gentleman, but a scholar ; he was brought ufi in Jerusalem, the jM-incipal seat of the Jewish learning, and«^ the feet of Gama-tiel, whom they all knew to be an eminent doctor

Vol. VI.—2 F

ot the Jewish law, of which Paul was designed to be himself a teacher ; and therefore he could not be ignorant of their law, nor be thought to slight it because he did not know it; his parents had brought him veiy young to this city, designing him for o Pharisee; and some think his being brought u/i at the feet of Gamaliel, intimates, not only that he was one of his pupils, but that he was, above any othei diligent and constant in attending his lectures, observant of him, and obsequious to him, in all he said, as Mary, that sat at Jesus'feet, and heard his'word.

4. That he was in hjs early days a very forward and eminent professor of the Jews' religion, his studies and learning were all directed that way. So far was he from being principled in his youth with any disaflFcction to the religious usages oi the Jews, that there was not a young man among them had a greater or more entire veneration for them than he had, was more sti-ict in observing them himself, nor more hot in enforcing them upon v>lhers.

(1.) He was an intelligent professor of their religion, and had a clear head ; he minded his business at Gamaliers feet, and was there taught according to the/ierfect manner of the law of the fathers. WhdX departures he had made from the law, were not owing to any confused or mistaken notions of it, for he understood it to a nicety, kito. unfiiStixv — according to the most accurate and exact method; lie was not trained up in the principles of the latitudinari-ans, had nothing in him of a Sadducee, but was of that sect that was most studious in the law, kept most close to it, and, to make it more strict than it wan, added to it the traditions of the elders, the law of the fathers, the law wliich was given to them, and which they gave to their children, and so was handed down to us. Paid had as great a value for antiquity, and tradition, and the authority of the church, as any of them had ; and there was ne\er a Jew of them all that understood his religion better than Paul did, or could better give an account of it, or a reason for it.

(2.) He was an active professor of their religion, and had a warm heart; I was zealous toward God, as ye all are this day. Many that arc very well skilled in the theory of religion, are willing to lea\ e the practice of it to others; but Paul was as much a zealot as a Rabbin ; he was zealous against every thing that the law prohibited, and for every tiling the law enjoined; and this was zeal toward God, because he thought it was for the honour of God, and the service of his interests ; and here he compliments his hearers with a candid and charitable opinion of them, that they all were this day zealous toward God; he bears thetn record, (Rom. 10.2.) that they have a zeal for God, but not according to knowledge. In hating him, and castinjr him out, thev said. Let the Lord be glorified; (Isa. 66. 5.) and though this did by no means justify their rage, yet it enabled tliose that prayed, Father, forgive (hem, to plead, as Christ did. For they know not what they do. And when Paul owns that he had been zealous for God, in the law of Moses, as they were this dav, he intimates his hope that they might be zealous for God, in Christ, as he was this day.

II. A\'hat a fierv, furious persecutor he had been of the christian religion in the beginning of his time, V. 4f, 5. He mentions this, to make it the more plainly and evidently to apjjear, that the change which was wrought upon him, when he was converted to the christian faith, was purely the effect of a divine power ; for he was so far from having any previous inclinations to it, or favourable opinions of it, that immediatelv before that sudden change was wrought in him, he had the utmost antipathy imaginable to Christianity, and was filled with rage against it to the last degree ! And perhaps he mentions it, to justify God in his present trouble ; how unrisb-

THK ACTS, XXII.

teous soever they were, that persecuted him, God was righteous, who permitted them to do it, for time was when he was a persecutor; and he may have a further view in it, to invite and encourage those fieople to refient; for he himself had been a blasfihemer, and a persecutor, and yet obtained mercy.

Let us view Paul's picture of himself when he was a persecutor.

1. He hated Christianity ivith a mortal enmity ; I persecuted this way unto the death, that is, "Those that walked in this way I aimed, if possible, to be the death of." He breathed out slaughter against them, ch. 9.1. When they were put to death, he gave his voice against them, ch. 26. 10. Nay, he persecuted not only them that walked in this way, but the way itself, Christianity, which was branded as a byway, a sect, he aimed to persecute this to the death, to be the ruin of this religion ; he persecuted it to the death, that is, he could have been willing himself to die in his opposition to Christianity, so some understand it; he would contentedly have lost his life, and would have thought it well laid out, in defence of the laivs and traditions of the fathers.

2. He did all he could to frighten people from this way, and out of it, by binding and delivering into prisons both men and women ; he filled the jails with christians. Now that he himself was bound, helays aparticular stress upon this part of his charge against himself, that he had bound the christians, and carried them to prison ; he likewise reflects upon it with a special regret, that he had imprisoned not only the men, but the women, the weaker sex, who ought to be treated with particular tenderness and compassion. r^ , , .

3. He was employed by the great Sanhedrim, the High Priest, and all the estate of the elders, as an agent for them, in suppressing this new sect; so much had he already signalized himself for his zeal against it ! v. 5. The High Priest can witness for him, that he was ready to be employed in any service against the christians. When they heard that many of the Jews at Damascus had embraced the christian faith, to deter others from doing the like, they resolved to proceed against them with the utmost severity, and could not think of a fitter person to be employed in that business, nor one more likely to go through with it, than Paul. They therefore sent him, and letters by him, to the Jews at Damascus, here called the brethren, because they all descended from one common stock, and were of one family in religion too, ordering them to be assisting to Paul in seizing those among them that had turned christians, and bringing thetn up prisoners to Jerusalem, in order to their being punished as deserters from 'the faith and worship of the God of Israel; and so might either be compelled to retract, or be put to death for a terror to others. Thus did Saul make havoc of the church, and was in a fair way, if he had gone on a while, to ruin it, and root it out. "Such i one," says Paul, " I was at first, just such as you now are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God.soon made me to do. And who was I that I could withstand God?"

III. In what manner he was converted, and made what he now was ; it was not from any natural or external causes ; he did not change his religion from an affectation of novelty, for he was then as well affected to antiquity as he used to be ; nor did it arise from discontent because he was disappointed in his preferment, for he was now, more than ever, in the way of preferment in the Jewish church ; much less could it arise from covetousness, or ambition, or any hope of mending his fortune in the world by turning christian, for it was to expose himself to all manner of disgrace and trouble ; nor had he any conversa-

tion with the apostles or any other christians, by whose subtlety and sophistry he might be thought to have been wheedled into this change ; no, it was the Lord's doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power; and none can condemn him for it, without reflecting upon that divine energy by which he was herein over-ruled.

He relates the stoiy of his conversion here very particularly, as we had it before, ch. 9. aiming to shew that it was purely the act of God.

1. He was as fully bent upon persecuting the chris tians just before Christ arrested him as ever ; he made his journey, and was come nigh to Damascus, (v. 6.) and had no other thought than to execute the cruel design he was sent upon ; he was not conscious of the least compassionate relentings toward the poor christians, but still represented them to himself as heretics, schismatics, and dangerous enemies both to church and state.

2. It was a light from heaven that first startled him, a great light, which shone suddenly round about him, and the Jews knew that God is Light, and his angels angels of light, and that such a light as this shining at noon, and therefore exceeding that of the sun, must be from God. Had it shone in upon him into some private room, there might have been a cheat in it, but it shone upon him in the open road, at high noon, and so strongly, that it struck him to the ground, {v. 7.) and 2i\\'that were with him, ch. 26. 14. They could not deny but that sw7Y/r/ the Lord was in this light.

3. It was a voice from heaven that first begat in him awful thoughts of Jesus Christ, whom before he had had nothing but hateful, spiteful thoughts of. The voice called to him by name, to distinguish him from those that journeyed with him, Saul, Saul, why persecutest thou me ? "And when he asked, Who art tho7i Lord? it was answered, I am .Tesus of Nazareth, whom thou persecutest, v. 8. Bv which it appeared, that this Jesus of A''azareth whom they also were now persecuting, Avasone that spake from heaven, and thev knew it was dangerous resisting one that did so, Heb. 12. 25.

4. Lest it should be objected, " How came this light and voice to work such a cha ige upon him, and not upon those that journeyed with him ?" (though, it is very probable, it had a good effect upon them, and that they thereupon became christians,) he observes, thai his fellow-travellers saw indeed the light, and were afraid they should be consumed with fire from heaven, their own consciences, perhaps, riow telling them that the way they were in was not good, but like Balaam's when he was going to curse Israel, and therefore they might expect to meet an angel with a flaining glittering sword; but though the light made them afraid, thet/ heard not the voice of him that s/iake to Paul, that'is, they did not distinctly hear the words ; now faith comes by hearing, and therefore that change was now presently wrought upon him that heard the words; and heard them directed to himself, which was not wrought upon them who only saw the I'ght; and yet it might afterward be wrought upon them too.

5. He assures them, that when he was thus startled, he referred himself entirely to a divine guidance ; he did not hereupon presently cry out, " We'll, I will be a christian," but, " TJ^hat shall I do. Lord? Let the same voice from heaven, that has stopped me in the wrong way, guide me into the right way. t'. 10. J^ord, tell me what I shall do, and I will do it." And immediately he had directions to go to Damascus, and there he should hear further from him that spake to him ; " No more needs to be said from heaven, there it shall be

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told thecy by a man like thyself, in the name of him that now speaks to thee, all things which are afi-fiointed for thee to do." The extraordinary ways . of divine revelation, by visions, and voices, and the appearance of angels, were designed, both in the Old Testament and in the New, only to introduce and establish the ordinary method by the scriptures, and a standing ministry, and therefore were generally superseded when those were settled. The angel did not preach to Cornelius himself, but bid him send lor Peter; so the voice here tells not Paul •what he shall do, but bids him go to Damascus, and there it shall be told him.

6. As a demonstration of the greatness of that light which fastened upon him, he tells them of the immediate effect it had upon his eye-sight; {y. 11.) / could not see for the glory of that light. It struck him blind for the present— J\imium sensibile laedit sensum — Its radiance dazzled him. Condemned sinners are struck blind, as the Sodomites and Egyptians were, by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews ; but convinced sinners are struck blind, as Paul here was, not by darkness, but by light; they are for the present brought to be at a loss within themselves, but it is in order to their being enlightened ; as the putting of clay upon the eyes of the blind man, was the designed method of his cure. Those that were with Paul, had not the light so directly darted into their faces, as Paul had into his, and therefore they were not blinded, as he was ; yet, considering the issue, who would not rather have chosen his lot than theirs ? They, having their sight, led Paul by the hand into the city. Paul, being a Pharisee, was proud of his spiritual eye-sight. The Pharisees said, ./Ire we blind also P John 9. 40. Nay, they were confident that they themselves were guides to the blind, a?id lights to them that were in darkness, Rom. 2. 19. Now Paul was thus struck with bodily blindness, to make him sensible of his spiritual blindness, and his mistake concerning himself, when he was alrcie without the law, Rom. 7. 9.

IV. How he was confirmed in the change he had made, and further directed what he should do by Ananias who lived at Damascus. Observe,

1. The character here given of Ananias ; he was not a man that was any way prejudiced against the Jewish nation or religion, but was himself a devout man according to the law; if not a Jew by birth, yet one that had been proselyted to the Jewish religion, and therefore called a devout man, and thence advanced further to the faith of Christ; and conducted himself so well, that he had a. good refiort of all the Jews that dwelt at Damascus ; this was the first christian that Paul had any friendly communication with, and it was not likely that he should instil into him any such notions as they suspected him to have espoused, injurious to the law or to this holy place.

2. The cure immediately wrought by him upon Paul's eyes ; which miracle was to confirm Ana-nias's mission to Paul, and to ratify all that he should afterward say to him. He came to him; (v. 13.) and, to assure him that he came to him from Christ, the very same who had torn, and would heal him ; had smitten, but would bind him ufi; had taken away his sight, but would restore it again, with advantage ; he stood by him, and said. Brother Saul, receive thy sight. With which word power went along, and the same Aowr immediately he recovered his sight, and looked up. ufion him, ready to receive from him the instructions sent by him.

3. The declaration which Ananias nnakes to him of the favour, the peculiar favour, which the Lord Jesus designed him above any other.

(1.) In the present manifestation of himsell to him ; {v. 14.) The God of our fathers has chosen thee. 'J'h'spowerful call is the result of a particular choice;

his calling God rAe God of our fathers, intimates, that Ananias was himself a Jew by birth, that observed the law of the fathers, and lived upon the promise made unto the fathers ; and he gives a reason why he said Brother Saul, when he spake of God, as rhe God of our fathers ; This God of our fathers hath chosen thee, that thou shouldest, [1.] Kriow his will, the will of his precept that is to be done by thee, the will of his providence that is to be done concerning thee. He hath chosen thee, that thou shouldest know it in a more peculiar manner ; not of man or by man ; but immediately by the revelation of Christ, GvlI 1. 1, 12. Those whom God hath chosen, he hath chosen to know his wilt, and to doit. [2.1 That thou shouldest see that Just One, a7id shouldest hear the voice of his mouth, and so shouldest knovj his will immediately from liim.sclf. This was what Paul was, in a particular manner, chosen to above others ; it was a distinguishing favour, that he should sec Christ here upon earth after his ascension into heaven ! Stephen saw him standing at the right hand of God, but Paul saw him standing at his right hand ! This honour none had but Paul. Stephen saw him, but we do not find that he heard the voice of his mouth, as Paul did, who says, he was last of all seen of him, as of one bom out of due time, 1 Cor. 15. 8. Christ is here called that Just One ; for he is Jesus Christ the righteous, and suffered wrongfully. Observe, Those whom God has chosen to know his will, must have an eye to Christ, and must see him, and hear the voice of his mouth ; for it is by him that God has made known his will, his good-will to us, and he has said. Hear ye him.

(2.) In the after manifestation of himself by hnn to others ; {y. 15.) " 77/0?^ shalt be his witness, not only a monument of his grace, as a pillar may be, but a witness viva voce — by word of mouth ; thou shalt publish his gospel, as that which thou hast experienced the power of, and been delivered into the mould of ; thoti shalt be his witness unto all men. Gentiles as well as Jews, of what thou hast seen and heard, now at the very first." And finding Paul so particularly relating the manner of his conversion in his apologies for himself, here, and ch. 26. we have reason to think that he frequently made the same narrative in his preaching for the conversion of others ; he told them what God had done for his soul, to encourage them to hope that he would do something for their souls.

4. The counsel and encouragement he ^ve him to join himself to the Lord Jesus by baptism ; (v. 16.) jlrise, and be baptized. He had in his circumcision been given uj) to (yod, but he must now by baptism be given up to Gml in Christ ; must embrace the christian religion and the privileges of it, in submission to the precejjts of it. Tliis must now be done immediately upon his conversion, and so was added to his circumcision ; but to the seed of the faithful it comes in the room of it; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. (1.) The great ^o«-pel privilege, which by liaptism we have sealed to us, is the remission of sins. Be baptized, and wash away thy sins ; that is, " Receive the comfort of the pardon of thy sins in and through Jesus Christ, and lay held on his righteousness for that purpose ; and receive power against sin, for the mortifying of thy corruption." For our being washed, includes our being both justified and sanctified, 1 Cor. 6. 11. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. (2.) The great gospel-duty, which by our baptism we are bound to, is, to call on the name of the Lord, the Lord Jesus ; to acknowledge him to be our I.,ord and our God, and to apply ourselves to him accordingly ; to give honour to him, to put all

THE ACTS, XXll.

our petitions in his hand. To call on the name of Jesus Christ our Lord, (Son of David, have mercy on us,) is the periphrasis of a christian, 1 Cor. 1. 2. We must nvash aivay our sins, calling on the name of the Lord ; that is, we must seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. In prayer, we must not any longer call God the God of Abraham, but the Father of our Lord Jesus Christ, and in him our Father ; in every prayer, our eye must be to Christ. (3.) We must do this quickly. JVhy tarriest thou ? Our covenanting with God in Christ is needful work, that must not be deferred. The case is so plain, that it is needless to deliberate ; and the hazard so great, that it is folly to delay. Why should not that be done at the present time, that must be done some time, or we are undone .■'

V. How he was commissioned to go and preach the gospel to the Gentiles. This was the great thing which they were so angry at him for, and therefore it was requisite he should for this, in a special manner, produce a divine warrant; and here he does it. This commission he did not i^eceive presently upon his conversion, for this was at Jerusalem, whither he did not go till three years after, or more ; (Gal. 1. 18.) and whether it was then, or afterward, that he had this vision here spoken of, we are not certain.

But, to reconcile them, if possible, to his preaching of the gospel among the Gentiles, he tells them,

1. That he received his orders to do it when he was at prayer, begging of God to appoint him his work, and to bhew him the course he should steer ; and (which was a circumstance that would have some weight with those he was now speaking to) he was at fir ay er in the temfile, which was to be called a house of fir ay erf or all fieofile ; not only in which all people should pray, but in which all people should be prayed for. Now as Paul's praying in the temfile was an evidence, contrary to their malicious suggestion, that he had a veneration for the temfile, though he did not make an idol of it as they did; so God's giving him this commission there in the temfile, was an evidence, that the sending him to the Gentiles would be no prejudice to the temfile, unless the Jews by their infidelity made it so. Now it would be a great satisfaction to Paul afterward, in the execution of this commission, to reflect upon it that he received it when he was at prayer.

2. He received it in a vision, he fell into a trance, {y. 17.) his external senses, for the present, locked up ; he was in an ecstasy, as when he was caught ufi into the third heaven, and was not at that time sensible whether he was in the body, or out of the body. In this trance he saw Jesus Christ, not with the eyes of his body, as at his conversion, but represented to the eyes of his mind ; {v. 18.) / saw him saying unto me. Oar eye must be upon Christ, when we are receiving the law from his mouth ; and we must not only hear him speaking, but see him speaking to us.

.1 Before Christ gave him a commission to go to the Gentiles, he told him, it was to no purpose for him to think of doing any good at Jerusalem ; so that they must not blame him, but themselves, if he were sent to the Gentiles. Paul came to Jerusalem, full of hopes, that, by the grace of God, he might be instrumental to hv'm^.those to the faith of Christ, who had stood it out against the ministry of the other apostles ; and perhaps this was it he was now praying for, that he, having had his education at Jcrusalein, and l)cing well known there, might be employed in gathering the children of Jerumlem to Christ, that mere not yet gathered'; wliich he thought he had particular advantages for the doing of. But Christ crosses the measures he had laid ; "■^Make haste," says he, " and get thee quickly out

of Jerusalem; for though thou thinkest thyself more likely to work upon them than others, thou wilt find they are more prejudiced against thee than against any other, and therefore will not receive thy testimony concerning me." As God knows before who will receive the gospel, so he knows who will reject it.

4. Paul, notwithstanding this, renews his petition that he might be employed at Jerusalem, because they knew, better than any did, what he had been before his conversion, and therefore must ascribe so great a change in him to the power of almighty grace, and, consequently, give the greater regard to iiis testimony ; thus he reasoned, both with himself, and with the Lord, and thought he reasoned right; {v. 19, 20.) " Lord," sa.YS he, "they know, that I was once of their mind, that I was as bitter an enemy as any of them to such as believed on thee, that I irritated the civil power against them, and imprisoned them, and turned the edge of the spiritual power against them too, and beat them in every synagogue. And therefore they will not impute my preaching Christ to education, or any prepossession in his favour, (as they do that of other ministers,) but will the more readily regard what I say, because they know I have myself been one of them : particularly in Stephen's case ; they know that when he was stoned, I was standing by, I was aiding and abetting and consenting to his death, and in tokpn of that kefit the clothes of them that stoned him. Now, Lord," says he, " If I appear among them, preaching the doctrine that Stephen preached and suffered for, they will no doubt receive my testimony. " ' • No," (says Christ to him,) "they will not ; but will be more exasperated against thee as a deserter from, than against others whom they look upon only as strangers to, their constitution."

5. Paul's petition for a wan-ant to preach the gospel at Jerusalem is over-ruled, and he has peremptory orders X.o go among the Gentiles ; {v. 21.) Depart, for I will send thee far hence unto the Gentiles. ' Note, God often gives gracious answers to the prayers of his people, not in the thing itself that they pray for, but in something better. Abraham prays, O that Ishmael may live before thee; and God hears him for Isaac. So Paul here prays that he may be an instrument of converting souls at Jerusalem ; "No," says Christ, "but thou shalt be employed among the Gentiles, and 7nore shall be the children of the desolate than those of the married wife." It is God that appoints his labourers both their day and their place, and it is fit they should acquiesce in his appointment ; though it may cross their own inclinations. Paul hankers after Jerusalem ; to be a preacher there, was the top of his ambition ; but Christ designs him greater preferment; he shall not enter into other men's labours, (as the other apostles did, John 4. 38.) but shall break up new ground, and fireach the gosfiel there where Christ was not named, Rom. 15. 20. So often does Providence contrive better for us than we for ourselves ; to the guidance of that we must therefore refer ourselves. He shall choose our inheritance for us. Observe, Paul shall not go to preach among the Gentiles without a commission : / will send thee. And if Christ send him, his Spirit shall go along with him, he will stand by him, will carry him on, and bear him out, and give him to see the fruit of his labours. Let not Paul set his heart upon Judea and Jerusalem, for he must be sent far hence, his call must be quite another way, and his work of another kind. And it might be a mitigation of the offence of this to the Jews, that he didnot set up a Gentile church in the neighbouring nations ; others did that in their immediate vicinity ; he was sent to places at a distance, a vast way off, where what he did could not be tliought an annoyance to them.

THE ACTS, XXII.

Now if they would lay all this together, surely they would see that they had no reason to be angry witn Paul for preaching among the Gentiles, or construe it an act of ill-will to his own nation, for he was compelled to it, contrary to his own mind, by an. over-ruling command from heaven.

22. And they gave him audience unto this word, and then lifted up their voices, and said. Away with such 3. fellow from the .earth: for it is not fit that he should live. 23. And as they cried out, and cast off their clothes, and threw dust into the air, 24. The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging ; that he might know wherefore they cried so against him. 25. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned ? 26. When the centurion heard that, he went and told the chief captain, saying. Take heed what thou doest: for this man is a Roman. 27. Then the chief captain came, and said unto him, Tell me, art thou a Roman 1 He said. Yea. 28. And the chief captain answered, With a great simi obtained I this freedom. And Paul said. But I was yVee-born. 29. Then straightway they departed from him which should have examined him : and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. 30. On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.

Paul was going on with this account of himsif, and had shewed them his commission to preach among the Gentiles, without any peevish reflections upon the Jews. We may suppose that he designed next to shew how he was afterward, by a special direction of the Holy Ghost at Antioch, separated to this service, how tender he was of the Jews, how respectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body; and then to shew how wonderfully God had owned him, and what good service had been done to the interest of God's kingdom among men in general, without damage to any of the true interests of the Jewish church in particular. But whatever he designs to sav, they resolve he shall say no more to them ; T/iey gave him audience to this word. Hitherto they had heard him with patience and some attention. But when he speaks of being sent to tlie Gentiles, though it was what Christ himself said to him, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, and such a jealousy of them. IJpon the mention of this, they have no manner of patience, but forget all rules of decency and equity ; thus were they /irovoked to jealousy by them that were no peofile, Rom. 10. 19. Now here we are told \io^furiQua and outrageous

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the people were against Paul, for mentioning the Gentiles, as taken into the cognizance of divine grace, and so justifying his preaching among them.

I. They interrufitcd him, bv lifting ufi their voice, to put hnn mto confusion, and that nobody might hear a word he said, (ialkd consciences kick at the least touch ; and thosp who are resolved not to be ruled by reason, commonly resolve not to hear it, if they can help it. And th'c spirit of enmitv against the gospel of Christ commonlv shews itself In silencing the ministers of Christ and his gospel, and stopping their mouths, as the Jews did Paul's here.

Their fathers had said to the best of ieera. See not, Isa. 30. 10. And so they to the best of s/ieakers, S/ieafc not. Forbear, vjherefore shouldent thou be smitten? 2 Chron. 25. 16.

II. They clamoured against him as one that was unworthy of life, much more of libertv ; without weighing the arguments he had urged 'in his own defence, or offering to make any answer to them, they cried out with a confused noise, " ./iway with such a fellow as this from the earth, who pretends to have a commission to preach to the Gentiles; why, it is not Jit that he should live. " Tlius the men that have been the greatest blessings of their age, have been represented not only as the burthens of the earth, but the plague of their generation. He that was worthy of the greatest honours of life, is condemned as not worthy of life itself. See what different sentiments (Jod and men have of good men, and yet they both agree in this, that thev are not likely to live long in this world. Paul sa'vs of the godly Jews, that they were men ofvjhom the world was not worthy, Heb'. 11. 38. And therefore ihey must I)e removed, that the world may be justly punished with tlic loss of them. The imgodly Jews here say of Paul, that it was not Jit he should lri<e; and therefore he must be removed, that the world may be eased of the burthen of him, as of the two witnesses. Rev. 11. 10.

III. They went stark mad against Paul, and against the chief captain for not killing him immediately, at their request, or throwing him as a prev into their teeth, that they might devour him, {v. 23.") as men whose reason was quite lost in jjassion, they cried out like roaring lions or ranging bears, and howled like the evening wolves ; they cast off their clothes with fury and violence, as much as to say, that thus they would tear him if they could hut come at him. Or rather, they thus shewed how ready they were to stone him ; they that stoned Stephen, threw off their clotlies, v. 20. Or, they rent their clothes, as if he had spoken blasphemy; and thr^evt dust into the air, in detestation of it; or, signifving how ready they were to throw stones at Paul, if the chief captain would ha\ e permitted them. But why should we go al)out to give a i-eason for these ex pressions of fury, which they themselves could not account for? All they intended, was, to make the chief captain scnsil)le how much they were enraged and exasperated at Paul, so that he could not do any thing to gratify them more than to let them have their will against him.

IV. The chief ca/itain took care for his safety, by ordering him to be brought into the castle, v. 24. A prison sometimes has been a protection to good men from popular rage. Paul's hour was not yet come, he had not finished his testimony, and therefore God raised up one that took care of liim, when none of his friends durst appear on his behalf Grant not, O Lord, the desire of the wicked.

V. He ordered him'the torture, to force from him a confession of some flagrant crimes, which had provoked the people to such an uncommon violence against him. He bade that he should be examined by scourging, (as now in some countries by the rack,) that he might know wherefore they cried so against

THE ACTS, XXII.

him. Herein he did not proceed fairly ; he should have singled out some of the clamorous, tumultuous complainants, and taken them into the castle, as breakers of the peace, and should have examined them, and by scourging too, what they had to lay to the charge of a man that could give so good an account of himself, and did not appear to have done any thing worthy of death or of bonds. It was proper to ask them, but not at all proper to ask Paul, wherefore they cried so against him ? He could tell that he had given them no just cause to do it; if there were any cause, let them produce it. No man is bound to accuse himself, though he be guilty, much less ought he to be compelled to accuse himself, when he is innocent. Surely the chief cafitain did not know the Jewish nation when he concluded, that he must needs have done something verj' ill, whom they cried out against. Had they not just thus cried against our Lord Jesus, Crucify him, crucify him, when they had not one word to say in answer to the judge's question, Why, what evil has he done ? Is this a fair or just occasion to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and therefore he must be forced to tell.

VI. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all trials and punishments of this nature ; {v. 25.) As they bound him with thongs, or leathern bands, to the whipping post, as they used the vilest of malefactoi-s in bridewell from whom they would extort a confession, he made no outcry against the injustice of their proceedings against an innocent man, but very mildly let them understand the illegality of their proceedings against him as a citizen of Home ; which he had done once before at Philippi, after he had been scourged, (c/z. 16. 37.) but here he makes use of it for prevention. He said to the centurion that stood by, " You know the law ; pray is it lawful for you who are yourselves Romans, to scourge a man that is a Roman, and uncondemned?" The manner of his speaking, plainly speaks what a holy security and serenity of mind this good man enjoyed, not disturbed either with anger or fear in the midst of all those indignities that were done him, and the danger he was in. The Romans had a law, (it was called lex Semfiro-nia,) that if any magistrate did chastise or condemn a freeman of Rome, indicia causa — without hearing him sfieak for himself, and deliberating upon the whole of his case, he should be liable to the sentence of the fieofile, who were very jealous of their liberties. It is indeed the privilege of every man not to have wrong done him, except it be proved he has done wrong; as it is of every Englishman by Magria Charta, not to be dis-seized of his life or freehold, but by a verdict of twelve men of his peers.

VII. The chief captain was surprised at this, and put into a fright; he had taken Paul to be a vagabond Egyptian, and wondered he could speak Greek, {ch. 21. 37.) but is much more surprised now he finds that he is as good a gentleman as himself How many men of great worth and merit are despised because they are not known, are looked upon and treated as the offscouring of all things, when those that count them so, if they knew their true character, would own them to be of the excellent o?ies of the earth ! The chirf cafitain had centurions, under-officers attending him, cli. 21. 32. One of these reports this matter to the chief captain, (v. 26.) Take heed what thou doest,for this man is a Roman, and what indignity is done to him, will be construed an offence against the majestv of tlic Roman people; as they loved to speak. They all knew what a value was put upon this pi-ivilege of the Roman citizens. Tully extols it in one of his orations against Verrcs, O nomen duke libertatis, O jus eximium nostree ci-vitatia I O lex Porcia ! O leges Semfironix ! facinus

est vincere Romanum cirvem, scelus verberare — 0 Liberty, I love thy charming name ! And these our Forcian and Sejn'pronian laws, how admirable I It is a crime to bind a Roman citizen, but an unpardonable one to beat him. " Therefore" (says the centurion) "let us look to ourselves; if this man be a Roman, and we do him any indignity, we shall be in danger to lose our commissions at least." Now,

1. The chief captain would be satisfied of the truth of this from his own mouth; (i;. 27.) " Tell me, art thou a Roman ! Art thou entitled to the privileges of a Roman citizen }" " Yes," says Paul, "lam;" and perhaps produced some ticket or instrument which proved it; for otherwise, they would scarcely have taken his word.

2. The chief captain very freely compares notes with him upon this matter, and it appears, that the privilege Paul had as a Roman citizen, was of the two more honourable than the colonel's; for the colonel owns that his was purchased; "I am a freeman of Rome ; but with a great sum obtained I this freedom, it cost me dear, how came you by it.'"' " Why ti'uly," says Paul, " I was free-born. " Some think he became entitled to this freedom by the place of his birth, as a native of Tarsus, a city privileged by the emperor with the same privileges that Rome itself enjoyed ; others rather think, it was by his father or grandfather having served in the war between Cxsar and Antony, or some other of the civil wars of Rome, and being for some signal piece of service rewarded with a freedom of the city; and so Paul came to be free-born; and here he pleads it for his own preservation; for which end not only we may, but we ought, to use all lawful means.

3. This put an immediate stop to Paul's trouble ; they that were appointed to examine him by scourging, quitted the spot; they departed from him, {v. 29.) lest they should run themselves into a snare. Nay, and the colonel himself, though we may suppose him to have a considerable interest, was afraid when he heard he was a Roman, because, though he had not beaten him, yet he had bound him in order to his being beaten. Thus many are restrained from evil practices by they^'ar of man, who would not be restrained from them by the fear of God. See here the benefit of humaQ laws and magistracy, and what reason we have to be thankful to God for them; for even when they have given no countenance or special protection to God's people and ministers, yet by the genei'al support of equity and fair dealing between man and man, they have served to check the rage of wicked and unreasonable illegal men, who otherwise would know no bounds, and to say. Hitherto it shall come, but no further ; here shall 'its proud waves be stayed. And therefore this service we owe to all in autliority—to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peacea1)le—to li\e (/Jiirt and peaceable Ifvcs in all godliness and honesty, 1 Tim. 2. 1, 2.

4. The governor, the next day, brought Paul before the Sanhedrim, v. 30. He first loosed him from his bands, that those might not prejudge his cause, and that he might not be charged with having pinioned a Roman citizen, and then summoned the chief priests and all their council to come together to take cognizance of Paul's case, for he found it to be a matter of religion, and therefore looked u])on them to be the most proper judges of it. Gallio in this case discharged Paul; finding it to be a matter of their law, he drave the prosecutorsyro/w thejudg merit-seat, \ch. 18. 16.) and would not concern himself at all in it: but this Roman, who was a military man, kept Paul in custody, and appealed from the rabble to the general assemhy. Now, (1.) We may hope tliat hereby he intended Paul's safety, as think ing, if he were an innocent and inoffensive man.

THE ACTS, XXIIl.

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though tiie multitude might be incensed against him, yet the chief priests and elders would do him justice, and clear him; for they were, or should be, men of learning and consideration, and their court governed by rules of equity. When the prophet could find no good among the poorer sort of people, he concluded that it was because they kiieiv not the way of the Lord, nor the judgments of their God, and promised himself that he should speed better among X\\e. great men, as the chief cafitain here did, but soon found himself disappointed there; these have altogether broken the yoke, and burst the bonds, Jer. 5. 4, 5. But, (2.) That which he is here said to aim at, is, the gratifying of his own curiosity. He would have known the certainty whereof he was accused of the Jews, Had he sent for Paul to his own chamber, and talked freely with him, he might soon have earned from him that which would have done more Ihan satisfy his inquiry, and which might have persuaded him to be a christian. But it is too common ''or great men to affect to set that at a distance from ihem, which might awaken their consciences, and to desire to have no more of the knowledge of God's ways than may serve them to talk of.

CHAP. xxni.

The close of the foregoing chapter left Paul in the Higli Priest's court, into which the chief captain (whetlier to his advantage or no, I know not) had removed his cause from the mob ; and if his enemies act there airainst him with less noise, yet it is with more subtlety. Now here we have, I. Paul's protestation of his own integrrity, and of a civil respect to the Higii Priest, however he liad upon a sudden spoken warmly to him, and justly, v. 1.. 5. II. Paul's prudent contrivance to get himself clear of them, by setting the Pharisees and Sadducees at variance one with another, V. 6..9. III. The governor's seasonable interposal to rescue him out of their hands likewise, v. 10. IV. Christ's more comfortable appearing to liim, to animate him against those difficulties that lay before him, and to tell him what he must expect, v. 11. V. A bloody conspiracy of some desperate Jews to kill Paul, and their drawing in the chief priests and the elders to be aiders and abetters with them in it, V. 12.. 15. VI. The discovery of this conspiracy to Paul, and by him to the chief captain, who perceived so much of their inveterate malice against Paul, that he had reason enough to believe the truth of it, v. 16. . 22. VIl. The chief captain's care of Paul's safely, by which he prevented the execution of the design ; he sent him away immediately under a stronsr guard from Jerusalem to Ca'sarea, which was now the residence of Felix, the Roman governor, and there he safely arrived, v. 23. .35.

I. A ND Paul earnestly beholding the J\. council, said, Men aiid brethren, I have lived in all good conscience before God tuitil this day. 2. And the High Priest Ananias commanded them that stood by him to smite him on the mouth. 3. Then said Paul unto him, God shall smite thee, thou whited w^U : for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law ? 4. And they that stood by said, Revilest thou God's High Priest ? 5. Then said Paul, 1 wist not, brethren, that he was the High Priest: foi it is written. Thou shalt not speak evil of the ruler of thy people.

Perhaps, when Paul was brought, as he often was (Corftus cum causa — the /lerson and the cause together) before heathen magistrates and councils, where he and his cause were slighted, because not at all understood, he thought, if he were brouglit before the Sanhedrim at Jei-usalem, he should be able to deal with them to some good purpose, and

yet we do not find that he works at all upon them. Here we have,

I. Paul's protestation of his own integrity; whether the chief priest put any question to liini, or the chief captain made any representation v.i his case to the court, we are not told ; but Paul appeared here,

1. With a good courage ; he was not at all put out of countenance upon his being brouglit before such an august assembly, which in his youth he had conceived such a veneration for; nor did he fear their calling him to an account about the letters they gave him to Damascus, to persecute the christians there, though (for aught we know) this was the first time he had ever seen them since ; but he earnestly beheld the council. When Stephen was brought before them, they thought to Imve faced him down, but could not, such was his holy confidence ; they looked steadfastly on him, and his face was as that of an angel, ch. 6. 15. Now that Paul was broui^ht before them, he tliought to have faced them down, but could not, such was their wicked imfiudctcc However, now was fulfilled in him what Ciod piomised to Ezekiel, {ch. 3. 8, 9.) I have made thy face strong against their faces; fear them not, neither be dismayed at their looks.

2. \\'ith a good conscience, and that gave hin\ .i good courage.

Hie murus aheneus esto,

Nil consciresibi

Be this thy brazen bulwark of defence, Still to preserve thy conscious innoccnc64

He said, *' Men and brethren, I have Iwed in au good conscience before God unto this day. However I may be rei)roarhed, my heart docs not reproach me, but witnesses for me." (1.) He had always been a man inclined to religion ; he never was a man that lived at large, but always put a difference between moral good and evii; even in his unregencrate state, he was, as touching the righteousness that was in the law, blameless. He was no unthinking man, who never considered wliat he did, no designing man, who Cared not what he did, so he could but compass his own ends. (2.) Even when he /lersecuted the church of God, he tliought he ought to do it, and that he dicl God service in it. Though his conscience was misinformed, yet he acted according to the dictates of it. See ch. 26. 9. (3.) He seems rather to s])cak of the time since his conversion, since lie left the service "f the High Priest, and fell under their dis])leasure for so doing; he does not sav, From my beginning until this day ; but, " .\11 the time in which you have looked upon me as a deserter, an apostate,'and an enemy to your church, even to this day, I have lived in all good conscience before Gof/; whatever you may thin\ of mc, I have in everv thinga])provcd myself to God, and lived honestlv," Heb. 13. IH. He had aimed at nothing but Ko filra.se God, and do his duty, in those things for which thcv were so incensed against him ; in :dl he had done toward the setting up of the kingdom of Christ, and the setting of it up among the Cientiles, he had acted conscientiously. See here the character of an honest man ; [1.] He set, God before him, and lives as in his sight, and under his eves, and with an eve to him. Jl'alk before me, and be thou perfect. [Q.] He makes conscience of v/hat he savs and does, and though he may be under soiT\p mistakes, vet, according to the best of his knowledge, he abstains from that which is evil, and cleaves to that which is good. [3.] He is unir'er-sally conscientious; and they that are not so, are not at all trulv conscientious; is so in all manner of conversation '; " I have lived in all good conscience; have had mv whole conversation under the direction and dominioh of conscience." [4. ] He continues so, and perseveres in it; "I have lived so until thts

THE ACTS, XXIIl.

day" Whatever changes pass over him, he is still the same, strictly conscientious. And those who thus live in all good conscience before God, may, like Paul here, lift ufi their face without sfiot; and if their hearts condemn them not, may have confidence both toward God and man, as Job had when he still held fast his integrity, and Paul himself whose rejoicing was this, the testimony of his conscience.

II. The outrage of which Ananias the High Priest was guilty ; he com?na?ided them that stood by, the beadles that i^ttended the court, to smite him on the mouth, [v. 2. ) to give him a dash on the teeth, either with a hand, or with a rod. Our Lord Jesus was tlius desjiit(fully used in this court, by one of the servants, (John 18. 22.) as was foretold, Mic. 5. 1. 7yiey shall smite the Judge of Israel ufion the cheek. But here was an order of court for the doing of it, and, it is likely, it was done.

1. The High Priest was highly offended at Paul; some think, because he looked so boldly and earnestly at the council, as if he would face them down; others, Ijccause he did not address himself particularly to liim as president, with some title of honour and respect, but spake freely and familiarly to them all, as men and brethren. " His pi'otestation of his integi'ity was provocation enough to one who was resolved to run him down, and make him odious. When he could charge him with no crime, he thought it was crime enough that he asserted his own innocency.

2. In his rage he ordered him to be smitten, so to put disgrace upon him, and to be smitten on the mouth, as having offended with his lips, and in token of his enjoining him silence. This brutish and barbarous method he had recourse to, when he could not answer the wisdom and s/iirit nvherewith he sfiake. Tims Zedekiah smote Micaiah, (1 Kings 22. 24.) and Pashur smote Jeremiah, (Jer. 20. 2.) when they spake in tlie name of the Lord ; if therefore we see such indignities done to good men ; nay, if they be done to us for well doing and well saying, we linust not think it sti-ange ; Christ will give those the kisses of his mouth, (Cant. 1. 2.) who for his sake receive blows on the mouth. And though it may be expected that, as Solomon says, every man should kiss his li/is that givcth a right answer, (Prov. 24. 26.) yet we often see tlie contrary.

III. The denunciation of the wrath of God against the High Priest for this wickedness in the /dace of judgment; (Eccl. 3. 16.) it agrees with what follows tliere, v. 17. with whicli Solomon comforted himself, / said in mine heart, God shall judge the righteous and the wicked ; God shall smite thee, thou whitrd wall, v. 3. Paul did not speak this in any sinful lieat or ])assion, but in a holy zeal against the High Priest's abuse of his power, and with something of a prophetic spirit, not at all with a spirit of revenge.

1. He gives him his due character; Thou whited wall; tlum hypocrite ; a mud-wall, trash and dirt, and rul)l)ish, underneath, but plastered over, or white-washed. It is the same comparison in effect with that of Christ, when he compares the Pliari-sees to whitod sei)ulchres, Matt. 23. 27. They that daubed with untcm/wred mortar, failed not to' daub themselves over with something that made them look not only clean, but gay.

2. He reads him his just doom ; " God shall smite thee, shall In-ing upon thee his sore judgments, espe-ciallv sijiritual judgments; (imtius thinks this was fulfilU'd soon after, in his removal from the office of the High Priest, either bv death or dejjrivation, for he finds another in that ofKce a little while after this; probat)ly, he was smitten Ijy some sudden stroke of divine vengeance. Jeroboam's hand was withered when it was stretched out against a prophet.

3 He assij^tis a good reason for that doom ; *« For

sittest thou there as president in the supreme judicature of the church, pretending to judge me cifttr the law, to convict and condemn me by the law, and yet connncuidest me to be smitten before any crime is

Sroved upon me, which is coiitrary to the law .?'' I^o man must be beaten unless he was worthy to be beaten, Deut. 25. 2. It is against all law, human and divine, natural and positive, to hinder a man from making his defence, and to condemn him unheard. When Paul was beaten by the rabble, he could say. Father, forgive them, they know not what they do ; but it is inexcusable in a High Priest that is appointed to judge according to the law.

IV. The offence which was taken at this bold word of Paul's; (r. 4.) They that stood by said. Re-vilest thou God's High Priest ? It is a probable conjecture, that those who blamed Paul for what he said, were believing Jews, who were zealous for the law, and consequently for the honour of the High Priest, and therefore took it ill that Paul should thus reflect upon him, and checked him for it. See here then,

1. What a hard game Paul had to play, when his enemies were abusive to him, and his friends were so far from standing by him, and appearing for him, that they were ready to find fault with his management.

2. How apt even the disciples of Christ themselves are to ovei'-value outward pomp and power. As because the temple had been God's temfde, and a magnificent structure, there were those who followed Christ, that could not bear to have any thing said that threatened the destruction of it; so because the High Priest had been God's High Priest, and was a man that made a figure, though he was an inveterate enemy to Christianity, yet these were disgusted at Paul for giving him his due.

V. The excuse that Paul made for what he had said, because he found it was a stumI)ling-block to his weak brethren, and might prejudice them against him in other things. These Jewish christians, though weak, yet were brethren, so he calls them here, and, in consideration of that, is almost ready to recall his words ; for JVho is offended, said he, and I bum not ? 2 Cor. 11. 29. His fixed resolution was rather to abridge himself in the use of his christian liberty than give offence to a weak l)i'other ;~rather than do it, he will eat no flesh while the world stands, 1 Cor. 8. 13. And so here though he had taken the liberty to tell the High Priest his own, yet when he found it gave offence, he cried Peccavi —/ have done wrong, he wished he had not done it ; and though he did not beg the High Priest's pardon, nor excuse it to him, yet he begs their pardon, who took offence at it, because this was not a time to inform them bettei', nor to say what he could say to justify himself.

1. He excuses it with this, that he did not consider when he said it, whom he spake to ; (v. 5.) / luist not brethren, that he was t/fe High Priest; «'« Uii)i ; " I did not just then think of the dignity of liis ])lacc, or else I would have spoken more res])ectfully to him." I see not how we can with any probability think that Paul did not know him to l)e the High Priest, for Paul had been seven days in the temple at the time of the feast, where he could not miss oi seeing the High Priest; and his telling him that he sat to judge him after the law, shews that he knew who he was; l)ut, says he, I did not consider it. Dr. Whiti)y puts this seiise upon it ; that the pi-oplietic impulse that was upon him, and inwardly moved him to say what he did, did not permit him to advert that it was the High Priest, lest tins law might have restrained him from comjjlying with that impulse ; but the Jews acknowledged that ])ro])hcts might use a liberty m speaking of rulers, which others might not, as Isa. 1. 10, 23. Or, (as he quotes the sense

THE ACTS, XXIIl.

of Grotius and Lightfoot,) Paul does not go about to excuse what he had said in the least, but rather to jusitfy it; "I own tliat God's High Pricut is not to be reviled, but I do not own this Ananias to be High Priest, he is a usurper, he came to the office by bribery and corruption; and the Jewish rabbins say, that he who does so, is neither a Judge, nor to be honoured as such." Yet,

2. He takes care that what he had said should not be drawn into a precedent, to the weakening of the obligation of that law in the least; For it is "written, and it remains a law in full force, Thou shall not sfieak evil of the ruler of thy fieofile. It is for the public good, that the honour of magistracy should be supported, and not suffer for the miscarriages of those who are intrusted with it ; and therefore that decorum be observed in speaking Ijoth of and to princes and judges; even in Job's time it was not thought Jit f.o say to a king, Thou art wicked, or to firinces. Ye are ungodly, Job 34. 18. Even when we do well, md suffer for it, we must take it Jxatiently, 1 Pet. 2. :iO. Not as if great men may not hear of their faults, and public grievances be complained of by proper persons, and in a decent manner, but there must be a particular tenderness for the honour and reputation of those in authority more than of other people, because the law of God requires a particular reverence to be paid to them, as God's vicegerents ; and it is of dangerous consequence to have those any way countenanced, who desfiise dominioyis, and speak evil of dignities, Jude 8. Curse riot the king, no not in thy thought, Eccl. 10. 20.

6. But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council. Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question. 7. And when he had so said, there arose a dissension between the Pharisees and the Sadducees : and the multitude was divided. 8. For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. 9. And there arose a great cry: and the scribes t/iat 7i;crc of the Pharisees' part, arose, and strove, saying. We find no evil in this man : but if a spiiit or an^angel hath spoken to iiim, let us not fight against God. 10. And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring hm into the castle. 11. And the niglit following tlie Lord stood by him, and said. Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear wit-»ness also at Rome.

Many are the troubles of the righteous, but some way or other the Lord delivereth them cut of them all. Paul owned he had experienced the truth of this in the persecutions he had undergone among the Gentiles ; (see 2 Tim. 3. 11.) Out of them all the Lord delivered me. And now he finds that he who has delivered, does and will. He that delivered him in the foregoing chapter from the tumult of the fieofile, here delivers him from that of the elders.

^'OL. ¥1.-2 G

233

I. His own pi-udcnce and ingenuity stind him in some stead, and contribute much to his'escapc. Paul's greatest honour, and that upon which he most valued himself, was, that he was a christian, imd an nfwstle of Christ ; and all hisother honours he despised and made nothing of, in comparison with those, counting them but dun^, that he wight win Christ; and yet he had sometimes occasion to make use of his other honours, and they did him senice. His being a citizen of Rome saved him in the foregoing chapter from bemg whipt by the chief captain as a vagabond, and here his being a Pharisee saved him froin being condemned by the Sanhedrim, as an ajjostate from the taith and worship of the God of Israel. It will consist very well with our willingness to suffer for Christ, to use all lawful methods, nay, and arts too, both to prevent suffering, and to extricate ourselves out of it.

The honest policy Paul used here for his own preservation, was, to divide his judges, and to set them at variance one with another about him ; and by incensing one fiart of them more against him, to engage the contrary part for him.

1. The great council was made up of Sadducees and Pharisees, and Paul perceived it ; he knew the characters of many of them ever since he lived among them, and saw those among them whom he knew to be Sadducees, and others whom he knew to be Pharisees ; {x\ 6.) One fiart were Sadducees and the other Pharisees, and perhaps nearly an equal part. Now these differed very much fiT»m one another, and yet thev ordinarily agreed well enough to do the business of the council together.

(1.) The Pharisees were bigots; zealous for the ceremonies, not only those which God had appointed, but those which were enjoined by the tradition of the elders; they were great sticklers for the authority of the church, and enforcing obedience to its injunctions, which occasioned many quarrels between them and our Lord Jesus; but at the ?ame time they were very orthodox in the faith of the Jewish church concerning the world of sfiirits, the resurrection of the dead, and the life of the world to come.

(2.) The Sadducees were deists; no friends to the scripture, or divine relation. The books of Moses they admitted as containing a good historv, and a goocl law, but had little regard to the otlier hooks of the Old Testament ; see Mat. 22. 23. Tlic account here given of these Sadducees, is, [1.] That they deny the resurrection ; not only the return of the l)ody to life, but a future state of rewards and punishments ; they had neither hope of etenial happiness, nor dread of etemal miser\', nor expectation of any thing on the other side death ; and it was ujjon these principles that thev said, It is in vain to serve God, and called the proud happy, Mai. 3. 14, 15. [2.] That they denied the existence of angels and spirits, and allowed of no being but matter. They thought that God himself was conwrcal, and had parts and members as we have. \Vhen they read of angels in the Old Testament, they supposed them to be messengers that God made and sent on his errands as there was occasion ; or that they were impressions on the fancies of those they were sent to, and no real existences ; that they were this, or that, or any thing rather than what they were. And as for the souls of men, they looked upon them to be nothing else but the temperament of the humours of the bodv, or the animal spirits, but denied their existence in a state of separation from the body, and any difference between the soul of a man and of a beast. These, no doubt, pretended to be free-thinkers, but really thought as meanly, absurdly, and slavishly, as possible. It is strangehow men of such corrupt and wicked principles could come into office, and have a place in the great Sanhedrim ; but many

•2 34

THE ACTS, XXIIl.

of ilieni were of quality and estate, and they com-;:)lied with the public establishment, and so got in, and kept in. But they were generally stigmatized as heretics, were ranked with the Epicureans, and were prayed against, and excluded from eternal life. The prayer which the modern Jews use against christians, Witsius thinks, was designed by Gamaliel, who made it, against the Sadducees ; and that they meant them in their usual imprecation. Let the name of the wicked rot. But how degenerate was the character, and how miserable the s:ate, of the Jewish church, when such profane men as these were among their rulers !

2. In this matter of difference between the Pharisees and Sadducees, Paul openly declared himself to be on the Pharisees' side against the Sadducees ; {v. 6 ) He cried out, so as to be heard by all, ^'lam a Pharu<ec, was bred a Pharisee, nay, I was born one, in effect, for I was the son of a Pharisee, my father was one before me, and thus far I am still a Pharisee, that I hofie for the resurrection of the dead, and I may tioily say, that if the matter were rightly understood, it would be found that this was it for which I was now called in question." When Christ was upon earth, the Pharisees set themselves most against him, because he witnessed against their traditions and corrupt glosses upon the law ; but after his ascension, the Sadducees set themselves most against his ajiostles, because they fireached through Tesus the resurrection of the dead, ch. 4. 1, 2. And It is said (cA. 5. 17.) that they were the sect of the Sadducees that yi&ve. filled with indignation at them, because they preached that life and immortality which is brought to light by the gos/iel. Now here,

(1.) Paul owns him'self a Pharisee ; so far as the Pharisees were in the right. Though as Pharisaism was opposed to Christianity, he set himself against it, and against all its traditions that were set up in competition with the law of God, or in contradiction to the gospel of Christ, yet, as it was opposed to Sadducism, he adhered to it. We must never think the worse of any truth of God, nor be more shy of our owning it, for its being held by men otherwise corrupt. If the Pliarisees will hofie for the resurrection of the dead, Paul will go along with them in that hope, and be one of them, whether they will or no.

(2.) He might truly say, that, being jjersecuted, as a Christian, this was the thing he was called in question for; perhaps he knew that the Sadducees, though they had not such an interest in the common people as the Pharisees had, yet had underhand incensed the mob against him, under pretence of his having preached to the Gentiles, but really because he had preached the hope of the resurrection. However, being called in question for his being a Christian, he might truly say, he was called in question for the hofie of the resurrection of the dead, as he afterward pleaded, ch. 24. 15. and ch. 26. 6, 7. Tliough Paul preached against the traditions of the elders, (as his Master had done,) and therein opposed the Pharisees, yet he valued himself more u]Mn his preaching for the resurrection of the dead, and a future state, in which he concurred with the Pharisees.

3. This occasioned a division in the council; it is probable that the High Priest sided with the Sadducees, (as he had done ch. 5. 17. and made it to appear by his rage at Paul, v. 2.) which alarmed the Pharisees so much the more ; but so it was, there arose a dissension between the Pharisees and the Sadducees ; {v. 7.) for tliis word of Paul's made the Sadducees more warm, and the Pharisees more cool, in the prosecution of him ; so that the multitude was divided; i<r^i<rB>i — there was a schism, a quarrel among them, and the edge of their zeal begjui to turn from Paul against one another ; nor could they go on

to act against him, when they could not agree amoni: themselves, or prosecute him for breaking the unity of the church, when there was so little among them of the unity of the spirit. All the cry had been against Paul, but now there arose a great cry against one another; {y. 9.) so much did a fierce furious spirit prevail among all orders of the Jews at this time, that every thing was done with clamour and noise, and in such a tumultuous manner were the great principles of their religion stickled for, by which they received little service ; for the wrath of man worketh not the righteousness of God. Gain-sayers may be convinced by fair reasoning, but never by a great cry.

4. The Pharisees hereupon (would one think it!) took Paul's part; {v. 9.) They strove, iiiy.a^ovTo — they fought, saying, ire find no evil in this man. He had conducted himself decently and reverently in the temfile, and had attended the service of the church ; and though it was but occasionally, yet it shewed that he was not such an enemy to it as he was said to he ; he had spoken very handsomely in his own defence, and given a good account of himself, and had now declared himself orthodox in the great principles of religion, as well as regular and conscieniious in his conversation ; and therefore they cannot see that he has done any thing worthy of death, or of bonds. Nay, they go furtlier, *' If a sfiirit or an angel hath sfioken to him concerning Jesus, and put him upon preaching as he does, though we may not be so far satisfied as to give credit to him, yet we ought to be cautioned not to oppose him, lest we be found fight' ing against God ;" as Gamaliel, who was himself a Pharisee, had argued, ch. 5. 39. Now here,

(1.) We may observe it, to the honour of the gospel, that it was witnessed to even by its adversaries, and confessions, not only of its innocency, but of its excellency, were extorted sometimes by the power of truth, even from those that persecuted it. Pilate found no fault in Christ, though he put him to death ; nor Festus in Paul, though he continued, him in bonds ; and the Pharisees here supposed it possible, that Paul might have a commission sent him from heaven by an angel to do what he did ; and yet it should seem, as elders, they after this joined with the High Priest in prosecuting him, ch. 24. 1. They sinned against the knowledge which they not only had, but sometimes owned, as Christ had said of them, They have both seen and hated both me and my Father, Jolin 15. 24.

Yet, (2.) We will hope that some of them at least did from henceforward conceive a better opinion of Paul than they had had, and were favourable to him, having had such a satisfactorv account, botli of his conversation in all good conscience, and of his faith touching another world ; and then it must tie observed to their lionour, that their zeal for the traditions of the elders, which Paul had departed from, was so VAX swallowed u]) in a zeal for the i^reat and fundamental doctrines of religion, to which Paul still adhered, that if he will heartily join with them against the Sadducees, and adhere to the hope of the resurrection of the dead, they will not think his shaking off the ceremonial law to be any evil in him, but charitably hope that he walks according to tlic light God has given him by some angel or spirit, and are so far from persecuting him, that they arc ready to patronise and protect him. The persecuting Pharisees of the church of Rome are not of this spirit ; for let a man be ever so sincere and zealous for all the articles of the christian faith, yet, if he lay not liis neck under the yoke of their church's authority, they find evil enough in him to persecute him unto the death.

II. The chief captain's care and conduct stand him in more stead ; for when he had thrown this hone of contention between the Pharisees and Sadducees,

THE ACTS, XXllI.

235

(which had set them together by the ears, and had gained a fair testimony trom the Pharisees,) yet he is never the nearer, but is indanger of being/ju/Zcrf in pieces by them ; the Pharisees pulUng to have him ■set at Uberty, and the Sadducees pulling to have him put to death, or thrown to the jjeople, like Daniel itito the den of lions ; so that the chief captain was forced to come with his soldiers and rescue him, as he had done, ch. 21. 32. and ch. 22. 24.

1. See here Paul's danger; between his friends and his enemies he had like to have been pulled to pieces, the one hugging him to death, the other crushing him to death ; such violences are they liable to, that are eminent, and that are become remarkable, as Paul was, who was by some so much beloved, and by others so much maligned !

2. His deliverance ; The chief captain ordered his soldiers to go down from the upper wards, and to take him by force from among them, out of that apartment in the temple where he had ordered the council to meet, and to bring him into the castle, or tower of Antonia ; for he saw he could make nothing of them, toward the understanding of the merits of his cause.

III. Divine consolations stood him in most stead of all ; the chief captain had rescued him out of the hands of cruel men, but still he had him in custody, and what might be the issue he could not tell; the castle was indeed a protection to him, but withal it was a confinement; and as it was now his preservation from so great a death, it might be his reservation for a greater. We do not find that any of the apostles or elders at Jerusalem came to him ; either they had not courage, or they had not admission. Perhaps, in the night following, Paul was full of thoughts and cares what should become of him, and how his present troubles might be turned to answer some good purpose. Then did the Lord Jesus make him a kind visit, and, though at midnight, yet a very seasonable one; {v. 11.) The Lord stood by him, came to his bed-side, though, perhaps, it was but a bed of sti-2 w, to shew him that he was all the day long with him really, as sure as he was in the night with him visibly. Note, Whoever is against us, we need not fear, lithe Lord stand by us; if he undertake our protection, we may set those that seek our ruin at defiance. The Lord is with those that uphold my soul, and then nothing can come amiss.

1. Christ bids him have a good heart on it; " Be of good cheer, Paul; be not discouraged ; let not what has happened sadden thee, nor let what mav yet be before thee frighten thee." Note, It is the will of Christ, that his servants who are faithful, should be always cheerful. Perhaps, Paul, in the reflection, began to be jealous of himself, whether he had done well in what he said to the council the day before ; but Christ, by his w rd, satisfies him, that God approved of his conduct Or, perhaps, it troubled lum that his friends did not come to him ; but Christ's visit did itself speak, though he had not said. Be of good cheer, Paul.

2. It is a strange argument which he makes use of to encourage him ; yis thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. One would think this was but cold comfort ; "As thou hast undergone a great deal of trouble for me, so thou must undergo a great deal more ;" and yet this was designed to hearten him ; for hereby he is given to understand, (1.) That he had been sers'ing Christ, as a witness for him, in what he had hitherto endured. It was for no fault that he was buffeted, and it was not his former persecuting of the church that was now remembered against him, however he might remember it against himself, but he was still going on with his work. (2.) That he had not yet finished his testimony, nor was, by his imprisonment, laid aside as useless, but was only reserved

for further service. Nothing disheartt led Paul so much as the thought of being taken off from doing service to Christ, and good to souls ; Fear not, says Christ, I have not done with thee. (3.) Paul seems to have had a particular fancy, and an innocent one, to go to Rome, to preach the gospel there, though it was already pi-eachcd, and a cliurch planted there; yet, being a citizen of Rome, he longed for a journey thither, and had designed it; {ch. 19. 21.) .^fter 1 have been at Jerusalem, I must also see Rome. And he had written to the Romans some time ago, that he longed to see them, Rom. 1. 11. Now. he was ready to conclude, that this had broken his measures, and he should never see Rome; but even in that Christ tells him he should be gratified, since he desired it for the honour of Christ, and to do good.

12. And when it was day, certain of the Jews banded together, and bound themselves imder a curse, saying tliat tliey would neither eat nor drink till they had killed Paul. 13. And they were more than forty which had made this conspiracy. 14. And they came to the chief priests and elders, and said. We liave bound our.selves under a great curse, that we will eat nothing until we have slain Paul. 15. Now tliereforc ye with the council signify to the chief captain that he bring him down unto you tomorrow, as though ye would inquiii; something more perfectly concerning him : and we, or ever he come near, are ready to kill him. 16. And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. 17. Then Paul called one of the centurions unto him, and said, Bring tiiis young man unto the chief captain : for he hath a certain thing to tell him. 18. So he took him and brought Iiim to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. 19. Then the chief captain took him by the hand, and went ?/•///« him aside privately, and asked him, What is that thou hast to tell me ! 20. And he said. The Jews have agreed to desire thee tliat thou wouldest bring down Paul to-morrow into the council, as though they would inquire somewhat of him more perfectly. 21. But do not thou yield unto them : for there lie in wait for him of them more than forty men, which have bound themselves witii an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. 22. So the chief captain thcri let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me. 23. And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Csesarea, and horsemen threescore and ten, and spearmen two hun-

THE ACTS, XXIIT.

dred, at the third hour of the night; 24. And provide them beasts, that they may set Paul on, and bring him safe unto Fehx the governor. 25. And he wrote a letter after this manner: 26. Claudius Lysias unto the most excellent governor Felix sendeth greeting. 27. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. 28. And when I would have known the cause wherefore they accused him, I brought him forth into their council: 29. Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. 30. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what the]/ had against him. Farewell. 31. Then the soldiers, as it was commanded them, took Paul, and brought hi?n by night to An-tipatris. 32. On the morrow they left the horsemen to go with him, and returned to the castle : 33. Who, when they came to Ceesarea, and delivered the epistle to the governor, presented Paul also before him. 34. And when the governor had read the letter, he asked of what province he was. And when he understood that he icas of Cilicia ; 35. I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment-hall.

We have here the story of a plot against the life of Paul; how it was laid, how it was discovered, and how it was defeated.

I. How this plot was laid ; they found they could gain nothing by popular tumult, or legal process, and therefore have recourse to the barbarous method of assassination ; they will come upon him suddenly, and stab him, if they can but get him within their reach; so restless is their malice against this good man, that when one design fails, they will turn another stone. Now observe here,

1. Who they were, that formed this conspiracy; they were certain Jews that had the utmost degree of indignation against him, because he was the apostle of the Gentiles, v. 12. jind they were more than forty ihat were in the design, v. 13. Lord, how are they increased that trouble me !

2. When the conspiracy was formed; when it was day. Satan had filled their hearts in the night to purpose it, and, as soon as it was day, they got together to prosecute it; answering to the account which the prophet gives of some who work evil upon their beds, and when the morning is light they practice it, and are laid under a woe for it, Mic. 2.1. In the night Christ appeared to Paul to protect him, and when it was day, here were forty men appearing against him to destroy him ; they were not up so soon, but Christ was up before them. God shall help her, and that right early, Ps. 46. 5.

3. Wliat the conspiracy was; these men banded together in a league, perhaps they called it a holy

league, they engaged to stand by one another, and every one, to his power, to be aiding and assisting to murder Paul. It was strange that so many could so soon be got together, and that in Jerusaleni too, who were so perfectly lost to all sense of humanity and honour, as to engage in so bloody a design. Well might the prophet's complaint be renewed concerning Jerusalem; (Isa. 1. 21.) Righteousness has lodged in it, but now murderers. What a monstrous idea must these, men have formed of Paul, before they could be capable of forming such a monstrous design against him ; they must be made to believe that he was the worst of men, an enemy to God and reli gion, and the curse and plague of his generation ; when really his character was the reverse of all this ! What laws of truth and justice so sacred, so strong, which malice and bigotiy will not break through !

4. How firm they made it, as they thought, that none of them might fly off, upon conscience of the horror of the fact, at second thoughts; they bound themselves under an anathema, imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did 770t kill Paul, and so quickly, that they would not eat or drink till they had done it. What a complication of wickedness is here ! To design to kill an innocent man, a good man, a useful man, a man that had done them no harm, but was willing to do them all the good he could, was going in the way of Cain, and sjjoke thern to be of their father the devil, who was a ?nu7-derer from the beginning ; yet, as if this had been a small matter, (1.) They bound themselves to it; to incline to do evil, and intend to do it, is bad ; but to engage to do it is much worse. This is entering into covenant with the devil; it is swearing allegiance to the prince of darkness ; it is leaving no room for repentance ; nay, it is bidding defiance to it. (2.) They bound one another to it, and did all they could, not only to secure the damnation of their own souls, but of their's whom they drew into the association. (3.) They shewed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do such a thing within so short a time as they could continue fasting, without any proviso or reserve for the disposal of an over-ruling Providence. When we say. To-morrow we will do this or that, be it ever so lawful and good, forasmuch as we know not what shall be on the morrow, we must add, If the Lord will. But with what face could they insert a proviso for the permission of God's providence, when they knew that what they were about was directly against the prohibitions of God's word ? (4.) They shewed a great contempt of their own souls and bodies ; of their own souls in imprecating a curse upon them if they did not proceed in this desperate enterprise; what a woeful dilemma did they throw themselves upon ! God certainly meets them with his curse if they do go on in it, and they desire he would if they do not ! They shewed also a contempt of their own bodies too, (for wilful sinners are the destroyers of both,) in tying themselves out from the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell they speak, that wish God to damn them, and the devil to take them, if they do not do so and so. .^s they love cursing, so shall it come unto them. Some think, the meaning of this curse was, they would cither kill Paul, as an Achan, an accursed thing, a troublcr of the camp ; or, if they did not do it, they would make themselves accursed before God in his stead. (5.) They shewed a most eager desire to compass this matter, and an impatienre till it was done : not only like David's enemies, that were mad against him, and sworr against Mm, ^Ps 10? 8 'i hut like the servants of

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237

Job against his enemy ; 0 that ive had of his Jieah, we cannot be satisfied ! Job 31. 31. Persecutors are said to eat up. God's fieofile as they eat bread ; it is as much a gratification to them as meat to one that is liungry, Ps. 14. 4.

5. What metliod they took to bring it about. There is no getting near Paul in the castle, he is there under the particular protection of the government, and is imprisoned, not, as others are, lest he should do harm, but lest he should have harm done him ; and therefore the contrivance is, that the chief /iriests and elders must desire the governor of the castle to let Paul come to them to the council-chamber, to be further examined, they have some questions to ask him, or something to say to him, and then, in his passage from the castle to the council they would put an end to all disputes about Paul, by killing him ; thus the plot was laid, v. 14, 15. Having been all day employed in engaging one another to this wickedness, towards evening they come to the principal members of the great Sanhedrim, and, though they might have concealed their main design, and yet might have moved them upon some other pretence to send for Paul, they are so confident of their approbation of this villany, that they are not ashamed or afraid to own to them, that they have bound themselves under a g-reat curse, without consulting the priests first whether they might lawfully do it, that they will eat nothing the next day till they have killed Paul; they design to breakfast the next morning upon his blood; they doubt not but the chief priests will not only countenance them in the design, but will lend them a helping hand, and be their tools to get them an opportunity of killing Paul; nay, and tell a lie for them too, pretending to the chief captain that they would inquire something more perfectly concerning him, when they meant no such thing. What a mean, what an ill opinion had they of their priests, when they could apply to them on such an errand as this ! And yet, vile as the proposal was which was made to them, (for aught that appears,) the priests and elders consented to it, and, at the first word, without boggling at it in the least, promised to gratify them. Instead of reproving them, as they ought, for their wicked conspiracy, they bolstered them up in it, because it was against Paul whom they hated; and thus they made themselves partakers of the crime, as much as if they had been the first in the conspiracy.

II. How the plot was discovered. We do not find that the plotters, though they took an oath of fidelity, took an oath of secrecy, either because they thought it did not need it, (they would every one keep his own counsel,) or because they thought they could accomplish it, though it should take wind, and be known ; but Providence so ordered it, that it ivas brought to light, and so, as effectually to be brought to nought. See here,

1. How it was discovered to Paul, x;. 16. There was a vouth that was related to Paul, his sister's son, whose mother, probably, lived in Jerusalem, and some how or other, we are not told how, he heard of their lying in wait, either over-heard them talking of it among themselves, or got intelligence from some that were in the plot, and he went into the castle, probably, as he used to do, to attend on his uncle, and bririg him what he wanted, which gave him a free access to him, and he told Paul what he heard. Note, God has many ways of bringing to light the hidden works of darkness ; though the contrivers of them dig deep to hide them from the Lord, he can make a bird of the air to carry the voice, (Eccl. 10. 20.) or the conspirators' own tongues to betray tliemselves.

2. How it was discovered to the chief captain by the young man that told it Paul. This part of the story IS related very particularly, perhaps because the

penman was an eye-witness of the prudent and successful management of this affair, and remembered it with a deal of pleasure. (1.) Paul had got a good interest in the officers that attended, by his prudent, peaceable deportment; he could call one of the centurions to hifn, though a centurion was one in authority that had soldiers under him, and used to call, not to be called to, and he was ready to come at his call; {y. 17. ) and he desired that he would introduce this young man to the chief captain, to give in an information of something that concerned the honour of the government. (2.) The centurion veiy readily gratified him, v, 18. He did not send a common soldier with him, but went himself to keep the young man in countenance, to recommend his errand to the chief captain, and to shew liis respect to Paul; "Paul the prisoner (thit was his title now) called me to him, and prayed me to bring this young man to thee ; what his business is I know not, but he has something to say to thee." Note, It is true charity to poor prisoners, to act for them as well as to give them. ** / was sick, and in prison, and you went on an errand for me," will pass as well in the account as, I was sick and in prison, and you came U7ito me, to visit me, or-sent nie a token." Those that have acquaintance and interest, should be ready to use them for the assistance of those that are in distress. This centurion helped to save Paul's life by this piece of civility, which should engage us to be ready to do the like when there is occasion. Open thy mouth for the dumb, Prov. 31. 8. Those that cannot give a good gift to God's prisoners, may yet spea,k a good word for them. (3.) The chief captain received the information with a great deal of condescension an4 tenderness, T'. 19. Hv took the young man by the hand, as a friend or fatlicr, to encourage him, that he might not be dashed out of countenance, hut might be assured of a favourable audience. The notice that is taken of tliis circumstance, should encourage great men to make themselves easy of access to the meanest, upon any errand which may give them an opportunity of doing good ; to condescend to them of low estate. This ifamiliarity to which this Roman tribune or colonel admitted T'aul's nephew, is here upon record to his honour. Let no man think he disparages himself by his humility or charity. He went with him aside privately, that none might hear his business, a7id asked him, " What is it that thou hast to teU me? Tell me wherein I can be serviceable to Paul." It is probable that the chief captain was the more obliging in this case, because he was sensible he had run himself into a premunire, in binding Paul, against liis privilege as a Roman citizen, wliich he was wijl-ing now to'atone for. (4.) The young man delivered his errand to the chief captain vciy readily and handsomely; {v. 20, 21.) " The Jews" (he does not say who, lest he should invidiously reflect upon the chief priests and the elders, and his business was to save his uncle's life, not to accuse his enemies) "have agreed to desire thee, that thou wouldest bring down Paul to-morrow into the council, presuming, that, being so little a way, thou wilt send him without a guard ; but do not thou yield unto them., we have reason to believe thou wilt not when thou knowest the truth ; for there lie in wait for him of them more than forty men, who have sworn to be i\\e. death of him, and now are they ready looking for a promise from thee, but I have happily got the start of them. Lastly, The captain dismissed the young man with a charge of secrecy ; See that thou 'tell no man that thou hast shewed these things untc me, v. 22. The favours of great men are not always to be boasted of; and those that cannot keep counsel, are not fit to be employed in business. If it I should be known that the chief captain had this in-i formation brought him, perhaps they would com

THE ACTS, XXIIT

pass and imagine the death of Paul some other way ; " therefore keep it private."

III. How the'plot was defeated ; The chief cafi-tain, finding how implacable and inveterate the malice of the Jetvs was against Paul, how restless they were in their designs to do him a mischief, and how near he was to become himself accessary to it as a minister, resolves to send him away with all speed out of their reach ; he received the intelligence with horror and indignation at the baseness and bloody-mindedness of these Jews ; and seems afraid lestj if he should continue Paul in his castle here, under ever so strong a guard, they would find some way or other to compass their end notwithstanding, either beat the guards, or burn the castle; and whatever came of it, he would, if possible, protect Paul, because he looked upon it that he did not deserve such treatment. What a melancholy observation is it, that the Jewish chief firiests, when they knew of this assasination-plot, should countenance it, and assist in it, while a Roman chief captain, purely from a natural sense of justice and humanity, when he knows it, sets himself to baffle it, and puts himself to a deal of trouble to do it effectually !

1. He orders a considerable detachment of the Roman forces under his command to get ready to go to Cxsarea with all expedition, and to bring Paul thitherto Felix the governor, where he might sooner expect to have justice done him than by the great Sanhedrim at Jerusalem. I see not but the chief cafitain might, without any unfaithfulness to the duty of his place, have set Paul at liberty, and given him leave to shift for his own safety, for he was never legally committed to his custody as a criminal, he himself owns, that nothing was laid to his charge vjorthy of bonds, (y. 29.) and he ought to have had the same tenderness for his liberty that he had for his life ; but he feared that would have incensed the Jews too much against him. Or perhaps, finding Paul to be a very extraordinary man, he was proud to have him his prisoner, and under his protection ; and the mighty parade with which he sent him off, intimates as much. Two centurions, or captains of the hundreds, are employed in this business, v. 23, 24. They must get ready two hundred soldiers, probably those under their own command, to go to Cxsarea; and with these seventy horse, and two hundred s/iearmen beside, which some think were the chief ca/itain's guards ; whether they were horse or foot is not certain, most probably foot, as pike-men for the protection of the horse. See how justly God bi'ought the Jewish nation under the Roman yoke, when such a party of the Roman army was necessary to restrain them from the most execrable villanies ! There needed not all this force, there needed not any of it, to keep Paul from being rescued by his friends ; ten times this force would not have kejit him from being rescued by an angel, if it had pleased God to work his deliverance that way, as he had sometimes done ; but, (1.") The chief cafitain designed hereby to expose the Jews, as a'head-strong tumultuous i)eople, that would not be kept within the I)ounds of duty and decendy by the ordinary ministers of justice, but needed to be awed by such a train as this ; and hearing how many were in the conspiracy against Paul, he thought less would not serve to defeat their attempt. (2.) God designed hereby to encourage Paul ; for being thus attended, he was not only kept safe in the hands of nis friends, but out of the hands of his enemies. Yet Paul did not desire such a guard, any more than Ezra did; (Ezra 8. 22.) and for the same reason, because he trusted in God's all-sufficiency ; it was owing, however, to the governor's own care. But he was also made considerable ; thus his bonds in Christ were made manifest all the country over;

(Phil. 1. 13.) and so great an honour having been put upon them before by the prediction of them, it was agreeable enough that they should be thus honourably attended, that the brethren in the Lord might wax the more confident by his bonds, when they saw him rather guarded as the patriot of his country, than guarded against as the pest of his country ; and so great a preacher made so great a prisoner.

When his enemies hate him, and I doubt his friends neglect him, then does a Roman tribune patronize him, and carefully provide, [1.] For his ease; Let them provide beasts that they may set Paul on. Had his Jewish persecutors been to order his remove by habeas cor/ius to Cxsarea, they would have made him run on foot, or dragged him thither in a cart, or on a sledge, or have horsed him behind one of the troopers; but the chief cafitain treats him like a gentleman, though he was his prisoner, and orders him a good horse to ride upon, not at all afraid that he should ride away. Nay, the order being that they should firovide, not a beast, but beasts, to set Paul on, we must either suppose that he was allowed so great a piece of state as to have a led horse, or more, that if he did not like one, he might take to another ; or (as some expositors conjecture) that he had beasts assigned him for his friends and companions, as many as pleased to go along with him, to divert him in his journey, and to minister to him. [2. ] For his security; they have a strict charge given them by their commander in chief to briiig him safe to Felix the governor, to whom he is consigned, and who was supreme in all civil affairs among the Jews, as this chief captain was in military affairs. The Roman historians speak much of this Felix, as a man of mean extraction, but that raised himself by his shifts to be governor of Judea ; in the execution of which office, Tacitus, Hist. 5. says this of him. Per omnem seevitiam ac libidinem jus re-giurn scrvili ingenio exercuit — He used royal power with a servile genius, and in connexion with all the varieties of cruelty and lust. To the judgment of such a man as this is poor Paul turned over ; and yet better so than in the hands of ^Inanias the High Priest ! Now a prisoner, thus upon his deliverance by course of law, ought to be protected as well as a prince.

The chief captain orders, for the greater security of Paul, that he be taken away at the third hour of the night, which some understand of three hours after sun-set, that, it being now soon after the feast of pentccost, (that is, in the midst of summer,) they might have the cool of the night to march in. Others understand it of three hours after midnight, in the third watch, about three in the inorning, that they might have the day before them, and might get out of Jerusalem before Paul's enemies were stirring, and so might ])revent any popular tumult, and leave them to roar when they rose, like a lion disappointed ofhisfirey.

2. He writes a letter to Felix the governor of this province, by which he discharges himself from any further care about Paul, and leaves the whole matter with Felix. This letter is here inserted totidem verbis — verbatim, v. 25. It is probable that Luke the historian had a copy of it by him, having attended Paul in this remove.

Now in this epistle we may obsen-e,

(1.) The compliments he passes upon the governor, V. 26. He is the most excellent governor Felix, this title being given him of course, his excellency, Sec. He sends him greeting, wishes him all health and prosperity ; may he rejoice, may he ever rejoice.

(2.) The just and fair account which he gives him of Paul's case : [1.] That he was one that the Jews had a pique agamst, they had taken him, and would

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339

have killed him; and pei'haps Felix knew the temper oi the Jews so well, that he did not think much the worse of him for that, v. 27, [2. ] That he had protected him because he was a Roman ; " When they were about to kill him, / came with an army, a considerable body of men, and rescued him;" which action for a citizen of Rome would recommend him to the Roman govei'nor. [3,] That he could not understand the merits of his cause, nor what it was that made him so odious to the Jews, and obnoxious to their ill-will. He took the proper method to know, he brought him forth into their council, {y. 28.) to be examuied there; hoping that, either from their complaints, or his own confessions, he should learn something of the gi-ound of all this clamour, but he found that he was accused of questions of their law, {v. 29.) about the hofie of the resurrection of the dead, v. 6. This chief ca/itain was a man -f sense and honour, and had good principles in him .)f justice and humanity ; and yet see how slightly he speaks of another world, and the great things of that world, as if that were a question, which is of undoubted certainty, and which both sides agreed in, except the Sadducees ; and as if that were a question only of their law, which is of the utmost concern to all mankind ! Or perhaps he refers rather to the question aliout their rituals thkn about their doctrinals, and the quarrel he perceived they had with him, was for lessening the credit and obligation of their ceremonial law, which he looked upon as a thing not worth speaking of. The Romans allowed the nations they conquered the exercise of theirown religion, and never offered to impose their's upon them ; yet, as conservators of the public peace, they would not suffer them, under colour oi their religion, to abuse their neighbours. [4. ] That thus far he understood that there was nothing laid to his charge worthy of death or of bonds, much less proved or made out against him. The Jews had, by their wickedness, made themselves odious to the world, had polluted their own honour, and profaned their own crown, had brought disgrace upon their church, their law, and their holy place, and then they cry out against Paul, as having diminished the re])utation of them ; and was this a crime worthy of death or of bonds ?

(3.) His i-eferring Paul's case to Felix ; (f. 30.) " When it was told me, that the Jews laid wait for the 7nan, to kill him, without any legal process against him, I sent straightway to thee, who art the most i)roper person to hear the cause, and give judgment upon it, and let his accusers go after him, if they i)lease, and say before thee what they have against him, for, being bred a soldier, I will never pretend to be a judge, and so farewell.

3. Paul is accordingly conducted to Ceesarea ; the soldiers got him safe out of Jerusalem by night, and left the conspirators to consider whether they should eat and drink or no before they had killed Paul; and if they would not repent of the wickedness of their oath, as it was against Paul, thev were now at leisure to repent of the rashness of it, as it was against themselves; if any of them did starve themselves to death, in conscience of their oath, and vexation at their disappointment, thev fell unpitied. Paul was conducted to Anti/iatris, which was seventeen miles from Jerusalem, and about the mid-way to Cpesarea, v. 31. From thence the two hundred foot soldiers, and the two hundred sfiearmen, returned back to Jerusalem, to their quarters in the castle; for having brought Paul out of danger, there needed not so strong a guard, but the horsemen might serve to bring A/m to Csesarea, and would do it with moT-e expedition ; this they did, not only to save their own labour, but their master's chai-gc ; and it is an example to servants, not only to act obediently according to their masters' orders, but

to act prudently, so as may be most for their mas ters' interest.

4. He was delivered into the hands of Felix, as his prisoner, x-. 33. The officers fireaented the letter, and Paul with it, to Felix, and so discharged themselves of their trust. Paul had never affected acquaintance or society with great men, but with the disciples, wherever he came ; yet Providence over-i-ules his sufferings so as by them to give him an opportunity of witnessing to Christ before great men ; and so Christ had foretold concerning his disciples, that they should he brought before rulers and lyings for his sake, for a testimony against them, Mark 13. 9. The governor inquired of what firovince of the empire the prisoner originally was, md was told that he ivas a native of Cilicia, v. 34. and, (1.) He promises him a speedy trial; {v. 35.) " / wr/l hear thee when thine accusers are come, and will ha\ e an ear open to both sides, as becomes a judge." (2.) He ordered him into cvistody, that he should be kept a prisoner in Herod^s judgment-hall, in some apartment belonging to that palace, which was denominated from Herod the Great, who built it. There he had opportunity of acquainting himself with the great men that attended the governor's court, and, no doubt, he improved what acquaintance he got there to the best purposes.

CHAP. XXIV

We left Paul a prisoner at Ca-sarca, in Heiod's jiidpment-hall, expecting his trial to come on quickly ; for in the be-^inninp of his imprisonment his aflairs moved very quick, but afterward very slow. In this cliaptcr, we liave his arraignment and trial before Felix tiie governor at Caesa-rea ; here is, I. The appearing of the prosecutors atraintt him, and the selling of the prisoner to the bar, v. I, 2. II. The openins; of the indictment apainsl him by Tcrtullus, who was of counsel for the prosecutors, and tlie aggravating of tlie charge, with abundance of compliments to the judge, and malice to the prisoner, v. 2 .. 8. III. The corroborating of the charge oy the testimony of the witnesses, or rather the prosecutors themselves, v. 9. \\. The prisoner's defence, in which, with all due deference to the governor, (v. 10.) he denies the cliargc, and challenges them to prove it, {\. 11 . . 13.) owns the truth, and makes an unexceptionable profession of his faith, which he declares was it that they hated iiini for, (v. 1-1. 16.) and gives a more particular account of what had passed from their first seizing of him, challenging them to specify any ill they had found in him, v. 17. .21. V. The adjourning of the cause, and the continuing of the prisoner in custody, V. 92, 23. VI. The private conversation that was between the prisoner and the judge, by which the prisoner hoped to do good to the judge, and the judge Ihouglit to get money by the prisoner, but both in vain, v. 24 . . 26. VII. Tiic lengthening out of Paul's imprisonment for two years, till another governor came, (v. 27.) where he seems as much neglected, as there had been ado about him.

1. A ND after five days Ananias llie High JjL Priest descended voiili llie elders,

and with a certain orator named Tertullus, wlio informed the j^ovenior against Paul.

2. And when he was called forth, Tertnlliis began to accuse///;;?, saying. Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence. 3. \\'e accept it always, and in all places, most noble Feli.x, with all thankfulness. 4. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. 5. For we have found this man a pestilenty^//<?w, and a mover of sedi^on among all the Jews throughout the tfDrld, and a ringleader of

THE AClJ!i, XXlV.

the sect of the Nazarenes : G. Who also hath gone about to profane tlie temple: whom we took, and would have judged according to our law. 7. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, 8. Commanding his accusers to come unto thee : by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. 9. And the Jews also assented, saying that these things were so,

We must suppose that Lysias, the chief cafitain, when he had sent away Paul to Ceesarea, gave notice to the chief/iriests, and others, that had appeared against Paul, that if they had any thing to accuse him of, they must follow him to Ceesarea, and there they would find him, and a judge ready to hear them: thinking, perhaps, they would not have given themselves so much trouble ; but what will not malice do ?

I. We have here the cause followed against Paul, and it is vigorously carried on.

1. Here is no time lost, for they are ready for a hearing after Jive days ; all other business is laid aside immediately, to prosecute Paul ; so intent are evil men to do evil ! Some reckon these Jive days from Paul's being first seized, and with most probability, for he says here, {y. 11.) that it roas but t%veive days since he came up to Jerusalem, and he had sfieut seven in his purifying in the temple, so that these Jive must be reckoned from the last of those.

2. Those that had been his judges, do themselves appear here as his prosecutors. Ananias himself, the High Piiest, who had sitten to judge him, now ^timds to inform against him. One would wonder, (1.) That he should thus disparage himself, and forget the dignity of his place! Shall the High Priest turn informer, and leave all his business in the temple at Jerusalem, to go to be called as a prosecutor in Herod's judgment-hall ? Justly did God make the priests contemptible and base, when they made themselves so, Mai. 2. 9. (2.) That he should thus discover himself and his enmity against Paul ! If men of the first rank have a malice against any, they think it policy to employ others against them, and to play least in sight themselves, because of the odium tliat commonly attends it; but Ananias is not ashamed to own himself a sworn enemy to Paul.

The elders attended him, to signify their concurrence with him, and to invigorate the prosecution ; for they could not find any attorneys or solicitors that would follow it with so much violence as they ^vould have it. The pains that evil men take in an (ivW matter, their contrivances, their condescensions, and their unwearied industry, should shame as out of our coldness and backwardness, and indifference in that which is good.

II. We have here the cause pleaded against Paul. The prosecutors brought with them a certain orator named Tertullus, a Roman, skilled in the Roman law and language, and therefore fittest to be employed in a cause before the Romayi gox<ernor, and most likely to gain favour. The High Priest, and e/rfers, though they had their own hearts spiteful enough, did not think their own tongues shaip enough, and therefore retained Tertullus, who, probably, was noted for a satirical wit, to be of counsel for them ; and, no doubt, they gave him a good fee, probably out of the treasury of the temple, which they had the command of^jlJ^being a cause wherein

the church was concerned, and which therelv>re must not be starved.

Paul is set to the bar before Felix the governor. He was called forth ; {v. 2.) Tertullus's business is, on the behalf of the prosecutors, to open the information against him, and he is a man that will say any thing for his fee ; mercenary tongues will do so. No cause so unjust but can find advocates to plead it; and yet we hope many advocates so just as not knowingly to patronise an unrighteous cause ; but Tertullus was none of those, his speech (or at least an abstract of it, for it appears, by TuUy's orations, that the Roman lawyers, on such occasions, used to make long harangues) is here reported ; and it is made up of flattery and falsehood ; it calls evil good, and good evil.

1. One of the worst of men is here applauded as one of the best of oencfactors, only because he was the judge. Felix is represented by the historians of his own nation, as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all manner of wickedness, was a great oppressor, very cruel, and veiy covetous, patronising ar,d protecting assassins, Joseph. Anticjuit. lib. 20. cap. 6. And yet Tertullus here, in the name of the High Priest a?id elders, and probably by particular directions from them, and ac-cordmg to the instmctions of his breviate, compliments him, and extols him to the sky, as if he were so good a magistrate as never was the like: and this comes the worse from the High Priest and the elders, because he had given a late instance of his enmity to their order ; for Jonathan the High Priest, or one of the chief priests, having offended him by too free an invective against the tyranny of his government, he got him murdered by some villains whom he hired for that purpose, and who afterward did the like for others, as they were hired : Cujus facinoris quia nemo ultor extitit, invitati hac licentia sicarii multos confodiebant, alios propter privatas inimicitias, alios conducti pecunia — etiam in ipso templo — N'o one being found to punish such enormous wickedness, the assassins, eircouraged by this impunity, stabbed several per-sons, some fro?n personal malice, some for hire, — a?id that even in the temple itself. And yet, to engage him to gratify their malice against Paul, and to return them that kindness for their kindness in overlooking all this, they magnify him as the greatest blessing to theii church and nation that ever came among them.

(1.) They are very ready to own it; (r. 2.) "By thee we, of the church, e?7Joy great qidetness, and we look upon thee as our patron and protector, and very worthy deeds are done, from time to time, to the whole nation of the Je%vs, by thy providence, thy wisdom and care and vigilance." To give him his due, he had been instrumental to suppress the insurrection of that F.gyptian whom the chief captain spake of; {ch. 21. 38.) but will the praise of that screen him from the just reproach of his tyranny and oppression afterward ? See here, [1.] The un-happiness of gieat men, and a great unha])])iness it is, to have their services magnified beyond measure, and never to be faithfully told of their faults ; and hereby they are hardened and encouraged in evil. [2.] The policy of bad men, by flattering ])rinces in what they do amiss, to draw them in to do worse. The bishops of Rome got to be confirmed in their exhorbitant church power, and have been assisted in persecuting the servants of Christ, by flattering and caressing usurpers and tyrants, and so making them the tools of their malice, as the High Priest, by his compliments, designed to make Felix here.

(2.) They promise to retain a grateful sense of it; (t'. 3.) " We accept it always, and in all places, every where and at all times, we embrace it, we admire it, most noble Felix, with all thankfulnfts

THE ACTS, XXIV.

241

We will be ready, upon any occasion, to witness for tlite, that thou art a wise and good governor, and very serviceable to tlie country." And if it had been true that he was such a governor, it had been just tliat they should thus acce/it his good offices ■ivith all thankfulness. The benefits which we enjoy by government, especially by the administration of wise and good governors, are what we ought to be thankful for, both to God and man. This is part of the honour due to magistrates, to acknowledge the quietness we enjoy under their protection, and the ivorthii deeds done by their prudence.

(3.) They therefore expect his favour in this cause, X'. 4. They pretend a great care not to entrench upon his time ; We will not be further tedious to thee, and yet to be very confident of his patience, I fxrau thee, that thou -ivouldest hear us of thy clemency afevj words. All this address is only, ad cafitandum benevolentiam — to induce him to give countenance to their cause ; and they were so con-scions to themselves that it would soon appear to ', have more malice than matter in it, that they found it necessary thus to insinuate themselves into his favour. Every body knew that the High Priest and the elders were enemies to tlie Roman goverament, and were uneasy under all the marks of that yoke, and therefore, in their hearts, hated Felix ; and yet, to gain their ends against Paul, they, by their counsel, shew him all this respect; as they did to Pilate and Cxsar, when they were persecuting our Saviour. Princes cannot always judge of the affections of their people by their applauses ; flattery is one thing, and true loyalty is another.

2. One of the best of men is here accused as one of the worst of malefactors, only because he was the prisoner. After a flourish of flattery, in which you cannot see matter for words, he comes to his business, and it is to inform his excellency concerning the prisoner at the bar ; and this part of his discourse is as nauseous for its raillery, as the former Eart is for its flattery. I pity the man, and believe e has no malice against Paul, nor does he think as he speaks in calumniating him, any more than he did in courting Felix ; but as I cannot but be soriy that a man of wit and sense should have such a saleable tongue, (as one calls it,) so I cannot but be angry at those dignified men that had such malicious hearts as to put such words into his mouth.

Two things TertuUus here complains of to Felix, in the name of the High Priest and the eldei'S.

(1.) That the peace of the nation was disturbed by Paul. They could not have baited Christ's disciples, if they had not first dressed them ufi in the skins of wild beasts, nor have given them as they did the vilest of treatment, if they had not fii-st represented them as tlie vilest of nien ; tliougli the characters they gave of iheni were absolutely false,! and there was not the least colour or foundation for them. Innocence, nay excellence and usefulness, are no fence against calumny, no nor against the impressions of calumny upon the minds both of magis- ! trates and multitudes, to excite their fury and jealousy ; for be the representation ever so unjust, when it is enforced, as here it was, with gravity and pretence of sanctity, and with assurance and noise, something will stick. The old charge against God's

5)rophets, was, that they were the troublers of the and, and against God's Jerusalem, that it was a rebellious city, hurtful to kings and provinces, (Ezra 4. 15, 19.) and agamst our Lord Jesus, that \ie perverted the nation, and forbad to give tribute to Csesar; it is the very same against Paul here ; and, though utterly false, is averred with all the confidence imaginable. They do not say, " We suspect him to be a dangerous man, and have taken him up

upon that suspicion ;" but, as if the thing were past dispute, " IVe have found him

V

OL. VI

,-2rf

to be so; we have

I often and long found liim so ;" as if he were a traj tor and rebel already convicted. And yet, after all, there is not a word of truth in tiiis representation ; but, if Paul's just character be niquired into, it will j be found directly tlic reverse of this hei-e. I [1. J Paul was a useful man, and a gicat blessing I to his country, a man of exemplary candoui- and j goodness, obliging to all, and provoking to none ; j and yet he is here called a pestilent fellow ; {v. 5.) He have found hirn, >.!.tuiv — fustem — the filague of the nation, a- walking pestilence ; which supposes him to be a man uf a turbulent spirit, malicious and ill-natured, and one that threw all things in disorder whcrevei he came. 'Ihey would have it thought that he had done more mischief in his time tlian a plague could do ; that the mischief he did was spreadmg and infectious, and that he made others as mischievous as himself; that it was of as fatal consequence as the plague is, killing and destroying, and laying all waste; that it was as much to be dreaded and guarded against as a plague is. Manv a good sermon he had i)reached, and many a good work he had done, and for those he is called a pestilent fellow.

[2. J I'aul was a peace-maker, was a preacher of that gospel which has a direct tendency to slay all enmities, and to establish true and lasting j^eace ; he lived peaceably and quietly liimself, and taught others to do so too, and yet is heie represented as a mox'er of seditio?i among all the Jews throughout the world. The Jews were disaflected to tlie Koman government; those of them that were most bigoted, were most so. This Felix knew, and had therefore a watchful eye upon them ; now they would fain make him believe that this Paul was the man that made them so, whereas thev themselves were the men that sowed the seeds of faction and sedition among them : and they knew it ; and the reason why they hated Christ and his religion, was, because he did not go about to head them in an i;])position to the Romans. The Jews were every where much set against Paul, and stined up the people to clamour against him ; they moved sedition in all places where he came, and then cast the blame unjustly upon him, as if he had been the mover of tlie sedition; as Nero not long after set Rome en fire, and said that the chi'istians did it.

[3.] Paul was a man of catholic charity, who did not affect to be singular, but made himself tlie servant of all for their good ; and yet he is here charged to l)e a ringleader of the sect of the Alazarenrs ; a standard-bearer of that sect, so the word signifies. When Cyprian was condemned to die for being a christian, this was inserted in his sentence, that he was auctor inic/ui yiominis et signifer — The author and standard-bearer of a wicked cause. Now it was true that Paul was an active leading man ii. propagating Christianity. But, First, It was utterly false that tliat was a sect ; he did not draw people to a partv or private opinion, nor did he make his own opinions their loile. True Christianity establishes that which is of cf-mnion concern to all mankind, publishes good-will to men, and shews us G(,d in Christ reconciling the world to himself, and tliere-fore cannot be thought to take its rise from such narrow opinions and private interests as sects owe their original to. True Christianity has a direct tendency to the uniting of the children of men, and the gathering of them together in one ; and, as far as it obtains its just power and influence upon the minds of men, will make them jneek and guiet, and peace able and loving, and every way easy, acceptable and profitable one to another, and therefore is far f^oii) being a sect, which is supposed to lead to division, and to sow discord. True Christianity aims at nc worldly benefit or advantage, and therefore must b) no means be called a sect. Those that espouse a sect.

M'i

THE ACTS, XX [V.

are governed in it by their secular interest, they aim at wealth and honour ; but the ])rofesb')rs o, Christianity are so far from this, that thcs expose themselves therebs to the loss and ruin of all tliat is dear to them in this world. Secondly, It is invidiously called the sect of the A'azarenes, by which Christ was represented as of Nazareth, whence no good thing was expected to arise ; whereas he was of Bethlehem, wheie the Messiah was to be born. Vet he was pleased to call himself, Jesus of JSfcza-"•cth, ch. 22. 8. And the scripture has put an honour on the name. Matt. 2. 23. And therefore, though intended for a reproach, the christians had no reason to be ashamed of sharing with their Master in it. Tnirdly, It was false that Paul was the author or standard-bearer of this sect; for he did not draw people to himself, but to Christ; did not preach himself, but Christ Jesus.

[4.] Paul had a veneration for the temple, as it had been the place which God chose, to put his name there, and had lately himself with reverence attended the temple-service ; and yet it is here charged upon him, that he went about to firofane the temfile, and that he designedly put contempt upon it, and violated the laws of it, v. 6. Their proof of this failed ; for the matter of fact they alleged was utterly false, and they knew it, ch. 21. 29. (2.) That the course of Justice against Paul was obstructed by the chief captain.

[1. ] They pleaded that they took him, and would have judged him according to their law. This was false ; they did not go about to judge him according to their law, l)Ut, contrary to all law and equity, ■went about to beat him to death, or to /lull him to piecs, without hearing what he had to say for himself ; went about, ui\der pretence of having him into ' their court, to throw him into the hands of ruffians that lay in wait to destroy him. Was ihh Judging him according to their law? It is easy tor men, when they know what they should have done, to say, that they would have done, when they meant nothing less.

[2.] They reflected upon the chief captain as having done them an injury in rescuing Paul out of their hands ; whereas he therein not only did him justice, but them the greatest kindness that could be, in preventing the guilt they were bringing upon themselves. The chief ca/itain Lysias carm-upon us, and with great violence (but really no more than was necessary) took him out of our hands, v. 7. See how persecutors are enraged at their disappointments, which they ought to be thankful for. When David in a heat of passion was going upon a bloody enterj)rize, he thanked Abigail for stopping him, and God for sending her to do it, so soon did he correct and recover himself. But these cruel men justify themselves, and reckon him their enemy, who kefit them (as David there speaks) from shedding blood with their owji hands.

[3.] They referred themselves to Felix and his judgment, yet seeming uneasy that they were under a necessity of doing so, the chief captain having obliged them to it ; {v. 8.) "It was he that forced us to give your excellency this trouble, and ourselves too; {or. First, "He commanded his accusers to come to thee, that thou mightest hear the charge, when it might as well have been ended in the inferior court." Secondly, "He has left it to thee to examine him, and try what thou canst get out of him, and whether thou canst by his confession come to the knowledge of those things which we lay to his charge,"

III. The assent of the Jews to this charge which Tertullus exhiliited ; (t. 9.) They confirmed it, saying, that those things were so.

1. Some think this speaks the proof of their r harge by witnesses upon oath, that were examined

as to the particulars of it, and attested them. And no wonder, if when they had found an orator that would say it, tiny found witnesses that would swear it, for mone)'.

2. It rather seems to intimate the approbation which the High Priest and the elders gave to what Tertullus said. Felix asked them, " Is this your sense, and is it all that you have to say ?" and they answered, "Yes, it is;" and so they made themselves guilty of all the falsehood that was in his speech. Those that have not ihe wit and parts to do mischief with, that some others have, that cannot make speeches and hold disputes against religion yet make themselves guilty of the mischiefs that others do, by assenting to that which others do, and saying, Those things arc so; repeating, and standing by what is said, to fiervert the right ways of the Lord. Many that have not learning enough to plead for Baal, yet have wickedness enough tox'o^f for Baal.

10. Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: 11. Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city : 13. Neither can they prove the things whereof they now accuse me. 14. But this I confess unto thee, that after the way which they call heresy, so \^'orship I the God of my fathers, believing all things which are written in the law and in the prophets : 15. And have hope toward God, which they themselves also allow,that there shall be a resurrection of the dead, both of the just and unjust. 16. And herein do I always exercise myself, to have always a conscience void of offence toward God, and tofvard men. 17. Now after many years I came to bring alms to my nation, and offerings. 18. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. 19. Who ought to have been here before thee, and object, if they had ought against me. 20. Or else let these same here say, if they have found any evil-doing in me, while T stood before the council, 21. Except it be for this one voice, that I cried standing among them. Touching the resurrection of the dead 1 am called in ([uestion by you this day.

We have here Paul's defence of himself, in answer to Tertullus's charge, and there appears in it a great deal of the spirit of wjsdom and holiness, and an accomplishment of Christ's promise to his followers, that when they were before governors and kings, for his sake, it should be given them in that same hour what they should s/u-ak. Though Tertullus had said a great many provoking things, yet Paul did not interrupt him, biit let him go on to the end of his

THE ACTS, XXIV.

C41

speech, according to tlic rules of decency, and the method in courts of justice, that the phiintift' be allowed to finish his evidence before the defendant begins his plea. And when he had done, he did not presently fly out into passionate exclamati<)ns against the iniquity of the times and the men, ( O temfiora, O mores — Oh, the degeneracy of the times,' J but he waited for a pemnission from the judge to speak in his tura, and had it. The governor beckoned to him to s/ieak, v, 10. And now he also may have lea\ e to a/ieak out, under the protection of the governor, which was more than he could obtain yet. And when he did speak, he made no reflections at all upon TertuUus; he knew he spake for his fee, and therefore despised what he said, and levelled his defence against those that employed him. And here, I. He addresses himself very respectfully to the governor, and with a confidence that he would do him justice. Here are no such flattering compliments as TertuUus soothed him up with, but, which was more truly respectful, a profession that he answered for himself cheerfully, and with good assurance before him, looking upon him, though not as one that was his friend, yet as one that would be fair and impartial. He thus expresses his expectation that he •would be so, to engage him to be so. It was likewise the language of one that was conscious to himself of his own integrity, and whose heart did not reproach him, whoever did. He did not stand trembling at the bar; on the contrary, he was very cheerful when he had one to be his judge, that was not a party, but an indifferent person. Nay, when he considers who his judge is, he answers the more cheerfully ; and why so? he docs not say, " Because I know thee to be a judge of inflexible justice and integnty, that hatest bribes, and in giving judgment y^ar^s^ God, and regardest not man ;" for he could not justly say this of him, and therefore would not say it, though it were to gain his favour ever so much ; but, / the more cheerfully answer for myself, because J know thou hast been many years a judge to this nation ,-and that was very true. And being so,

1. He could say of his own knowledge, that there had not formerly been anv complaints against Paul; such clamoui-s as they raised, are generally against old oflfenders; but though he had long sitten judge there, he never had Paul brought before him vet, till now; and therefore he was not so dangerous a criminal as he was represented to be.

2. He was well acquainted with the Jewish nation, and with their temper and spirit; he knew how bigoted they were to their own way, what furious zealots they were against all that did not comply with them, how peevish and penerse they generally were, and therefore would make allowances for that in their accusation of him, and not regard that w hich he had reason to think came so much from party-malice. Though he did not know him, he knew his prosecutors, and by that might guess what manner of man he was.

II. He denies the facts that he was charged with, upon which their character of him was grounded. Moving sedition, as\d /irofaning the tem/ile, were the crimes for which he stood indicted ; crimes which they knew the Roman governors were not accustomed to inquire into, and therefore they hoped that the governor would return him back to them to be judged by their law, and that was all thev wished for. But Paul desires that though he would not inquire into the crimes, he would protect one that was unjustly charged with them, from those whom he knew to be spiteful and ill-natured enough. Now he would have him to understand, (and what he said, he was ready, if required, to make out by witnesses,)

1. That he came up to Jerusalem on purpose to worship God in peace and holiness, so far was he

from any design to wove sedition amorg ihc f.iople, oi- to firrfane the irmfile. He cimie ti- keep \\\> his ernimunion witii the Jews. n(.t to put an\ afiiti.t upon them.

2. That It was but twelve days since he came uj) to Jenisalem, and he had been six days a i)risoni r ; he was alone, and it c( uld net be supposed that in sr> short a time he cculd do the mischitf they chaiyid upon him. And as fcrwluit he had done in other countries, they knew luthing (;f it inil by unceitaiir report, bj- which the matter was \en- unfairly represented.

3. That he had demeaned himself at Jenisalem very quietly and peaceably, and had made no man ner <f stir. If it had betii true, (as tliey alleged,) that he was a mover oj sedition among ail the Jtiit., surely he would have been industri(.us to make a party at Jerusalem : but lie did nrt do so. He w;.s in the temjjle, attending the public service there ; he was in the synagogues where the law was rea(l and opened ; he went about in the city amc ng his re-lationsand friends, andccnvcrsed freeh in the places of concourse, and he was a man of a great genius and an active spirit; and \ et they cculd not char}.'e him with oflTering any thing either against the faith, or against the peace of the Jewish church. (1.) He had nothing in him (f a c( ntradicting spirit, as the movei-s of sedition have ; he had no disposition to quarrel or opp( se ; they never found him disfiuting with any rnan, either afii< nting the learned with captious cavils, or perplexing the weak and simple with curious subtleties; he was ready, if asked, to gh'e a reason of his own hope, and to give instruction to others, but he never picked a <|uarrel with any man alx ut his religion, m r made that the sul>-ject of debate and continversy and perverse disjjute, which ought always to be treated of with humility and reverence, with meekness and love. (2.) He had nothing in himself of a turbulent spirit; " They never found me raising ufi the fieofne, by incensing them against their governors in church or state, or suggesting to them fears and jeah usies concerning public affairs, or by setting them at variance one with another, or sowing discord among them." He behaved as became a christian and minister, with love and quietness, and due subjection to lawful authority. The weajjons of his warfare were no« carnal, iior did he ever mention or think of such a thing as taking up arms for the propagating of thr gospel, or the defence of the preachers of it ; though he could have made, perhaps, as strong a party among the comni( n people as liis adversaries, yet he never attempted it.

4. That as to what they had charged him with, oi moving sedition in other cfuntries, he was wholly innocent, and they could not make good the charge ; {v. lo.) .Yeit/ier con they firove thr things whereof they now accuse me. Hereby, (1.) He maintains his own innocency; for when he says. They cannot firon-e it, he means. The matter is not so. He was no enemy to the public peace, he had done no i-eal prejudice, but a great deal of real sen ice, and would gladly have done more, to the nation of the Jews. He was so far from havingany antipathy to them, that he had the strongest affiction imaginable for them, and a most passionate desire of their welfare, Rom. 9. 1—3. (2.) He bemoans his own calamity, that he was accused of those things which could not be proved against him. .■\nd it has often been the lot of ver>' worthy good men to be thus injured, to ha\ e things laid to their charge, which they are at the greatest distance from, and abhor the thought rf. But while they are lamenting this calamity, this may be their rejoicing, even the testimony of their consciences concerning their integrity. (3.) He shtws the iniquity of his prosecutors, who' said that which they knew' they could net prove, and thereby did

THE ACTS, XXIV^

him v/i ng in his name, liberty, and life, and did the ^udge wrong too, in imposing upon him, and doing what in them lay to pen-ert his judgment. (4.) He a/ipfa/s to the equity of his Judge, and awakens him to look, about him that he might not be drawn into a snare by the violence of the prosecution. Tlie judge must give sentence secundum allegata et probata — according to that ivhich is not only alleged, but proved, and therefore must inquire, and make search, and ask diligently, whether the thin^ be true and certain; (Deut. 13. 14.) he cannot otherwise give a right judgment.

III. He gives a fair and just account of himself, which does at once both clear him from crime, and ikewise intimate what was the ti*ue reason of their •'•-olence in prosecuting him.

1. He acknowledges himself to be one whom they looked upon as a heretic, and that was the reason of their spleen against him. The chief captain had observed, and the governor now cannot but observe, an uncommon violence and fury in his prosecutors, which they know not what to make of, but, guessing at the crime by the cry, conclude he must needs have oeen a very bad man, only for that reason : now Paul here unriddles the matter ; I confess, that in the way which they call heresy, or a sect, so worship I the God of ?ny fathers. Vhe controversy is in a matter of religion, and such controversies are commonly managed with most fury and violence. Note, It is no new thing for the right way of worshipping God to be called heresy; and for the best of God's servants to be stigmatized and run down as sectaries. The reformed churches are called heretical ones by those who themselves hate to be reformed, and are themselves heretics. Let us therefore never be driven off from any good way by its being put into an ill name ; for true and pure Christianity is never the worse, nor to be the worse thought of for its being

'called heresy ; no, not though it be called so by the High Priest and the elders.

2. He vindicates himself from this imputation. They call Paul a heretic, but he is not so ; for,

(1.) He worships the God of his fathers, and therefore is right in the Object of his worship ; he does not say. Let us go after other gods, which we have not known, and let us serve them, as the false prophet is supposed to do, Deut. 13. 2. If so, they might justly call his way heresy, a drawing of them aside into a by-path, and a dangerous one ; but he worsliips the God of Abraham, Isaac, and Jacob, not only the God whom they worshipped, but the God who took them into covenant with himself, and was, and would be, called their God. Paul adheres to that covmant, and sets up no otlier in opposition to it. The promise made unto the fathers, Paul preached as fulfilled to the children, {ch. 13. 32, 33.) and so directed both his own devotions, and those of others, to God, as the God of their fathers. He also refers to the practice of all his pious ancestors; / worship the same God that all ?ny fathers worshipped ; his religion was so far from' being chargeable with novelty, that it gloried in its antiquitv, and in an uninterrupted succession of its professors. Note, It is very- comfortable in our worshipping God, to have an eye to him, as the God of our fathers. Our fathers trusted in him, and were owned by him, and he engaged to be their God, and the God of their seed. He approved himself their's, and therefore if we serve him as they did, he will be our's; what an emphasis is laid upon that, He is my father's God, and J will exalt him, Exod. 15. 2.

(2.) He believes all things which are written in the law and the prophets, and therefore is right in the rule of his worship; his religion is grounded upon, and governed by, the holy scriptures ; they are his oracle and toucnstone, and he speaks and acts ac-rording to them. He receives the scriptures entire,

and believes all things that are there written ; and he receives them pure, fcr he says 7io other things than what are contained in them ; as he explains himself, ch. 26. 22. He sets not up any other rule of faith or practice but the scriptures—not tj-adition, nor the authority of the church, or the infallibility of anv man or company of men on earth, nor the light within, or human reason ; but divine revelation, as it is in the scripture, is that which he resolves to live and die by, and therefore he is not a heretic.

(3.) He has his eye upon a future state, and is a believing expectant of that, and therefore is right in the end of his worship. They that turn aside to heresy, have a regard to this world, and some secular interest, but Paul aims to make heaven of his religion, and neither more nor less ; (v. 15.) "/ have hope toward God, all my expectation is from him, and therefore all my desire is toward him, and all my dependence upon him ; my hope is toward God, and not toward the world ; toward another world, and not toward this. I depend upon God and upon his power, that there shall be a resurj-ec' tion of the dead at the end of time, of all, both tht just and unjust; and the great thing I aim at in my religion, is, to obtain a joyful and happy resurrection, a share in the resurrection of the just." Observe here,

[1.] That there shall be a resurrection of the dead, the dead bodies of men, of all men from the beginning to the end of time ; it is certain, not onlv that the soul does not die with the body, but that the body itself shall live again ; we have not only another life to live when our present life is at an end, but there is to be another world, which shall com-^jnence when this world is at an end, into which all 't"he children of men must enter at once bv a resurrect ioji from the dead, as they entered into this, one after another, by their birth.

[2.] It shall be a resurrection both of the just and of the unjust; the sanctified and the unsanctified ; of those that did well, and to them our Saviour has told us, that it will be a resurrection of life ; and of those that did evil, and to them that it will be a resurrection of condemnation, John 5. 29. See Dan. 12. 2. This implies that it will be a resurrection to a final judgment, by which all the children of men will be determined to everlasting happiness or mi-seiy in a world of retribution, according to what they were, and what they did, in this state of probation and preparation. The just shall rise by virtue of their union with Christ as their Head ; the unjust shall rise by virtue of Christ's dominion over them as their Judge.

[3.] God is to be depended upon for the resuirec-tion of the dead ; I have hope toward God, and in God, that there shall be a resurrection ; it shall be effected by the almighty//07yfr of God, in performance of the word which God hath spoken ; so that they who doubt of it, betray their ignorance both of the scriptures and of the power of God, Matt. 22. 29.

[4.] The resurrection of the dead is a fundamental article of our creed, as it was also of that of the Jewish church ; it is what they themselves also allow ; nay, it was the expectation of the ancient pa-triarchs.w'itness Job's confession of his faith ; but it is more clearly revealed and more fully confirmed by the gospel, and therefore they who believed it, should have been thankful to the preachers of the gospel for their explications and proofs of it, instead of opposing them.

[5.] In all our religion wc ought to have an eye to the other world, and to serve God in all instances, with a confidence in him, that there will be a resurrection of the dead, doing all in preparation for that, and expecting our recompense in that.

(4.) His conversation is of a jncce with his devo-

THE ACTS, XXIV.

2 to

tion ; (t. 16.) jind herein do I exercise myself, to have alruays a conscience void of rjffence toward God and toward men. Prophets and their doctrine were to be tried by their fruits. Paul was far from having made shifivjreck of a good conscience, and therefore it is not likely he has made shipwreck of the faith, the mystery of which is best held in a fiure conscience. This protestation of Paul, is to the same purport with that which he made before the High Priest; {ch. 23. 1.) / have lived in all good conscience ; and this was his rejoicing. Observe,

[1.] What was Paul's aim and desire ; to have a conscience void of offence. Either, First, " A conscience not offending; not informing me wrong, or flattering me, or dealing deceitfully w ith me, or in any thing misleading me." Oi', Secondly, A con-i>cience not offended ; it is like Job's resolution, ' My heart shall not reproach me ; I will never give Jt any occasion to do so. This is what I am ambitious of, to keep upon good terms with my own conscience, that it may have no cause either to question the goodness of my s])iritual state, or to quarrel with me for any particular action. I am as careful not to offend my conscience as I am not to offend a friend whom I daily converse with; nay, as I am not to offend a magistrate whose authority I am under, and to whom I am accountable ; for conscience is God's deputy in my soul."

[2.] What WHS his care and endeavour, in pursuance of this ; " / exercise myself — itfKZ. I make it my constant business, and govern myself by this intention, I discipline myself, and live by rule," (those that did so were callecl ascetics, from the word here used,) "abstain from many a thing which my inclination leads me to, and abound in all the exercises of religion that are most spiritual, with this in my eye, that I may keep peace with my own conscience."

[3. ] The extent of this care ; First, To all times ; to have always a conscience void of offence, always void a{ gross offence; for though Paul was conscious to himself that he had riot yet attained perfection, and the e\il that he would not do yet he did ; yet he was innocent from the great transgression. Sins of infirmity are uneasy to conscience, but they do not wound it, and waste it, as presumptuous sins do ; and though offence may be given to conscience, yet care must be taken tliat it be not an abiding offence, out that by the renewed acts of faith and repentance the matter may be taken up again quickly. This however we must always exercise ourselves in, and .hcugh we come short, we must follow after. Secondly, To all things; both toward Goa, and toward man. His conscientious care extended itself to the whole of his duty, and he was afraid of breaking the law of love, eitKer to God or his neighbour ; conscience, like the magistrate, is custos utriiisc/ue tabulee — the guardian of each table. We must be very cautious that we do not think, or speak, or do any thing amiss, either against God or man, 2 Cor. 8. 21.

[4.] The inducement to it; herein, w rouru, for this cause; so it may be read. "Because 1 look for the resurrection of the dead and the life of the world to come, therefore I thus exercise myself." The consideration of the future state should engage us to be universally conscientious in our present state.

IV. Having made confession of his faith, he gives a plain and faithful account of his case, and of the wrong done him by his persecutors. Twee he had been rescued by the chief captain out of the - hand of the Jews, when they were ready to pull him to pieces, and he challenges them to prove him giiiltv of any crime either time. 1. In the' temple ; there they fell furiously upon

him as an enemy to their nation and the temple, ch. 21. 28. But was there any colour for the charge ? No, but evidence sufficient against it. (1.) It was very hard to accuse him as an enemy to their nation, when after long absence from Jerusalem became to bring alms to his nation, mopey which (though he had need enough himself of, yet) he had collected among his friends, for the relief of the poor at Jerusalem. He not only had no malice to that people, but he had a very charitable concern for them, and was ready to do them all gootl oflrtces; and were thev his adversaries for his love? Ps. 109. 4. (2.) It was very hard to accuse him of having profaned the temple, when he brought offerings to the temple, and was himself at charges therein, {ch. 21. 24.) and was found purifying hirnselfin the tern file, according to the law, (7'. 18.) and that in a very quiet decent manner, ?icither with multitude, nor with tumult; though he was a man so much talked of, he was far from coveting to shew himself when he came to Jerusalem, or of being crowded after, but went to the temple, as much as was possible, mcogmto; they were Jews from Asia, his enemies, that made him to be taken notice of; they had no pretence to make a tumult and raise a multitude against him, for he had neither multitude nor tumult for him. And as for what was perhaps suggested to Felix, that he had brought Greeks into the temple, contrary to their law, and the govcmor ought to reckon with him for that, the Romans having stipulated with the nations that submitted to them, to preserve them in their religion, he challenges them to prove it ; (v. 19.) "Those Jews of Asia ought to have been here before thee, that they might have been examined, whether they had aught against me, that they would stand by and s^vear to ;" for some that will not scru])le to tell a lie, have such heavings of conscience, that they scruple confirming it with an oath.

2. In the council; " Since the Jews of Asia are not here to prove any thing upon me done amiss in the temple, let these' same that are here, the High Priest :md the elders, say, whether they \\a\c found am/ evil doing in me, or if I were guilty of any mis-dcnieanor wheri I stood before the council, when also tlie\- were ready to pull me in pieces, v. 20. \\'hcn I'was there, they could not take offence at any thing I said ; for all I said, was. Touching the resurrection of the dead I am called in question by you this dan, {v. 21.) which gave no offence to any but the Sadducees. This, I hope, was no ciime, that I stuck to that which is the faith of the whole Jewish church, excepting those whom they themselves call heretics. "

22. And when Felix heard these things,

having more perfect knowledge of that

way, he deferred them, and said. When

Lysias the chief captain shall come down,

I will know the uttermost of your matter.

! 23. And he commanded a centurion to keep

I Paul, and to let ////// iiave liberty, and tiiat

I he should forbid none of his acquaintance

I to minister or come unto him. 24. And

after certain days, when Felix came with

his wife Drusilla, which was a Jewess, h».

sent for Paul, and heard him concerninis

the faith in Christ. 25. And as he reason

ed of righteousness, temperance, and jndg

ment to come, Felix trembled, and ar.

swered. Go thy way for this time : when 1

have a convenient season, I will call foi

THE ACTS, XXIV.

lliee. 26. He lioped also that money! should have been given him of Paul, that he might loose him : wherefore he sent for him the oftener, and communed with him. 27. But after two years Porcius Festus came into Felix' room: and Fehx, willing lo shew the Jews a pleasure, left Paul bound.

We have here the result of Paul's trial before Felix, and what was the consequence of it.

I. Felix adjourned the cause, and took further time to consider of it; (v. 22.) He /lad a more perfect kiioivledge of that way which the Jews called heresy, than the Hiijh Priest and the elders thought he had ; he understood something of the christian religion ; for, living at Cxsarea, where Conielius, a Roman centurion, was, who was a christian, from him and others he had got a notion of Christianity, that it was not such an evil thing as it was represented ; he himself knew some of that ivay to be honest good men, and very conscientious, and therefore he put off the prosecutors with an excuse, " When the chief captain shall come doivn hither, I will know the uttermost of your matter, or / shall know the truth, whether this Paul did go about to raise sedition or | no ; you are parties, he is an indifferent person. , Either Paul deserxes to be punished for raising ! the tumult, or you do for doing it yourselves, and then charging it upon him ; and I will hear what , he says, and determine accordingly between you." ' Now, '

1. It was a disappointment to the High Priest and the elders, that Paul was not condemned, or remit- j ted to their judgment, which they wished for and expected. But tlius sometimes God restrains the wrath of his people's enemies by the agency, not of their friends, but of such as are strangers to them. And though they be so, if they have but some knowledge of their way, they cannot but appear for their protection.

2. It was an injury to Paul, that he was not released, Felix ought to have avenged him of his adversaries, when he so plainly saw there was nothing but malice in the prosecution, and to have ridded him out of the hand of the wicked, according to the duty of a judge, Ps. 82. 4. But he was a judge that neither feared God nor regarded man, and what good could be expected from him .■' It is a wrong not only to deny justice, but to delay it.

II. He continued the prisoner in custody, and would not take l)ail for him ; else here at Cssarea Paul had a sufficient number of fi-iends that would gladly have been his security. Felix thought a man of such a public character as Paul was, had many friends, as well as many enemies, and he might have an opportunity of obliging them, or making a hand of them, if he did not presently release him, and yet did shew him countenance ; and therefore,

1. He contiimed him a prisoner, commanded a centurion or captain to keep him, v. 23. He did not commit him to the common jail, but being first made an army-prisoner, he shall still be so.

2. Yet he took care he should he a prisoner at .arge — in libera cusfodia ; his keeper must let him have liberty, not bind him, or lock him up, but make nis confinement as easy to him as possible ; let him have the liberty of the castle, and,perha])s, he means libertv to take the air, oi- go al)road upon his parole ; and Paul was such an honest man, that they might take his word for his return. The High Priest and the elders gnidged him his life, but Felix generously allows him a sort of libertv ; for he had not those \ rejudices against him and his way that they had ; he also gave orders that none of his friends should

be hindered from coming to him ; the centunon mu^ not forbid any of his acquaintance from ministering . to him ; and a man's prison is as it were his own house, if he has but his friends about him.

III. He had frequent conversation with him after ward in private, once particularly, not long after his public ti-ial, v. 24, 25. Observe,

1. With what design Felisc sent for Paul; he had a mind to have some talk with him concerning the faith in Christ, the christian religion ; he had some knowledge of that way, but he desired to have an account of it from Paul, who was so celebrated a preacher of that faith, above the rest. Those that would enlarge t\\e\v kriowledge, must discourse with men of their own ]jrofession, and those that would be acquainted with any profession, should consult those that excel in the knowledge of it ; and therefore Felix has a mind to talk with Paul more freely than he could in open court, where he observed Paul upon his guard, concerning the faith of Christ: and this only to satisfv his curiositv, or rather the curiosity of his wife Drusilh, which was a Jewess, daughter of Herod Agrip])a, that was eaten of worms ; being educated in the Jewish religion, she was more inquisitive concerning the Christian religion, which pretended to be the perfection of that, and desired to hear Paul discourse of it. But it was no great matter what religion she Avas of; for, whatever it was, she was a reproach and scandal to it; a Jewess, but an adulteress ; she wqs another man's wife when Felix took her to be his wife, and she li\ ed v/ith him in whoredom, and was noted for an impudent woman, yet she desires to hear concerning the faith of Christ. Many are fond of new notions and speculations in religion, and can hear and speak of them with pleasure, who yet hate to come under the power and influence of religion ; can be content to have their judgments i;2formed, but not their lives reformed.

2. \^'hat the account was which Paul gave him of the christian religion ; by the idea he had of it, he expected to be amused with a mystical divinitv, but as Paul represents it to him, he is alarmed with a practical divinity. Paul being asked concerning the faith in Christ, reasoned (for Paul was always a rational preacher) concem'm£;righteousness, temperance, and judgment to come. It is probable that he mentioned to him the peculiar doctrines of Christianity concerning the death and resurrection of the Lord Jesus, and his being the Mediator between God and man ; but he hastened to his application, in which he designed to come home to the consciences of his hearers, and he discoursed with clearness and warmth ofrighteousness, temperance, and judgment to come : and there he shewed,

(1.) That the faith in C/?r«i! is designed to enforce upon the children of men the great laws of justice and temperance. The grace of God teacheth us to live soberly and righteously. Tit. 2. 12. Justice and temperance were celebrated virtues among the heathen moralists ; if the docti'ine Paul preaches, which Felix has heard of as proclaiming liberty, will but free him from an obligation to these, he will readily eml^race it; " No," says Paul, " it is so far from doing so, that it strengthens the obligations of those sacred laws ; it binds all under the highes* penalties to be honest in all their dealings, and to render to all their due ; to deny themselves, and to keep under the body, and bring it into subjection." The world, and the fli-sh, being in our baptism renounced, all our pursuits of the world, and all our gi-atifications of the desires of the body, are to be under the regulations of religion. Paul reasoned of righteousness and temperance, to convince Felix of his unrighteousness and intemperance, whicli he had been notoriously guiltv of; that, seeing tht. odiousness of them, and his obnoxiousness tn tfic

THE ACTS, XXIV

247

wrath of God for them, (Eph. 5. 6.) he might \n-< uire concerning'tlie faith of Christ, with u resolution to embrace it.

(2.) That by the doctrine of Christ is discovered to us the judgment to come, by the sentence of which tne everlasting state of all the children of men will be finally and irreversibly determined. Men have their day now, Felix hath his; but God's duij is coming, when every one shall give accoutit of hi?n-self to God, the Judge of all. Paul reasoned concerning this; he shewed what reason we have to believe that there is a judgment to come, and what reason we have, in consideration thereof, to be religious.

Now, from this account of the heads of Paul's discourse, we may gather, [1.] That Paul in his preaching had no respect ot persons, for the word of God, which he preached, has not: he urges the same convictions and instructions upon the Roman £^over?ior, that he did upon other people. [2.] That Paul in his preaching aimed at the consciences of men, and came close to them ; sought not to please their fancy, or gratify their curiosity, but led them to a sight of their sins, aiid a sense of their duty and interest. [3. ] That Paul preferred the serving of Christ, and the saving of souls, before his own safety. He lay at the mercy of Felix, who had power (as Pilate said) to crudfy him, (or, which was as bad, to deliver him back to the Jews,) and he had fioiver to release him. Now when Paul had his ear, and had him in a good humour, he had a fair opportunity of ingratiating himself with him, and obtaining are-lease, nay, and of incensing him against his prosecutors ; and, on the contrary, if he disobliged him, and put him out of humour, he may do himself a great diskindness by it; but he is wholly negligent of these considerations, and is intent upon doing good, at least discharging his duty. [4.] That Paul was willing to take pains, and run hazards, in his work, even there where there was little probability of doing good. Felix and Drusilla were such hardened sinners, that it was not at all likely they should be brought to refientance by Paul's preaching, especially under such disadvantages; and yet Paul deals with them, as one that did not despair of them. Let the vjatchman give fair warning, and then they have deliverfd their own souls, though they should not prevail to deliver the souls they watch for.

3. What impressions Paul's discourse made upon this great but bad man; Felix trembled, ?/^<f o,5(^ yitoixiv®' — being ftut into a fright, or made a terror to himself, a magor-missabih, as Pashur, Jer. 20. 3, 4. Paul never trembled before him, but he was made to tremble before Paul. "If this be so, as Paul savs, what will become of me in another world ? If the unrighteous and intemperate will be condemned in the judgment to come, I am undone, for ever undone, unless I lead a new course of life." We do not find that Drusilla trembled, though she was equallv guiltv, for she was a Jewess, and de])ended upon the ceremonial law, which she adhered to the observance of, to justify her; but Felix for the present could fasten upoi'i nothing to pacify his con-ocience, and therefore trembled. See here,

(1.) 'Fhe power of the word of God, when it comes with commission; it is searching, it is startling, it can strike a terror into the heart of the most proud and daring sinner, by setting his sins in order before him, and shewing him the terrors of the Lord.

(2.) The workings of natural conscience, when it is startled and awakened ; it will fill the soul with horror and amazement at its own deformity and dan ger. Those that are themselves the terror of the mighty in the land of the living, have hereby been made a terror to themselves. A prospect of the judgment to come is enough to make the stoutest heart to tremble; as when it comes indeed, it will make

the mighty men, and thechvfcafitams, to call in vain to rocks and moimtains to shelter them.

4. How Felix struggled to get clear of these impressions, and to sliake off the terror of his convictions ; he did by them as he did by Paul's prosecutors, {v. 25.) he deferred thcin; he said, Go thy way for this time, when I have a convmient season I will 'call for thee. (1.) He trembled, and that was all. I Paul's trembling, {ch. 9. 6.) and the jailer's, {ch. 16 29.) ended in their conversion, but this of Felix did not. Many are startled by the word of God, who are not effectually changed by it. Manv are in fear of the consequences of sin, and yet continue in love and league with sin. (2.) He did not fight against his convictions, nor fly in the face nf the word, or of the preacher of it, to be revenged on them for making his conscience fly in his face ; he did not say to Paul, as Amaziah to the ])rnphet, Forbear, why shouldest thou be smitten ? He did not threaten him with a closer confinement, or with death, for touching him (as John Baptist did Herxl) in the sore place. But (3.) He artfully shifted off his convictions, by putting off the prosecution of them to another time; he has nothing to olyect against what Paul had said, it is weighty and worth considering, but, like a sorry debtor, he Ix'gs a day; Paul has spent himself, and has tired him and his ladv, and therefore, *^Go thy way for this time, break oflfheix*, business calls me away ; but when I hax'e a conx'c-nient season, un'l have nothing else to do, I will call for thee, and htai- what thou hast further to say." Note, [1.] Manv lose all the licnefit of their convic tions, for want of striking while the iron is hot. If Felix, now that he trembled, had but asked, as Paul and the jailer did, when they trenibled. What shall I do? he might have been brought to the faith of Christ, and have been a Felix nideed, happy for ever; but by dropping his convictions now, he lost them for ever, and himself with them. [2.] In the affairs of our soiils, delays are dangei-ous; nothing is of more fatal consequence than men's putting off their conversion from time to time. They will repent, and tum to God, but not yet; the matter is adjourned to some more convenient season, when such a business or affair is compassed, when they are .so much older; and then convictions cool and wear off, good purposes prove to no pui-pose, and thev are more hardened tlian ever in their evil way. Felix put off this matter to a more cotivenient season, but we do not find that that inore convenient season ever came ; for the devil cozens us of all our time, by cozening us of the present time. The jirescnt season is, without dovibt, the most convenient season. Behold, now is the accefited time. To-day, if ye will hear his voice.

IV. After all, he continued him a ])risoner, and left him so, when two vears after he was removed from the government, v'. 26, 27. He was convinced in his conscience that Paul had done nothing worthy of death or ofboi.ds, and yet had not the honesty to release him. To little jnii-pose had Paul reasoned with him about righteousness, though he then trem bled at the thought of his own iniquity, who could thus persist in such a palpable piece of injustice. IBut here we are told what principles he was go vemed bv herein ; and they were such as make the matter vet much worse :

1. The love of monev. He would not release Paul, because he hoped to make his markets of him, and that at length his friends would make a purse to purchase his liberty, and then he would satisfy his conscience bv releasing him, when he could withal satisfy his co'vetousness bv it; but he cannot find m his heart to do his dutv as a judge, unless he can get monev bv it. He hoped that money would have been ; given him of Paul, or somebodv for him, and then i he would have loosed him, and set him at liberty ; in

THE ACTS, XXV.

hopes of that, he continues hi;n :i prisonei", and sends for him the oftener, and communes nvith him; not any more about the faith of' Christy (he had liad enough of that, and of the judgment to come, Paul must not return to those subjects, or go on with them,) but about his discliarge, or ransom rather, out of his present captivity. He cannot for shame ask Paul what he will give him to release him, Ijut he sends for him to feel his pulse, and gives him an opportunity to ask what he would take to release him. And now we see what became of his promise both to Paul and to himself, that he would hear more of Christ at some other co7ivenient season. Here were many seasons convenient enough to have talked that matter through, but nothing is done in it; all his business now is \.o get money by Paul, not to get the knoivlrdge of Christ by him. Note, It is just with Ciod, to say concerning those who trifle with their convictions, and think they can have the grace of God at command when they please, My Sfiirit shall no more strive with them. When men will not hear God's voice to-day, while it is called to-day, the heart is commonly hardened by the de-ceitfulness of sin.

Paul was but a poor man himself, silver and gold he had none to give, to purchase his liberty; but Felix knew there were those who wished well to •him, who were able to assist him ; he having lately collected a deal of money for the poor saints to relieve them, it might also be expected that the rich saints should contribute some to release him, and I wonder it was not done. Though Paul is to be commended that he would not bid money to Felix, nor beg money of the churches, (his great and generous soul disdained both,) yet I know not whether his friends are to be commended, nay, whether they can be justified, in not doing it for him ; they ought to have solicited the governor as /iressingly for hi?n as his enemies did against him ; and if a gift was necessary to make room for thern, (as Solomon speaks,) and to bring them before gr at men, they might lawfully have brought it. I ought not to bribe a man to do an unjust thing, but if he will not do me justice without a fee, it is but doing myself justic" to give it him ; and if they might do it, it was a shame they did not do it; I blush for them, that they would let such an eminent and useful man as Paul lie in the jail, when a little money would have fetched him out, and restored him to his usefulness again. The christians here at Cxsarea, where he now was, had parted with their tears to prevent his going to the firvion, {ch. 21. 13.) but could not find in their hearts to part with their money to help him out.* Yet there might be a providence of God in it; Paul's bonds must be for the furtherance of the gospel of Christ, and therefore he must continue in bonds. However, this will not excuse Felix, who ought to have released an innocent man, without demanding or accepting any thing for it: the judge that will not do right without a bribe, will, no doubt, do wrong for a l)ribe.

2. Men pleasing. Felix was recalled from his government about two years after this, and Porcius Festus was put in his place, and one should have expected he would have at least concluded his government with this act of justice, the release of Paul; but he did not, he left Paul bound, and the reason here given, is, liecause he was willing to do the Jews a fileasure; though he would not deliver him to death, to please them, vet he would continue him a prisoner rather than offend them ; and he did it in nope herel)y to atone for the many offences he had done against them. He did not think Paul had either interest or inclination to complain of him at rnurt, for detaining him so long in custody, against

\n unwise and every way improper insinuation.— Ed.

all law and equity; but he was jealous of the Hihg Prie.it and elders, that they would be his accusers to the emperor for the wrongs he had done them, and therefore hopes by gratifying them in this matter to stop their mcjuths. I'iius they who do some base things, are tempted to do more to screen themselves and bear them out. If Felix had not injured the Jews, he needed not to have done this to please them; but when he had done it, it seems he did not gain his point; the Jews, notwithstanding this, accused him to the emperor, and some historians say he was sent bound to Rome by Festus; and if so, surely his remembering how light he had made of Paul's bonds, would help to make his own chain heavy. Those that aim to please God by doing good, will have what they aim at; but so vv-ill not they that seek to please men by doing evil.

CHAP. XXV.

Some think that Felix was turned out, and Festus succeeded him, quickly after Paul's imprisonment; and that the two years, mentioned in the close of the force;oing chapter, are to be reckoned from tlie beirinning of Nero's reign ; but it seems more natural to compute it from Paul's being delivered into the hands of Felix ; however, we have here much the same manarrement of Paul's case, as we had in the foregoing cliapter ; cognizance is here taken of it, I. By Festus the governor ; it is brought, before him by the Jews, v. I .. 3. The hearing of it is appointed to be, not at Jerusalem, as the Jews desired, but at Caesurea, v. 4.. 6. The Jews appear against Paul and accuse him, (v. 7.) but he stands upon his own innocencv ; (v. S.) and to avoid the removing of the cause to Jerusalem, which he was pressed to consent to, he at length appealed to Csesar, v. 9.. 12. II. Bv king Agrippa, to wiiom Festus relates his case; (v. 13.. 21.^ and Agrippa desires he might have the hearing of it himself, v. 22. The court is accordingly sot, and Paul brought to the bar, (v. 23.) and Festus opens'tlie cause, (v. 24 .. 27.) to introduce Paul's defence in the next chapter.

1. ^WrOVV when Festus was come into 1.^ the prnvince, after three cla}"s he ascended from Ccesarea to Jerusalem. 2. Then the High Priest and the chief of the Jews informed him against Paul, and besought him, 3. And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. 4. But Festus answered, that Paul siiould be kept at Cffisarea, and that he himself would depart shortly thither. 5. Let them tliere-fore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. 6. And when he had tarried among them more than ten days, he went down unto C';psarea; and the next day sitting on the judgment-seat commanded Paul to be brought. 7. And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. 8. While he answered for himself. Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all. 9. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be iudged of these things before me? 10. Then said Paul, 1 stand at Cocsar's judgment-seat.

'JHE ACTS, XXV.

249

.where I ought to be jiidgied: to the Jews have I (loiu! no wioiiu, as tliou very well kiiovvest. 11. For if I be an oftendcr, or have committed any thing worthy ofdeath, [ refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cicsar. 12. Then Festus, when Ik; had conferred with the council, answered, Hast thou appealed unto Caesar ? Unto Caesar shalt thou go.

We commonly say, "New lords, new laws, new customs;" but nere was a new govemor, and yet Paul had the same treatment with him that he had with the former, and no better. Festus, like Felix, is not so just to him as he should have been, for he does not release him ; and yet not so unjust to him as the Jews would have had him to be, for he will not condemn him to die, nor expose him to their rage. Here is,

I. Tlie pressing instance which the High Priests and other Jenvs used with the governor to persuade him to abandon Paul; for to send him to Jerusalem was in effect to abandon him.

1. See how speedy they were in their applications to Festus concerning Paul. As soon as ever he was come into the firovince, and had taken possession of the government, into which, probably, he was installed at Cxsarea, within three days he went up. to Jerusalem, to shew himself there, and presently the firiests were upon him to proceed against Paul; he staved three days at Cxsarea, where Paul was a prisoner, and we do not find that in that time Paul made anv application to him to release him, though, no doubt, he could have made good friends, that he might hope to have prevailed by ; but as soon as ever he comes up to Jerusalem, the firiests are in all haste to make an interest with him against Paul. See how restless a thing malice is ! Paul more patiently bears the lengthening out of his imprisonment, than his enemies do the delay of his firosecu-tion even to the death.

2. See how spiteful they were in their application. They informed the govemor against Paul, {v. 2.) before he was brought upon a fair trial, that so they might, if possible, prejudge the cause with the governor, and make him a party, who was to be the judge. But this artifice, though base enough, they could not confide in ; for the governor would be sure to hear him himself, and then all their informations against him would fall to the ground ; and therefore they form another project much more base, and that is, to assassinate Paul before he came upon his trial. These inhuman hellish methods, which all the world profess at least to abhor, have these persecutors recoui-se to, to gratify their malice against the gospel of Christ; and this too under colour of zeal for Moses. Tantum religio fiotuit suadere ma-lorum — Such was their dire religious zeal.

3. See how specious the pretence was : Now that the governor was himself at Jerusalem, they desired he would send for Paul thither, and try him there, which would save the prosecutors a great deal of labour, and looked most reasonable, because he was charged with having /irofaned the temfile at Jerusalem, and it is usutd for criminals to be tried in the court where the fact was committed ; but that which they designed, was, to way-lay him as he was brought up, and to murder him upon the road, supposing that he would not be brought up under so strong a guard as he was sent down with ; or, that the officers that were to bring him up niight

Vol. VI.—2 I

be Ijnlxd to give them an opportunitv for their wickedness. It issnid, Thry dcyired favour against Paul. The Ijusiness of prosecutdis is to demand justice against one that they supjjose to !)e a criminal, and, if he be n<,t proved so, it is as much justice to actjuit him as it is to condemn him if he l)e. But to desire favour against a j)ris..nev, and from the judge too, who ought lo be of c-iunscl ft-r him, is a very impudent tiling. The favour ought to be/or the prisoner, in favorem vitce—to favour his lifcy but here they desire it against him. Tiiey will take it as a favour if the governor will but condemn Paul, though they can prove no crime upon him.

II. The governor's YCio\\i.\^\on that Paul hhall take his trial at Ctesarea, where he now is, v. 4, 5. See how he manages the prosecutors.

1. He will not do them the kindness to send for him to Jerusalem ; no, he gave orders that Paul should be ktfit at Cdesarea. It does not appear that he had any siis]jicion, much less any certain information, of their bloody design to murder him bv the way, as the chief cafi'tain had when he sent him to Caesarea ; {ch. 23. 30.) but perhaps he was not willing so far to oblige the High Priest and his party, or he would maintain the honour of his court at Ca.'-sarea, and require their attendance there ; or he was not willing to be at the trouble or charge of bringing Paul up : whatever was his reason for refusing it, God made use of it as a means of preserving Paul out of the hands of his enemies. Pcrhips now they were more careful to keep tlicir conspiracy secret than they had been before, that the discovery of it niight not be now, as it was then, the defeat of it. But though God does not, as then, bring it to light, yet he finds another way, as effectual, to bring it to nought, by inclining tlie heart of the governor, for some other reasons, not to remove Paul to Jerusalem. God is not tied to one method, in working out salvation for his people ; he can suffer the designs against them to be conccidcd, and yet not suffer them to be accomplished ; and can make even the carnal policies of great men to serve his gracious purposes.

2. Yet he will do them the justice to hear what thev have to say against Paul, if they will go down to Caesarea, and appear against him there. "Let them among you who are able, able in bcxly and purse for such a journey, or able in mind and tongue to manage the prosecution ; let those among you, who arc fit to be managers, go down with me, and accuse this 7nan ; or, those who are coniijctent witnesses, who are able to prove any thing criminal upon him, let them go aiul give in their evidence, if there be any such wickedness in him as you charge upon him." Festus will not take it for granted, as they desire he should, that there is wickedness in him, till it is pi-oxcd upon him, and he has been heai-d in his own defence ; but if he be guilty, it lies upon them to prove him so.

III. Paul's triiU before Festus ; he stayed at Jerusalem about ten days, and then went down to Cx-sarea, and the ]jrosccutoi-s, it is likely, in his retinue ; for he said, they should go down with him; and since they are so eager in the pivsecution, he is willing this cause should be first called ; and, that they may hasten home, he will dispatch it the next day. Expedition in administering justice is very commendable, provided more haste be not made than gootl speed. Now here we have,

1. The court set, and the prisoner called to the bar. Festus sat in the judgment-seat, as he used to do when any cause was brought before him, that was of consequence, and he commanded Paul to be brought, and make his appearance, v. 6. Christ, to encourage his disciples, and keep up their spirits under such awful trials of their courage as 'his was to Paul, promised them, that the day should (ome

THE ACTS, XXV.

when they should sit on thrones, judging the tribes of Israel.

2. The prosecutors exhibiting their charge against the prisoner ; (v. 7.) The Jews stood round about, which intimates that they were many. Lord, how are they increased that trouble tneJ It intimates also that they were unanimous, they stood by one ano-tiier, and resolved to hold together ; and that they were intent upon the prosecution, and eager in clamouring against Paul; they stood round about, if possible, to frighten the judge into a compliance with their malicious design ; however, to frighten the prisoner, and at least to put him out of countenance ; but in vain ; he had too just and strong an assurance to be dashed by them. They com/iassid me about like bees, but they are quenched as thejire of thorns, Ps. 118. 12. When they stood round about him, they brought many and grievous accusations against Paul, so it should be read ; they charfi,e(l him with high crimes and misdemeanors ; the articles of impeachment were many, and contained things of a very heinous nature ; they represented him to the court as black and odious as their n\X. and malice could contrive ; but when they had opened the cause as they thought fit, and came to the evidence, there they failed ; they could not firove what they alleged against him, 'for it was all false, and the complaints groundless and unjust; either the tact was not as they opened it, or there was no fault in it ; they laid to his charge things that he hiew not, nor they neither. It is no new thing for the most excellent ones of the earth to have all manner of evil said against them falsely, not only in the song of the drunkards, and upon the seat of the scornful, but even before the judgment-seat. _ 3. Tlie priscmer's insisting upon his own vindication, V. 8. W'hotviirre/iroaches him, h\s own heart does not, and thereftn-e his own tong-ue shall not; though he die, he will not remove his integrity from him. When it came to his turn to speak for himself, he insisted upon this general plea, Not guilty; J\''nther against the law of the Jews, nor against the temfile, iior yet against Cxsar, have I offended any thing at all. (1.) He had not violated the law of the Jews, nor taught any doctrine destinictive of it. Did he make void the law by faith ? jSfo, he established the law. Preaching Christ, the end of the law, was nc offence against the law. (2.) He had not profaned the temjile, nor put any contempt at all upon the temfile-^tY\'\c& ; his helpmg to set up the gosfiel-temfile, did not at all ojfejid against that temple, which was a type of it. (3.) He had not offended against Ctesar, or his government. By this it appears, that, now his cause being brought before the government, to curry favour with the governor, and that they might seem friends to Caesar, they had charged him with some instances of disaffection to the present higher powers, which obliged him to purge himself as to that matter, and to protest that he was no enemy to Cxsar, not so much as they were, who charged him with being so.

IV. Paul's appeal to the emperor, and the occasion of it; this gave the cause a new turn ; whether he had before designed it, or whether it was a sudden resolve ui)on the present provocation, does not appear ; but CJotl puts it into his heart to do it, for the bringing about of that which he had said to him, that he must bear witness to Christ at Rome, for there the emperor's court was, ch. 23. 11. We have here,

1. The pi-oposal which Festus made to Paul, to go and take his trial at Jerusalem, v. 9. Festus was •willing to do the Jews a fileasure, inclined to gratify the prosecutors rather than the prisoner, as far as he could go with safety against one that was a citizen of Rome, and therefore asked him, whether he Mould be willing to go ufi to Jerusalem, and clear

himself there where he had been accused, md where he might have his witnesses ready to vouch for him, and confirm what he said. He w(ndd not offer to turn him over to the High Priest and the Sanhedrim, as the Jews wculd have had him ; but, Wilt thou go thither, and be judged of these things before me ( The president, if he had pleased, might have ordered him thither, but he would not do it without his own consent, which, if he could have wheedled him to give it, would have taken off the odium of it. In suffering times, the prudence of the Lord's fieofile is tried as well as their jjatience ; being sent forth therefore as sheeji in the inidst of wolves, they have need to be wise as serpents.

2. Paul's refusal to consent to it, and his reasons for it. He knew, if lie were removed to Jerusalem, notwithstanding the utmost vigilance of the president, the Jews would find some means or other to be the death of him ; and therefore desires to be excused, and pleads,

(1.) That, as a citizen of Rome, it was most pn per for him to be tried, not only by the president, but in that which was properly his'court, which sat at Cxsarea ; / stand at C^sai-'s judgnumt-seat, where I ought to be judged, in the city which is the metropolis of the province. The court being held in Ctesar's name, and by his authority and commission, before one that was delegated by him, it might well be said to be his judgment-seat, as, with us, all writs run in the name of the sovereign, in whose name all courts are held. Paul's owning that he ought to be judged rrf Caesar's judgment-scat, plainly proves that Christ's ministers are not exempted from the jurisdiction of tlie civil powers, but ought to be subject to them, as far as they can with a good conscience ; and, if they be guilty of a real crime, to submit to their censure ; if innocent, yet to submit to their inquiry, and to clear themselves bcfort them.

(2.) That, as a member of the Jewish natifni, he had done nothing to make himself obnoxious to them ; To the Jews have I done no wrong, as thou very well knowest. It very well becomes those tnat are innocent, to plead their innocency, and to insist \ipon it ; it is a debt we owe to our own good name, not only not to bear false witness against ourselves, but to maintain our own integrity against those who bear false witness agaijist us.

(3.) That he was willing to abide by the rules of the law, and to let that take its course, v. 11. Jfhe be guilty of anj^ capital crime that deserves death, he will not offer, either to make resistance, or to make his escape ; will neither flee from justice, nor fight with it; I refuse not to die, but will accept of the punishment of mine iniquity. Not that all 7i>Ao have committed any thing worthy of death, are obliged to accuse themselves, and offer themselves to justice ; but when they are accused and brought to justice, they ought to submit, and to say, both God and the government are righteous; it is necessary that some should be made examples.

But if he be innocent, as he protests he is, "If there be none of these things whrreof these accuse me, if the jirosecution be malicious, and they are resolved to have my blood right or wrong, no man may deliver me unto them, no, not the governor himself, without palpable injustice ; for it is his business as much to protect the iimocent, as to punish the guilty ;" and he claims his protection.

3. His appealing to court ; since he is continually in danger o\ the Jews, and one attempt is made aftci another to get him into their hands, whose tender mercies were cruel, he flies to the dernier resort — the last refuge of ojiprcssed innocency, and takes sanctuary there, since lie cannot h:i\ c iniitVe d'^ne him in aiiv other way : " I appeal unin Crr.'ar. father than be delivered to the Jews," (which Festus

THE ACTS, XXV.

251

seems inclined to consent to,) "let me be delivered to Nero." When David had divers times narrowly escaped the rage of Saul, and concluded he was such a restless enemy that he should one day fierinh by his hands, he came to this resolution, being in a manner compelled to it. There is nothing' better for me than to take shelter in the land of the Philistines, 1 Sam. 27. 1. So Paul here. But it is a hard case that a son of Abraham must be forced to appeal to a Philistine, to a Nero, from those who call themselves the seed of .Abraham, and shall be safer in Gath or Rome than in Jerusalem ! How is the faithful city become a harlot 1

V. '1 he judgment given upon the whole matter. Paul is neither released nor condemned, his enemies hoped the cause would be ended in his death, his friends hoped it would be ended in his deliverance ; but it proved neither so nor so, they are both disappointed, the thing is left as it was. It is an instance of the slow steps which Providence sometimes takes, not bringing things to an issue so soon as we expect, by whicl\ we are often made ashamed both of our hopes and of our fears, and are kept stiH waiting on God. The cause had before been adjourned to another time, now to another place, to another court, that Paul's tribulation might ivork fiatience.

1. The president advises upon the matter; he conferred with the council —^»Ta th vu/uCuxiv, not with the council of the Jews, that is called (rvy'tifiQi; but with his own counsellors, who were always ready to assist the governor with their advice. In multitude of counsellors there is safety ; and judges sho lid consult botli with themselves and others before they pass sentence.

2. He determines to send him to Rome ; some think, Paul meant not an afifieal to Caesar's person, but only to his court, the sentence of which he would abide by, rather than be remitted to the Jews' council, and that Festus might have chosen whether he would have sent him to Rome, or, at least, whether he would have joined issue with him upon the appeal ; but, it should seem, by what Agrippa said, (ch. 26. 32. ) he might have been set at liberty, if he had not a/i/iealed to Caesar ; that, by the course of the Roman law, a Roman citizen might appeal at any time to a superior court, even to the supreme ; as causes with us are removed by certiorari, and criminals by habeas cor/ius, and as appeals are often made to' the house of peers. Festus therefore, either of choice or of course, comes to this resolution ; Hast thou afifiealed unto ^sar ? Unto Caesar thou shall go. He found there was something veiy extraordinary in the case, which he was therefore afraid of giving judgment upon, either one way or other ; and the knowledge of which he thought would be an entertainment to the emperor, and therefore he transmitted it to his cognizance. In our judgment before God, those that by justifying themselves, afifieal to the law, to the law they shall go, and it will condemn them; but those that by repentance and faith afifieal to the gosfiel, to the gosfiel they shall go, and it will save them.

13. And after certain days king Agiippa and Bernice came unto Csesarea to salute Festus. 14. And when they had been tliere many days, Festus declared Paul's cause unto the king, saying. There is a certain man left in bonds by Felix : 15. About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. 16. To whom I answered, ]t is not the manner of the Romans to de-

liver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. 17. Therefore, when they were come hither, without any delay on tiie morrow 1 sat on the judgment-seat, and commanded the man to be brought forth. 18. Against whom when .the accusers stood up, they brought none accusation of such things as I supposed: 19. But had certain tjues-tions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. 20. And because I doubted of such manner of (jues-tions, I asked him whether he would go to Jerusalem, and there be judged of these matters. 21. But when Paul had app'^alcd to be reserved unto the hearing of Augustus, I commanded him to be kept till 1 might send him to Ctesar. 22. Then Agrippa said unto Festus, I would also hear the man myself. To-morrow, said he, thou shalt hear him. 23. And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of tiie city, at Festus' commandment Paul was brought forth. 24. And Festus said. King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt witii me, botii at Jerusalem, and aho here, crying thai he ought not to live any longer. 2o. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. 26. Of whom I have no certain thing to write unto my lord, ^^'here-fore I have brought him forth before you and specially before thee, O king Agrippa. that, after examination had, 1 might have somewhat to write. 27. For it seemetli to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

We have here the preparation that was made tor another hearing of Paul before king Agrippa, not in orderto his giving judgment upon him, but in order to his giving advice concerning him, or rather only to gratifv his curiosity. Christ had said, concem-ing his followers, that they should be brought before governors and kings; in the former part <.f tliis chapter Paul was brought before Festus the governor, here before Jgrififia the king, for a testimony to both. Here is,

I. The kind and friendly visit which king Jgrififia made to Festus, now upon his coming into the government in that province; {v. 13.) ^■ifter certain days, kinq- Jgrififia came to Caesarea. Here is a royal visit; kings usuallv think it enough to send

THE ACTS, XXV.

tluir ambiissadors to congratulate their friends, but liere was a kinij that came himself, that made the m ije.sty of a prince yield to the satisfaction of a frieni ; for personal converse is the most pleasant amonj; friends. Observe,

1. Who the visitants were; (1.) King jigrififia, the son of that Herod, (surnamed Agri/tfia,) who killed James the apostle, and was himself eaten of worms, and great grandson of Herod the Great, utidcr wh im Christ was born. Josephus calls this Agri/if^a the younger ; Claudius the em])eror made him king of Chalcin, and tetrarch of Trachonitis and ibiilene, mentioned Luke 3. 1. The Jewish writers opeak of him, and (as Dr. Liglitfoot tells us) among other things relate this story of him, " That reading tiie law publicly, in tlie latter end of the year of release, as was enjoined, the king, when he came to those words, (Deut. YI. 15.) Thou shalt not set a stranger king over thee, which is not of thy brethren, the teai's ran down his cheeks, for he was not of the seed of Israel, which the congregation observing, cried out. Be of good comfort, king Agrif\fia, thou art our brother; for he was of their religion, though not of their blood." (2.) Bemice came with him, she was his own sister, now a widow, the widow of his uncle Herod, king of Chalcis, after whose death she live! witli this brother of her's, who was suspected to be too familiar with her, and after she was a second time married to Polemon king of Cilicia, she got to be divorced from him, and returned to her brother king Agrififia. Juvenal, Sat. 6. speaks of a diamond ring which Agrippa gave to Bernice, his incestuous sister ;

-Berenices

III fliiit I fictus prctiosior; liunc dedit olim Birljiirus incesta;, dedit Imnc Agrippa sorori. Tliaf far-famed pern which on the finiicr glow'd Of Berenice, (diMrer thence,) bestow'd By an incestuous brother.—— Gifford.

And b^th Tacitus and Suetonius speak of a criminal intimacv afterward between her and Titus Vespasian. Urusilla, the wife of Felix, was another sister. Such lewd people were the great people generally in those times ! Say not that the former days were better.

2. What the design of this visit was ; they came to salute Festus, to give him joy of his new promotion, and to wish him joy in it; they came to compliment him upon his accession to the government, and to keep up a rood correspondence with him, that Jgri/ifia, who had the government of Galilee, might act in concert with Festus, who had the government of Judea ; but, it is probable they came as much to divert themselves, as to shew respect to him, and to share in the entertainments of his court, and to shew their fine clothes, which wovdd do vain people no good, if they did not go abroad.

n. The account which Festus gave to king Agrififui of Paul, and his case ; which he gave,

"1. To entertain him, and give him some diversion ; it was a very remarkable story, and worth anv man's hearing, not only as it was surprising and entertaining, b\it, if it were truly and fullv told, very instructive and edifying ; and it would be particularly acceptable to Agrififia, not only because he \\as a judge, and there were some points of law and ])r?ctice in it well worth his notice, but much more as he was a Jew, and there were some points of religion ill it much more deserving his cognizance.

2. To hax<e his advice. Festus was but newly ':ome to be a judge, at least to be a judge in these parts, and therefore is diffident of himself and of his own abilitv, and willing to have the counsel of those tliat were older and more experienced, especiallv m a muter that had so much difficultv in it as Paul's case seemed to have, and therefore he declared it to the king.

Let us now see the particular account he gives to king Agrippa concei-ning Paul, v. 14—21.

(1.) He found him a prisoner when he came into the government of this province ; and therefore could not of his own knowledge give an account of his cause from the beginning ; There is a certain man left in bonds by Felix: and therefore if there were any thing amiss in the first taking of him into custody, Festus is not to answer for that, for he found him in bonds. When Felix, to do the Jews a fileasure, left Paul bound ; though he knew him to be innocent, he knew not what he did, knev,' not but he might have fallen into worse hands than he did fall into, though they were none of the best.

(2.) That the Jewish Sanhedrim were extremely set against him ; " The chief firiests arid the elders informed me against him as a dangerous man, and not fit to live, and desired he might therefore be condemned to die." These being great pretenders to religion, and thei'efore to be supposed men of honour and honesty, Festus thinks he ought to give credit to ; but Agrippa knows them better than he does, and therefore he desires his advice in this matter.

(3.) That he had insisted upon the Roman law in fa\our of the prisoner, and would not condemn lum unheard ; {y. 16.) •' It is not the manner of the Bo-mans, who herein govern themselves by the law of nature and the fundamental rules of justice, to deliver any man to die, to grant him to destruction," (so the word is,) "to gratify his enemies with his destruction, before the accused has the accusers face to face, to confront their testimony, and have both licence and time given him to answer for himself." He seems to upl^raid them as if they reflected upon the Romans and their government in asking such a thing, or expecting that they would conr'.emn a man without trying him ; " No," says he, •' I would have you to know, whatever you may allow of among yourselves, the Romans allow not of such a piece of injustice among them." Audi et alterain fiartem — Hear the other side, was become a proverb among them. This rule we ought to be governed by in our private censures in common conversation ; we must not give men ill characters, nor condemn their words and actions, till we have heard what is to be said in their vindication. See John 7. 51.

(4.) That he had brought him upon his trial, according to the duty of his place, v. 17. That he had been exjjeditions in it, and the jjrosecutors had no reason to complain of his being dilatory, for as soon as ever they were come, (and we are sure they lost no time,) without any delay, on the morrow, he had brought on the cause. He had likewise tried him in the most solemn manner ; he sat on the judgment-seat, as they used to do in weightiei- causes, while those that were of small moment, tliey judged de piano — ufion even ground. He called a great court on purpose for the trial of Paul, that the sentence might be definitive, and the cause ended.

(5.) That he was extremely disafifiointed in the charge they brought against him ; (t'. 18, 19.) TfJien the accusers stood ufi against him, and oj^ened their indictment, they brought no accusations of such things as I sufifiosed. He sujjposed by the eagerness of their prosecution, and their urging of it thus upon the Roman governors one after another, [1.] That they had something to accuse him of that was dangerous either to private ]jro])crty or the ])ublic peace ; that thev would undertake to prove him a robber, or a murderer, or a rebel against the Roman power ; that he had been in arms to head a sedition ; that if he were not that Egyptian who lately jnade an vfiroar, and commanded a ])arty of cut-throats, as the chitf cafitain su])i)ose(l him to be, yet that he-was one of the same kidney. Such were the outcries against the primitive christians, so loud, so fierce,

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2;)3

that the standers-by, who judged of them by those outcries, could not but conclude them the worst of lien ; and to represent them so was the design of hat clamour, as it was against our Saviour. [2. ] That they had something to accuse him of, that was ■ cognizable in the Roman courts, and which the governor was properly the judge of, as Gallio expected ; {ch. 18. 14.) otherwise it was absurd and ridiculous to trouble him with it, and really an affront to bim.

Hut, to his great surprise, he finds the matter is neitlier so nor so : they hadcer/a/n questions against him, instead of proofs and evidences against him ; the worst they had to say against him, was disputable whether it was a crime or no ; moot-points, that would bear an endless debate, but had no tendency to fasten any guilt upon him ; questions fitter for the sch;)ols than for \\\c judgment-seat. And they were cjuestions nf their own su/ierstition, so he calls their religion ; or rather, so he calls that part of their religion which Paul was charged with doing damage to. The Romans protected their religion according to their law, but not their superstition, nor the tradition of their elders. But the great question, it seems, was concerning one Jesus that was dead, ivhom Paul affirmed to be alive. Some think the superstition he speaks of was the christian religion, which Paul jireached, and that he had the same notion of it that the Athenians had, that it was the introducing of a new dxmon, even Jesus. See how slightly this Roman speaks of Christ, and of his death and resurrection ; and of the great controversy between the Jews and the Christians, whether he were the Messiah promised or no ; and the great proof of his being the Messiah, his resurrection from the dead, as if it were no more than this, There was one Jesus that was dead, and Paul affirmed he was alive. In many causes issue is joined upon this question, whether such a person that has been long absent be living or dead, and proofs are brought on both sides ; and Festus will have it thought that this is a matter of no more moment. Wliereas this Jesus, whom he prides himself in being thus ignorant of, as if he were below his notice, is he that was dead, and is alive, and lives for evermore, and has the keys of hell and of death. Rev. 1.18. What Paul affirmed concerning Jesus, that he is alive, is a truth of such importance, that if it be not true we are all undone.

(6.) That therefore he had moved it to Paul, that the cause might be adjourned to the Jewish courts, as best able to take cognizance of an affiiir of this nature ; (t. 20.) " Because I doubted of such manner of questions, and thought mvself unfit to judge of thin'^s T did n'^t understand. Tasked him whether he would go to Jerusalem, appear befoi-e the great Sanhedrim, and there be judged of these matters ?" He would not force him to it, but should be glad he would consent to it, that he might not have his con- 1 science buvthened with a cause of this nature.

(7.) That Paul had chosen rather to remove his cause to Riimc than to Jerusalem, as expecting fairer plav from the emperor than from the priests ; '* He afi/iealed to he reserved to the hearing of^iu-gustus, (v. 21.) having no other way to stop proceedings here in this inferior court; and therefore I have commanded him. to be kefit a close prisoner till T inight send him to Ceesar; for I did not see cause to refuse his appeal, but rather was pleased with it."

III. The bringing of him before Agrippa, that he might have the hearing of his cause.

i. The king desired it; (v. 22.) "I thank you for your account of him, but I would also hear the man myself." Agrippa knows more of this matter than Festus does of the cause, and of the person ; he has heard of Paul, and knows of what vast concern this

question is, which Festus makes siich a lest rf, uhe-ther Jesus be alive or no ? And nothiiig would cbligc him more than to hear Paul. Manv great mer think it below them to take cognizance of the matters of religion, except they can hear them likt themselves, in the judgment-seat. Agripjja would not for all the world have gone to a meeting to hear Paul preach, any more than Hero<l to hear Jesus; and yet are both glad to have them brought before thenp, only to satisfy their curiosity. Perhaps Agrippa desired to hear him himself that he might be in a capacity to do hirn a kindness, and )ct did him none, only put some credit n])on him.

2. Festus granted it; To-morrow thou shall hear him. There was a good providence in this, for the encouragement of Paul, who seemed buried alive in his imprisonment, and deprived of all opijortuni-ties of doing good ; we know not of anv (f his epistles that bore date from his prison at Czcsai-ca ; what opportunit)' he had of doing good to his friends that visited him, and perhaps to a little congregation of them that might visit him every Lord's dav, wa.s but a low and narrow sj^here of usefulness, so that he seemed to be thrown by as a des/med broken vessel, in which there was no pleasure ; but this gives him an opportunity of preaching Christ tr) a great congregation, and (which is more) to a congregation of great ones. Felix heard him in private ronrem-ing the faith of Christ. Rut Agnpjia and Festus agree he shall be heard in public. And we have reason to think that his sermon in the next chapter, though it might not be so instrumental as some other of his sermons for the conversion of souls, redounded as much to the honour of Christ and Christianity as any sermon he ever preached in his life.

S. Great prenai-ation was made for it; (7'. 23.) The next day tnere was a great appearance ;';; the place of hearing, Paul and his cause being much talked of, and the more for their being much talked against.

(1.) Agrippa and Bemice took this opportunity to shew themselves in state, and to make a fitnire, and perhaps for that end desired the occasion, that they might see and be seen ; for they came with great pomp, richly dressed with gold and ]icarls, and costly array ; with a great retinue of footmen in rich liveries, which made a splendid show, and dazzled the eves of the gazing cinwd. They came /uira truwW <savTa«-/af— with great fancy, so the word is. Note, Great pomp is but great fancy ; it neither adds anv real excellency, nor gains any real respect, but feeds a vain humour, which wise men would rather mortify than (gratify. It is but a shew, a dream, a fantastical thing, so the word signifies; superficial, and it passeth away. And the pomp ol this appearance, would put one for ever out «^f conceit with pomp, when the pomp which Airrij^paand Bcrnice appeared in, was, [1.] Stained l)y their lewd characters, and all the beauty of it sullied, and all virtuous people that knew them could not but contemn them in the midst of all this jjfinip as vile persons, Ps. 15. 4. [2.] Out.shone bv the real glory of the poor prisoner at the bar. What was the honour of their fine clothes, compared with tliat of his wisdom, and grace, and holiness ; his cf^mnge and constancy in suffering for Christ ! His bonds in so good a cause wore more elorious than their chains of gold ; and his guards than theircquipage. \N'ho would be fond of worldly pomp, that here sees so bad a woman loaded with it, and so good a man loaded with the reverse of it ?

(2.) The chief captain and principal men of the city took this opportunity to pay their respects to Festus and to his t^uests'; it answered the end of a ball at court, it brought the fine folks toi^ether in their fine clothes, and sen-ed for an entertainment

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It is probable that Festus sent Paul notice of it overnight, to be ready for a hearing the next morning before Agrippa. And such confidence had Paul in the promise of Christ, that it should be given him in that same hour what he should s/iea/c, that he complained not of the short warning, nor was put into confusion by it. I am apt to think that they who were to apjiear in pomp, perplexed themselves more with care about their clothes than Paul who was to appear as a prisoner, did with care about his cause ; for he knew whom he had believed, and who stood by him.

IV. The speech with which Festus introduced the cause, when the court, or rather the audience, was set; which is much to the same purport with the account he had just now given to Agrippa.

1. He addresses himself respectfully to the company ; " King jigrihfia, and all men ivho are here firesent with us. He speaks to all the ?nen —TravTi? uvJ'^t;, as if he intended a tacit reflection upon Ber-nice, a woman, for appearing in a meeting of this nature ; he'does not refer any thing to her judgment, or desire her counsel; but, " jlll you that are present, that are men, (so the words are placed,) I de-si) e you to take cognizance of this matter." The w «rd used is that which signifies men in distinction from women ; what had Bernice to do here ?

2. He represents the prisoner as one that the Jews had a very great spite against; not only the rulers, but the multitude of them, both at Jerusalem, and here at Cpesarea, cry out, that he ought not to live any longer, for they think he has lived too long already ; and if he lived any longer it would be to do more mischief. They could not charge him with any capital crime, buttliey want to have him out of the way.

3. He confesses the prisoner's innocency; and it was much for the honour of Paul and his bonds, that he had such a public acknowledgment as this from the mouth of his judge ; {v. 25.) I found that he had comryiitted nothing worthy of death; upon a full hearing of the cause, it appeared that there was no evidence at all to support the indi-ctment; and therefore though he was inclinable enough to favour the prosecutors, yet his own conscience brought in Paul not guilty. And why did he not discharge him then, for he stood upon his deliverance? Why truly, be cause he was so much clamoured against, and he feared the clamour would turn upon himself if he should release him. It is pity but eveiy man that nas a conscience, should have courage to act according to it. Or perhaps becatlse there was so much imoke, he concluded there could not but be some fire, which would appear at last, and he would continue liini a prisoner, in expectation of it.

4. He acquaints them with the present state of the case ; that the prisoner had appealed to the emperor himself; (whereby he put an honour upon his own cause, as knowing it not unworthy the cognizance of the greatest of men ;) and that he had admitted his appeal; / have determined to send him. And thus the cause now stood.

5. He desires their assistance in examining the matter calmly and impartially, now that there was no danger of their being interrupted, as he had been with the noisiness and outrage of the prosecutors; that he might have at least such an insight into the cause as was necessan' to his stating of it to the emperor, T-. 26, 27. (1.) He thought it unreasonable to send a prisoner, especially so far as Rome, and not withal to signify the crimes laid against him, that the matter might be prepared as much as possible, and put in a readiness for the emperor's determination ; for he is suj^poscd to be a man of great business, and therefore every affair must be laid before him in as little compass as possible. (2.) He could not as yet write any thing certain concerning Paul;

so confused were the informations that were given in against him, and so inconsistent, that he could make nothing at all of them. He therefore desired he might be thus publicly examined, that he might be advised by tliem what to write. See what a great deal of trouble and vexation they are put to, and to what delay, nay and to what hazard, in the administration of public justice, who lived at such a distance from Rome, and yet were subject to the emperor ri Rome; the same was this nation of our's put t- , (which is about as far distant from Rome the o;h< r way,) when it was in ecclesiastical affairs subject to the pope of Rome, and appeals were upon all occasions made to his court; and the same mischiefs, and a thousand worse, would they bring upon us, who would again entangle us in that yoke of bondage.

CHAP. XXVI.

We left Paul at llie bar, and Festus, and Agrippa and Bernice, and all the great men of the city of Ca;sarea, upon the bench, or about it, waiting to hear what lie had to say for himself. Now in lliis cliapter, we have, I. The account he Efives of himself, in answer to the calumnies of I he Jews. And in that, 1. His humble address to king Agrippa, and tiie compliment he passed upon him, v. 1 .. 3. 2. His account of his original, and education, his profession as a Pharisee, and his adiierence still to thai which was then the main article of his creed, in distinction from the Sadducres, the resurrection of the dead; however in rituals he haa since departed from it, v. 4 .. 8. 3. Of his zeal against the christian religion, and the professors of it, in the bejiinning of his time, v. 9 .. 11. 4. Of his miraculous conversion to the faith of Christ, v. 12. . 16. 5. Of the cornmission he received from heaven to preach the gospt-1 to the Gentiles, V. 17, 18. 6. Of iiis proceedings pursuant to tiiat commission, which had given this mighty offence to the Jews, v. 19 .. 21. 7. Of the doctrine whicii he had made it his business to preach to the Gentiles; which was so far from destroying the law and the prophets, that it shewed the fulfilling of both, V. 22, 23. 11. Tlie remarks that were made upon his apology. 1. Festus thought he never heard a irian talk so madly, and slighted him as crazed, v. 24. In answer to him, he denies the charge, and appeals to k'r.9' Agrippa, v. 25, 26. 2. King Agrippa, being more clojc « and particularly dealt with, thinks he never heard a niai, talk more rationally and convincingly, and o^vns himself almost his convert; (v. 28.) and Paul heartily wishes hiiu so, V. 29. 3. They all agree that he was an innocent man, that he ought to be set at liberty, and that it was pity he was provoked to put a biir in his own door bv appealins to Caesar, v. 30.. 32.

1. nnHEN Agrippa said unto Paul, Thou JL art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself; 2. I think myself happy, king Agrippa, because I shall an-sw.er for myself this day before thee, touching all the things whereof I am accused of the Jews: .3. Especially because. I know thee to be expert in all customs and ques tions which are among the Jews: wherefore I beseech thqe to hear me patiently 4. My manner of life from my youth, which was at the first among mine own nation al Jerusalem, know all the Jews, 5. Which knew me from the beginning, if they would testify, that after the straitest sect of oui religion I lived a Pharisee. G. And nov,- ! stand and am judged for the hope of the promise made of God unto our fathers : 7. Unto which prnynise our twelve tribes, instantly serving God day and night, hope to come : for which hope's sake, king Agrippa, I am accused of the Jews. 8. Why should

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255

it be thought a tiling incredible with you,* that God should raise the dead ? 9. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 10. \V'hich thing I also did in Jerusalem : and many of the saints did 1 shut up in prison, having received authority from the chief priests ; and when they were put to death, 1 gave my voice against thein. 11. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though utherwise having only the power of the other governors under the emperor; and though not here superior, yet senior, to Festus, and therefore Festus having opened the cause, he, as the mouth of the court, intimates to Paul a license given him to sfieak for himself, v. 1. Paul was silent till he had that liberty allowed him ; for those are not the most forward to speak, that are best prepared to speak, and speak best. This was a favour which the Jews would not allow him, or not without difficulty ; but At^rippa freely gives it him. And Paul's cause was so good, that he desired no more than to have liberty to sfieak for himself; he needed no advocate, no Tertullus, to speak for him.

Notice is taken of his gesture; he stretched forth his hand, as one that was under no consternation at all, but had perfect freedom and command of himself; it also mtimates that he was in earnest, and expected their attention while he answered for himself. Observe, He did not insist upon his having appealed to Cxsar as an excuse for being silent; did not say, " I will be examined no more till I come to the emperor himself;" but cheerfully embraces the opportunity of doing honour to the cause he suffered for. If we must be ready to give to every man that asketh us, much more to e\'ery man in authority, a reason of the ho/ie that is in us, 1 Pet. 3. 15.

Now in this former part of the speech,

I. Paul addresses himself with a very particular respect to Agrippa, v. 2, 3. He answered cheerfully before Felix, because he knew he had been many years a judge to that nation, ch. 24. 10. But his opinion of Agrippa goes further. Observe,

1. Being accused of the Jews, and having many ill things laid to his charge, he is glad he has an opportunity of clearing himself; so far is he from imagining that his being an apostle exempted him from the jurisdiction of the civil powers. Magistracy is an ordinance of God, which we have all benefit by, and therefore must all be subject to.

2. Since he is forced to answer for himself, he is glad it is before king Agrippa, who, being himself a proselyte to the Jewish religion, understood all matters relating to that, better than the other Roman governors did; / knotv thee to be expert in all customs and questions which are among the Jews. It seems, Agrippa was a scholar, and liad been particularly conversant in the Jewish learning; was ex-fiert in the customs of the Jewish religion, and knew the nature of them, and that they were not designed to be either universal or fierfietual. He was expert also in the questions that arose upon those customs, in determining of which the Jews themselves were not all of a mind. Agrippa was well versed in the scriptures of the Old Testament, and therefore could make a better judgment upon the controversy between him and the Jews concerning Jesus being the Messiah, than another could. It is an encourage-

ment to a preacher, to have those to speak to, that are intelligent, and can discern things that differ. When Paul says. Judge ye what I say, vet he yfieaks as to wise men, 1 Cor. 10. 15.

3. He thereture begs that he w«)uld hear him /la-tiently, f^^K^'.^tifAoet — -ivith long-sUjff'i-ring. Paul designed a long discourse, and begs nc wi.uld hear him out, and not be weary ; he designs a jjlam discourse, and begs he would hear him with mildness, and not be angry. Paul had some reason to fear tliat as Agrippa, being a Jew, was well versed in the Jewish customs, and therefoi-e the more comjx tent judge of his cause, so he.was soured in some measure with the Jewish leaven, and therefore prejudiced against Paul as the apostle of the (ientiles; he therefore says this to sweeten him, / beseech thee, hear me /latiently. Surely the least we can expect, when we preach the faith of Christ, is, to be heard patiently.

II. He professes that though he was hated and branded as an apostate, yet he still adhered to all that good which he was first educated and trained up in ; his religion was always built upon the /iro-mise of God made unto thejathers; and this he still built upon.

1. See here what his religion was in his'A'outh ; his manner of life was ^vell known, v. 4, 5. He was not indeed born among his own nation, but he was bred among them at Jerusalem. Though he had of late years been conversant witli the Gentiles, (which had given great offence to the Jews,) yet at his setting out in the world he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure, it was among his own nation at Jerusalem, where religion and learning flourished, ylll the Jews knew it, all that could remember so long, for Paul made himself remarkable betimes. Thev that kne^v him froTn the beginning, could testify for him that he was a Pharisee; that he was not only of the Jewish religion, and an observer of all the ordinances of it, but that he was of the most strict sect of that religion, most nice and exact in obsen ing the institutions of it himself, and most rigid and ciitical in imposing them upon others. He was not only called a Pharisee, but he lived a Pharisee. All that knew him, knew very well that never anv Pharisee conformed more punctually to the rules of his order than he did. Nay, and he was of tlie better soit of Pharisees ; for he ivas brought up at the feet of Gamaliel, who was an eminent rabbin of the school or house of Hillel, which was in mucli greater reputation fi^r religion than the school or house of Samai.

Now if Paul was a Pharisee, and lived a Pharisee,

(1.) Then he was a scholar, a man of learning, and not an ignorant, illiterate, meclranic ; the Pharisees knew the law, and were well versed in it, and in the traditional expositions of it. It was a reproach to the other apostles, that they had not had academical education, but were bred fishennen, ch. 4. 13. Therefore, that the unbelieving Jews might be left without excuse, here is an apostle raised up, that had sat at the feet of their most eminent doctors.

(2.) Then he was a moralist, a man of virtue, and not a rake, or a loose debauched young man ; if he lived like a Pharisee, he was no drunkaixl or fonii-cator; and being a young Pharisee, we may hope he was no extortioner, nor had yet learned the arts which the crafty, covetous, old Pharisees had of devouring the houses of poor widows ; but he was, as touching the righteousness which is in the law, blameless ; he was not chargeable with any instances of open vice and profaneness; and therefore as he could not be thought to have deserted his religion because he did not know it, for he was a learned man ; so he could not be thought to have deserted it because he did not love it, or was disaffected to the obligations

THE ACTS, XXVI.

of it, for he was a virtuous man, and not inclined to any immorality.

(3.) Then he was orthodox, sound in the faitli, and not a deist or sceptic, or a man of con-upt principles that led to infidelity ; he was a Pharisee, in opposition to a Sadducee ; he received those books of the Old Testament wliich the Sadducees rejected, believed a world of spirits, the immortality of the soul, the resurrection of the body, and the rewards and punishments of the future state, all which the Sadducees denied. They could not say, He quitted his religion for want of a principle, or for want of a ine regard to divine revelation; no, he always had a veneration for the ancient firomise viade of God unto the fathers, and built his hope upon it.

Now tliough Paul knew very well that all this would not justify him before God, nor make a righteousness for him, yet he knew it was for his reputation among the Jews, and an argument ad honii-nem — such as jigri/ifia would feel, that he was not such a man as they represented him to be. Though he counted it but loss, that he might win Christ; yet he mentioned it when it might serve to honour Christ. He knew very well that all this while he was a stranger to the spiritual nature of the divine law, to heart-religion, and that except his righteousness exceeded this, he should never go to heaven ; yet he reflects upon it with some satisfaction-that he had not been before his conversion an atheistical, profane, vicious man, but, according to the light he had, had lived in all good conscience before God.

2. See here ivhat his religion is; he has not indeed such a zeal for the ceremonial law as he had in his youth ; the sacrifices and offerings appointed by that, he thinks, are superseded by the great sacrifice which they typified; ceremonial pollutions and purifications from them he makes no conscience 01, and thinks the Levitical priesthood is honourably swallowed up in the priesthood of Christ; but, for the main principles of his religion he is as zealous for them as ever, and more so, and resolves to live and die by them.

(1.) His religion is built upon t\\t firomise made of God unto the fathers ; it is built upon divine rex>e-tation, which he" receives and believes, and ventures his soul upon ; it is built upon divine grace, and that grace manifested and conveyed by promise. The promise of God is the guide and ground of his religion ; the ])romise 7nade to the fathers, which was more ancient than the ceremonial law, that covenant which was confirmed before of God in Christ, and which the law, that was not till four hundred and thirty years after, could not disannul. Gal. 3. 17. Christ and heaven are the two great doctrines of the gospel—that God has given to us eternal life, and this life is in his Son. Now these two are the matter of the firomise made unto the fathers ; it may look back as far as the promise made to father Adam, concerning the Seed of the woman, and those discoveries of a future state which the first patriarchs acted faith ujion, and were saved by that faith ; but it respects chiefly the promise made to father Abraham, that in his seed all the families of the earth should he blessed, and, that God would be a God to him, and to his seed after him. The former meaning Christ, the latter heaven; for if God had not firefiared for them a city, he would have been ashamed to have called himself their God, Heb. 11. 16.

(2.) His religion consists in the hopes of this/iro-mise; he places it not, as they did, in meats and drinks, and the observation of carnal ordinances; (God had often shewed what little account he made of them ;) but in a believing dci)endcnce upon God's grace in the covenant, and upon the promise, which was the great charter by which the church was first incor]wrated. [1.] He had ho/ie in Christ as the

^iromised Seed; he hoped to be blessed in him ; to receive the blessing of God, and to be truly blessed. [2.] He had hofies of heaven ; this is expressly meant, as appears by comparing ch. 24. 15. That there shall be a resurrection of the dead. Paul had no confidence in the flesh, but in Christ; no expectation at all of great things in this world, but of greater things in the other world, than any this world can pretend to ; he had his eye upon a future state.

(3.) Herein he concurred with all the pious Jews; his faith was not only according to the scripture, but according to the testimony of the church, which was a support to it. Though they set him up as a mark, he was not singular; " Our twelve tribes, the body of the Jewish church, instantly seri'ing God day and night, hope to come to this fironme, to the good promised." The people of Israel are called the twelve tribes, because so they were at first; and though we read not of the return of the ten tribes in a body, yet we have reason to think many particular persons, more or less of every tribe, returned to their own land ; perhaps, by degrees, ih^ greater part of them that were carried away. Christ speaks of the twelve tribes. Matt. 19. 28. Anna was of the tribe of Asher, Luke 2. 36. James directs his epistle to the twelve tribes scattered abroad. Jam. 1. 1. " Our twelve tribes, which make up the body of our nation, to which I and others belong. Now all the Israelites profess to believe in this promise, both of Christ and heaven, and ho/ie' to come to the benefits of them. They all hope for a Messiah to come, and we that are christians, hope in a Messiah already come ; so that we all agree to build upon the same promise. They look for the resurrection of the dead, and the life of the world to come, and that' is what I look for. Why should I be looked upon as advancing something dangerous and heterodox, or as an apostate from the faith and worship of the Jewish church, when I agree with them in this fundamental article ? I hope to come to the same heaven at last that they hope to come to ; and if we expect to meet so happily in our end, why should we fall out so unhappily by the way ?"

Nay, the Jewish church not only hoped to come to this promise, but, in the hope of it, they instantly served God day and night. The temple-service, which consisted in a continual course of religious duties, morning and evening, day and night, from the beginning of the year to the end of it, and was kept up by the priests and Levites, and the stationary men, as they called them, who continually attended there to lay their hands upon the public sacrifices, as the representatives of all the twelve tribes, this service was kept up in the profession of faith in the promise of eternal life, and, in expectation of it, Paul instantly seriies God day and night in the gos/iel of his Son ; the twelve tribes by their representatives do so in the law of Moses, but he and they do it in hofie of the same promise ; "Therefore they ought not to look upon me as a deserter fi'om their church, so long as I hold by the same promise that they hold by." Much more should christians, who hope in the same Jesus for the same heaven, though differing in the modes and cei'cmonics of worship, hope the best one of another, and live together m holy love. Or it may be meant of pai-ticular persons who continued in the communion of the Jewish church, and were very devout in their way, seiinng God with great intenseness, and a close a])plication of mind, and constant in it, night and day, as Anna, who departed not from the temfile, but sei-iH'd God (it is the same word here used) in fastings and prayers night and day, I.,uke 2. 37. " In this way thev ho/ie to come to the firomise, and I hope they will." Note, Those only can upon good grounds hofie for eternal life, that are diligent and constant

THE .\CTS, XXVI.

"ioi

in the serxHce of God; and the prospect of that etcr- [ nal life sliould engage us to dihgence and constancy in all religious exercises. We should go on with i our work, with heaven in our eye. And those that iristantly serve God day and ni^ht, though not in our way, we ought to judge charitably of.

(4.) This was it that he was now suffering for ; for preaching that doctrine which they themselves, if they did but understand themselves aright, must own ; J am judged for the hope of the firomise made ttnto the fathers. He stuck to the promise, against the ceremonial law, while his persecutors stuck, to the ceremonial law, against the promise ; " It is/or this ho/ie's sake, kingAgri/ifia, that I ain accused of the Jevjs; because I do mat which I think myself obliged to do by the hope of that promise." It is common for men to hate and persecute the power of that religion in others, which yet they pride themselves in the form of. Paul's hope was, what they themselves also allowed, {ch. 24. 15.) and yet they were thus enraged against him for practising according to that hope. But it was his honour, that when he suffered as a christian, he sufFeredybr the hofie of Israel, ch. 28. 20.

This was it which he would persuade all that heard him cordially to embrace ; (jj. 8.) Why should it be thought a thing incredible with you, that God should raise the dead? This seems to come in somewhat a!)ruptly ; but, it is probable, Paul said much more than is here recorded ; and that he explained the /troniise made to the fathers, to be the promise of the n':,urrection and eternal life ; and pi'oved that he was in tlie right way of pursuing his hope of that happiness, because he believed in Christ who was rhen from the dead, which was a pledge and earnest of that resurrection which the fathers hoped for. Paul is therefore earnest to know the power of Christ's resurrection, that by it he might attain to the resurrection of the dead; see Phil. 3. 10, 11. Now many of his hearers were Gentiles, most of them, perhaps Festus particularly, and we may suppose, when they heard him speak so much of Christ\s resurrection, and of the resurrection from ' the dead, which the twelve tribes hoped for, that they mocked, as the Athenians did, began to smile at it, and whispered to one another what an absurd thing it was ; which occasioned Paul thus to reason with them. What I is it thought incredible ivith you, that God should raise the dead ? So it may be read. If it be marvellous in your eyes, should it be mar-vlloufi in mine eyes, saith the Lord of hosts? Zech. 8. 6. If it I)e above the power of nature, vet it is not above the power of tlie God of nature. Note, There is no reason why we should think it at all incredible that God should raise the dead. We are not required to believe any thing that is incredible, any thing that im/ilies a contradiction. There are motives of cre-dibilitv sufficient to carry us through all the doctrines of the christian religion, and this particularly of the resurrection of the dead. Has not (iod an infinite, almighty power, to which nothing is impossible .' Did not he n\ake the world at first out of nothing, with a word's speaking ? Did he not form our bodies, form them out of the clay, and breathe into us the breath of life at first; and cannot the same power form them again out of their own clay, and put life into them again ? Do we not see a kind of resurrection in nature, at the return of every spring ? Has the sun such a force to i-aise dead ])lants, and should it seem incredible to us, that God should raise dead bodies.

III. He acknowledges, that while he continued a Phai-isee, he was a bitter enemy to christians and Christianity, and thought he ought to be so, and continued so to the moment that Christ wrought that wonderful change in him. This he mentions, 1. To shew that his becoming a christian and a Vol VI.—2 K

preacher, was not tlie product and result of nny previous disposition or inclination that wav, or anv gradual advance of thought in favour of the christian doctrine ; he did not reason himself into Christianity by a chain of arguments, but was brought into the highest decree of an assurance of it, immediately from the highest degree of prejudice against it: by which it appeared, that he was made a christian anil a preacher by a supernatural power ; so that his conversion in such a miraculous wav, was not only to himself, but to others also, a convincing proof of the truth of Christianity.

2. Perhaps he designs it for such an excuse of his persecutors as Christ made for his, when he said, They know not what they do. Paul himself once thought he did what he ought to do when he jjerse-cutcd the disciples of Christ, and he charitably thinks they laboured under the like mistake. Observe,

(1.) What a fool he was in his opinion, v. 9. He thought with himself that he ought to do many things, every thing that lay in his power, contrary to the name of .Tesus of .Yarazeth, contrary to his doctrine, his honour, his interest. That name did no harm ; yet, because it agreed not with the notion he had of the kingdom of the Messiah, he was for doing all he could against it. He thought he did God good service, in persecuting those who called on the name of Jesus Christ. Note, It is possible for those to be confident they are in the rignt, who yet are evidently in the wrong ; and for those to think they are doing their duty, who are wilfully persisting in the greatest sin. They that hated their brethren, and cast them out, said. Let the Lord be glorified, Isa. 66. 5. Under colour and pretext of religion, the most barbarous and inhuman villanies have been not only justified, but sanctified and magnified, Jolin 16. 2.

(2.) What a fury he was in his jjractice, v. 10,11. There is not a more violent in-inriplc in the world than conscience misinformed ; when Paul thought it his duty to do all he could against the name of Christ, he spared no pains or cost in it. He gives an account of what he did of that kind, and aggravates it as one that was truly penitent for it; I was a blasphemer, a persecutor, 1 Tim. 1. 13.

[1.] He filled the jails with christians, as if they had been the worst of criminals, designing hereby not only to terrify them, but to make tlicm odious to the people. He was the devil that cast some of them into prison, (Rev. 2. 10.) took them into custody, in order to their being prosecuted ; Many of the saintH did I shut up in prison, both men and vjomen, ch. 8. 3.

[2.] He made himself the tool of the chief priests; herein from them he receix'ed authority, as an inferior officer, to put their laws in execution, and proud enough he was to be a man in authority for such a jjui-pose.

[3.] He was verv officious to ^•otc, unasked, for the putting of christians to death, particularly Ste-])hen, to whose death Saul was consenting, {ch. 8. 1.) and so made himself p'jrticeps criminis — partaker of the crime. Perhaps he was, for his great zeal, though young, made a member of the Sanhedrim, and there voted for the condemning of christians to die ; or, after they were condemned, he justified what was done, and commended it, and so made himself guilty, e.T post facto — after the deed wan committed, as if he had been a judge or jun-man.

[4.] He brought them under punishments of an inferior nature, in the synagogues, where they wen: scourged, as transgressoi-s'of the rules of the s\Tia-gogue ; he had a hand in the punishing of divers; nav, it should seem the same persons were by his means often punished; as he himself was five times^ ': Cor. 11. 24,

THE ACTS, XXVI.

[5.] He not only punished them for their religion, but, taking a pride in triumphing over men's consciences, he forced them to abjure their religion, by putting them to the torture ; '• I comfielled them to btasfiheme Christ, and to say he was a deceiver, and they were deceived in him; compelled them to deny their Master, and renounce their obligations to him. Nothing will lie heavier upon persecutors than forcing men's consciences, how much soever they may now triumph in the proselytes they have made by their violences.

[6.] His rage swelled so against christians and Christianity, that Jerusalem itself was too narrow a ''tage for it to act upon, but being exceedingly mad against them, he persecuted them even to strange cities. He was mad at them, to see how much they had to say for themselves, notwithstanding all he did against them ; mad to see them multiply the more for their being afflicted ; he was exceedingly mad ; the stream of his fury would admit no banks, no bounds, but he was as much a terror to himself as he was to them ; so great was his vexation within himself that he could not prevail, as well as his indignation against them. Persecutors are mad men, and some of them exceedingly mad. Paul was mad to see that those in other cities were not so outrageous against the christians, and therefore made himself busy there where he had no business, and persecuted the christians even in strange cities. There is not a more restless principle than malice, especaly which pretends conscience.

This was Paul's character, and this his manner of life in the beginning of his time; and therefore he could not be presumed to be a christian by education or custom, or that he was drawn in by hope of preferment, for all imaginable external objections lay against his being a christian.

12. Whereupon as I went to Damascus, with authority and commission from the chief priests; 13. At mid-day, O king, I saw in the way a hght from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. 14. And when we were all fallen to the earth, I lieard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me ? It is hard for thee to kick against the pricks. 15. And [ said, Who art thou, Lord ? And he said, I am Jesus whom thou persecutest. 16. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17. Delivering thee from the people, and/rowi the Gentiles, unto whom now I send thee, 18. To open their eyes, and to turn them from darkness to light, and /iom the power of Satan unto God, that c^ they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: 20. But shewed first unto them of Damascus, and ;at Jerusalem, and throughout all the coasts

of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. 21. For these causes the Jews caught me in the temple, and went about to kill me. 22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come : 23. That Christ should suffer, and that he should be the first that should rise from the dead, and should shew hght unto the people, and to the Gentiles.

All who believe a God, and have a reverence for nis sovereignty, must acknowledge that they who speak and act by his direction, and by warrant from him, are not to be opposed; for that isJighting against God. Now Paul here, by a plain and faithful narrative of matters of fact, makes it out to this august assembly, that he had an immediate call from heaven to preach the gospel of Christ to the Gentile world, which was the thing that exasperated the Jews against him. He here shews,

I. That he was made a christianhy a divine power ; notwithstanding all his prejudices against that way, he was brought into it on a sudden by the hand of Heaven; not compelled to confess Chnst by outward force, as he had compelled others to blaspheme him, but by a divine and spiritual energy, by a revelation of Christ from above, both to him and in him: and this when he was in the full career of his sin, going to Damascus, to suppress Christianity by persecuting the christians there; as hot as ever in the cause, hi< persecuting fury not in the least spent or tired, no. was he tempted to give it up by the failing of his friends, for he had at this time as ample an authority and commission from the chief priests, as ever he had to persecute Christianity, when he was obliged by a superior power to give up that, and accept another commission to preach up Christianity. Two things bring about this surprising change; a vision from heaven, and a voice from heaven, which conveyed the knowledge of Christ to him, by the two learning senses of seeing and hcjirittg-

1. He saw a heavenly vision ; the circumstances of which were such that it could not be a delusion —deceptio visus, but it was without doubt, a divine appearance.

(1.) He saw a great light, a light from heaven, such as could not be produced by any art, for it was not in the night, but at mid-day; it was not in a house where tricks might have been plaved with him, but it was in the way, in the open air; it was such a light as was above the brightness of the sun, outshone and eclipsed that, (Isa. 24. 23.) and this could not be the product of Paul's own fancy, for it shone round about them that journeyed with him : they were all sensible of their being surrounded with this inundation of light, which made the sun itself to be in their eyes a lesser light. The force and power of this light appeared in the effects of it; they all fell to the earth, upon the sight of it, such a mighty consternation did it put them into; this light was lightning for its force, yet did not pass away as lightning, but continued to shine round about them. In Old Testament times God commonly manifested himself in the thick darkness, and made that his pavilion, 2 Chron- 6. 1. He spake to Abraham in a great darkness, (Gen. 15. 12.) for that was a dispensation of darkness; but now life and immortality were brought to light by the gospel, Christ appeared in a great light. In the creating of grace, as of the world, the first thing created is light, 2 Cor. 4. 6.

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(2.) Christ h'lm^eli afi/ieared to him ; (y. 16.) / have appeared Co thee for this purpose. Christ was in this light, though they that travelled with Paul aaiv the light only, and not Christ in the light. It is not every knowledge that will serve to make us christians, but it must be the knowledge of Christ.

2. He heard a heavenly voice, an articulate one, speaking to him ; it is here said to be in the Hebreiv tongue, (which was not taken notice of before,) his native language, the language of his religion; to intimate to him, that though he must ho^sent among the Gentiles, yet he must not forget that he was a Hebrew, nor make himself a stranger to the Hebrew language. In what Christ said to him, we may observe, (1.) That he called him by his name, and repeated it, Saul, Saul; which would surprise and startle him ; and the more, because he was now in a strange place, where he thought nobody knew him. (2.) That he convinced him of sin, of that great sin which he was now in the commission of, the sin of persecuting the christians, and shews him the absurdity of it (3.) That he interested himself in the sufferings of his followers; Thou persecutest me, {y. 14.) and again. It is Jesus whom thou persecutest, V. 15. Little did Paul think, when he was trampling upon those that he looked upon as the burthens and blemishes of this earth, that he was insulting one that was so much the glory of heaven. (4.) That he checked him for his wilful resisting of those convictions ; It is hard for thee to kick against the pricks, or goads, as a bullock unaccustomed to the yoke. Paul's spirit at first perhaps began to rise, but he is told it is at his peril, and then he yields. Or, it was spoken by way of caution; "Take heed lest thou resist corivii tions, for they are designed to affect thee, not to affront thee." (5.) That, upon his inquiry, he made himself known to him ; Paul asked, (v. 15.) " Who art thou. Lord? Let me know who it is that speaks to me from heaven, that I may answer him accordingly ?" And he said, "lam Jesus; he whom thou hast despised, and hated, and vilified; I bear that name which thou hast made so odious, and the naming of it criminal." Paul thought Jesus was buried in the earth, and though stolen out of his own sepulchre, yet laid in some other; all the Jews were taught to say so, and therefore he is amazed to hear him speak from heaven, to see him surrounded with all this glory, whom he had loaded with all possible ignominy. This convinced him that the doctrine of Jesus was divine and heavenly, and not only not to be opposed, but to be cordially embraced; that Jesus is the Messiah, for he is not onlv risen from the dead, but he has received from God the Father honour and glory; and this is enough to make him a christian immediately, to quit the society of the persecutors, whom the Lord from heaven thus appears for.

II. That he was made a minister by a divine authority ; that the same Jesus that appeared to him in that glorious light, ordered him to go preach the gospel to the Gentiles; he did not run without sending, nor was he sent by men like himself, but bv him whom the Father sent, John 20. 21. What is said of his being an apostle, is here joined immediately to that which was said to him by the way, but it appears by ch. 9. 15. and 22. 15, 17, &c. that it was spoken to him afterward; but he puts the two together for brevity-sake; Rise, and stand upon thy feet. Those whom Christ, by the light of his gospel, casts down in humiliation for sin, shall find that it is in order to their rising and standing upon their feet, in spiritual grace, strength, and comfort If Christ has torn, it is that he might hral; if he has cast down, it is that he may raise up. Rise then, and shake thyself from the dust; (Isa. 52. 2.) help thyself, and Christ shall help thee. He must stand up, for Christ has work for nim to do; has an errand,

and a very great errand, to send him upon; / ha<^, appeared to thee, to make thee a minister. Christ has the making of his own ministers, they have both their qualifications and their commissions from him. Paul thanks Christ Jesus who put him into the mink try, 1 Tim. 1. 12. Christ appeared to him to make him a minister. One way or other, Christ will manifest himself to all those whom he makes his mmia-ters; for how can they preach him, who do not know him 7 And how can they know him, to whom he doet, not by his Spirit make himself known ? ObserNe,

1. The office to which Paul is appiintcd; he is made a minister, to attend on Christ, and act for him, as a witness; to give evidence in his cause, and attest the truth of his doctrine ; he must testify the gospel of the grace of God; Chriit appeared to him, that he might appear for Christ before men.

2. The matter of Paul's testimony ; he must give an account to the. world, (1.) Of the things which he had seen, now at this time; must tell people of Christ's manifesting himself to him by the way, and what he said to him ; he saw these things, that he might publish them, and he did take all occasions to publish them, as here, and before, ch. 22. (2.) Of those things in which he would appear to him. Cnrist now settled a correspondence with Paul, which he designed afterward to ktep up, and only told him now that he should hear further from him. Paul at first had but confused notions of the gospel, till Christ appeared to him, and gave him fuller instructions. The gospel he fireached he received from Christ immediately; (Gal. 1. 12.) but he received it gradually, some at one time, and some at another, as there was occasion. Christ often appeared to Paul, oftener, it is likely, than is recorded, and still taught him, that he might still teach the people knowledge.

3. The spiritual protection he was taken under, while he was thus employed as Christ's witness; all the powers of darkness could not prex'ail against him till he had^nished his testimony ; {y. 17.) delwering thee from the people of the Jews, and from the Gentiles. Note, Christ's witnesses are under his special care, and though they may fall into the hands of their enemies, yet he will take care to delti'cr them out of their hands, and he knows how to do it Christ had shewed Paul at this time what great things he must suffer, {ch. 9. 16.) and yet tells him here he will deliver him from the people. Note, Great sufferings are recnncileable to the promise of the deliverance of God's people, for it is not promised that they shall be kept from trouble, but kept through it; and sometimes God delivers them into the hands of their persecutors, that he may have the honour of delivering them out of their hands.

4. The special commission given him to go among the Gentiles, and the errand upon which he is sent to them ; it was some years after Paul's conversion, before he was sent to the Gentiles, or (for aught appears) knew any thing of his being designed tor that purpose; (see ch. 22. 21.) but at length he is ordered to steer his course that way.

(1.) There is great work to be done among the Gentiles, and Paul must be instrumental in doing it. Two things must be done, which their case calls for the doing of:

[1.] .-^ world that sits in darkness must be enlightened ; those must be brought to know the things that belong to their e^'erlasting peace, who are yet ignorant of them ; to know God as their End, and Christ as their Way, who as yet know nothing of either. He is sent to open their eyes, and to turn them from darkness to light. His preaching shall not only make known to them those things m hich they had not before heard of, but shall be the vehicle of the divine grace and power by which their understandings shall be enligntened to receive those things, and

THE ACTS, XXV].

bid them welcome. Thus lie shall o/;m their eyes, which before were shut agai?ist the light, and they shall be willing to understand themselves, their own case, and interest. Christ ojiens the heart by ofien-ing the eyes ; does not lead men blindfold, but gives them to see their own way. He is sent not only to ofien their eyes for the present, but to keep them open, to turn them from darkness to light, from following false and blind guides, their oracles, divinations, and superstitious usages received by tradition from their fathers, and the corrupt notions and ideas they had of their gods, to follow a divine revelation of unquestionable certainty and truth. This was turning them from darkness to light, from the ways of darkness to those on which the light shines. The great design of the gospel is, tqinstruct the ignorajit, and to rectify the mistakes of those^ho are in error, that^hin^ may be set and seen in a true light.

[2.] A world that lies in wickedness, in the wicked one, must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the fioiver of Satan unto God; which will follow of course ; for Satan rules by the power of darkness, and God by the convincing evidence of light. Sinners are vmder the fionver of Satan ; idolaters were so in a special manner, they paid their homage to devils. All sinners are under the influence of his temptations, yield themselves captives to him, are at his beck ; converting grace turns them from under the dominion of Satan, and brings them into subjection to God; to conform to the rules of his word, and comply with the dictates and directions of his Spirit, translates them out of the kingdom of darkness into the kingdom of his dear Son. When gracious dispositions are strong in the soul, (as'Cor-rupt and sinful dispositions had been,) it is then turned from the fiovjer of Satan unto God.

(2.) There is a great happiness designed for the Gentiles by this work— that they may receive forgiveness of sins, and inheritance among them ivhich are sanctified; they are turnedfroin the darkness of sin to the light of holiness, from the slavery of Satan to the sennce of God; not that God may be a gaiiner by them, but that they may be gainers by him.

[1.] That they may be restored to his favour, which bv sin they have forfeited and thrown themselves out of; that they may receive forgiveness of sins. They are delivered from the dominion of sin, that they may be saved from that death which is the ivages of sin. Not that they may Tnm'i forgiveness as a debt or reward, but that they may receive it as a free gift; that they may be qualified to receive the comfort of it. They are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity, and may plead it in arrest of the judgment to be given against them.

[2.] That they may be happy in the fruition of him ; not only that they may have their sins pardoned, but that they may have an inhei-itance among them who are sanctified by faith that is in me. Note, First, Heaven is an inheritance, it descends to all the children of God; for if children, then heirs. That they may have, xxiigov— a lot, (so it might be read,) alluding to the inheritances of Canaan^ which were appointed by lot, and that also is the act of God, the disposal thereof is of the Lord. That they may have a right, so some read it; not by merit, but purely by j;race. Secondly, All that are effectually tumed trom sin to God, are not only j)ardoned, but preferred ; have not only their attainder reversed, but a patent of honour given them, and a grant of a rich inheritance. And the forgii'eness of sins makes way for this inheritance, by taking that out of the way, which alone hindered. Thirdly, All that shall be

saved hereafteij are sanctified-now; those that have the heavenly inJierilance, must have it in this way^ they must be prej^ared and made meet for it; nonc-can be happy, that are not holy ; nor shall any be saints in heaven, that are not first saints on earth. Fourthly, We need no more to make us happy than to have our lot among them that are sanctified, to fare as they fare, that is having our lot among the chosen, for they are chosen to salvation through.sanc-tification ; they who are sanctified shall be glorified; let us therefore now cast in our lot among them, by coming into the communion of saints, and be willing to take our lot with them, and share with them in their afflictions, which (how grievous soever) our lot with them in the inheritcmce will abundantly make amends for. Fifthly, We are sanctified and saved by faith in Christ; some refer it to the word next before, sanctified by faith, for faith purifies the heart, and applies to the soul those precious promises, and subjects the soul to the influence of that grace, by which we partake of a divine nature ; others refer it to the receiving both pardon and the inheritance ; it is by faith accepting the grant, it comes all to one ; for it is by faith that we are justified, sanctified, and glorified ; by faith, t? s/f s^mj — that faith ivhich is i?i me; it is emphatically expressed ; that faith which not only receives divine revelation in general, but which in a particular manner fastens upon Jesus Christ, and his mediation ; by which we rely upon Christ as the Lord our JRighteousness, and resign ourselves to him as the Lord otir Ruler ; this is that by which we receive the remission of sins, the gift of the Holy Ghost, and eternal life.

ni. That he had discharged his ministry, pursuant to his commission, by divine aid, and under divine direction and protection. God, who called him to be an apostle, owned him in his apostolical work, and carried him on in it with enlargement and success.

1. God gave him a heart to comply with the call; (y. 19.) I was not disobedient to the heavenly vision, for any one would say he ought to be obedient to it; heavenly visions have a commanding power over earthly counsels, and it is at our peril if we be disobedient to them; yet if Paul had conferred with flesh and blood, and been swayed by his secular interest, he would have done as Jonah did, gone any whither rather than upon this errand ; but God ofiened his ear, and he was not rebellious; he accepted the commission, and having with it received his instructions, he applied himself to act accordingly.

2. He enabled him to go through a great deal of work, though in it he grappled with a great deal of difficulty, T'. 20. He applied himself to the preaching of the gospel with all vigour. (1.) He began at Davmsciis, where he was converted, for he resolved to lose no time, ch. 9. 20. (2.) When he came tc Jemsalem, where he had his education, he there witnessed for Christ, where he had most furiously set himself against him, ch. 9. 28. (3.) Hepreachecl throughout all the coasts of Judea, in the country towns and villages, as Christ had done ; he made the first offer of the gospel to the .lews, as Christ had appointed, and did not leave them till they had wilfully thrust the gospel from thcvi; and then, (4.) He turned to the Gentiles, and laid out himself for the good of their souls, labouring more abundantly than any of the apostles, nay perhaps than all put together.

3. His preaching was all practical; he did not go about to fill people's heads with airy notions, did not amuse them with nice speculations, nor set them together by the ears with matters of doubtful disputation, but he shewed them, declared it, demonstrated it, that they ought, (1.) To repent of their sins, to be sorrj' for them, and to confess them, and

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enter into covenant against them ; they ought to bethink themselves, so the word ^uiT^tvoiir properly signifies ; they ought to change their mina, and change their way, and undo what they had done amiss. (2.) To turn to God; they must not only conceive an antipathy to sin, but they must come into a conformity to God ; must not only turn from that which is evil, but (urn to that which is good ; they must turn to God, in love and affection, and return to God in duty and obedience, and turn and return from the world and the Jiesh ; this is that which is required from the whole revolted degenerate race of mankind, both Jews and Gentiles, iar/rgi^t/r im tcv ©ice— to turn back to God, even to him ; to turn to him as our chief Good and highest End, as our Ruler and Portion, turn our eye to him, turn our heart to him, and/«r/z o«7- feet unto his testimonies. (3.) To do works meet for refientance. This was what John preached, who was the first gospel preacher. Matt. 3. 8. Those that profess repentance, must practise it, must live a life of repentance, must in every thing carry it as becomes penitents. It is not enough to speak penitent words, but we must do works agreeable to those words. As time faith, so true repentance, will work. Now what fault could be found with such preaching as this ? Had it not a direct tendency to reform the world, and to redress its grievances, and to revive natural religion i*

4. The Jews had no quarrel with him but upon this account, that he did all he could to persuade people to be religious, and to bring them to God, by bringing them to Christ; {v. 21.) It was for those causes, and no other, that the Jews caught 7ne in the temple, and went about to kill me ; and let any one judge whether those were crimes worthy of death or of bonds. He suffered ill, not only for doing well himself, but for doing good to others. They attempted to kill him, it was his firecious life thai they hunted for, and hated, because it was a useful life ; they caught him in the temfile, worshipping God, and there they set upon him, as if the better place the better deed.

5. He had no help but from heaven; supported and carried on by that, he went on in this great work; (r. 22.) ** Having therefore obtained hel/i froth God, I continue unto thi^ day ; \g-x»* — I have stood, my life has been preserved, and my work continued ; / have stood my ground, and have not been beaten off; / have stood to what I said, and have not been afraid or ashamed to persist in it." It was now above twenty years since Paul was converted, and all that time he had been very busy preaching the gospel in the midst of hazards ; and what was it that bore him up ? Not any strength of his own resolutions, but having obtained helfi of God ; for therefore, because the work was so great, and he had so much opposition, he could not otherwise have gone on in it, but by helfi obtained of God. Note, Those who are emploved in work for God, shall obtain helfi from God ; for he will not be wanting in necessary assistances to his servants. And our continuance to this day, must be attributed to help obtained of God ; we had sunk, if he had not borne us up ; had fallen off, if he had not carried us on ; and it must be acknowledged, with thankfulness to his praise. Paul mentions it as an evidence that he had his commission from God, that from him he had ability to execute it. The preachei-s of the gospel could never have done, and suffered, and prospered, as they did, if they had not had immediate help from heaven, which they would not have had, if it had not been the cause of God that they now were pleading.

6. He preached no doctrine but what agreed with the scriptures of the Old Testament; he witnessed both to sviall and great, to young and old, rich and poor, learned and unlearned, obscure and illustrious,

all being concerned in it; it was an evidence of the condescending grace of the gos/iel, that it was witnessed to the meanest, and the j)oor wei"e welcome to the knowledge of it ; and of the incontestable truth and power of it, that it was neither afraid nor ashamed to shew itself to the greatest. The enemies of Paul objected against him, that he preached something more than that men should repent, and turn to God, and do works meet for refientance ; those indeed were but what the pr<i])hetsof theOld Testament had preached ; but, beside these, he had preached Christ, and his death, and his resurrection, and that was what they quarrelled with him for, as ap])ears by ch. 25. 19. that he affirmed Jesus to be alive ; '• And so I did," says Paul, " and so I do, but therein also I say no other than that which ATosrs and the firofihcls said should come ; and what greater honour ran be done to them, than to shew that what they foretold is accomplished, and in the appointed season too ; that what they said should come is come, and at the time they prefixed ?"

Three things they prophesied, and Paul preached:

(1.) That Christ'should suffer; that the Messiah should l)e a Sufferer — TrabxT'A ; not only a Man, and ca])able of sufTering, but that, us Messiah, he should be appointed to sufferings ; chat his ignominious death should be not only consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul's preaching that was the great thing that exasperated them ; but Paul stands to it, that, in jircaching that, hi-preached the fulfilling of the Old Testament predic tions, and therefore they ouglit not onlv not to b«' offended at what he jjreached, but to embrace it, and subscribe to it.

(2.) That he should be the ^first that should rur from the dead; not the first in time, but tlie fii-st in influence ; that he should be (he Chief of the resur-rection, the Head, or firincifial One, tjCtjc i|i'.»ara-(TMif, in the same sense that he is called the Tirst-bego((en from (he dead, (Rev. 1. 5.) and (he First-bom from (he dead. Col. 1. 18. He ofiened the wom6 of (he grave, as the first-born are said to do, and made way for our resurrection ; and he is said (0 be (he Jirs(-frui(s of them (hat sletil, (1 Cor. 15. 20.) for he saiictified the harvest. He was the first that rose from tlie dead, to die no more; and to shew that the resurrection of all believers is in vir^ tue of his, just when he arose, manu d'-ad bodies of saints ai'ose, and went into the holy city, Matt. 27. 5.1.

(3.) That he should shew light unto the peopk, and to the Gentiles ; to the fieofile of the Jews in the first ])lace, for he was (o he the glory of his people Israel, to them he shewed light by himself; and then (0 (he Gendles, by the ministry'of his apostles, for he was (o be a LiglU to lighten them who sat in darkness. In this Paul refei-s to his commission, {v. 18.) To turn them from darkness to light. He rose from the dead, on ])ur])ose (hat he might shew light to the people, that he might give a convincing prool of the truth of his doctrine, and might send it with so much the greater power, both among Jews and Gendles. This also was foretold by the (^Id Testament pro])hets, (ha( (he Gendles should be brought to the knowledge of God by (he Messiah ; and what was there in all tHis, that (he Jews could justly be displeased at ?

24. And as he thus spake for himself, Fesliis said with a loud voire, Paul, thou art beside thyself; much learning doth make thee mad. 25. But he said, T am not mad, most noble Festus . but speak forth the words of truth and soberness. 26. For

THE ACTS, XXVI.

the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. 27. King Agrippa, believest thou the prophets ? I know that thou believest. 28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. 29. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. 30. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: 31. And when they were gone aside, they talked between themselves, saying. This man doeth nothing worthy of death, or of bonds. 32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto C^esar.

We have reason to think that Paul had a great deal more to say in defence of the gospel he preached, and for the honour of it, and to recommend it to the good opinion of this noble audience; he was just fallen upon that which was the life of the cause— the death and resurrection of Jesus Christ, and here he is in his element; now he warms more than before, his mouth is opened towards them, his heart is enlarged; lead him but to this subject, and let him have leave to go on, and he will never know when to conclude ; for the power of Christ's death, and the fellowship of his sufferings, are with him inexhaustible subjects. It was a thousand pities then that he should be interrupted, as he is here, and that, being permitted to speak for himself, {y. l.)he should not be permitted to say all he designed. But it was a hardship often put upon him, and is a disappointment to us too, who read his discourse with so much pleasure.

But there is no remedy, the court thinks it is time to proceed to give in their judgment upon his case.

L Festus, the Roman governor, is of opinion, that the poor man is crazed, and that Bedlam was the fittest place for him. He is convinced that he is no criminal, no bad man, that should be punished, but he takes him to be a lunatic, a distracted man, that should be pitied, but at the same time should not be heeded, nor a word he says regarded; and thus he thinks he has found out an expedient to excuse himself, both from condemning Paul as a prisoner, and from believing him as a preacher ; for if he be not compos mentis — in his senses, he is not to be either condemned or credited. Now here observe,

1. What it was that Festus said of him, v. 24. He said it with a loud voice, did not whisper it to those that sat next him ; if so, it had been the more excusable, but (without consulting Agrippa, to whose judgment he had seemed to pay profound deference, ch. 25. 26.^ said aloud, that he might oblige Paul to break off his discourse, and might divert the auditors from attending to it, " Paul, thou art beside thyself, thou talkest like a madman, like one with a heated brain, that knowest not what thou sayest;" yet he does not suppose that a guilty conscience had disturbed his reason, or that his sufferings, and the rage of his enemies against him, had given any shock to it; but he puts the most candid construction that could be upon his delirium ; Much learning hath madi thee mad, thou hast cracked thy brains with

studying. This he speaks, not so much in anger, as in scorn and contempt; he did not understand what Paul said, it was above his capacity, it was all a riddle to him ; and therefore he imputes it all to a heated imagination. Sinon vis intelligi, debes negligi — If thou art not willing to be understood, thou ougntest to be neglected. (1.) He owns Paul to be a scholar, and a man of learning, because he could so readily refer to what Moses and the prophets wrote, books that he was a stranger to ; and even this is turned to his reproach. The apostles who were fishermen, were despised because they had no learning ; Paul, who was a university-man, and bred a Pharisee, is despised as having too much learning, more than did him good. Thus the enemies of Christ's ministers will always have something or other to upbraid them with ! (2.) He reproaches him as a madman. The prophets of the Old Testament were thus stigmatized, to prejudice people against them by putting them into an ill name ; Wherefore came this mad fellow unto thee ? Said the captains of the prophet, 2 Kings 9. 11. Hos. 9. 7. John Baptist and Christ were represented as having a devil, as being crazed. It is probable that Paul now spake with more life and earnestness than he did in the beginning of his discourse, and used some gestures that were expressive of his zeal, and therefore Festus put this invidious character upon him, which perhaps never a one in the company but himself thought of. It is not so harmless a suggestionas some make it, to say concerning them that are zealous in religion above others, that they are crazed.

2. How Paul cleared himself from this invidious imputation, which whether he had ever lain under before is not certain ; it should seem, it had been said of him by the false apostles, for he says, (2 Cor. 5. 15.) If we be beside ourselves, as they say we are, it is to God; but he was never charged with this be-iorethe Roman governor, and therefore he must say something to this.

(1.) He denies the charge, with due respect indeed to the governor, but with justice to himself, protesting that there was neither ground nor colour for it; (v. 25.) " I am not mad, most noble Festus, nor ever was, nor any thing like it; the use of my reason, thanks be to God, has been all my day% continued to me, and at this time I do not ramble, but speak the words of truth and soberness, and know what I say." Observe, Though Festus gave Paul this base and contemptuous usage, not becoming a gentleman, much less a judge, yet Paul is so far from resenting it, and being provoked by it, that he gives him all possible respect, compliments him with his title of honour, most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those who speak slightly of us. It becomes us, upon all occasions, to speak the words of truth and soberness, and then we may despise the unjust censures of men.

(2.) He appeals to Agrippa concerning what he spake ; {y. 26.) For the king knows of these things, concerning Christ, and his death and resuirection, and the prophecies of the Old Testament, which had their accomplishment therein; he therefore spake freely before him, who knew those were no fancies, but matters of fact, knew something of them, and therefore would be willing to know more; for I am persuaded that r.cne of these things are hidden from him ; no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrip/ia could not but have heard of it, having been so long conversant among the Jews. This thing 7vas not done in a comer ; all the country rang of it; and any of the •Tewspresent might have witnessed for him, that they had heard it many a time from others, and therefore it was unreasonable to censure hire as a distract

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ed man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends, (ch. 10. 37.) That word you know which was fiuolished throughout all Judea concerning Christ; and therefore Agrifipa could not be ignorant of it, and it was a shame for Featus that he was so.

11. Agrifxfia is so far from thinking him a madman, that he thinks he never heard a man argue moi-e strongly, nor talk more to the purpose.

1. Paul applies himself closely to Agrippa's conscience. Some think Festus was displeased at Paul because he kept his eye upon Agrififia, and directed his discourse to him all along, and that therefore he gave him that interruption, v, 24. But if that was the thing that affronted him, Paul regards it not; he will speak to those who understand him, and whom he is likely to fasten something upon, and therefore applies himself still to Agrififia; and because he had mentioned Moses and the firofihets, as confirming the gosfiel he preached, he refers Agrippa to them ; {y. 27.) "King Agrippa, be-lievest thou the prophets ? Dost thou receive the scriptures of the Old Testament as a divine revelation, and admit them as foretelling good things to come?" He does not stay for an answer, but, in compliment to Agrippa, takes it for granted; / know that thou believest; for every one knew that Agrippa professed the Jews' religion, as his fathers had done, and therefore both knew the writings of the prophets, and gave credit to them. Note, It is good dealing with those who have acquaintance with the scriptures, and believe them ; for such one has some hold of.

2. Agrippa owns there was a great deal of reason in what Paul said ; {y. 28.) Almost thou persuadest me to be a christian. Some; understand this as spoken ironically, and read it thus, Wouldest thou in so little a time persuade me to be a christian ? But taking it so, it is an acknowledgment that Paul spake veiy much to the purpose, and that, whatever others thought of it, to his mind there came a convincing power along with what he said ; '• Paul, thou art too hasty, thou canst not think to make a convert of me all of a sudden." Others take it as spoken seriously, and as a confession that he was in a manner, or within a little, convinced that Christ was the Messiah ; for he could not but own, and had many a time thought so within himself, that the prophecies of the Old Testament had had their accomplish- j ment in him ; and now that it is urged thus solemnly upon him, he is ready to yield to the conviction, he begins to sound a parley, and to think of surrendering, he is as near persuaded to believe in Christ, as Felix, when he trembled, was to leave his sins; he sees a great deal of reason for Christianity, the proofs of it, he owns, are strong, and such as he cannot answer, the objections against it trifling, and such as he cannot for shame insist upon; so that if it were not for his obligations to the ceremonial law, and his respect to the religion of his fathers and of his country, or his regard to his dignity as a king, and to his secular interests, he would turn christian immediately. Note, Many are almost persuaded to be religious, who are not quite persuaded ; they are under strong convictions of their duty, and of the excellency of the ways of God, but yet are overruled by some external inducements, and do not pursue their convictions.

3. Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish, that all his hearers were christians, and this wish turned into prayer, ivj^aifxhi at t^ &*^r^I pray to God for it; (v. 29.) it was his heart's desire and prayer to God for them all, that they might be saved, Rom. 10. 1. That not only thou, but all

that hear me this day, (for he has the same kind de sign upon them all,) were both almost, and altogether, such as I am, except these bonds. Hereby, (1.) He professes his resolution to cleave to his religion, as that which he was entirely satisfied in, and determined to live and die by. In wishing that they were all as he was, he does in eff"ect declare against ever being as they were, whether Jews or Gentiles, how much soever it might be to his worldly advantage. He adheres to the instruction God gave to the prophet, (Jer. 15. 19.) Let them return unto thee, but return not thou unto them. (2.) He intimates his satisfaction not only in the truth, but in the benefit and advantage, of Christianity ; he had so much comfort in it for the present, and was so sure it would end in his eternal happiness, that he could not wish better to the best friend he had in the world, than to wish him such a one as he was, a faithful zealous disciple of Jesus Christ. Let mine enemy be as the wicked, says Job, ch. 27. 7. Let mv friend be as the christian, says Paul. (3.) He intf-mates his trouble and concern that Agrippa went no further than being almost such a one as ne was, almost a christian, and not altogether one; for he wishes that he and the rest of them might be not only almost, (what good would that do ?) but alto gether such as he was, sincere thorough-paced chris tians. (4.) He intimates that it was the concern, and would be the unspeakable happiness, of every one of them to become true christians ; that there is grace enough in Christ for all, be they ever so manv ; enough for each, be they ever so craving. (5. )tte intimates the hearty good-will he bore to them all; he wishes them, [i.] As well as he wished his own soul, that they mignt be as happy in Christ as he was. [2. ] Better than he was now as to his outward condition, for he excepts these bonds ; he wishes they might all be comforted christians, as he was, but not persecuted christians, as he was ; that they might taste as much as he did of the advantages that attended religion, I)ut not so much of its crosses. They had made light of his imprisonment, and were in no concern for him ; Felix continued him in bonds to gratify the Jews ; now this would have tempted many a one to wish them iUl in his bonds, that they might know what it was to be confined as he was, and then they would know the better how to pity him : but he was so far from this, that, when he wished them in bonds to Christ, he desired they might never be in bonds for Christ. Nothing could be said more tenderly, nor with a better grace.

III. They all agree that Paul was an innocent man, and was wronged in this prosecution.

1. The couit broke up with some precipitation ; (v. 30.) n%rr» Af Aflf/«/jc/(v72 thfit obliging word, (v. 29.) which moved them all, the kinif was afraid, if he were peimittcd to poon, he wculd say something yet more moving, which might work upon some of them to appear more in his favour than was convenient, and perhaps mipht pi-evail with them to turn christians ; the king himself found his own heart begin to vield, and durst not trust himself to hear more, but, like Felix, dismissed Paul for this time. Thev ought in justice to have asked the prisoner whether he had any more to say for himself; but they think he has said enough, and therefore the king rose ufi, and the governor, and Bemice, and they that sat with him, concluding the case was plain, and with that they contented themselves, when Paul had more to say, which would have made it plainer.

2. Thev all concurred in an opinion of Paul's in-nocency, V. 31. The court withdrew to consult of the matter, to know one another's minds upon it, and they talked among themselves, all to the same purport, that this man doeth nothing worthy of

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death ; he is not a criminal that deserves to die ; nay he doeth nothing worthy of bonds; he is not a dangerous man, whom it is prudence to confine. After this, Nero made a law for the putting of those to death who professed the christian religion, but as yet there was no law of that kind among the Romans, and therefore no traiisgression; and this judgment of their's, is a testimony against that wicked law ^vhich Nero made not long after this ; that Paul the most active zealous christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death, or cjbonds. Thus was he made manifest in the consciences of those who yet would not receive his doctrine ; and the clamours of the hot-headed Jews, who cried out, Away with him, it was not Jit he should live, were shamed by the moderate counsels of this court.

3. Agri/ipa gave his judgment, that he 7night have been net at liberty, if he had not himself apfiealed to Cdesar, {v. 32.) but by that appeal he had put a bar in his own door. Some think that by the Roman law this was true, that, when a prisoner had appealed to the supreme couit, the inferior courts could no more discharge him than they could condemn him ; and we suppose the law was so, if the prosecutors joined issue upon the appeal, and consented to it. But it does not appear that in Paul's case the prosecutor did so ; he was forced to do it, to screen himself from their fuiy, when he saw the governor did not take the care he ought to have done for his protection. And therefore others think that Agrippa and Festus, being unwilling to disoblige the Jews by setting him at liberty, made this serve for an excuse of their continuing him in custody, when they themselves knew they might have justified the discharging of him. Agrippa, who was but almost persuaded to be a christian, proves no better than if he had not been at all persuaded.

And now I cannot tell, (1.) Whether Paul repent-C.1 of his having appealed to Cjesar, and wished he had not done it, blaming himself for it as a rash thing, now he saw that was the only thing that hindered his discharge. He had reason perhaps to reflect upon it vvith regret, and to charge himself with imprudence and impatience in it, and some distrust of the divine protection. He had better have appealed to God than to Cxsar. It confirms what Solomon says, (Eccl. 6. 12.) IVho knows what is good for man in this life ? What we think is for our welfare often proves to be a trap ; such short-sighted creatures are we, and so ill-advised in leaning, as we do, to our own understanding. Or, (2.) Whether, notwithstanding this, he was satisfied in what he had done, and was easy in his reflections upon it; his appealing to Cxsar was lawful, and what became a Roman citizen, and would help to make his cause considerable ; and forasmuch as when he did it, it appeared to him, as the case then stood, to he for the best, though afterward it appeared otherwise, he did not vex himself with any self-reproach in the matter, but believed there was a providence in it, and it would issue well at last. And besides, he was told in a vision, that he must bear witness to Christ at Rome, ch. 23. 11. And it is all one to him, whether he goes thither a prisoner or at his liberty ; he knows the counsel of the Lord shall stand, and says, Let it stand. The will of the Lord be done.

CHAP. XXVII.

This whole chsipter is taken up with an account of Paul's vDvaete toward Rome, when he was sent tliither a prisoner by Festus the trovernor, upon his appeal to Cajsar. I. The bestinninj; of the voyaee was well cnouph, it was calm and prosperous, v. 1 .. 8. II. Paul gave them notice of a storm coming, but could not prevail with them to lie by, v. 9 .

11. III. As they pursued their voyage, they met with a great deal of tempestuous weather, which reduced them tr, such extremity, that they counted upon nothing but being cast away, v. 12.. 20. IV. Paul assured them, that though they would not be advised by him to prevent their coming into this danger, yet by the good providence of God they should be brought safely through it, and none of them should be lost, v. 21.. 26. V. At length they were at midnight thrown upon an island, whicli proved to be Malta, and then they were in the utmost danger imaginable, but were assisted by Paul's counsel to keep the mariners in the ship, and encouraged by his comforts to eat their meat, and have a good heart on it, v. 27 . . 36. V'l. Their narrow escape with their lives, when they came to shore, when the ship was wrecked, but all the persons wonderfully preserved, V. 37 ., 44.

I. A ND when it was determined that XIl we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. 2. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian, of Thessalonica, being with us. 3. And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. 4.- And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. 5. And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6. And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. 7. And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Sal-mone; 8. And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city q/" La-sea. 9. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them., 10, And said unto them. Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but, also of our lives.

II. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, ]nirsuant to his appeal to Cxsar ; but it is likely they took the first convenience they could hear of to do it ; in the mean time Paul is in the midst of his friends at Cxsarea—they comforts to him, and he a blessing to them.

But here we are told,

I. How Paul was shijiped off for Italy ; a long voyage, but there is no remedy. He has appealed to Cxsar, and to Cxsar he must go. It was deter?nined that wethould sail into Italy, for to Rome thev must go by sea ; it would have been a vast way about to go by land. Hence when the Roman conquest of the Jewish nation is foretold, it is said, (Numb. 24. 24.) Shi/is shall come from Shittim, tliat is, Italy,

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26£

and shall ajffllct £bet\ that is, the Hebrews. It ivas determined by the counsel of (lod, before it was determined bv the counsel of Festus, that Paul should go to llome; for whatever man intended, God had work for him to do there. Now here we are told,

1. Whose custody he was committed to; to one named Julius, a centurion of ^ug-ustus' band; as Cornelius was of the Italian band, or legion, ch. 10. 1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him.

2. What bottom he embarked in ; they went on board a ship of Adramyttium, {y. 2.) a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods come to a good market.

3. What company he had in this voyage ; there were some prisoners that were committed to the custody of the same centurion, who, probably, had appealed toCxsar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there ; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage ; and we find in this chapter {v. 42.) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for lie puts himself in all along, JVe sailed into Italy, and, JVe launched, v. 2. Aristarchus aThessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went oft with him, but that he left him sick at Miletum, (2 Tim. 4. 20.) when he passed by those coasts of Asia mentioned here, {v. 2.) and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious vovage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea, are commonly necessitated to sojourn, as it were, in Mesech and Kcdar, and have need of wisdom, that they may do good to the bad company they arc in, may make them better, or at least be made never the worse by them.

II. What course they steered, and what places they touched at ; which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place.

1. They touched at Sidon, not far off from where they went on board ; thither they came the next day. And that which is observable there, is, that Julius the centurion was extraordinarily civil to Paul; it is probable that he knew his case, and was one of the chief cafitains or firincifial men that heard him plead his own cause before Agrippa, {ch. 25. 23.) and was convinced of his innocency, and the injury done him ; and therefore, though he was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven ; he ga^<e him liberty, while the business of the ship stayed at Sidon, to ffo anions^ his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common pri-

VoL. VI.—2 L

soners. God herein encourages those that suffer for him, to tnist in him ; for he ran put it into the hearts of those to befriend tlicni. fr( ni whom they least expect it ; can make them to be pitied, nay can make them to lie prized and valued, even in the eyes of those that carry them ca/uive, Ps. 106. 46. And it is likewise an instance of Paul's fidelitv ; he did not go about to make his escajic, which he might have easily done. But being out upon his parole of honour, he faithfully returns to his impi-isonmcnt ; if the centurion be so civil as to take his word, he is so just and honest as to kee/i his ivord.

2. They thence sailed under Cvfirus, v. 4. It the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the nght hand ; but, the wind not favouring them, thev were driven to oblique sailing with a side nvind, and so compass the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in ; so must we all in our passage over the ocean of this world. When the winds are contrary, yet we must be getting forward as well as we can.

3. At a port of ATyra they changed their ship; that which they were in, it is pi-ohable, having business no further, they went on boanl a vessel of Alexandria bound for Italv, v. 5, 6. .\lexandria was now the chief city of Eg)pt, and great trading there was between that city and Italy ; from ■\lex-andria thev carried corn to Rome ; and the East-India and Persian goods which they imported at the Red-sea, they exported again to all parts fi the Mediterranean, and especially to Italy. .\nd it was a particular favour shewed to the Alexandrian ships in the ])orts of Italy, that they were not obliged to strike sail, as other ships were, when fhey came into port.

4. ^\'ith much ado they made the Fair havens, a port of the island of Crete, v. 7, 8. Tliey sailed slowly many days, being becalmed, or having the wind against them. It was a great while before thev made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cvpnis ; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very- tedious. Thus many that arc not driven backward in their affairs, by cross firovidences, \et sail slowly, and do nox. get fonvard bv favourable firovidences. .\nd many good christians make this complaint in the concerns of their souls, that they do not rid ground in their way to heaven, but ha\e much ado to krrfi their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called the Fair havens. Travellers say that it is known to this dav by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a/a;r haven, but it was not their haven, ^^'hat-ever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart ; for though it he a. fair haven, it is not the desired haven, Ps. 107. 30. (2.) It was not a commodious haven to winter in, so it is said, v. 12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven ; nav, there may be most danger where there is most pleasure.

III. What advice Paul gave them with reference to that part of their voyage they had before them ; it was, to be content to winter where they were, and not to think of stirring till a better season of the year.

1. It was now a bad time for sailing; they had

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lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already fiast; that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed ; but (which is strange) we never have any mention made in all the scripture-history of the observation of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as bad a time of the year to be at sea in as any other; they complain of their Michaelmas-blasts ; it was that time now with these distressed voyagers ; the harvest was past, the summer was ended ; they had not only lost time, but lost the opportunity.

2. Paul put them in mind of it, and gave them notice of their danger; {v. 10.) «'//ierce/x'e," (either by notice from God, or by observing their wilful resolution to prosecute the voyage, notwithstanding the peril of the season,) "that this -voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." Here were some good men in the ship, and many more bad men ; but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger,

3. They would not be advised by Paul in this matter, V. 11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation, and tlie centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, he takes upon him to over-rule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas ; for Paul had planted the gospel in Crete (Tit. 1. 5.) and knew the several parts of the islapd well enough. But the centurion gave more regard to the opinion of the master and owner of the shifi than to Paul's ; for every man is to be credited in his own profession ordinarily : but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into, who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul, (i^. 3.) and yet would not be governed by his advice. Note, Many will shew respect to good ministers, that will not take their advice, Ezek. 33. 31.

12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is a haven of Crete, and heth toward the south-west and north-west. 13. And when the south wind blew softly, supposing that they iiad obtained their purpose, loosing thence, they sailed close by Crete. 14. But not long after there arose against it a tempestuous wind called Euroclydon. 15. And when the ship was caught, and could not bear up into the wind, we let her drive. 16. And running under a certain island which is called Clauda, we had much work to come by the boat: 17. Which when they had taken up, they used helps, under-girding the ship; and fearing lest they should

fall into the quicksands, strake sail, and so were driven. 18. And we being exceedingly tossed with a tempest, the next day they lightened the ship; 19. And the third day we cast out with our own hands the tackling of the ship. 20. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.

In these verses, we have,

I. The ship putting to sea again, and pursuing her voyage at first with a promising gale. Observe,

1. What induced them to leave the fair havens ; it was because they thought the harbour not commodious to winter in ; it was pleasant enough in the summer, but in the winter they lay bleak. Or perhaps it was upon some other account incommodious ; provisions perhaps were scarce and dear there ; and they ran upon a mischief to avoid an inconvenience, as we often do. Some of the ship's crew, or of the council that was called to advise in this matter, were for staying there, rather than venturing to sea now that the weather was so uncertain. It is better to be safe in an incommodious harbour, than to be lost in a tempestuous sea ; but they were outvoted when it was put to the question, and the inore part advised to depart thence also ; yet they aimed not to go far, but only to another port of the same island, here called Phenice, and some think it was so called because the Phenicians frequented it much, the merchants of Tyre and Sidon. It is here described tc lie toward the south-west and north-west. Probably, the haven was between two promontories or juttings out of land into the sea, one of which pointed to the north-west and the other to the south-west, by which it was guarded against the east winds. Thus hath the wisdom of the Creator provided for the relief and safety of them who j^o down to the sea in ships, and do business in great waters. In vain had nature provided for us the waters to sail on, if it had not likewise provided for us natural harbours to take shelter in.

2. What encouragement they had at first to pursue their voyage ; they set out with a fair wind, (v. 13.) the south wind blew softly, upon which they flattered themselves with hope that they should gain their point, and so they sailed close by the coast of Crete, and were not afraid of running npcii the rocks or quicksands, because the wind blew so gently. Those who put to sea with ever so fair a gale, know not what storms they may yet meet with ; and therefore must not be secure, nor take it for granted that they have obtained their purpose, when so many accidents may happen to cross their purpose. Let not him that girdeth oti the harne&s, boast as though he had put it off.

II. The ship in a storm presently, a dreadful storm. They looked at second causes, and took their measures from the favourable hints they gave, and imagined that because the south wind now blew softly, it would always blow so ; in confidence of that, they ventured to sea, but are soon made sensible of their folly in giving more credit to a smiling wind than to the word of God in Paul's mouth, by which they had fair waming given them of a storm. Observe,

1. Whattheir danger and distress was, (].) There arose against them a tempestuous wind, which was not only contrary to them, and directly in their teeth, so that they could not get forward, but a violent wind, which raised the waves, like that which was sent forth in pursuit of Jonah j though Paul was

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tnllowing God, and going on in his duty, and not as Jonah running away from God and his duty. This wind the sailors called Euroclydon, a north-east .vind, whicli upon those seas perhaps was obsen'ed to be in a particular manner troublesome and dangerous. It was a sort of a whirlwind, for the ship is said to be caught by it, v. 15. It was God that commanded thiswind to rise, designing to bring glory to himself, and reputation to Paul, out of it; stormy winds being brought out of his treasuries, (Ps. 135. 7.) they fuljil his word, Ps. 148. 8. (2.) The ship was exceedingly tossed; {v. 18.) it was kicked like a football from wave to wave ; its passengers, (as it is elegantly described, Ps. 107. 26, 27.) mount u/i to the heavens, go doivn again to the defiths, reel to and fro, stagger like a drunken man, and are at their n'its'-end. The ship could not possibly bear u/i into the vjind, could not make her way in opposition to the wind ; and therefore they folded up their sails, Avhich in such a storm would endanger them rather than do them any service, and so let the shi/i drive, JVot whither it would, but whither it was impelled by the impetuous waves — JVonqjio voluit, sed quo rafiit impetus undse. Ovid. Trist. It is probable that they were very near the haven of Phenice when this tempest arose, and thought they should presently be in a quiet haven, and were pleasing themselves with the thought of it, and of wintering there, and lo, of a sudden, they are in this distress. Let us therefore always rejoice with trembling, and never expect a perfect security, nor a perpetual serenity, till we come to heaven. (3.) They saw neither sun nor stars for many days ; this made the tempest the more terrible, that thev were all in the dark ; and the use of the loadstone for the directing of sailors not being then found out, (that they had no guide at all, when they could see neither sun nor stars,) made the case the moi-e hazardous. Thus melancholy sometimes is the condition of the people of God upon a spiritual account; they walk in darkness, and have no light. Neither sun nor stars appear ; they cannot dwell, nay, they cannot fasten, upon any thing comfortable, or encouraging ; thus it may be with them, and yet light is sown for them. (4.) They had abundance of winter-weather ; no small tempest — x*'f*^^ ** "^^'ytt cold rain, and snow, and all the rigours of that season of the year; so that they were ready to perish for cold ; and all this contmued many days. See what hardships those often undergo, who are much at sea, beside the hazards of life they i*un ; and yet to get gain there are still those who make nothing of all this ; and it is an instance of the wisdom of Divine Providence, that it disposes some to this employment, notwithstanding the difficulties that attend It, for the keeping up of commerce among the nations, and the isles of the Gentiles particularly ; and Ze-bulun can as heartily rejoice in his going out as Issa-char in his tents. Perhaps Christ therefore chose ministers from among sea-faring men, because they had been used to endure hardness.

2. What means they used for their own relief; they betook themselves to all the poor shifts (for I can call them no better) that sailors in distress have recourse to. (1.) When they could not make head against the wind, they let the ship run adrift, finding it was to no purjiose to ply either the oar or the sail. When it is fruitless to'struggle, it is wisdom to yield. (2.) They nevertheless did what they could to avoid the present danger ; there was a little island called Clauda, and when they were near that, though they could not pursue their voyage, they took care to prevent their shipwreck, and therefore so ordered their matters, that they did not run against the island, but quietly run under it, v. 16. (i) When they were afraid they should scarcely Java the ship, they were busy to save the boat,

267

which they did with much ado. Thev had much work to come by the boat, {v. 16.) but at last thev took it up. V. 17. That might be of use in anv exigence, and therefore thev made hard shift to'get it into the ship to them. (4.) They used means which were proper enough in those times, when the art of navigation was far short of the perfection it is now come to; they undergirded the ship, v. 17. Thev bound the ship under the bottom of it with strong cables, to keep it from bulging in the extremity of the tempest. (5.) For fear of falling into the qilick sands, they struck sail, and then let the ship go as it would. It is strange how a ship will /hr at sea, (so they express it,) even in very stormv weather, if it have Init sea-room ; and when the sailors cannot ?nake the shore, it is their interest to keep as far off it as they can. (6.) The next day thev lightened the ship of its cargo, threw the goods and merchandises overboard, (as Jonah's mariners did, ch. 1. 5.) being willing rather to be poor without them than to perish with them. Skin for skin, and all that a 7nan has, will he give for his life. See what the wealth of this world is ; how inuch soever it is courted as a blessing, the time may come when it will be a burthen, not only too heavv to be carried safe of itself, but heavy enough to sink him that has it. Riches are often ke/it by the owners thereof to their hurt, (Eccl. 5. 13.) and parted with to their good. But see the folly of the children of this w orld, they can be thus ])rodigal of their goods when it is for the saving of their lives, and yet how sparing of them in works of piety and charity, and in suffering; for Christ, though thev are told by eternal Truth itself, that those shall be recompensed more than a thousand fold in the resurrection of the ju&t. Thev went upon a principle of faith, who took Jovftilly the spoiling of their goods, knowing in themselves that they had in heaven a better and a more enduring substance, Heb. 10. 34. Any man will rather make shipwreck of his goods than of his life ; but many will rather make shipwreck of faith and a good conscience than of their goods. (7.) The thiixl day they cast out the tacklings of the ship ; the utensils of it, ^rmamenta, (so some render it,) as if it were a ship of force. With us it is common to heave the guns over-board in the extremity of a storm ; but what heavy artilleiy they had then which it was necessary to lighten the shij) of, I do not know ; and question whether it were not then a vulgar error among seamen thus to throw every thing into the .sea, even that which would be of great use in a storm, and no great weight.

3. The despair which at last they were brought to; (t. 20.) .^11 hope that we should be saved was then taken away. The storm continued, and they saw no symptoms of its abatement; we have known very blustering weather to continue for some weeks. The means they had used were ineffectual, so that they were at their wifs'-end ; and such was the consternation that this melancholy jjrospect jiut them into, that they had no heart either to eat or drink. They had provision enough on board, (t'. 38.) but such bondage were they under, through fear of death, that they could not admit the supports of life. Why did not Paul, by the power of Christ, and in his name, lay this storm } Why did he not say tc the winds and waves. Peace, be still, as his Master had done ? Surely it was because the apostles wrought miracles for the confirmation of their doctrine, not for the sening of a turn for themselves or their friends.

21. But after long abstinence, Paul stooci forth in the midst of them, antl said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained

'iR3

THE ACTS, XXVII.

this harm and loss. 22. And now I exhort you to be of good cheer: for there shall be no loss of any mail's life among you, but of the ship. 2.3. P'or there stood by me this night the angel of God, whose I am, and whom I serve, 24. Saying, F'ear not, Paul; thou must be brought before Coesar: and, lo, God hath given thee all them that sail with thee. 25. Wherefore, Sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26. Howbeit we must be cast upon a certain island. 27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; 28. And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. 29. Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. 30. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers. Except these abide in the ship, ye cannot be saved. 32. Then the soldiers cut off the ropes of the boat, and let her fall off. 33. And while the day was coming on, Paul besought them all to take meat, saying. This day is the fourteenth day that ye have tarried, and continued fasting, having taken nothing. 34. Wherefore I pray you to take some meat; for this is for your health: for there shall not a hair fall from the head of any of you. 35. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat. 36. Then were they all of good cheer, and they also took some meat. 37. And we were all in the ship two hundred threescore and sixteen souls. 38. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. 39. And when it was day they knew not the land: but they discovered a certain creek with a shore, into the wliich they were minded, if it were possible, to thrust in the ship. 40. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder-bands, and hoisted up the mainsail to the wind, and made toward shore. 41. And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the

waves. 42. And the soldiers' counsel was to kill the prisoners, lest any of them should swim out and escape. 43. But the centurion, wilhng to save Paul, kept them from their purpose; and commanded that they which could swim, should cast themselves first into the sea, and get to land : 44. And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.

We have here the issue of the distress of Paul and his fellow-travellers; they escaped with their lives, and that was all; and that was for Paul's sake. We are here told, {v. 37.) what number there were on board—mariners, merchants, soldiers, prisoners and other passengers, in all two hundred seventy-six souls ; this is taken notice of to make us the more concerned for them in reading the story, that they were such a considerable number, whose lives were now in the utmost jeopardy, and one Paul among them worth more than all the rest. We left them in despair, giving up themselves for gone ; whether they called every wan on his God, as Jonah's mariners did, we are not told ; it is well if the laudable practice in a storm was not gone out of fashion, and made a jest of. However, Paul among these seamen was not, like Jonah among his, the cause of the storm, but the comforter in the storm, and as much a credit to the profession of an apostle as Jonah was a blemish to his character as a prophet. Now here we have,

I. The encouragement Paul gave them, by assuring them, in the name of God, that their lives should all be saved, then when, in human appearance, all hope that they should be saved was taken away. Paul rescued them from their despair first, that they might not die of that, and starve themselves in that, and then they were in a fair way to be rescui d from their distress. After long abstinence, as if they were resolved not to eat, till they knew whether they should live or die, Paul stood forth in the midst of them. During distress hitherto Paul hid himself among them, was one of the crowd, helped with the rest to thronu out the tackling ; {v. 19.) but now he distinguished himself, and, though a prisoner, undertook to be their counsellor and comforter.

1. He reproves them for not taking his advice, which was to stay where they were, in the road of Lasea ; (y. 8.) " Ye should have hearkened to me, and not have loosed from Crete, where we might have made a shift to winter well enough, and then we should not have gained this harm and loss, we should have escaped them. Harm and loss in the world, if sanctified to us, may be truly said to be gain, for if they wean us from present things, and awaken as to think of a future state, we are truly gainers by them. Observe, They did not hearken to Paul when he warned them of their danger, and yet if they will but acknowledge their folly, and repent of it, he will speak comfort and relief to them now that they are in danger; so compassionate is God to those that are in misery, though they bring themselves into it by their own incogitancy, nay h\ their own wilfulness, and contempt of admonition. Paul, before administering comfort, will first make them sensible of their sin in not hearkening to him, by upbraiding them with their rashness, and probably, when he tells them of their gairiing hartn and loss, he reflects upon what they promised themselves by proceeding in their voyage, that they should gain so much time, gain this and the other point; " But," says he, " you have gained nothing but harm and loss ; how will you answer it ?" That which they are blamed for, is, their loosing from

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Crete, where they were safe. Note, Most people bring themselves into inconvenience, because they do not know nvhen they are well off, but g'ain harm and loss by aiming, against advice, to mend themselves.

2. He assures them that though they should lose the ship, yet they should none of them lose their lives; *' You see your folly in not being ruled by me :" he does not say, "Now therefore expect to fare accordingly, you may thank yourselves if you be all lost, they that will not be counselled, cannot be helfied." No, "Yet now there is hope in Israel concei'ning this thing ; your case is sad, but it is not desperate, now / exhort you to be of good cheer." Thus we say to sinners that are convinced of their sin and folly, and begin to see and bewail their error, " You should have hearkened unto us, and should have had nothing to do with sin ; yet now we exhort you to be of good cheer ; though you would not take our advice when we said. Do not firesume, yei take it now when we say. Do not desfiair." They had given up the cause, and would use no further means, because all hofie that they should be saved was taken away. Now Paul quickens them to bestir themselves yet in working for their own safety, bv telling them that if they would resume their vigour they should secure their lives. He gives them this assurance when they were brought to the last extremity, for now it would be doubly welcome to them to be told that not a life should be lost, when they were ready to conclude they must inevitably be all lost. He tells them, (1.) That they must count upon the loss of the shifi. Those who were interested in that and the goods, were, probably, those greater fiart that were for pushing forward the voyage, and running the venture, notwithstanding Paul's admonition, and they are made to pay for their rashness. Their ship shall be wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty waters in a little time, for vanity of vanities, all is vanity and vexation ofsfiirit. But, (2.) .Yot a life shall be lost. This would be good news to those that were ready to die for fear of dying, and whose guilty consciences made death look very terrible to them.

3. He tells them what ground he had for this assurance ; that it is not a banter upon them, to put them into humour, nor a human conjecture, but he has a divine revelation for it, and is as confident of it as that God is time, being fully satisfied that he has his word for it. jin angel of God appeared to him in the night, and told him that/or A/« sake they should all be preserved, (v. 23—25.) which would double the mercy of their preservation, that they should have it not only by providence, but by promise, and as a particular Javour to Paul. Now observe here,

(1.) The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence ; It is he, whose Jam, and whom J serve. He looks upon God, [1.] \%)\k rightful Oiimer ; who has a sovereign incontestable title to him, and dominion over him ; whose lam. Because God made us, and not we ourselves, therefore we are 7iot our own, but his. His we are by creation, fSr he made us ; by presersation, for he maintains us ; bv redemption, for he bought us. W'e are more his than our own. [2.] As his sovereign Ruler and Master, who, having given him being, has right to give him law ; whom J serve, Because his we are, therefore we are bound to sen<e him, to devote ourselves to his honour, and employ ourselves in his work. It is Christ that Paul here has an eye to; he is God, and the angels are his, and go on his errands; Paul often calls himself a servant of Jesus Christ , he is his, and him he serves, both as a christian, ai.d as an apostle ; he does not say, "W^hose we .irp, and whom we serve," for the most that

were present were strangers to him, but, " Whose lam, and whom I serve, whatever others do ; nay, whom I am now in the actual service of, going to Rome, not as you are, upon worldlv business, but to appear as a witness for Christ." Now this he tells the company, that, seeing their relief coming from his God, whose he was, and whom he served, thev might thereby be drawn in to take him for their Ciod, and to serve him likewise ; for the same reason Jonah said to his mariners, I fear the Lord, the Goc' of heaven, who has made the sea and the dry land, Jonah 1. 9.

(2.) The account he gives of the vision he had ; There stood by me this night an angel of God, a divine messenger, who had used formerly to bring him messages from heaven ; he stood by him, visibly appeared to him, probably, when he was awake upon his bed. Though he was afar off ufion the sea, (Ps. 65. 5.) in the uttermost fiarts of the sea, (Ps. 139. 9.) yet that cannot intercept his communion with (iod, nor deprive him of the benefit of divine visits. Thence he can direct a prayer to God, and thither God can direct an angel to him. He knows not where he is himself, yet Gofl's angel knows whtre to find him out. The shiji is tossed with winds and waves, hurried to and fro with the utmost violence, and yet the angel finds a way into it. No storms or tempests can hinder the communications of God's favour to his people, for he is a very j)resent Help, a Help at hand, even when the sea roars, and w troubled, Ps. 46. 1, 3. We may suppose that Paul, being a prisoner, had not a cabin of his own in th^ ship, much less a bed in the captain's cabin, but was put down into the hold, (an v dark or dirty ])laccvas thought good enough for him in common with the rest of the prisoners,) and yet there the angel of God stood by him. Meanness and po\ ertv set none at a distance from God and his favour. Jacob, when he has no pillow but a stone, no curtains but the clouds, yet has a vision of angels. Paul had this vision but this last night. He had himself been assured by a former vision, that he should go to Rome, (r/;. 23. 11.) from which he might infer that he himself should be safe ; but he has this fiesh vision to assure him of the safety of those with him.

(3.) The encouragements that were given him in the vision, v. 24. [1.] He is forbidden to fear. Though all about him are at their wits'-end, and lost in despair, vet, J-ear not, Faul ; fear not their fear, nor he afraid, Isa. 8. 12. Let the sinners in Zion be afraid, but let not the saints be afraid, no not at sea, in a storm ; for the Lord rf hrsts is ifith them, and tlieir /ilace of defence shall be the munitions of rocks, Isa. 33. 14— ']6. [2.] He is assured that for his part he shall come safe to Rome ; thou must be brought before Cpesar. \9, the rage of the most potent enemies, so the rage of the most stormy sea, cannot jirevail against God's witnesses till they have finished their testimony. Paul must be fire-served in this danger, for he is reserved for further sen ice. This is comfortable to the faithful servants of God in stniits and difficulties, that, as long as God has any work for them to do, their lives shall be prolonged. .[3.] That for his sake all that were in the ship witii him should be delivered too, from perishing in this stoiTU. God hath given thee all them that sail with thee. This angel that was onlered to bring him this message, could have singled him out from this wretched crew, and those that were his friends too, and have earned them safe to shore, and have left the rest to perish, because they would not take Paul's counsel. But God chooses rather, by

Ereser\'ing them all for his sake, to shew w hat great lessings good men are to the world, than by delivering him only to shew how good men are distinguished from the world. God has given thee all I them that sail with thee, that is, spares them in an-

THE ACTS, XXVII.

swer to thy prayers, or for thy sake. Sometimes good men deliver neither sons nor daughters, but their own souls only, Ezek. 14. 18. But Paul here delivers a whole ship's crew, almost three hundred souls. Note, God often spares wicked people for the sake of the godly ; as Zoar for Lot's sake, and as Sodom might have been, if there had been ten righteous persons in it. The good people are hated and persecuted in the world as if they were not worthy to live in it, yet really it is for their sakes that the world stands. If Paul had thrust himself needlessly into bad company, he inight justly have been cast away with them, but God calling him into it, they are preserved with him. And it is intimated, that it was a great favour to Paul, and he looked upon it to be so, that others were saved for his sake, They are given thee ; there is no greater satisfaction to a good man, than to know that he is a public blessing.

4. He comforts them with the same comforts wherewith he himself was comforted; (v. 25.) " Wherefore, Sirs, be of good cheer, you shall see even this will end well; for I believe God, and depend upon his word, that it shall be even as it was told me." He would not require them to give credit to that which he did not himself give credit to; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy ; " I doubt not but it shall be as it was told me." Thus he staggers not at the firomise of God through unbelief Hath God s/ioken, and shall he not make it good? No doubt he can, no doubt he will; for he is not a man that he should lie. And shall it be as God hath said ? Then be of good cheer, be of good courage. God is ever faithful, and therefore let all that have an interest in his promise be ever cheerful. If with God saying and doing are not two things, then with us believing and enjoying should not.

5. He gives them a sign, telling them particularly what this tempestuous voyage would issue in ; {y. 26.) " We must be cast ufion a certain island, and that will both break the ship, and save the passengers ; and so the prediction in both respects will be fulfilled." The pilot had quitted his post, the ship was left to run at random, they knew not what latitude they were in, much less how to steer their course, and yet Providence undertakes to bring them to an island that shall be a refuge for them. When the church of God, like this ship, is tossed with tem-fiests, and not comforted; when there is none to guide her of all her sons; yet God can bring her safe to shore, and will do it.

II. Their coming at length to an anchor upon ai) unknown shore, v. 27 —29.

1. They had been a full fortnight in the storm, continually expecting death ; the fourteenth night, and not sooner, they came near land; they were that night driven ufi and down in Mria, not in the Adriatic gulph on which Venice stands, but in the Adriatic sea, a part of the Mediterranean, containing both the Sicilian and Ionian seas, and extending to the African shore ; in this sea they were tossed, :ind knew not whereabouts they were.

2. About midnight the mariners apprehended that they drew near to some shore, which confirmed what Paul had told them, that they must be driven ufion some island; to try whether it was so or no, they sounded, in order to their finding the depth of the water, for the water would be shallower as they drew nearer to shore ; by the first experiment they found they drew twenty fathom deefi of water, and by the next fifteen fathom; which was a demonstration that they were near some shore ; God has wisely ordered such a natural notice to sailors in the dark, that they may be cautious.

3. They took the hint, and fearing rocks near the shore, they cast anchor, and wished for the day ; lliey durst not go forward for fear of rocks, and yet

would not go back in hope of shelter, but they woula wait for the morning, and heartily wished for it; who can blame them when the affair came to a crisis? When they had light, there was no land to be seen ; now that there was land near them, they had no light to see it by; no marvel then they wished for day, W^hen those that fear God, walk in darkness, and have no light, yet let them not say. The Lord has forsaken us, or, Our God has forgotten us; but let them do as these mariners did, cast anchor, and wish for the day, and be assured that the day will dawn. Ho/ie is an anchor of the soul, sure and steadfast, entering into that within the veil. Hold fast by that, think not of /lutting to sea again, but abide by Christ, and wait till the day break, and the shadows flee away.

III. The defeating of the sailors' attempt to quit the ship ; here was a new danger added to their distress, which they narrowly escaped. Observe,

1. The treacherous design of the shipmen, and that was to leave the sinking shift; which, though a piece of wisdom in others, yet in those that were intrusted with the care of it, was the basest fraud that could be ; {v. 30.) They were about to flee out of the sA?/?,concluding no other than that when it run ashore it must be broken all to pieces ; having the command of the boat, the project was to get all of them into that, and so save themselves, and leave all the rest to perish. To cover this vile design, thev pretended they would cast anchors out of the fore-ship, or carry them further off, and in order to"that they let down the boat, which they had taken in, {v. 16, 17.) and were going into it, having agreed among themselves, when triey were in to make straight for the shore. The treacherous seamen are like the treacherous shepherd, who flees when he sees the danger coming, and there is most need of his help, John 10. 12. Thus time is that of Solomon, Confidence in an unfaithful man in time of trouble, it like a broken tooth, or a foot out of joint. Let us therefore cease from man. Paul had, in God's name, assured them that they should come safe to land, but thev will rather trust their own refuge of lies than God's word of truth.

2. Paul's discovery of it, and protestation against it, V. 31. They all saw them preparing to go into the boat, but were deceived by the pretence they made ; only Paul saw through it, and gave notice to the centurion and the soldiers concerning it, and told them plainly, Except these abide in the ship, ye cannot be saved. The skill of a mariner is seen in a storm, and in the distress of the ship, then is the proper time for him to exert himself; now the greatest difficulty of all was before them, and therefore the shipmen are now more necessary than ever yet; it was indeed not bv any skill of their's that they were brought to land, for it was quite beyond their skill, but now that they are near land, they must use their art to bring the ship to it. When God has done that for us which we could not, we must then in his strength help ourselves. Paul speaks humanely, when he says. Ye cannot be saved except these abide in the ship ; and he does not at all weaken the assurances he had divinely given, that they should infallibly be saved, (iod, who appointed the end, that they should be saved, appointed the means, that they should be saved by the help of these shipmen ; though if they had gone off, no doubt God would have made his word good, some other way. Paul speaks as a prudent man, not as a prophet, when he says. These are necessary to your presei-vation. Duty is our's, events are God's; and we do not trust God, but tempt him, when we say, " We put ourselves under his protection," and do not use proper means, such as are within our power, for our own preservation.

3. The efTectual defeating of it by the soldiers, v.

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32. It was no time to stand arguing the case with the shipmen, and therefore they made no more ado, but cut the ropes of the boat, and though it might otherwise have done them service in their present distress, they chose rather to let it fall off, and lose it, than suflFer it to do them this dis-service. And now the shipmen, being forced to stay in the ship whether they would or no, are forced likewise to work, for the safety of the ship as hard as they could, because if the rest perish they must perish with them.

IV. The new life which Paul put into the company, by his cheerful inviting them to take some refreshment, and the repeated assurances given them, that they should alt of them have their lives given theinfor a firey. Happy they who had such a one as Paul in their company, who not only had correspondence with Heaven, but was of a hearty lively spiHt with those about him, that sharpened the countenance of his friend, as iron sharpens iron. Such a friend in distress, wlien without are fightings, and ivithin are fears, is a friend indeed. Ointment andiperfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel, Prov. 27. 10. Such WHS Paul's here to his companions in tribulation. The day was coming on ; they that wish for the day, let them wait awhile, and they shall have what they wish for; the dawning of the day revived them a little, and then Paul got them together.

1. He chid them for their neglect of themselves, that they had so far given way to fear and despair, as to forget or not to mind their food; This is the fourteenth day that ye have tarried, and continued fasting, having taken nothing; and that is not well, V. 33. Not that they had all, or any of them, continued fourteen days without any food, but they had not had any set meal, as they used to have, all that time; tliey ate very little, next to nothing. Or, " You have continued fasting, you have lost your stomach ; you have had no appetite at all to your food, nor anv relish of it, through prevailing fear and despair." A very disconsolate state is thus expressed, (Ps. 102. A.)I forget to eat mij bread. It is a sin to starve the body, and to deny it its necessary supports; he is an unnatural man indeed, that haieth his own flesh, and doth not nourish and cherish it; and it is a sore evil under the sun, to have a sufficiency of the good things of this life, and not to have flower to use them, Eccl. 6. 2. If this arise from the sorrow of the world, and from any inordi-iiate fear or trouble, it is so far from excusing it, that it is another sin, it is discontent, it is distrust of God, it is all wrong. What folly is it to die for fear of dying! But thus the sorrow of the world works death, while joy in God is life and peace in the greatest distresses and dangers.

2. He courts them to their food ; (v. 34.) " IVhere-fore I pray you to take some meat. \\'e have a hard struggle before us, must get to shore as well as we can ; if our bodies be weak throutrh fasting, we shall not be able to help ourselves." The angel bid Elijah, jirise and eat, for otherwise he would find the journey too great for him, 1 Kings 19. 7. So Paul will have these people eat, or otherwise the waves will be too hard for them ; Ifiray you, -raj*-n*x2, ** / exhort you, if you will be ruled by me, take some nourishment; though you have no appetite to it, though you have fasted away your stomach, vet let reason bring you to it, for this is for your health; or rather your presein>ation, or safety, at this time; it is jTor vour salvation, you cannot without nourishment have strength to shift for your lives." As he that will not labour, let him not cat; so he that means to labour, must eat. Weak and trembling christians, that give way to doubts and fears about their spiritual state, continue fasting fron^ the Lord's supper, and fasting from divine consolations.

and then complain they cannot go on in their spiritual work and warfare, and it is owing to themselves ; if they would feed and feast as they ought, upon the provision Christ has made for them, they would be strengthened, and it would be for their souls' health and salvation.

3. He assures them of their preser\ation ; There shall not a hair fall from the head of any of you. It is a proverbial expression, denoting a complete indemnity. It is used 1 Kings 1. 52. Luke 21. 18. " You cannot eat for fear of dying; I tell you, you are sure of living, and therefore eat. You will come to shore wet and cold, but sound wind and limb; your hair wet, but 7Wt a hair lost."

4. He himself spread their table for them ; for none of them had any heart to do it, they were all so dispirited; When he had thus spoken, he took bread, fetched it from the ship's stores, to which e\ ery one might safely have access, when none of them had an a])petite. They were not reduced to short allowance, as sailors sometimes are, when they are kept longer at sea than they expected by distress ot weather; they had plenty, out what goo<l did that do them, when they had no stomach ? We have reason to be thankful to God, that we have not only food to our appetite, bvit appetite to our f«K>d ; that our soul abhors not even dainty meat, (Job 33. 20.) through sickness or sorrow.

5. He was chaplain to the ship, and they had reason to be proud of their chaplain ; he gave thanks to God in presemc of them all. We have reason to think he had often prayed with Luke and Aristar-chus, and what others there were among them, that were christians, that they prayed daily together; but whether he had before this prayed with the whole company promiscuously, is not certain ; now he gave (hanks to God in presence of them all, that they were alive, and had been preserved hitherto, and that thev had a promise that their li\ es should be preserved in the imminent peril now before them ; he gave thanks for the provision they had, and begged a blessing upon it. J\'e must in every thing gri'e thanks ; and must particularly have an eye to God in receiving our food, for it is sanctified to us by the word of God and prayer, and is to be received with thanksgiving. Thus the curse is taken off from it, and we obtain a covenant-right to it, and a covenant-blessing upon it, 1 Tim. 4. 3—5. .\nd it is not by bread alone that man lii'cs, but by the word of God, which must be met with i)rayer. He gave thanks in presence of them all, not only to shew that he served a Master he was not ashamed of, Init to invite them into his service too. If we crave a blessing upon our meat, and gfi'c thanks for it in a right manner, we shall not only keep up a c<;nif('rtable communion with God ourselves, but credit rur profession, and recommend it to the good opinion of others.

6. He set them a good example; When he had given thanks, he brake the bread, (it was sea-biscuit,) and he began to eat; whether thev woiild be encouraged or no, he would ; if they would be sullen, and, like froward children, refuse their victuals, because thev had not every thing to their mind, he would eat his meat, and be thankful. Those that teach others, are inexcusable, if they do not themselves as they teach ; and the most effectual way of preaching is by example.

7. It had a happv influence upon them all; (t-. 36.) Then were (hey all of good cheer. They then ventured to believe the message God sent them by Pnul, when thev plainly perceived that Paul believed it himself, who was in the same common danger with them. Thus God sends good tidings to the perishing world of mankind, by those who are of themselves, and in the same common danger with '^eni selves, who are sinners too, and must be saved, if

THE ACTS, XXVII.

ever they be saved, in the same way in Avhich they persuade others to venture; for it is a common salvation which they bnng the tidings of; and it is an encouragement to people to commit themselves to Chi-Jst as their Saviour, when those who invite them to do so, make it to appear that they do so themselves ; and it is here upon this occasion that the number of the persons is set down, which we took notice of before; they nvere in all two hundred threescore and sixteen souls. See how many may be influenced by the good example of one! They did all eat, nay they did all eat enough, (v. 38.) they were satiated toith food, or filled with it; they made a hearty rneal; which explains the meaning of their fasting before for fourteen days ; not that they did not eat of all that time, but they never had enough all that time, as they had now.

8. They once more lightened the shi/i, that it might escape the better in the shock it was now to have; they had before thrown the wares and the tackle overboard, and now the wheat, the victuals and provisions they had; better they should sink it, than that it should sink them. See what good reason our Saviour had to call our bodily food meat that perishes ! We may ourselves be under a necessity of throwing that away to save our lives, which we had gathered and laid up for the support of our lives. It is probable that the ship, was over-loaded with the multitude of the passengers, (for this romes in just after the account of the number of them,) and that obliged them so often to lighten the ship.

V. Their putting to shore, and the staving of the ship m the adventure. It was about break of day when they ate their meat, and when it was fair day they began to look about them ; and here we are told,

1. That they knew not where they were; they could not tell what country it was they wei-e now upon the coast of, whether it was Europe, Asia, or Africa, for each had shores washed by the Adriatic sea. It is probable that these shipmen had often sailed this way, and thought they knew every country they came near, perfectly well, and yet here they were at a loss. Let not the wise man theyi glory in his wisdom, since it may perhaps fail him thus egregiously even in his own profession.

2. They observed a creek with a level shore, into which they hoped to thrust the ship, v. 39. Though they knew not what country it was, nor whether the inhabitants were friends or foes, civil or barbarous, they determined to cast themselves upon their mercy ; it was dry land, which would be very welcome to those that had been so long at sea. It was pity but they had had some help from the shore, a pilot sent them, that knew the coast, who might steer their ship in, or another second ship, to take some of the men on board. Those who live on the sea-coast, have often opportunity of succouring those who are in distress at sea, and of saving precious lives, and they ought to do their utmost in order to it, with all readiness and cheerfulness; for it is a great sin, and very provoking to God, to forbear to deliver them that are driven unto death, and are ready to be slain; and it will not serve for an excuse to say. Behold, we knew it not; when either we did, or might, and should, have known it, Prov. 24. 11, 12. I have been told there are some, and in our own nation too, who, when from the sea-coast they see a ship in distress, and at a loss, will, by misguiding fires or otherwise, purposely lead them into danger, that the lilies may be lost, and they may have the plunder of the ship. One can scarce believe that any of the human nature could possibly be so wicked, so barbarously inhuman, and should have so much of the Devil in them ; if there be, let them know of a truth, that they shall have judgment without mercy, who have shewed no mercy.

3. They made straight to the shore with wmd and tide; {v. 40.) They took up the anchors, the four anchors which they cast out of the stern, v. 29. Some think that they took pains to weigh them up, hoping they should have use for them again at the shore ; others, that they did it with such precipitation, that they were forced to cut the cables, and leave them ; the original will admit either; they then committed themselves to the sea, the wind standing fair to carrj' them into the port, and they loosed therudder-bands, which were fastened during the storm, for the greater steadiness of the ship, but, now that they were putting into the port, were loosed, that the pilot might steer with the greater freedom; they then hoisted up the main-sail to the wind, and made towards shore. The original words here used for the rudder-bands, and the main-sail, find the critics a great deal of work to accommodate them to the modem terms ; but they need not give us any difliculty, who are content to know that when they saw the shore, they hastened to it as fast as they could ; and perhaps made more haste than good speed. And should not a poor soul that has long been struggling with winds and tempests in this world, long to put into the safe and quiet haven of everlasting rest ? Should it not get clear from all that Avhich fastens it to this earth, and straitens the out-goings of its pious and devout affections heavenward ? And should it not hoist up the main-sail of faith to the wind of the Spirit, and so with longing desires vmke to shore.

4. They made a shift among them to run the ship aground', in a shelf, or bed of sand, as it should seem, or an isthmus, or neck of land, washed with the sea on both sides, and therefore two seas are said to meet upon it, and there the fore part stuck fast; and then, when it had no liberty to play, as a ship has when it rides at anchor, but remained unmovea-ble, the hinder part would soon be broken of course by the violence of the waves. Whether the ship-men did not do their part, being angry that they were disappointed in their design to escape, and therefore wilfully ran the ship aground, or whether we may suppose that they did their utmost to save it, but God in his providence over-ruled, for the fulfilling of Paul's word, that the ship must be lost, {y. 22.) I cannot say; but this we are sure of, that God will confirm the word of his servants, and perform the counsel of his messengers, Isa. 44. 26. The ship, that had strangely weathered the storm in the vast ocean, where it had room to roll, is dashed to pieces when it sticks fast. Thus if the heart fixes in the world, in love and affection, and adherence to it, it is lost; Satan's temptations beat against it, and it is gone; but as long as it keeps above the world, though it be tost with its cares and tumults, there is hope of it. They had the shore in view, and yet suffered shipwreck in the harbour, to teach us never to be secure.

VI. A particular danger that Paul and the rest of the prisoners were in, Ijeside their share inthe common calamity, and their deliverance from it.

1. In this critical moment, when every man hung in doubt of his life, the soldiers advised the killing of the prisoners that were committed to their custody, and whom they were to give account of, lest any of them should swim out, and escape, v. 42. Thei-e was no great danger of that, for they could not escape far, weak and wearv as they were ; and under the eye of so manv soldiers that had the charge of them, it was not likely they should attempt it; and if it should so happen, thougli they might be obnoxious to the law for a permissive escape, yet in such a case as this, equity would certainly relieve them. But it was a bnitish barbarous motion, and so much the worse, that they were thus prodigal of other people's lives, when without a miracle of mer cy they must lose their own.

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2. The centurion, for Paul's sake, quashed this motion presently. Paul hadfimnd favour with him, whose prisoner he was, as Jonejih ivith the cafitain of the guard. Julius, tlioui^li he despised Paul's advice, {y. 11.) yet he afterwards saw a great deal of cause to resjject him, and therefore being willing to save Paul, he stayed the execution of that bloody project, and in favorem vitte—from a regard to his life, he kefit them from their fiurjiose. It does not appear that they were any of them malefactors convicted, but only suspected, and waiting their trial, and in such a case as this, better ten guilty ones should escape than one that was innocent be slain. As God had saved all in the ship for Paul's sake, so here the centurion saves all the prisoners for his sake ; such a diffusive good is a good man !

VII. The saving of the lives of all the persons in the ship, by the wonderful providence of God. When the shi/i broke under them, surely there nvas but a step, between them and death ; and yet infinite mercy .ulei-posed, and that step was not stepped.

1. Some were saved by «7i'i»/7«/«_§-; 1 he centurion commanded his own soldiers in the first place, as many of them as could swim, to get to laiul first, and to be ready to receive the prisoners, and i)re\cnt their escape. The Romims trained up their youth, among other exercises, to that of swimming, and it was often of service to them in their wars: Julius Caesar was a famous swimmer. It may be very useful to those who deal much at sea, but othei-wise perhaps more lives have been lost by swimming in sport, and learning to swim, than have been saved by swimming for need.

2. The rest with much ado scrambled to the shore, some on boards that they had loose with them in the ship, and others on the broken pieces of the ship, every one making the best shift he could for himself and his friends, and the more busy because they were assured their labour should not be in vain ; but so it came to fiass, that through the good providence of God none of them miscarried, none of them were by accident turned off, but they escfl/i-ed all safe to land. See here an instance of the special providence of God in the preservation of people's lives, and particularly in the deliverance of many from perils by waters; ready to sink, and yet kept from sinking, the deep from swallowing them up, and the water-floods from, overflowing them ; the storm turned into a calm, they rescued from the dreaded sea, and brought to the desired haven. O that men would praise the Lord for his goodness .' Ps. 107. 30, 31. Here was an instance of the performance of a particular word of promise which God gave, that all the persons in this ship should he saved for PuuTs sake. Though there be great difficulty m the way of the promised salvation, yet it shall without fail be accomplished; and even the wreck of the shij) may furnish out means for the saving of the lives ; and when all seems to be gone, all proves to be safe ; though it be on boards, and broken pieces of the ship.

CHAP. XXVIII.

We are the more concerned to take notice of, and to improve, what is here recorded concerning blessed Paul, because, after the story of this chapter, ive hrtir no more of him in

, the sacred history, tliough we have a ercat deal of him yet before us in his epistles ; we have attended him through

', several chapters from one judgment-seat to another, and could at last'have taken leave of him with the more pleasure, if we had left him at liberty ; but in this chapter we are to condole with him, and yet congratulate him. I. We condole with him as a poor shipwrecked passenger, stript of all: and yet congratulate him, 1. As sincriilarly owned by his God in his distress, preserved himself from receiving hurt by a viper that fastened on his hand, (v. I.. 6.) and being made an instrument of much good in the island on wliich they were cast, in healing many that were «ck, and particularly the father of Publius, the chief man of

Vol. VI.—2 M

the island, v. 7.. 9. 2. .\s much respected by tlie people there, v. 10. 11. We condole wiUi hiin as u j.our confined prisoner, carried lo Koine under tlie noton of a criuunal removed by habeas corpus; (v. 11 . . 16.) and >et wc con gratulale him, I. Upon the lespcct ihtutd I'l.ni Lv the christians at Rome, ul.ocun.e u great wav to meet'liim, V. 15. 2. Upon the favour he found witii llie captain of lh« guard, into wljose euslody he wa. Uelivead, nliosulltitd him lo dwell by hiniself, and did not put inm in Die common prison, v. 16. 3. Upon thelVcecoiifctiicehe hud with the Jewo at Rome, botli about Ins own utt,.ii, (\. 17 . . 22.) and upon the head of tlic christian reli^iio'n in yentral; {v. 23.) llie issue of whicli wa-i, that God was glorifiedj many were edihed, tlie rest left inexcusable, and the apostles justified-in piciclnnu the j;ospel lo liie (jenliles, v. 24 . . 29. 4. Upon Uie unilKturVd liberty lit l.ad lo preach the gospel to all comers in liis own liouse for iwu years together, v. 30, 31.

1. 4 J\D wlu-n they were escaped, then j\. they knew that the island was called IVIelita. 2. And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. 3. And when Paul had gathered a bundle of sticks, and laid ihtm on the fire, there came a vijjer out oi' the heat, and fastened on his hand. J, And when the barbarians saw liie vcjiemnt/s beast hang on his hand, they said among themselves, JNo doubt, this man is a murderer, whom, though lie hath escaped the sea, yet vengeance suffcreih not to live. i. And he shook off the beast into the fire, and felt no harm. 6. Howbeit, they looked when he should have swollen, or fallen down dead suddenly : but after they had looked a great while, and saw no liarm come to him, they changed their inintls. and said that he was a god. 7. in the :iine quarters were possessions of the chief man of the island, w hose name w as Publius ; w iio received us, and lodgetl us three days courteously. 8. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux ; to w horn Paul entered in, and prayed, and laid his hands on him, and healed him. 9. So when this was done, others also, which had diseases in the island, came, and were healed: 10. \\ ho also honoured us with many honours; and w hen we departed, they laded us with such things as were necessary.

What a great variety of places and circumstances do we find Paul in ! He was a planet, and not a fixed star. Here we have him in an island, to whicli in all probability he had never come, if he had not l)een thrown upon it by a storm ; and yet it seems (iod has work for him' to do here. Even stormy tvinds fulfil God's counsel; and an ill wind indeed it is, that blows nobody any good ; this ill w ind blew good to the island of AlelJta ; for it gave them Paul's company for three months, who was a blessing to ever\' place he came to. This island was called Mtlita, Iving between Sicilv and Africa; twenty milts long, and twelve broad ; it lies farthest from the continent of any island in the MediteiTancan ; it is about sixty miles from Sicih-. It has been famous since tor the

'J74

THE. ACTS, XXVm.

knights of Malta, who, when the Turk? over-ran that part of Christendom, made a noble stand, and ijave some check to the progress of their arms.

Now here we ha\e,

I. The kind reception which the inhabitants of this island gave to the distressed strangers that were shipwrecked on their coast; (f. 2.) The barbarous fieofxle shewed us no little kindness. God had promised tliat there should be no loss of aJi)- man's life ; itnd as for God, his ivork is fierfect; if they had escaped the sea, and, when they came ashore, had perished fur cold or want, it had been all one ; therefore Providence continues its care of them, and what benefits we receive by the hand of man must be acknowledged to come fi-om the hand of God ; 'for every creature is that to us, and no more, than he makes it to be ; and when he pleases, as he can make enemies to be at fieace, so he can make strangers to be friends, fi-iends in need, and those are friends indeed ; fi-iends in adversity, and that is the hue that a brother is born for. Observe,

1. The general notice taken of the kindness which the natives of Midta shewed to Paul and his company ; they are called barbarous peofile, because they did not, in language and customs, conform either to the Greeks or Romans, who looked (superciliously enough) upon all but themselves as barbarians, though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, \ve''e full of humanity ; they shewed us no little kind-77es-. So far were they from making a pre}" of this sh i.vreck, as many, I fear, who are called Christie I people, would have done, that they laid hold on it as ui ojiportuuity of shewing mercy I The Samaritan is a better neighbour to the poor wounded man, than the priest or Lexnte. And verily we have not found greater humanity among Greeks or Romans, or Christians, than among those barbarous fieofile; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery, and to relieve and succour them to the utmost of our ability, as those that know we our-selx'es are also in the body ; we should be ready to fntertoin strangers, as jibraham, who sat at his tent door to invite fiasserig'ers in, (Heb. 13. 2.) but especially stranirers in distress, as these were. Honour all men. If Providence hath so apfiointed the bounds of our habitaiiuns, as to give us an opportunity of being frequently serviceable to persons at a loss, we should not place it among the inconveniencies of our lot, but tlie advantages of it; because it is more blessed to give than to receive. Who knows but these barbarous jjeople had their lot cast in this island for such a time as this !

2. A particular instance of their kindness ; They kindled a /ire, in some large hall or other, and they received us every one; made room for us about the fire, and bid us all welcome, without asking either what country we were of, or what religion. In swimming to the shore, and coming on the broken pieces of the shift, we must suppose that they were sadly wet, that they had not a dry thread on'them ; and, as if that were not enough, to complete the deluge, waters from alcove met those from below, ruid it rained so hard, that that would wet them to the skin presently; and it was a cold rain too ; so that they wanted nothing so much as a good fire, (for they had eaten heai-tily but just before on shipboard,) and that they got for them presently, to warm them, and dry their clothes. It is sometimes as much a piece of chaiitv to ])oor families, to supply them with fuel, as with food or raiment. Be ye •warmed, is as necessary as. Be ye filled.' When in the extremities of bad weather we find ourselves i'enced agamst the i-igours of the season, by the accommodations of a warm house, bed, clothes and a

good fire, we should think how many lie exposed to the firesent rain, and to the cold, and pity them, and \>Yc\y for them, and help tiiem if we can.

li. The further danger that Paul was in by a vifier's fastening- on his hand, and the unjust construction that the people put upon it. Paul is among strangers, and aj)pears one of the meanest and most contemptible of the company, therefore God distinguishes him, and soon makes him to be taken notice of.

1. When the fire was to be made, and to be made bigger, that so great a company might all have the benefit of it, Paul was as busy as any of them in gathering sticks, v. 3. Though he was /ree from all, and of greater account than any of them, yet he made himself servant of all. Paul was an industri ous active man, and loved to be doing when any thing was to be done, and never contrived to take his ease. Paul was a humble self-denying man, and would stoop to any thing by which he might be serviceable, even to the gathering of sticks to make a fire of We should reckon nothmg below us but sin, and be willing to condescend to the meanest offices, if there be occasion, for the good of our brethren. The people were ready to help them ; yet Paul, wet and cold as he is, will not throw it all upon them, but will help himself. They that receive benefit by the fire, should help to carry fuel to it.

2. The sticks being old dry i-ubbish, it happened there was a vifier among them, that lay as dead till it came to the heat, and then revived, or lay quiet till it felt the fire, and then was provoked, and flew at him that unawares threw it into the fire, and fastened ufion his hand, v. 3. Serpents and such venemous creatures commonly lie among sticks ; hence we read of him that leans on the wall, and a serpent bites him, Amos 5. 19. It was so common, that people were by it frightened from tearing hedges; (Eccl. 10. 8.) Whoso breaketh a hedge, a serpent shall bite him. As there is a snake under the green grass, so there is often under the dry leaves. See how many perils human life is exposed to, and what danger we are in from inferior creatures, which are many of them become enemies to men, since men became rebels to God ; and what a mercy it is, that we are preserved from them as we are ! We often meet with that which is mischievous, where we expect that which is beneficial; and many come by hurt when they are honestly employed, and in the way of their duty.

3. The barbarous people concluded, that Paul, being a prisoner, was certainly a murderer, who had appealed to Rome, to escape justice in his own country, and that thisvi/iervfus sent by divine justice, to be the avenger of blood; or, if they were not aware that he was a prisoner, they supposed that he was in his flight; and when they saw the venemous animal hang on his hand, which, it seems, he could not, or would not, immediately throw oflT, but let it hang, they concluded, ".A'b doubt, this man is a mur-derer, lias shed innocent blood, and therefore, though he has escaped the sea, yet divine vengeance pursues him, and fastens upon him now that he is pleasing himself with the thoughts of that escape, and will not suffer him to live." Now in this we may sec,

(1.) Some of the discoveries of natural light; they were barbarous people, jierhajjs liad no books of leaiTiing among them, and yet they knew naturally, [l.j That there is a God that governs the world, and a providence that presides in all occurrences ; that things do not come to pass by chance, no not such a thing as this, but by divine dij-ection. [2.] That evil pursues sinners ; that there are good works which God will reward, and wicked works which he will ])unish ; tliere is a divine nemesis — a vengeance, which sooner or later will reckon for enormous crimes. They believe not only

THE ACTS, XXVIIl.

275

that there is a God, but that this God has said, Fen-geance is mine, I ivifl re/iay even to death. [3. ] That murder is a heinous crime, and which shall not long go unpunished ; that whoso shfds man's hlood, if his blood be not shed by man, by the magistrate, as it ouglit to be, it shall be shed by the rit^hteotis Judge of heaven and earth, who is the Avenger of wrong. Those that think they shall go unpunished in any evil way, will be judged out of the mouth of these barbarians, who could say, without book, IVoe to the wicked, for it shall be ill with them, for the reward of their nands shall be given them. 1 hose who, because they have escaped many judgments, are secure, and say, li'e shall have fieace, though we go on ; and have their hearts so much the more set to do evil, because sentence against their ex'il works is not executed sfieedily ; may learn from these illiterate people, that, though malefactoi-s have escaped the vengeance of the sea, yet there is no outrunning divine justice ; vengeance suffers not to Iwe. In Job's time you might ask them that go by the way, ask the next body you met, and they would tell you, that the wicked is reserx'ed to the day of destruction.

(2.) Some of the mistakes of natural light, which needed to be rectified by divine revelation ; in two things their knowledge was defective: [1.] That they thought all wicked people are punished in this life ; that divine vengeance never suffers great and notorious sinners, such as murderers are, to live long ; but that if they come ufi out of the fiit, they shall be taken in the snare, (Jer. 48. 43, 44.) if they flee from a lion, a bear shall meet them, (Amos 5. 19.) if they escape being drowned, a viper shall fasten upon them : whereas it is not so ; the wicked, even murderers, sometimes live, become old, yea are mighty in/wwer; for the day of vengeance is to come m the other world, the great day of wrath ; and •^.hough some ai-e made examples of in this world, to prove that there is a God and a providence ; yet many are left unpunished, to prove that there is a judgment to come. [2.] That they thought all who were remarkably afflicted in this life, were wicked pe(>ple ; that a man on whose hand a viper fastens, may from thence be judgf d to Ije a murderer ; as if these 071 whom the tower in Siloam fell, must needs be (greater sinners than all in Jerusalem. This mistake Jol)'s friends went upon, in their judgment upon his case ; but divine revelation sets this matter ni a true light— that all things come ordinarily alike to all; that good men are oftentimes gi-eatly afflicted in this life, for the exercise and improvement of their faith and patience.

4. When he shook oflF the viper from his hand, yet th(;y expected that divine vengeance woidd ratify the censure they liad passed, and that he would have swollen and burst, through the force of the poison, or that he should have fallen down dead suddenly. See how apt men are, when once they have got an ill opinion of a man, though ever so unjust, to abide by it, and to tlunk that God must necessarily confirm and ratify their peevish sentence ! It was well they did not knock him down themselves, when they saw he did not swell imd fall down ; but so considerate they are, as to let Providence work, and to attend the motions of it.

III. Paul's deliverance from the danger, and the undue constiiiction the people put upon that; The vi/ier's fasferiing on his hand, was a trial of his faith ; and it was inwnd to/i raise, and honour, andglory: for,

I. It does not apjjear tliat it put him into any fright or confusion at all ; he did not shriek or start, nor, as it would be natural for us to do, throw it off with terror an'? precipitation ; for he suffered it to hang on so long, tl\at the people had time to take notice of it, and to make their remarks upon it. Such a wonderful presence of mind he had, and such a rom-]iosure, as no man could have upo)) such a sudden

accident, but by the special aids of di\inc grace, -cXtA the actual l)el;ef i.nd c( nsideratun rf that word 11 Christ concerning hisdisciplts, (Mark lO. 18.) 'Jhty shall take ufi serfients. 'i'his is to l.i.ve the htcrt fixed, trusting in God.

2. He carelessly s/.ook off' the vij.tr into the f.re, with( ut any difficulty, calling for help, or anv mear.s used to loosen its \\uA ; and it ih pi< b;ible that it was consumed in the fin. Tims in liie stiength of ti.e grace ( f Chiist, believers shake efi' ihe temptaiic ns of hatan, with a holy resohitiun, sa\ ing, asChrist did, Get thee behind me, tkilan ; the Lord ubuke thee ; and thus they kieji themselves, that the wicked ore toucheth the m riot, so as tofasttn ujion them, 1 John 5. 18. W hen wedesjjise the tcnsuies and repioachts of men, and hxk up(-n them with a lu.lv coi,tini]A ha\ing the testimoinj of cotii^'ciittce for us, then we do, as Paul here, shake tff' the vi/ur into the fire. It docs us IK) harm, except we ei her tret at it, or 1 e deterred hy it fn m our duty, or be jjrc vckcd to render railiiigfor raili7ig.

3. He was never the woi-se. They that thought it would have been his death, looked a i^real whilt, but saw 710 harm at all come to him. God hereby inieiided to make him i-emarkable among these bar barons peojjle, and so to make way for the enter tainmcnt of^ tjhe gospel among them. It is reported that after this, no venemous creature wculd li\«e in that island, any more than in Ireland ; i)ut I do n» t find that tlie matter tit fact is confirmed, though the Popish writers speak of it with assurance.

4. They then magnified him as much as before they had vilified hinv; Thry changed their minds, and said that he was a god; an inmu rtal god ; for thev thought it ini])ossible that a mortal man should have a viper har.g on his hand so h ng, and be never the worse. See the uncertainty of popular ojjinion, how it turns with the wind, and how apt it is to i-un into extremes both ways ; from sacrificing to Paul and Barnabas, to stoning of them; and heie, from con-denininti him as a murderer, to idolizing him as ago<l'

IV. The miraculous cure of an old gentleman that was ill of a fever, and of others that wei-e otherwise diseased, by Paul. .Vnd with these confirmations of the df)Ctrine c f Christ, no doubt there was a faithful pul)]icati(Mi of it. Observe,

1. The kind entertainment which Publius, the chief man of the island, g:t\e to these distressed strangers ; he had a considerable esta'e in the island, and, some think, was governor, and he receriud the7n, a7id lodged thr7n tliree days very courteously, that they might ha\e time to furnish themsehes in other ])laces at the best hand. It is happy when (iod gives a large heart to those to whom he h:!S given a large estate. It became him who was the chirf man of the island, to be most hospitable and generous ; who was the richest man, to be rich in good works.

2. The illness of the father of Publius; he /ay sick of a ftver and a blocdy /lux ; which often go together, and, when they do, are c mmonly fatal. Providence ordered that he should be ill just at this time, that the cure of him might be a present recom-jiense to Pnblius for his generosit\-, and the cure of him bv miiacle a reromjiense particuhirly for his kindness to Paul, whom he received in the name of a/iro/ihet, and had this /iro/thel's reward.

3. His cure ; Paul to<ik cognizance ' f his case, and thoueh we do not find he was urged to it, for they had no thought of anv such thiiiir, yet he en-teifd in, not as a physician to heal him by medicines, but as an apostle to heal him by miracle ; and he prayed to God, in Christ's name, fir his cure, and then laid his hands on him, and he was perfectly well in an instant. Though he must needs be in yeas-, yet he recovered his health, and the lenythen-he out of life yet longer would be a mercy to him.

THE ACTS. XXVIIJ.

4. The cure of many others, who were invited by this cure to apply themselves to Paul; if he can heal diseases so easily, so effectually, he shall soon have an abundance of patients ; and he bid them all iix l-come, and sent them away with what they came for. He did not plead that "he was a stranger there, thrown accidt ntly among them, under no obligations to them, and >vaiting to be gone by the first opportunity, and therefore might be excused froni receiving their applications. No, a good man will endeavour to do good, wherever the providence of God casts him. Paul reckoned himself a debtor, not only to the (ireeks, but to the barbarians, and thanked God for an opportunity of being useful among them. Nay, he was particularly obliged to these inhabitants ot Malta for the seasonable shelter and supply they had afforded him, and hereby he did in effect discharge his quarters ; which should encourage us to entertain strangers, forsome thereby have entertained angels, and some apostles, unawares ; God will not l^e behind-hand with any for kindness shewn to his people in distress. We have reason to think, that Paul with these cures, preached the gospel to them, and that, coming thus confirmed and recommended, it was generally embraced among them. And if so, never were any people so enriched by a shipwreck on their coasts as these Maltese were.

v. The gi'ateful acknowledgment which even these barbarous people made of the kindness Paul had don^ them, in preaching Christ unto them. They were civil to him, and to the other ministers that were with him, who, it is likely, were assisting to him in preaching among them, v. 10.

1. They honoured us with many honours ; they shewed them all ])ossible respect; they saw God honoured them, and therefore they justly thought themselves obliged to honour them ; and thought nothing too much by which they might testify the esteem they had for them. Perhaps, they made them free of their island by naturalizing them, and admitted them members of their guilds and fraternities. The faithful preachers of the gospel are worthy of a double honour, then especially when they succeed in their labours.

2. When ive departed, they loaded us ivith such things asivere necessary ; oi-, they put on board such things as we had occasion for. Paul could not labour .vith his hands here, for he had nothing to work upon, and therefore accepted the kitidness of the good people of Melita, not as a fee for his cures, (freely he had received, and freely he gave,) but as the relief of his wants, and their's that were with him. And having reaped of their spiritual things, it was but just they should make them those i-eturns, 1 Cor. 9. 11.

11. And after three months we departed in a ship of Alexandria, vvliich had wintered in the isle, whose sign was Castor and Pollux. 12. And landing at Syracuse, we tarried there three days. 13. And from thence we fetched a compass, and came to Rhegium : and after one day the south wind blew, and we came the next day to PuteoU: 14. Where we found brethren, and were desired to tarry with them seven days : and so we went toward Rome. 15. And from thence, when the brethren heard of us, they came to meet us as far as Ap-pii-forum, and the Three taverns : whom when Paul saw, he thanked God, and took courage. 16. And when we came to Rome, the centurion delivered the prisoners to the

captain of the guard : but Paul was suffered to dwell by himself with a soldier tiini kept him.

\^'^e have here the progress of Paul's voyage towards Rome, and his arrival there at kniith ; a rough and dangerous voyage he had had hitherto, and narrowly escaped with his life, but after a storm comes a calm, the latter part of his voyage was easy and quiet ;

Per varies casus, per tot discritnma rerum, Tendimus in Latium

Through various hazards and events we move

To Lalium.

Tendimus ad ccelum.

VVe make for heaven.

■ Dabit Deus his quoque finer^.

To these a period will be fix'd by Heaven. We have here,

I. Their leaving of Malta ; that island was a happy shelter to them, but it was net their home ; Avhen they are refreshed they must to sea again. The difficulties and discouragements we have met with in our christian course must not hir.dcr us from pressing forward. Notice is here taken,

1. Of the time of their departure ; after three months, the three ivi7,ier-7iwiiths. Better lie by, though they lay upon charges, than go f(irward w hile the reason was dangerous. Paul h;;d warned them against venturing to sea in winter-weather, and they would not take the warning ; but now that they had learned it by the difficulties and dangers they had gone through, he needed not to wain them : their learning did them good when they had paid dear for it. Ex]xrience is therefore called the mistress of fools, because they are fools that will ixt learn till experience has taught them.

2. Of the ship in which they departed ; it was in a ship of Alexandria ; so was that which was cast away, ch. 27. 6. This ship had ivintired i?i that isle, and was safe. See what different issues there are of men's undertakings in this w( rid. Here were two ships, both of Alexandria, both bound for Italy, both thrown upon the same island, but one is wrecked there, and the other is saved ; such cccuirences may often be observed. Providence sfinietimes favours those that deal in the world, and prosjiers them, that people maybe encom-aged to set their hands to worldly business ; at other times Providence crosses them, that people may be wained not to set their hearts upon it. Events are thus \ aried, that we may learn both how to ivant, and how to abound. The historian takes notice of the sign of the ship, which, probably, gave it its name, it was Castor and Pollux ; those little foolish pagan deities, that the poets had made to ])reside over storms, and to protect seafaring men, as gods of the sea, wei'e painted or graven upon the fore-part of tlie ship, and thence the ship tooK. its name. I suppose this is observed for no other reason than for the better ascertaining of the stoiy; that ship being well known by that name and sign, by all that dealt between Egypt and Italy. Dr. Lightfoot thinks, that Luke mentions this circumstance, to intimate the men's sujjerstition, that they hoped they should have better sailing undei- this badge than they had had before.

II. Their landing in or about Italy, and the pursuing of their joumev toward Rome.

1. They landed" first at Syracuse in Sicily, the chief city of that island ; there they tarried three days, probably having some goods to ])ut ashore, or some merchaiidise to make there ; for it seems to have been a trading voyage that tliis shij) made. Paul had now his curiosity gratified witli the sipht of' places he had often heard of, and wished to see ; particularly Syracuse, a place of threat anticjuity and

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277

note ; and yet, it should seem, there were no christians there.

2. From Syracuse they came to Rhegium, a city in Italy, directly opposite to Messina in Sicily, belonging to the kingdom of Calabria or Naples; there, it seems, they stayed one day. And a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him ; that with a candle he set a stone pillar on fire, and bv that miracle convinced tlie people of the ti-uth of his doctrine, and tlicy were many of them baptized, and he ordained Stephen, one oFhis companions in this voyage, to I)e tlieir bishop ; and dl this, thev tell you. was done in this one day ; whereas it does not appear that they did so niuch as go ashore, but only came to an anclior in the road.

3. From Rhegium they came to Puteoii, a sea-port town not far from Naples, now called Pozzo/awa; the ship of Alexandria was bound for that part, and therefore there Paul, and the rest that were bound for Rome, were put ashore, and went tlie remainder of tlieir way by land. At Puteoii they found brethren, christians. Who brought the knowledge of Christ liither, we are not told, but here it was, so wonderfully did the leaven of the gospel diffuse its savour. God has many that serve and worship him in places where we little think he has. And, observe, (1.) Though it is probable there were but few brethren in Puteoii, yet Paul found them out; either they heard of him, or he inquired them out, but as it were by instinct they got together. Brethren in Christ should find out one another, and keep up communion with each other, as those of the same country do in a foreign land. (2.) They desired Paul and his companions to tarry nvith them seven days, that is, to forecast to stay at least one Lord's day with them, and to assist them in their public worship that day. They knew not whether ever they should see Paul at Puteoii again, and therefore he must not go, but he must give them a sermon or two, or more. And Paul was willing to allow them so much of his time ; and the centurion under whose command Paul now was, perhaps having himself friends or business at Puteoii, agreed to stay one week there, to oblige Paul.

4. From Puteoii they went forward toward Rome ; whether they travelled on foot, or whether they had beasts provided for them to ride on, (as ch. 23. 24.) does not appear ; but to Rome they must go ; and this is their last stage.

III. The meeting which the christians at Rome gave to Paul; it is probable that notice was sent them by the christians at Puteoii, as soon as ever Paul was come thither, how long he intended to stay there, and when he would set forward for Rome, which gave an opportunity for this interview. Observe,

1. The great honour they did to Paul; they had heard much of his fame, what use God had made of him, and what eminent service he had done to the kingdom of Christ in the world, and to what multitudes of souls he had been a spiritual father ; they had heard of his sufferings, and how God had owned him in them, and therefore they not only longed to see him, but thought themselves obliged to shew him all possible respect, as a glorious advocate for the cause of Christ. He had some time ago written a long epistle to them, and a most excellent one, the efiistle to the Romans, in which he had not only expressed his great kindness for them, but had given them a great many useful instructions, and in return for that they shew him this respect. They . ivent to meet him, that they might bring him instate, as ambassadors und Juds^es m-dke their//7/f^//c entry, though he was a prisoner. Some of them went as fir as Afjfiii-foriim, wliich was fifty-one miles fmm Rome ; others, to a place called the Three taverns, which was twenty-eight miles (some reckon thirty-

three miles) from Rome. They are to be commended for it, that they were so far from being ashamed of him, or afraid of owning him, because he was a prisoner, that for that very reason they counted him worthy of double honour, vmA were the more careful to shew him respect.

2. The great comfort Paul had in this ; now that he was drawing near to Rome, aiid, peihaps, heard atPuteoliwhatcharacterthe emperor Nero now had, and what a tyrant he was of late become, he began to ha\ e some melancholy thoughts alxait his apjjeal to Caisar, and the consequences of it; he was drawing neai- to Rome, where he had never been, where tlure were few that knew him, or that he knew, and Tjhat things may befall him here he cannot tell; but he begins to grow dull upon it, till he meets with these good people that came from Rome, to sluw him respect; and ivhen he saw them, (1.) He thanked God ; we may suppose he thanked them for tlieir civility, told them again and again how kindlv he took it; but that was not all, he thanked Cod. Note, If our friends be kind to us, it is God that makes them so, that puts it into their hearts, and into the power of their hands, to be so, and we must give him the glory of it. He thanked (iod, no doubt, for the civility and generosity of the barbarous people at Melita, but much more for the pious care of the christian people at Rome for him. ^\"llen he saw so manv christians that were of Rome, he thanked God that the gospel of Christ had had such wonderful success there in the metrojjolis of the empire. When we go abroad, or but look abroad, into the world, and meet with those, even in strange j)laces, that bear up Christ's name, and fear God, and serve him, we should lift up our hearts to heaven in thanksgiving ; blessed be God that there arc so many excellent ones on this earth, bad as it is. Paul had thanked God for the christians at Rome before he had ever seen them, ujion the report he had heard concerning them ; (Rom. 1. 8.) T thank my God for you all. But now that he saw them, (and perhaps thev ap])eared more fashionable and genteel people than most he had conversed with, or more grave, serious, and intelligent, than most,) he thanked God. But that was not all ; (2.) He took courage; it \m\. new life into him, cheered up his spirits, and banished his melancholy, and now he can enter Rome a prisoner, as cheerfully as ever he had entered Jerusalem at liberty. He finds there are thf)se there who love and value him, and wliom he may lioth converse with and consult nvith as his friends, which will take off much of the tediousness of his imprisi^n-ment, and the terror of his ai^pearing before Nero. Note, It is an encouragement to those who arc ti-a-velling toward heaven, to meet with their/r//o7y travellers, who are their com/ianions in the kingdom and fiatience of Jesus Christ. \\'hen wc see the numerous and serious assemblies of good christians, we should not only gh>e thanks to (iod, but take courage to ourselves. .\nd this is a good reason why respect should be shewn to good ministers, cs-peciallv when they arc in sufferings, and have contempt put upon them, that it encourages them, and makes both their sufferings and their services more easy. Yet it is observable, that though the chris-ti iiis at Rome were now so resi)ectful to Paul, and he had promised himself so much from their res])ert, vet thev failed him when he most needed them ; for he savs, (2 Tim. 4. 16.) At ?ny first answer, no man stood with me, but all men forsook me. They could easilv take a ride of forty or fifty miles to go meet Paul, for the pleasantness of the joumey ; I)ut to venture the dis])leasnre of the emperoi-, and the (lis obliging of other great men, bv appearing in defence of Paul, and giving evidence for him, here tlicy desire to be excused ; when it comes to tliat, they will rather ride as far out of town to miss him, as now

THE ACTS, XXVIII.

they did to meet him. Which is an intimation to us, to cease from jvan, and to encourage ourselves in the Lord our God. The courage we take from his promises will never fail us, when we shall be ashamed of that which we took from men's compliments. Let God be true, but every man a liar.

IV. The delivering of Paul into custody at Rome, x>. 16. He is now come to his journey's end. And,

1. He is still a firisoner; he had longed to see Rome, but when he comes there, he is delivered, with other prisoners, to the cafitain of the guard, and can see no more of Rome than he will permit him. How many great men had made their entry into Rome, crowned and in triumph, who really were the plagues of their generation ! But here a good man makes his entry into Rome, chained and triumphed over as a poor captive, who was really the gi'eatest blessing to his generation. This thought is enough to put one for ever out of conceit with this world.

2. Yet he has some favour shewed him ; he is a prisoner, but not a close prisoner, not in the common jail; Paul was suffered to dwell by himself, in some convenient, private lodgings, which his friends there provided for him, and a soldier was appointed to be his guard, who, we hope, was civil to him, and let him take all the liberty that could be allowed to a prisoner ; for he must be very ill-humoured indeed, that could be so to such a courteous obliging man as Paul. Paul, being suffered- to dvjell by himself, could the better enjoy himself, and his friends, and liis God, than if he had been lodged with the other prisoners. Note, This may encourage God's pii-soners, that he can give them favour in the eyes of those that carry them captives, (Ps. 106. 46.) as Joseph in the eyes of his keeper, (Gen. 39. 21.) and Jehoiachin in the eyes of the king of Babylon, 2 Kings 25. 27, 28. When God does not deliver his jjeople presently out of bondage, yet if he either make it easy to them, or them easy under it, they have reason to be thankful.

17. And it came t5 pass, that after three days Paul called the chief of the Jews together : and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. 18. Who, when they had examined me, would have let 7ne go, because there was no cause of death in me. 19. But when the Jews spake against it, I was constrained to appeal unto Csesar; not that I had ought to accuse my nation of 20. For this cause therefore have I called for you, to see ]/oii, and to speak with 7/oti: because that for the hope of Israel I am bound with this chain. 21. And they said unto him. We neither received letters out of Judea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. 22. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

Paul, with a great deal of expense and hazard, is brought a prisoner to Rome, and when he is come, nobody appears to jirosecute him, or lay any thing lo his charge ; but he must call his own cause ; and

here he represents it to the chief of the Jews at Home It was not long since, by an edict of Claudius, all thf Jews were banished from Rome, and kept out till his death ; but in the five years since then, many Jews were come thither, for the advantage of trade, though it does not appear that they were allowed any synagogue there, or place of public worship ; but those chief of the Jews, were those of best figure among them, the most distinguished men of that religion, who had the best estates and interests. Paul called them together, being desirous to stand right in their opinion, and that there might be a good understanding between him and them. And here we are told,

I. What he said to them, and what account he gave them of his case ; he speaks resfiectfully to them, calls them men and brethren, and thereby intimates that he expects to be treated by them both as a man and as a brother, and engages to treat them as such, and to tell them nothing but the truth ; for we are members one of another, all we are brethren. Now,

1. He professes his own innocency, and that he had not givei. any just occasion to the Jews to bear him such an ill-will as generally they did ; " I have committed nothing against the fieofile of the Jews, have done nothing to the prejudice of their religion or civil liberties, have added no affliction to their present miseries, they know I have not ; nor have I committed any thing against the customs of our fathers ; either by abrogating, or by innovatmg, in religion." It is time, Paul did not impose the customs of the fathers upon the Gentiles, they were never intended for them ; but it is as true, that he never opposed them in the Jews ; but did himself, when he was among them, conform to them. He never quarrelled with them for practising according to the usages of their own religion, but only for their enmity to the Gentiles, Gal. 2. 12. Paul had the testimony of his conscience for him, that he had done his duty to the Jews.

2. He modestly complains of the hard usage he had met with ; that, though he had given them no offence, yet he was delivered firisoner f-om Jerusa-lem into the hands of the Romans. If he had spoken the whole truth in this matter, it would have looked worse than it did upon the Jews, for they Avould have murdered him without any colour of law or justice, if the Romans had not protected him ; but however, their accusing him as a criminal before Felix the governor, and demanding judgment against him, were, in effect, delivering him prisoner into the hands of the Romans, wlien he desired no more than a fair and impartial trial by their own law.

3. He declares the judgment of the Roman governors concerning him, x'. 18. They examined him, inquired into his case, heard what was to be said against him, and what he had to say for himself; the chief captain examined him, so did Felix, and Festus, and Agrippa, and they could find no cause of death in him ; nothing ap))carcd to the contrary but that he was an honest, quiet, conscientious, good man, and therefore they would never gratify the Jews with a sentence of death upon him ; but, on the contrary, would have let him go, and have let l.im go on in his work too, and have given him no interruption, for they all heard him, and liked his doctrine well enough. It was for the honour of Paul, that those who most carefully examined his case, acquitted him, and none condemned him but un heard, and such as were prejudiced against him.

4. Ho pleads the necessity he was under to remove himself and his cause to Rome : and that it was only in his own defence, and not with any design to recriminate, or exhibit a cross bill against the complainants, T'. 19. When the Jews spake against it. and entered a caveat against his discharge, design-

THE ACTS, XXVIIJ.

iJ79

ing, if they could not have him condemned to die, yet to have him a prisoner for life, he wus constrained to afifieal unto Cxsar, finding that the governors, one after another, stood so much in awe of the Jews, that they would not discharge him, for fear of making them their enemies; which made it necessary for liim to pray the assistance of the higher powers. This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession/or them, but r\Q\'QY against them. The Roman government had at this time an ill opinion of the Jewish nation, as factious, turbulent, disaffected, and dangerous ; and it had been an easy thing for a man with such a fluent tongue as Paul had, a citizen of Rome, and so injured as he was, to have exasperated the emperor against the Jewish nation ; but Paul would not for ever so much do such a thing, he was for making the best of every body, and not making bad worse.

5. He puts his sufferings upon the true foot, and gives them such an account oi the reason of them, as should engage them not only not to join with his persecutors against him, but to concern themselves for him, and to do what they could on his behalf, if they had any interest to procure him his liberty ; (y. 20.) " For this cause I have called for you, not to quarrel with you, for I have no design to incense the government against you, but to see you, and sfieak nvith you as my countrymen, and men that I would keep up a correspondence with, because that /"^r the hofie of Israel I am hound with this chain." He carried the mark of his imprisonment about with him, and probably was chained to the soldier tliat kept him ; and it was, (1.) Because he preached, that the Messiah was come, who was the Hope of Israel, he whom Israel hoped for. " Do not all tlie Jews agree in this, that the Messiah will lie the Glorv of his people Israel ? And therefore he is to be hoped for, and this Messiah I preach, and prove he is come. They would keep up such a hofie of a Messiah yet to come, as must end in a desfiair of him ; I preach such a hope in a Messiah already come, as must produce a joy in him. " (2,) Because he preached, that the resurrection of the dead woidd come ; that also was the hope of Israel; so he had called it, ch. 23. 6.-24. 15.—26. 6, 7. "Thev would have you still expect a Messiah that would free )ou from the Roman yoke, and make you great and prosperous upon earth, and that is it that occupies their thoughts ; and they are angry at me for directing their expectations to the great things of another world, and persuading them to embrace a Messiah, who will secure those to them, and not external power and grandeur ; I am for bringing you to the spiritual and eternal blessedness which our fathers bv fiith had their eye upon, and that is what they hate me for; because I would take you off from that which is the cheat of Israel, and will be its shame and ruin, the notion of a tempoi-al Messiah ; and lead ynu to that which is the true and real ho/ie of Israel, and the genuine sense of all the pi-omises ma le to the fithcrs, a spiritual kingdom of holiness and love set up in the hearts of men, to be the pledge of, and preparative for, the joyful resurrection of the dead, and the life of the world to come." II. What was their reply ; they own, 1. That they had nothing to' say in particular a_^ainse him ; nor had any instructions to appear as his prosecutors before the emperor, either by letter or word of mouth ; (v. 21.) " iVe have neither received letters out oJfJudea conceiming thee, have no orders to prosecute thee ; neither any of the brethren of the Jewish nation that have lately come up

to Rome, (as many occasions drew the Jews thither now that their nation was a province of tlie empire,) have shewed or sfiuke any harm of thee." This wa> very strange, that that restless and inveterate rage of the Jews, wliich had followed Paul wherever lie went, should not follow him to Rome, to tet bin. condemned there. And some think thev tokl u lie here, and had orders to prosecute him, but durst nn Own it, being themselves obnoxious to the emperor's displeasure; who, though he had not, like his predecessors, banished them all from Rome, yet lie gave them no countenance there. But I am apt io think that what they said was true, and Paul now found he had gained the point he aimed at, in appealing to Cxsar, which was to remove his cause into a court to which they durst not follow it. This was David's policy, and it was his security ; (1 Sam. 27. 1.) There is nothing better for me than to esca/ie into the land of the Phitislims, and Saul shall des/iair of me, to seek 7ne any more in any coasts of Israel; so shall I esca/ie out of his hand: and it jjroves s-, V. 4. JVhen Saul heard (hat David wasjled to Guth, he sought no morr again for him. Tluis did Paul by his ai;j)cal, he flecl to Rome where he was out of their reach ; and they said, " Even let him go."

2. That they desired to know more particularlv concerning the doctrine he preached, and the religion he took so much pains to propagate in the face of so much O])])osition ; {v. 22.) " Jl'e desire to hear of thee what thou thinkcst — a ^g'.i-iK, what thy opinions or sentiments are, what are those things which thou art so wise aljDut, ami hast such a rclisli of, and such a zeal for; fur though we know little else concerning Christianity, we know it is a sect every where s/ioken against " Those who said this scornful, spiteful word of the christian religion, were Jews, the chief of the Jews at Borne, who boasted of their knowledge; (Rom. 2. 17.) and yet this was all they knew conccniing the christian religion, that it was a sect every where s/ioken against. They put it into an ill name, and then run it down. (1.) They looked upon it to be a sect, and that was false. True Christianity establishes that which is of common concern to all mankind, and is not built upon such narrow opinions and private interests as sects commonlv* owe their original to. It aims at no worldl\ benefit or advantage, as sects do ; but all its gains are spiritual and eternal. .\nd besides, it has a direct tendency to the uniting the children of men, and not the dividing of them, and setting them at variance, a3 sects have. (2.) They said, it was ex-ery where spoken against, and that was too true ; all that they conversed with spake a^inst it, and therefore they concluded every oody did ; most indeed did. It is, and always has been, the lot of Christ's holy religion, to be every where spoken against.

23. And wlipn they liad aj^pointrd him a day, there came many to him into his Iodising; to whom he exponnded and testified the kinfidom of God, persuading; them concerning .Tesiis, l)oth out of the law of Moses, and out of the prophets, from morning till evening. 24. And some believed the things which were spoken, and some believed not. 25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, A\'ell spake the Holy Ghost by Esaias the prophet unto our fathers, 26. Saying, Go unto this people, and say. Hearing ye shall hear, and shall not understand ; and seeing ye shall see, and not perceive: 27. For the heart of this peo-

THE ACTS, XXVIII.

pie IS waxed §ross, and their ears are dull of" hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29. And when he had said these words, the Jews departed, and had great reasoning among themselves.

We have heize a short account of a long conference which Paul had with the Jews at Rome about the christian religion. Though they were so far prejudiced against it, because it was every where sfioken against, as to call it a sect, yet they were willing to give it a hearing; which was more than the Jews at Jerusalem would do. It is probable that tliese Jews at Rome, being men of larger acquaintance with the world, and more general conversation, were more free in their inquiries than the bigoted Jews at Jerusalem were ; and would not answer this matter before they heard it.

I. We are here told how Paul managed this conference in defence of the christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, v. 23. Those Jews seemed well disposed to receive con\iction, and yet it did not prove that they all were so. Now when the day came,

1. There were maiuj got together to Paul; though he was a prisoner, and could not come out to them, vet tlicy were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of jjrejudicing them against his doctrine, ought to confirm it to them ; for it was a sign not onlv that he believed it, but that he thought it worth suffering for. One would visit such a man as P^ul in liis prison, rather than not have instruction from him. And he made room for them in his lodg-

'ing, not fearing giving offence to the government, so tlifit lie might do good to them.

2. He was very large and full in his discourse with them ; seeking their conviction more than his own vindication, (l.) He expounded, or explained, the kingdom of God to them, shewed them the nature of that kingdom, and the glorious puiposes and designs of it, that it is heavenly and spn-itual, seated in the minds of men, and shines not in external pomp, but in jjurity of heart and life. That which kept the Jews in their unbelief, was, a misunderstanding of the kingdom, of God, as if it came with observation ; let but that be exfioimded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only exfiounded the kingdom of God, but he testified it, ])lainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of Ciod by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace, by which it was set up, and the miracles in the kingdom ri^ nature, by which it was confirmed. He bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, biit he persuaded them, urged it upon their consciences, and pressed them with all earnestness to embrace the knigdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper profitable method of

preachmg. (4.) He persuaded them concerning Jesus; the design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, tu ^fg« t« 'i«9-8 — the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out ofthefiro-phets, as pointing at the Messiah, and shewed how they had all had their accomplishment in this Jesus, They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity, that they were the great proofs of it; so that if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other.

3. He was very long; for he continued his dis course, and it should seem to have been a continuec discourse, from inoming till evening; pei'haps it was a discourse eight or ten hours long. The subject was curious, he was full of it; it was of vast im-])ortance, he was in good earnest, and his heart was upon it; he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day ; but it is probable that he spent some of the time in prayer with them and for them.

n. What was the effect of this discourse; one would have thought that so good a cause as that of Christianity, and managed by such a skilful hand as Paul's, could not but carry the da}', and that all the hearers should have yielded to it presently ; but it did not pro\'e so; the child Jesus is set for the fall of some, and the rising again of others, a Foundation Stone to some, and a Stone of stumbling to others.

1. Thev did not agree among themselves, v. 25. Some of them thought Paul was in the right, others would not admit it. This is that division which Christ came to send; that fire which he came to kindle, Luke 12. 49, 51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agree about the sense and evidence of what he preached.

2. Some believed the things that were s/ioken, a?id some believed not, v. 24. There was the disagreement. Sucli as this has always been the success of the gospel; to some it has been a savour of life unto life, to others a savour of death unto death. Some are wrought upon by the woi-d, and others hardened; some receive the light, and others shut their eyes against it. So it was among Christ's hearers, and the spectators of his miracles ; some believed, and some blasphemed. If all had believed, there had been no disagreement; so that all the blame of the division lay upon tliose who would not believe.

ni. The awakening word which Paul said to them at parting; he perceived by what they muttered, that there were many among them, and ])erhaps the greater part, that were obstinate, and would not yield to the conviction of what he said; and they were getting up to be gone, they had had enough of it; ** Hold," says Paul, "take one word with you before you go, and consider of it when you come home : what do von think will be the effect of your obstinate infidelity ^ What will you do in the end hereof? What will it come to?"

1. " You will by the righteous judgment of God be sealed up under unbelief; vou harden your own hearts, and God will harden them, as he did T^ha-raoh's ; and this is what was prophesied of concerning vou. Turn to that scripture, (Isa. 6. 9, 10.) and read it seriouslv, and tremble, lest the case there I described should jM-ove to be your case." As there are in the Old Testament gospel-promises, which [ will be accomplished in all that believe, so there are

THE ACTS, XX\ III.

'2SI

pospel-t.l\re;itenii.g.; of spiritual iudgments, which will Ik; I'ulfilled in then. li\<a btlieoe not; ;ind this is one. It is part of tlie ci.nunission given to Isaiah the prophet, he is sent to make those worse, that would not be niaile Ijetter. IVeil spake the Holy (ihost by Esaias the firo/ihet unto our fathers. VV'iiat was spoken l)y JKHOVAH, is liere said to be spoken by the Holy Ghost, which proves that the Holy Ghost is (io.l; and wliat was si)oken to Isaiah, is here said to be spoken by him to their fathers ; foi- lie was ordered to tell the fieofile what God said to hiin ; and though what is there said had in it much of terror to the people and of grief to the projjhet, yet it is here said to be well spoken. Hezekiah said concerning a message of wrath, Good is the word of the Lord which thou hast spoken, Isa. 39. 8. And he that believes not, shall be damned, is gospel, as well as, He that believes, shall be saved, Mark 16. 16. Or, this may be explained by that of our Saviour, (Matt. 15. 7.) '* Hell did Esaias prophesy of you. The Holy Ghost said to vour fatiiers, that which would be fulfilled in you, Hearing ye shall hear, and shall not imdej'stand."

(1.) "Thit which was their great sin against God, is your's; and that is this, You will 7iot see; you shut your eyes against the most convincing evidence possible, and will not admit the conclusion, though you cannot deny the premises; your eyes you have closed," V. 27. That speaks an obstinate infidelity, and a willing sla\ery to prejudice. " As your fathers would not see God's hand lifted up against them in his judgiiients, (Isa. 26. 11.) so you will not see God's hand stretched out to you in gospel-grace." It was true of these unbelieving Jews, that they were prejudiced against the gospel, they did not see, because they were resolved they would not; and none so blind as they that will not see. They would not prosecute their convictions, and for that reason would not admit them. They have pui-posely closed their eyes, lest they should see with their eyes the great things which belong to their everlasting peace; should see the glory of God, the amiablcness of Christ, the deformity of sin, the beauty of holiness, the vanity of this world, and the reality of another ; they will not l)e changed and governed by those truths, and therefore will not receive the evidence of them ; lest they should hear imth their ears that which they are loath to hear, the wrath of God revealed from heaven against them, and the will of God revealed from heaven to them. They stop their ears, like the deaf adder, that will not hearken to the voice of the charmer, charm he ever so wisely. Thus their fathers did, thev would not hear, Zcch. 7. 11, 12. And that which they are afraid of in shutting up their eyes and ears, and barricading (as it were) both their learning senses against him that made both the hearing ear, and the seeing eye, is, lest they should understand with their heart, and should be converted, and Tshould heal them. They kept their mind in the dark, or at least in a constant confusion and tumult, lest, if they should admit a considerate sober thought, they should understand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises which they have now an aversion to. Observe, God's method is to bring people first to see and hear, and so to understand with their hearts, and then to convert them, and bow their wills, and so heal them ; which is the regular way of dealing with a rational soul: and therefore ■ Satan prevents the conversion of souls to God, by blinding the mind, and darkening the understanding, 2 Cor. 4. 4. And the case is very sad, when the sinner Joins with him herein, and puts out his own eyes. Ut liberius fieccent, libenter ignorant — They

Vol. VI.—2 N

plunge info ignorance, that they may sin the mart freely. They are in love with their disease, and are afraid lest God should heal them ; like Babylon of old, we would have healed her, and she would not be healed, Jer. 51. 9. This was the sin.

(2.) " That which was the great jud;.;ment of Gcd upon them for this sin, is, hh judgment upon you, and that is. You shall be blind, (iod will give you u]) to a judicial infatuation ; hearing you shall hear, you shall have the word of God preached to you over and over, but you shall not understand it; because you will not give your minds to understand it, God will not give you strength and grace to understand it; seeing you shall see; you sliall have abundance of miracles and signs done before your eyes, but you shall not perceive the convincing evidence of them. Take heed lest it be true of y< u, what Moses said to your fathers, (T)eut. 29. 4.) The Lord has not given you a heart to perceive, and eyes to sec, and ears to hear, unto this day ; and what Isaiah said to the men of his generation, (Isa. 29. 10—12.) The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes." What with their resisting the grace of (iod, and rebelling against the light, and God's withdrawing and withholding his grace and light from them ; what with their not re-ceix'ing the love of the truth, and doiVv, giving them up for that to strong delusions, to believe a lie ; what with their wilful, and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull of hearing; they are stupid and senseless, and not wrought ujjon by all that can be said to them ; no ph) sic that can be gi\ en them operates upon them, or will reach tliem, and therefore their disease must be adjudged incurable, and their case desperate. How should they be hai)])y, that will not be healed of a disease that makes them miserable ? And how should they be healed, that will not be converted to the use of the methods of cure ? And how should thev be convcitcd, that will not be convinced either of their disease or ( f their remedy.* And how should tlu'y be convinced, that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom ; for when once they arc thus given up to hardness of heart, they are alreadv in the suburbs of hell; for who shall heal them, if God do not.''

2. "Your unbelief \\\\\ Justify God in sending the gospel to the Gentile world, which is the thing you look upon with such a jealous eve ; {v. 28.) therefore, seeing you jnit the grace of God away from ycu, and will not submit to the power of divine truth and love, seeine: vou will not be converted and healed in the methods which divine wisdom has anj^ointed, therefore be it known unto you, that the salvation of God' is sent unto the Gentiles, that salvation which was of the Jews only, (John 4. 22.) the offer of it is made to them, the means of it afi'ordedto them, and thev stand fairer for it than you do: it is sent to them, and they will hear it, and receive it, and be happy in it."

Now Paul designs hereby,

(1.) To abate their displeasure at the preaching of the gospel to the Gentiles, by shewing them the absurditv of it; they were angry that the salvation of God was sent to the Gentiles, and thmght it was too great a favour done to them ; but if they thought that salvation of so small a value as not to he woi thy of their acceptance, surely they could n' t irrudge it the Gentiles as too good for them, or envy them for it. The salvation of God is sent into the world, the Jews had the first offer of it, it was faiih- proposed to them, it was earnestly pressed upon them, but thev refused it ; thev would not accept the invitation which was given to them first to the wedding-feast, and therefore must thank themselves if other guests be invited. If they will not strike the bar-

THE ACTS, XXVIIl.

gain nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for thev had quite taken their hands off .t; nay they had lifted ufi their heal against it; and theref()re it is their fault; for it is through their fall tnat mc.vuiion is come to the GeuCUes, Rom. 11. 11.

(2.) To improve their displeamre at the favour done to the Gentiles to their advantage, and to bring good out of that evil; for when he had spoken of this very thing in his epistle to the Kornans, the be-nelit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he might firovoke his dear countrymen the Jews to a holy emulation, and might save some of them, Rom. 11. 14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it Is not yet too late to repent of their refusal, and to accept of the salvation which they did make light of; they may say No, and take it, as the elder brother in the parable, who, when he was bidden to go work in the vineyard, first said, / will not, and yet afterwards repented, and went. Matt. 21. 29. is the gospel sent to the Gentiles? Let us go after it rather than come short of it. And will they hear it, who are thought to be out of hearing, and had been so long like the idols they worshipped, that have ears and hear not? And shall not we hear it, whose privilege it is to have God so nigh to us in all that we call upon him for ? Thus he would have them to argue, and to be shamed into the belief of the gospel, by the welcome it met with among the Gentiles. And if it had not that effect upon them, it would aggravate their condemnation, as it did that ot the Scribes and Pharisees, who, when they saw the fiublicans and harlots submit to John's baptism, did not afterwards thereupon repent of their folly that they might believe him. Matt. 21. 32.

IV. The breaking up of the assembly, as it should seem, in some disorder.

1. They turned their backs upon Paul; those of them that believed not, were extremely nettled at that last word which he said, that they should be judicially blinded, and that the light of the gospel should shine among them that sat in darkness; when Paul had said these words, he had said enough for them, and they departed, perhaps not so much enraged as some others of their nation had been upon the like occasion, but stupid and unconcerned; no more affected, either with those terrible words in the close of his discourse, or all the comfortable words he had spoken before, than the seats they sat on; they departed, many of them with a resolution never to hear Paul preach again, nor trouble themselves with further mquiries about this matter.

2. They set their faces one against another; for they had great disputes among themselves; there was not onlv a quarrel between them who believed and them who believed not, but even among them who Ijclieved not there were debates; they that agreed to depart from Paul, yet agreed not in the reasons why they defiarted, but had great reasoning among themselves. Many have great reasoning, who yet do not reason rightly; can find fault with one another's opinions, and yet not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings.

30. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

We are here taking our leave of the history of blessed Paul; and therefore, since God saw it not fit that we should know any more of him, we should carefully take notice of every particular of the circumstances in which we nmst here leave him.

I. It cannot but be a trouble to us, that we must leave him in bonds for Christ, nay and that we ha\ e no prospect given us of his being set at liberty. Two whole years of that good man's life are here spent in confinement, and, for aught that appears, he was never inquired after, all that time, by the-^ie whose prisoner he was; he appealed to Ceesar, in hope of a speedy discharge from his imprisonment, the governors having signified to his imperial majesty concerning the prisoner, that he had done nothing worthy of death or of bonds, and yet he is continued a prisoner. So little reason have we to trust in men, especially despised prisoners in gi'eat men ; witness Joseph's case, whom the chief butler remembered not, but forgat. Gen, 40. 23. Yet some think, that though it be not mentioned here, yet it was in the first of these two years, and early too in that year, that he was first brought Ijefore >Iero, and then his bonds in Christ were manifest in Casar's court, as lie says, Phil. 1. 13. And at that first answer it was that ?io man stood by him, 2 Tim. 4. 16. But it seems, instead of being set at liberty upon his appeal, as he expected, he hardly escajjed out of the emperor's hands with his life ; he calls it a deliverance out of the mouth of the lion, (2 Tim. 4. 17.') and his speaking there of his first answer, intimates that since that, he had a second, in which he had come off better, and yet was not disciiarged. During these two years' imprisonment he wrote his epistle to the Galatians, then his second cfiistle to Timothy, then those to the Jipheaians,- Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and lastly, his epistle to the Hebrews, just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner ; (with him writes Paul to the Hebrews, 13. 23. if he come shortly I will see you;) but how or by what means he obtained hus liberty, we are not told; only that two years he was a ])risoner. Tradition says, that after his discharge l>.e went from Italy to Spain, thence to Crete, and so witji Timothy into Judea, and from thence \vc"i;i to visit the churches in Asia, and at length c:inu a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns, tliat there is no certainty of any thing concerning him, betwixt his release from this imprisonment, and his martyrdom ; but it is said by some, that Nero, having when he began to play the tyrant, set himself against the christians, and persecuted them, (and he was the first of the emperors that made a law against tliem, as TertuUian saith, Apolog. cap. 3.) the church at Rome was much weakened by that ])ersccution, and that brought Paul the second time to Rome, to reestablish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero's hand. And Chrysostom relates, that a young woman that was one of Nero's misses, (to speak modishly,) being converted, by Paul's preaching, to the christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for that, and ordered him first to be imprisoned, and then ])ut to dcatli.

But, to keen to this short account here given of it, 1. It wouln grieve one to think that such a useful man as Paul was, should be si long in restraint; two years he was a prisoner under Felix, {ch. 24. 27.) and beside all the time that ])assed betw ecn that and his coming to Rome, he is here two years more a prisoner under Nero. How many ciuuclus might Paul have planted, how many cities and nations

THE ACTS, XXVIII.

283

might he have brought over to Christ, in these five years time, (tor so much it was at least,) if he had been at Uberty ! But (iod is wise, and will shew that he is no debtor to the most useful instruments he emjiloys, but can and will carry on his own interest, both without their services, and l)y their sufferings. Even Paul's bonds fell out to the furtherance of the ^of^/ttl, Phil. 1. 12, 14.

2. Yet even Paul's imprisonment was in some respects a kindness to him, for these two years he dwelt in his ovj/i hired house, and that was more, for aught I know, than ever he had done before ; he had always accustomed himself to sojourn in the houses of others, now he has got a house of his own, his own while he pays the rent for it; and such a retirement as this would t)e a refreshment to one who had been all his days an itinerant; he had been accustomed to 1).- always upon the remove, seldom stayed long at a place, but now he lived for two years in the same house ; so that the bringing' of him into this prison, was like Christ's call to his disciples to come into a desert fdace, and rest awhile, iVlark 6. 31. When he was at liberty, he was in continual fear by reason of the lying in wait of the Jews, {ch. 20. 19.) but now his prison was his castle. Thus out of the eater came forth meat, and out of the strong sweetness.

II. Yet it is a jileasure to us, (for we are sure it was to him,) that though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy, that he was not bv them bound out from serving God and doing good ; his prison Ijecomcs a temple, a church, and then it is to him a palace ; his hands are tied, but, thanks be to God, his mouth is not stopped ; a faithful zealous minister can better bear any hardship than being silenced ; here is Paul a ])risoner, and yet a preacher ; he is bound, but the word of the Lord is not bound. When he wrote his e/iistle to the Romans, he said he longed to see them, that he might impart unto them some spiritual gift; (Rom. 1. 11.) he was glad ?o see some of them, {v. 15.) Init it would not be half his joy, unless he could impart to them some sfiirituat gift, which here he has an opportunity to do, ;iiid then he will not complain of his confinement. Observe,

1. Whom he preached to ; to all that had a mind to hear him, whether Jews or Gentiles. Whether he luid liberty to go to other houses to preach, does not ajijiear ; it is likely not; but whoever would had liberty to come to his house to hear, and they were welcome ; he received all that came to him. Note, Ministers' doors should be open to such as desire to i-eceive instruction from them, and they should be glad of an opportunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any ])ublic place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we cannot do what we would in the service of God, we must do what we can. Those ministers that have but little, hired houses, should rather preach in them, if they may be allowed to do that, th:in be silent. He received all that came to him, and was not afraid of the greatest, nor ashamed of the meanest : he was ready to preach on the first day of the week to christians, on the seventh dav to Jews, and to all who would come on anv dav of the week ; and he might hope the better to speed, because they came in unto him, which supposed a desire to be instructed, and a willingness to learn ; and where these are, it is probable that some cood mav be done.

2, \Vliat he'preached ; he does not fill their heads

with curious speculations, or with matters of state and politics, but he keeps to his text, minds his bu-smess as an apostle. (1.) He is God's ambassador, and therefore preaches the kingdom of God, dots all he can to preach it up ; negotiates the affairs cf it, in order to the advancing of all its true interests ; he meddles not with the aftaiis of the kingdoms of men, let those treat of them whose w<.rk it is, he preacheth the kingdom of (iod among men, and the word of that kingdom ; the same that he defended in his public disputes, testfying the kingdom ofi.od, (i/. 23.) he enforced in liispublicpreachmg, as tliat which if received aright, will make us all wise and good, wiser and better, whicii is the end of preacliing. (2.) He is an agent for Christ, a friend of the Bridegroom, and therefore teaches those things wJkich concern the Lord Jesus Christ; the wlulle historj' of Christ, his incarnation, doctrine, life, miracles, death, resurrection, ascension ; all that relates to the mystery of godliness. Paul stuck still to his jjrinci-ple— to know and preach nothing but Christ, and hijn crucified. Ministers, when in their jjreaching they are tempted to divert from that which is their mam business, should reduce themselves with this question. What does this concern the Lord Jesus Christ ? \A'hat tendency has it to bring us to him, and to keep us walking in him .-' For wt preach not ourselves, but Christ.

3. With what liberty he preached.

(1.) Divine grace gave him a liberty of spirit; he preached with all confidence, as one that was himself well assured of the truth of what he preached, and that it was what he durst stand by ; and of the worth of it, that it was what he durst suffer for. He was not ashamed of the gospel of Christ.

(2.) Divine Providence gave him a liberty of speech ; no man forbidding him, giving him anv check for what he did, or laying any restraint upon him ; the Jews that used to forbid him to speak to the Gentiles, had no authority here ; and the Roman government as yet took no cognizance of the profession of Christianity as a crime. Herein we must acknowledge the hand of God, [1.1 Setting bounds to the rage of persecutors ; where he does not turn the heart, yet he can tie the hand, and bridle the tongue. Nero was a bloody man, and there were many, both Jews and Gentiles, in Rome, that hated Christianity ; and yet so it was, unaccountabh , that Paul, though a prisoner, was connived at in jjieach-ing the gospel, and it was not construed .i breach of the peace. Thus God makes the wrath of men to praise him, and restrains the remainder of if, Ps. 76. 10. Though there were so many that had it in their power to forbid Paul's preaching, (even the common soldier that kept him might have done it,) vet Gotl so orxlerecWt, that no man did forbid him. [2.] See God here providing comfort for the relief of the persecuted. Though it was a very low and narrow sphere of opportunity that Paul was here |)larcd in, compared with what he had been in, vet, such as it was, he was not molested or disturbed in it. Though it was not a wide door that was opened to him, vet it was kept open, and no man was suffered to shut it; and it was to manv an efTectual door, so that there were taints even in Ciesar's household, Phil. 4. 22. When the city of our solemnities is thus made a quiet habitation at any time, and we are fed from day to day with the bread of life, no man forbidding us, we must give thanks to God for it, and ])rcpare for changes; still longing for that holy mountain, in which there shall never be any pricking brier at grieving thorn.

THE

PREFACE

TO

THE EPISTLES.

A FTER much expectation, and many inquiries, the last volume of the late reverend Mr. Henry's Ex-I\. position now appears in the world. The common disadvantages that attend posthumous productions, »vill doubtless be discerned in this ; but we hope, though there are diversities of gifts, there will be found to be the same sjiirit. Some of the relations and hearers of that excellent person have been at the pains of transcribing the notes they took, in short-hand of this part of the holy scripture, when expounded by him in his family, or in the congregation ; they have furnished us with very good materials for the finishing this i^iciit work ; and we doubt not, but that the ministers who have been concerned in it, have made the use of those assistances, which may entitle this composure to the honour of Mr. Henry's name ; and if so, -hey can very willingly conceal their own.

The New Testament may be very properly divided into two parts, the one Historical, the other Epistolary. It is the exposition of the latter we now recommend ; and shall offer some thoughts of the epistolary way of writing in general, and then proceed to observe the divine authority of these epistles, together with the style, matter, method, and design of them ; leaving what might be said concerning the se\eral inspired penmen to the prefaces appertaining to the particular epistles.

As to the Ejmtolary way of writing, it may be sufficient to observe, it has usually three properties. It may in some things be more difficult to be understood, but then it is \eryprofitable and \e\y pleasant: rhese will be found to Ije the properties of these sacred letters. We shall meet with things not easy to be .mderstood, especially in some parts of them, where we cannot so well discover the particular occasions on which they were written, or the questions or matters of fact to which they refer : but this is abundantly compensated by the profit wliich will accrue to those that read them with due attention ; they will find the strongest reaso'nin;-;, the most moving expostulations, and warm and pressing exhortatior.s, mixed with seasonvibie cautions and rei)roofs, which are all admirably fitted to impress the mind with suitable sentiments and affections. And how much solid pleasure and delight must this afford to persons of a serious and religious spirit, especially when they wisely and faithfully apply to themselves what thev find to suit their case ! Thus they will appear to be as truly written to them as if their names were superscril)ed on them. It is natural for us to be very much pleased in perusing a wise and kind letter, full of instruction And c'liidort, sent unto us l)y an absent friend : how then should we prize this part of hohi scripture, when •ve consider herein that our (iod and Saviour has written these letters to us, in which we have the great tilings of his laiv and gns])ei, the things that belong to our peace ! By these means not onlv the holy apostles, being dead, yet speak, but the Lord of the prophets and apostles continues to speak and write to us ; and while we read them with i)roper affections, and follow them with suitable petitions and thanksgiving, a blessed cmresjiondence and intercourse will be kept up between heaven and us, while we are yet sojourners in tlic earth.

But it is the divine inspiration and authority of these epistles we are especially concemed to know ; •.nd it is of the last im])ortance, tliat in this our fninds be fully established. And we have strong and clear evidence, that these ei)istles were written by the apostles of our Lord Jesus, and that thev (as the i)ro])hets of the Old Testament) spake and wrote as they were moved by the Holy Ghost. These epistles ha\ e in all ages of the chuicli been received by christians as a pait of those holy scriptures that are given by inspiration of Ciod, and are pr(ifttable for doctrine, for reproof, for correction, and for instruction m righteous--less, and are able to make us ivis-e to salvation through faith irhich is in ./esus Christ; thev are part of that perpetual, universal rule of fiith and life, which contains doctrines and revelations we are bound to belie^e with a divine faith, as coming from the (iod of truth, and duties to be practised bv us in obedience to the will of (;ofl, acknovjledging that the things nvritten therein are the comvmndwents of God, 1 Cor. 14. 37. And for the same reasons that lead us to acknowledge the other parts of the Bible to be the word of God, we must own these to be so too.

If there he good reason (as indeed there is) to believe that the books of Moses were written bv inspiration of (;od, tliere is the same reason to believe that the writings of xhc prophets were also from God ; because the law and the jn-ophets speak the same things, and such things as none but the Holv Ghost could teach : and if we must with a divine faith believe the Old Testament to be a revelation from "God, we cannot witli any good reason (luestion the di\ine authority of the JVew, when we consider how exactlv the histories of the one agree with the prophecies of the other, and how the dark tvpes and shadows of the law are illustrated and accomplished in the gospel.

Nor can any person who pretends to believe the divine authority of the historical part of the New Testament, containing the Gospels and the Jets, with good reason qnesll.^n the equal authority of the efiistolaru part ; f-r the subiect-matter of all these epistles, as well as of the sermons of the apostles, is the ivord of God, (Horn. 10. ir. 1 Thcss. 2. 13. Col. ]. 25.) and the iroshd of God, (Rom. 15. 16. 2 Cor. 11. 7.) and the gospel (f Christ, 2 Cor. 2. 12. J b i j k i

We an- built ufon the fovndati'.n of the apostles end prophets, Jesus Chri-^^f ninnrlf bfing the chief Corner-stone ; and as Mosi s wrote rf Christ, so did all the pro])hcts, for the Fpirit of Christ in them did testify of him. And the a])ostles ct;nfirined what Christ himself began to teach, God alto bearing them

witness, with sig-ns, and ivonders, and divers miracles, a7.d gifin of the Hdii Chf.f.t, accordirtg to his kiI/, Heb. 2. 3, 4. 1 he manifestation of God in the flesh, and the things he beguii both lo do and ttuch vntil the ■iay in which he was taken ufi, together with his sufferings unto death, and his lesuntcticn, (which things are declared to us, and asejirmly to be believed, and stiictly regarded by us,) do give us an ample jxtt unt of the way of Hfe and salvation h\ Jesus Christ : but still it was the will ot < ur blessed Lord, thatliis ape sties should not only publish his gosj)el to all the world, but also that, after his lesuiitctirn, they should declare some things more plainly concerning him than he thcught fit to do while he N\as here on earth ; f(ir which end he promised to jend his Holy Spirit to teach them alt things, to bring all thmgs to their remtm-hrance which he had sfioken unto them, John 14. 26. For he told them, (John 16. 12, 13.) 7 have many things to say unto you, but ye cannot bear them now ; but when he, the S/iirit of truth, is come, he shall lead you into all truth, and shall shtw you things to come.

Accordingly, we find there was a wonderfid eff"usi()n of the H<)ly Spirit upon the afiosths, (who in these epistles are called xhe. servants, ainbassadors, arid ministers, of Chiist, and stt wards of the rnysftrira of God,) under whose infallible guidance they preached the g( spel, and declared iht wh< le countel < f Grd, and that with amazing courage and success, Satan every where falling d( wn before thtm like lightninj^ from heaven.

That in preaching the gospel they were under the influence of the infalli!)k- Sjjirit, is uiidtniable, frrip the miraculous gifts and powers they received for their work, jjarticularly that gift of tongues, so mces sarv for the publication of the gospel throughout the world to nations of diflVrent languages ; nor must we omit that mighty power that accompanied the word preached, bringing multitudes to the obedience of faith, notwithstanding all opposition from earth and hell, and the potent lusts /n the hearts of those who were turned from idols to se7-ve the living God, arid to wait for his ion from heaven, whom he raisi d from the dead, even Jesus that delivered us from the wrath to come.

Now that they were under the same mighty influence in writing these epistles, as in preaching, cannot be denied. Such infallible assistance seems to be as needful al least to direct their writing as their preaching, considering that these epistles were written to remind them of those things that had been delivered by word of mouth, (2 Pet. 1. 15.) and to rectify the mistakes that might arise about stme expressions that had been used in preaching, (2 1 hess. 2. 2.) and were to remain with them as a standing rule and lect rd to which they were to appeal, f(^r defending the truth and discovering enor, and a proj.er mei.ns to transmit the truths of the gospel to posterity, ca en to the end of time.

Besides, the writers of these epistles have declared that what they wrote was firm Ciod : n< w they must know whether they had the special assistance of the divine Spirit or no, in their writing as well as preaching ; and they in all things appear to have been men of such pnbity, that they would not dare to say, they had the Spirit of God, when they had it not, or if they so much as doubted whether the)- had it or not ; yea, they are careful, when they speak their own i)rivate opinion, or only under some ccnim<n influence, to tell the world, that not the I^ord, but they, spake those things, but that in the rest it was not they, but the Lord, 1 Cor. 7. 10, 12, &;c. And the apostle Paul makes the acknowlegment of this theii inspiration, tobe atest to try those tliat pretended to be prophets or spiritual : J.et them (says hO acknr^w-ledgc that the things I write unto you are the commandments of the Lord, 1 Cor. 14. 37. And tlif ajicstle Peter gives this as the reason of his writing, that those he wrote to mieht after his decease have those things always in remembrance, (2 Pet. 1. 15.) which afterward he calls the commandment of the a/icktlea of the Lord, {ch. 3. 1, 2.) and so of the Lord himself. And the apostle John declareth, (1 Lfiistle A. 6,) tVe are of God; he that knoweth God hcareth us; he that is not of God heareth not us ; by this rrr knoiv (he Spirit of truth, and the sfiirit of error.

As to the style of these epistles, though it be necessary we should believe a divine influence superintending the several writers of tncm, vet it is not easv to explain the manner of it, nor to determine whether and in what particulars the words they wrote were dictated to them b> the Holy Spirit, as mere ananu-ensts, or how far their own memories, and reasoning faculties, and other natural or acquired endowments, were employed under the inspection of the Spirit. We must belie\ e these holy men spake and wrote as they were moved by the Holy Ghost, that he put them on, and assisted them, in this work. It In ven- probable that sometimes he not onh' suggested the veiT thoughts in their minds, but put words into their mouths, and alwavs infallibly guided them into all triith, both when they exp( unded the scriptures cf the Old Testament, and when they gave rules for our faith and practice in the g( si^l church state.

And yet, perhaps, it mav be'allowed, without any diminution to the nuthority of these epistles t^at the penmen of them made sonic use of their own reasoning powers and diffci-ent endowments m their manner of writing, as well as of their different sorts of chirography ; and that by this we are to account for that difference of style, which has been observed between the writings of Paul, who was brought up at the feet of Gamaliel, and those of Peter and John, who were fishermen. The like difference may be discerned between the stvle of the projjhct Isaiah, who was educated in a court, and that of Amos, who was one of the herdsmen of Tekoa. However, the best wav to understand these scriptures aright, is not to criticise too nicely upon the words and phrases, but to attend carefully to the drift and design of these inspired writers in them. . .

The subject-matter of these epistles is entirelv confoi-mable to the rest of the scnptures : in them we find frequent reference to some passages of the Old Testament, and explanations of them ; in the ejjistle to the Hebrews, we have the best exposition of the I.,evitical law. Indeed the New Testament refers to, and in a manner builds upon, the Old, shewing the accomplishment of all the ancient promises and prophecies concerning the Messiah, and explains all the antiquated types and shadows of the good thirgs that were then to come. But beside these references to the preceding part of holy writ, in seme of these epistles there are contained prophecies, either wholly new, or at least more largely and plainly revealed, as that in the Revlation concerning the rise, reign, and fall, of antichrist, of which great apostacy we have some account in 2Thess. 2. 3, 4. and in iTim. 4. 1—3. And in these epistles we have several ( f the great drc-trines of the gospel more fully discussed than elsewhere, particularly the doctrine of original s»n, of the sin that dwells in the regenerate, and of justification by the righteousness of Christ, of the abolishing the Jewish rites and ceremonies, of the tnie nature and design of the seals of the new covenant, the obligations they bring us under, and their perpetual use in the christian church. , . , ■ a a

The general method of these epistles is such as best sen-es the end and design of them, which is indeed ♦he end of the whole scripture—practical godliness, out of a principle of di\ inc love, a good conscience,

and faith unfeigned; accordingly, most of the epistles begin with the great doctrines of the gospel, the articles of the christian faith, which, when received, work by love, purify the conscience, and produce evangelical obedience : and after these principles have been laid down, practical conclusions are drawn and urged from them. In taking this method, there is a regard had to the nature and faculties of the soul of mah, where the understanding is to lead the way, the will, affections, and executive powers, to follow after; and to the nature of religion in general, which is a reasonable service; that we are not to be determined by superstitious fancies, nor by blind passions, but by a sound judgment and good understanding in the mind and will of God : by this we are taught how necessary it is that faith and practice, truth and holiness, be joined together, that the performance of moral duties will never be acceptable to God, or available to our own salvation, without the belief of the truth; since those who make shipwreck of the faith seldom maintain a good conscience, and the most solemn profession of the faith will never save those that hold the truth in unrighteousness.

The particular occasions upon which these epistles were written, do not so evidently appear in them all as in some. The first to the Corinthians seems to have taken its rise from the unhappy divisions that so early rose in the churches of Christ, through the emulation of the ministers, and personal affections of the people ; but it does not confine itself to that subject. That to the Galatians seems directed chiefly against those judaizing teachers that went about to draw the Gentile converts away from tlie simplicity of the gospel in doctrine and worship. The epistle to the Hebrews is manifestly calculated to wean the converted Jews from those Mosaical rites and ceremonies they retained too great a fondness for, and to reconcile them to the abolition of that economy. Those epistles that are directed to particular persons, more evidently carry tlieir design in them, which he that mns may read.

But this is certain, none of these epistles are of private interpretation ; most of the psalms and of the prophecies of the Old Testament were penned or pronounced on particular occasions, and yet they are of standing and universal use, and very instructive even to us upon whom the ends of the world are come. And so are those epistles that seem to have been most limited in the rise and occasion of them. There will always be need enough to warn christians against uncharitable divisions, against corrupting the faith and worship of the gospel : and whenever the case is the same, those epistles are as certainly directed to such churches and persons as if they had been inscribed to them.

These general observations, we suppose, may be sufficient to introduce the reader into the book itself ; let us now take a short view of the whole work, of which this postlnmious piece is the conclusion. It is now about fourteen years since the first part of this exposition of the Bible was made public ; in five years' time the Old Testament was finished in four volumes. The first volume of the New Testament was longer in hand ; for though the ever-memorable author was always fully employed in the ordinary work of his minis-tiT, yet those last years of his life, in which he drew up this exposition upon the historical part of the New Testament, were less at his own command than any other had been ; his removal to Hackney, his almost continual preaching from day to day, his journeys to Chester, and the necessity of more frequent visits to his friends in and about London, together with a gradual sensible decay of health, will more than excuse the three years' time that passed before that was finished. And under such difficulties, none but a man of his holy zeal, imwearied industry, and great sagacity, could have gone through such a service in that space of time. He lived not to see that volume published, though left by him ready for the press. The cnurch of God was suddenly deprived of one of the most useful ministers of the age. We have now been gathering up the fragments of those feasts with which he used to entertain his family and friends, in his delightful work of opening the scriptures.

What remains, is, that we recommend the whole of this Work to the acceptance and blessing of our God and Saviour, to whose honour and interest it was from the first directed and devoted. We need not be very solicitous about the acceptance it may meet with in the world ! what has been before published, has been received and read with great pleasure and advantage by the most serious experieiiced christians in Great Britian and Ireland : the many loud calls there have been for the publishing this supplement, and reprinting the whole, leave us no room to doubt, but that it will meet with a hearty welcome. Though it must be acknowledged we live in an age that, by feeding upon ashes and the wind, has very much lost the relish of every thing that is spiritual and evangelical; yet we persuade ourselves there will still be found many who, by reason of use, have their senses exercised to discern both good ajid evil.

Those that may think the expository notes too long, especiallv for family-worship, may easily relieve themselves, either by reading a lesser part of the chapter at onetime, or by abridging the annotations, and perusing the rest when they have more leisure: for though it must be owned they are somewhat copious, yet we are persuaded those that peruse them seriously, will find nothing in them superfluous or impertinent ; and if any where some things in the comment do not seem to flow so naturally and necessarily from the text, we believe, when they are well considered and compared, it will appear they come under the analogy and general reason of the subject, and truly belong to it.

If there be any that think this exposition of the Bible is too plain and familiar, that it wants the beauties of oratory, and the strength of criticism ; we only wish they will read it over again with due attention, and we are i)retty confident, they will find the style natural, clear, and comj^renensivc : and we think thev will hai'dly he able to produce one valuable criticism out of the most learned commentators, but they will have it in this exposition, though couched in plain terms, and not brought in as of a critical nature. No man was more happy than Mr. Henry in that usefiil talent of making dark things plain, while too many, that value themselves upon their criticising faculty, affect rather to make plain things dark.

But we leave this great and good work to speak for itself, and doubt not. but it will grow in its use and esteem, and will, through the blessing of God, help to revive and promote family-religion and scri])tural-knowledge, and support the credit of scripture-commentaries, though couched in human cx])ressi( ns. These have been always accounted the great treasures of the church, and, when done with judgnient, have been so far from lessening the authority of the Bible, that they have greatly prc^mc ted its honour an(l usefulness.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE OF ST. PAUL TO THE ROMANS.

Completed hy Dr. John Evans.

If we compare scripture with scripture, and take the opinion of some devout and pious persons ; in the Old Testament, David's psalms, and in the New Testament, Paul's epistles, are stars of the first magnitude, that differ from the other stars in glory.

The whole scripture is indeed an epistle from heaven to earth ; but in it we have upon record several particular epistles, more of St. Paurs than of any other ; for he w;is the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant, liis apprehension quick and piercing, his expression fluent and copious, his affections, wherever he took, \ cry wami and zealous, and his resolutions no less bold and daring : this made him, before his conversion, a % t rv keen and bitter persecutor ; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil, and to sanctify these qualifications, he became the most skilful, zealous preacher; never any better fitted to win souls, nor more successful.

Fourteen of his epistles we have in the canon of scripture ; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctnne, for reproof, &C. but, not being given by inspiration of God, they were not received as canonical scrijjture, nor handed down to us. Six epistles said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients, [Sixt. Senens. Biblioth. Sanct. lib. 2.] and arc extant; but, upon the view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and, perhaps, because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week.

It is gathered from some passages in the epistle, that it was written jinno Chriati 56 from Corinth, while Paul made a short stay there in his way to Troas, Acts 20. 5, 6. He commcndcth to the Rom:'.ns Phcbc, a servant of the church at Ccnchrea, {ch. 16.) which was a j)lace belonging to Corinth. Ik- calls (iaius his host, or the man with whom he lodged, (r//. 16. 23.) and he was a Corinthian, not the same with (iaius of Derlie, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there ; and of that he speaks, ch. 16. 26.

The great mysteries treated of in this epistle, must needs produce in this, as in other writings of Paul, many things dark, and hard to be understood, 2 Pet. 3. 16.

The method of this (as of several other of the epistles) is observable ; the former part of it doctrinal, m the eleven first chapters ; the latter part practical, in the five last : to jwform the judgment, and to re-form the life. And the best way to understand the truths explained in the former part, is to abide and abound in the practice of the duties prescribed in the latter part; for if any man will do his will, he shall know of the doctrine, John 7. 17.

I. The doctrinal part of the epistle instructs us,

1. Concerning the way of salvation. (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature, {ch. 1.) nor bv the Jews' works of the law, {ch. 2, 3.) for both Jews and Gentiles were liable to the curse : but only by faith in Jesus Christ, {ch. 3. 21, &c. ch. 4.) fier tot tun — through the whole. (2.) The ste])s of this'salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, c/r. 8.

2. Concerning the persons saved, such as belong to the election of grace, {ch. 9. ) Gentiles and Jews, ch. 10, 11. By this it appears, that the subjects he discourses of, weiT such as were then the present tniths, as the apostle speaks, 2 Pet. 1. 12. Two things the Jews then stvmil)led at—^justification by faith without the works of the law, and the admission of the Gentiles into the church ; and therefore both these he studied to clear and vindicate.

II. The practical part follows : wherein we find, 1. Several general exhortations pi-oper for all christians, ch. 12. 2. Directions for our behaviour, as members of a civil society, f//. 13. 3. Rules for the conduct of christians to one another, as membei-s of the christian church, ch. 14. and ch. 15. toT. 14.

III. As he draws towards a conclusion, he makes an apologv- for writing to them ; {ch. 15. 1-1—16.) gives them an account of himself and his own affaii-s ; {v. 17 —21.) promises them a visit ; {v. 22— •19.) begs their prayers ; {v. 30—33.) sends particular salutations to many friends there ; {rh. 16. I-t-16.) warns them against those who caused divisions ; {v. 17—20.) adds the salutations of his friends witli him ; {v. 21—23.) and ends with a benediction to them, and a doxology to God, v. 24—27.

ROMANS, 1.

CHAP. I.

In this chapter, we may observe, I. The preface or introduction to the wliole epistle, to v. 16. II. A description of the deplorable condition of the Gentile world, which begins the proof of the doctrine of justification by faith, here laid down atv. 17. The first is according to the then usual formality of a letter, but intermixed with very excellent and savoury expressions.

1. 13AUL, a servant of Jesus Christ, call-JL ed to be an apostle, separated unto the gospel of God, 'J. (Which he had promised afore b}^ his prophets in the holy scriptures,) 3. Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh; 4. And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead : 5. By whom we have received grace and apostleship for obedience to the faith among all nations, for his name: 6. Among whom are ye also the called of Jesus Christ. 7. To all that are in Rome, beloved of God, called to he saints: Grace to you, and peace, from God our Father, and the Lord Jesus Christ.

In this paragraph we have,

I. The person who writes the epistle, described V. 1. Paul, a servant of Jesus Christ; that is his title of honour, which he glories in, not as the Jewish teachers. Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house.

Called to be an afiostle. Some think he alludes to his old name Saul, which signifies one called for, or inquired aftei-: Christ sought him, to make an apostle of him. Acts 9. 15. He here builds his authority upon his call; he did not run without sending, as the false apostles did : K\i{]k uvhok®' — called anafiostle ; as if this were the name he would be called by, though he acknowledges himself not meet to be called so, 1 Cor. 15. 9.

Separated to the gosfiel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, and might be called ^'^■api<r/uivci «? tov vo/uov : such a one Paul had been; but now he had changed his studies, was Q^ai^ier/uivdr itt'RuoLyyUtov Qii, a. gospel Pharisee, separated by the counsel of God, (Gal. 1. 15.)separated froin his mother's tvomb, by an immediate direction of the Spirit, and a regular ordination according to that direction, (Acts 13. 2, 3.) by a dedication of himself to this work. He was an entire devotee to the gospel of God, the gospel which has God for its Author, the original and extraction of it divine and heavenly.

II. Having mentioned the gospel of God, he digresses, to give us an encomium of it.

1. The antiquity of it; it was promised before, (v. 2.) it was no novel upstart doctrine, but of ancient standing in tlie promises and prophecies of the Old Testament, wliich did all unanimously point at the gospel, the morning-l^cams that ushered in the sun of i-iglUcousncss : this not by word of mouth only, but in the scri/iturrs.

2. The subject-matter of it; it is concerning Christ, V. 3, 4. The prophets and apostles all bear witness to him ; he is the true Treasure hid in the field of the scriptures. Oliserve, when Paul mentions Christ, how he hejips up his names and titles, his Son Jesus Christ our Lord, as one that took a pleasure in speaking of him; and having mentioned him, he cannot go on in his discourse without some expres-

; sion of love and honour, as here, wtiere m one person he shews us his two distinct natures.

(1.) His liuman nature ; ?7mde of the seed of David ; (v. 3.) that is, born of the virgin Mary, who was ot the house of David ; (Luke 1. 27.) as was Joseph his supposed father, Luke 2. 4. David is here mentioned, because of the special promises made to him concerning the Messiah, especially his kin|ly office; 2 Sam. 7. 12. Ps. 132. 11. compared with Luke 1. 32, 33.

(2.) His divine nature; declared to be the Son of God; (xK 4.) the Son of God by eternal generation, or, as it is here explained, according to the Spirit of holiness, jlccording to the Jiesh, that is, his human nature, he was of the seed of David; but according to the Spirit of holiness, that is, the divine nature, (as he is said to be quickened by the Spirit, 1 Pet. 3. 18. compared with 2 Cor. 13. 4.) he is the Son of God.

The great proof or demonstration of this, is, his resurrection from the dead; that proved it effectually and undeniably. The sign of the prophet Jonas, Christ's resurrection, was intended for the last conviction, Matt. 12. 39, 40. Those that would not be convinced by that, would be convinced by nothing.

So that we have here a summary of the gospel doctrine concerning Christ's two natures in one person.

3. The fruit of it; (x-. 5.) By 7v'ho7n, that is, by Christ mcmifested and made known in the gospel, we, Paul and the rest of the ministers, have received grace a?id apostleship, that is, the favour to be made apostles, Eph. 3. 8. The apostles were made a spectacle to the world, led a life of toil and trouble and hazard, were killed all the day long, and yet Paul reckons the apostleship a favour: we may justly reckon it a great favour to be employed in any work or service for God, whatever difficulties or dangers we may meet with in it.

This apostleship was receivedybr obedience to the faith, that is, to bring people to that obedience; as Christ, so his ministers, received, that they might give. Paul's was for this obedience among all nations, for he was the apostle of the Gentiles, ch. 11. 13. Observe the description here given of the christian profession, it is obedience to the faith ; it does not consist in a notional knowledge, or a naked assent, much less does it consist in perverse disputings, but in obedience. This obedience to the fuith answers the law of faith, mentioned ch. 3. 27. The act of faith is the obedience of the understanding tc God revealing, and the product of that is the obedience of the will to God commanding. To anticipate the ill use which might be made of the doc-trme of justification by faith without the works of the law, which he was to explain in the following epistle, he here speaks of Christianity as an obedience. Christ has a yoke.

" Among whom are ye, v. 6. Ye Romans in this stand upon the same level with other Gentile nations of less fame and wealth ; ye are all one in Christ." The gospel-salvation is a common salvation, Jude 3. No respect of persons with God.

The called of Jesus Christ; all those, and those only, are brought to an obedience of the faith, that are effectually called of Jesus Christ.

III. The persons to whom it is written ; (t. 7.) To all that are in Rorne, beloved of God, called to be saints; that is, to all the professing christians that were in Rome, Avhcther Jews or Gentiles origi nally, whether high or low, b:)nd or free, learned or unleaiTied; rich and poor meet together in Christ Jesus.

Here is, 1. The privilege of christians; they arc beloved of God, they are members of that body which is beloved, which is God's Hephzi-bah, \i

which his delight is. We speak of God's love by his bounty and beneficence, and so he hath a common love to all mankind, and a peculiar love for true believers; and between these there is a love he hath for all the body of visible christians.

2. The duty of christians; and that is to be holy, for hereunto are they called, called to be saints, called to salvation through sanctification. Saints, and only saints, are beloved of God with a special and peculiar love.

K\«7oK dj/ojc— called saints, saints in profession; it were well if all that are Called saints, were saints indeed : they that are called saints, should labour to answer to the name; otherwise, though it is an honour and a privilege, yet it will be ot little avail at the great day to have been called saints, if we be not really so.

IV. The apostolical benediction; {y. 7.) Grace to you and Jieace. This is one of the tokens in every epistle; and it hath not only the affection of a good wish, but the authority of a blessing: the priests under the law were to bless the people, and so are gospel ministers, in the name of the Lord.

In this usual benediction observe,

1. The favours desired, if race and /leace ; the Old Testament salutation was, fieace be to you; but now grace is prefixed, grace, that is, the favour of God towards us, or the work of God in us; both are previously requisite to true peace. All gospel-blessings are included in these two, grace and jieace.

Peace, that is, all good; peace with God, peace in your own consciences, peace with all that are about you; all these founded in gi'ace.

2. The fountain of those favours, from God our Father, and the Lord Jesus Christ. All good comes, (1.) From God as a Father; he hath put himself into that relation, to engage and encourage our desires and expectations: we are taught, Avhen Ave come for grace and peace, to call him our Father. (2.) From the Lord Jesus Christ, as Mediator, and the great Feoffee in trust, for the conveying and securing of these benefits. We have them from his fulness, peace from the fulness of his merit, grace from the fulness of his Spirit.

8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers. 10. Making request (if by any means now at length 1 might have a prosperous journey by the will of God) to come unto you. 11. For I long to see you, that I may impart unto 5^ou some spiritual gift, to the end ye may be established; 1 2. That is, that 1 may be comforted together with you, by the mutual faith both of you \ and me. 13. Now I would not have you ; ignorant, brethren, that oftentimes T pur-; posed to come unto you, (but was let hitherto,) that 1 might have some fruit among you also, even as among other Gentiles. 14. I am debtor both to the Greeks, and to ; the barbarians, both to the wise, and to the unwise. 15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

We may here obsen'c.

OL. VI.-

2 0

ROMANS, 1. 289

I. His thanksgiving for them; {v. 8.)Firat, I thank mv God. It is good to begin ever)- thing witli bless-mg God, to make that the alfiha and omega of every song, in en^ery thing to give thanks.

My God. He speaks this with delight and triumph. In all our thanksgivings, it is good for us to eye God as our God; that makes every mercy sweet, when we can say of God, " He is mine in covenant."

Through Jesus Christ. All our duties and performances are pleasing to God only through Jesua Christ; praises as well as prayers.

For you all: We must exjiress our love to our friends, not only by praying for them, but by praising God for them. God must have the glory of all the comfort we have in our friends; for cvei-v creature is that to us, and no more, that God makes it to be. Many of these Romans Paul had no personal acquaintance with, and yet he could heartily rejoice in their gifts and graces. When some of the Roman christians met liim, (Acts ^8. 15.) he thanked God for them, and took courage ; but here his true catholic love extends itself further, and he thanks God for them all; not onlv for those among them that nvere his helfiers in Christ, and that oeatoiued inuch labour ufion him, (whom he speaks oi ch. 16. 3, 6.) but/or them all.

That your faith is sfioken of. Paul travelled up and down from place to place, and wherever he came, he heard great commendations of the christians at Rome, which he mentions, not to make them proud, but to quicken them to answer the general character people gave of them, and the general expectation people had from them. The greater reputation a man hath for religion, the more careful he should be to precerve it, because a little folly sfioils him that is in re/iutation, Eccl. 10. 1.

Throughout the whole world, that is, the Roman emj)ire, into wliich the Roman christians, upon Claudius's edict to hanisli all the Jews from Rome, were scattered abroad, but were now returned, and, it seems, left a very good report beliind them, wherever they had been, in all the churches; there was this good effect of their sufferings ; if they had not been persecuted, they had not been famous; this was indeed a good name, a name for good things with God and good people. As the ciders of old, so these Romans, obtained a good re/iort through faith, Heb. 11. 2. It is a desirable thing to be famous for faith.

The faith of the Roman christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city u])on a hill, every one took notice of what was done there. Thus they who have many eyes upon them, have need to walk circumspectly, for what they do, good or bad, will be spoken of.

The church of Rome was then a flourishing church ; l)ut since that time how is the gold become dim ! How is the most fine gold changed ! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty ; but she has since degenerated, dealt treacherously, andembraced the bosom of a stranger; so that (as that good old book, the Practice of Piety, makes appear in no less than twenty-six instances) even thee/iistle to the Bo mans, is now an epistle against the Romans; little i-eason has she therefore to boast of her former ere dit

IT. His prayer for them, v. 9. Though a famuui. flourishing churcli, yet they had need to be prayed for; they had not yet attained. Paul mentions this as an instance of his love to them. One of the greatest kindnesses we can do our friends, and sometimes the only kindness that is in the power of our hands, is, by prayer to recommend them to the laving kindness of God. From Paul's examr ile here: we may learn.

ROMANS, 1.

1. Constancy in prayer; alivays without ceasing. He did himself observe the same rules he gave to others, Eph. 6. 18. 1 Thess. 5. 17. Not that Paul did nothing else but pray, but he kept up stated times for the solemn performance of that duty, and those very frequent, and observed without fail.

2. Charity in prayer ; I make mentioji of you. Though he had no particular acquaintance with them, or interest in them, yet he prayed for them ; not only for all saints in general, out he made express mention of them. It is not unfit sometimes to be express in our prayers for particular churches and places; not to mform God, but to affect ourselves. We are likely to have the most comfort in those friends that we pray most for. Concerning this he makes a solemn appeal to the searcher of hearts ; for God is my witness. It was in a weighty matter, and in a thing known only to God and his own heart, that he used this asseveration. It is very comfortable to be able to call God to witness our sincerity and constancy in the discharge of a duty. God is particularly a Witness to our secret prayers, the matter of them, the manner of the performance; then our Father sees in secret, Matt. 6. 6.

God, whom I serve with my spirit. Those that ' serve God with their sfiirits, may, with a humble confidence, appeal to him ; hypocrites cannot, who rest in bodily exercise.

His particular prayer, among many other petitions he put up for them, was, that he might have an opportunity of giving them a visit; {y. 10.) Making request, if by any means, &c. ' Whatever comfort we desire to find m any creature, we must have recourse to God for it by pi-ayer; for otir times are in his hand, and all our ways at his disposal. The expressions here used, intimate that he was very desirous of such an opportunity, if by any means; that he had long and often been disappointed, no7U at length; and yet that he submitted it to the Divine Providence, a firosp.erous journey by the willof God. As in our purposes, so in our desires, we must still remember to msert this, if the Lord will, James 4. 15. Our journeys are prosperous or otherwise, according to the will of God; comfortable or not, as he pleases.

III. His great desii-e to see them, with the reasons of it, V. 11—15. He had heard so much of them, that he had a great mind to be better acquainted with them. Fruitful christians are as much the joy, as barren professors are the grief, of faithful ministers.

Accordingly, he often purposed to come, but was let hitherto ; {v. 13.) for man puiposeth, but God disposeth. He was hindered by other business that took him off, by his care of other churches, whose affairs were pressing ; and Paul was for doing that first, not which was most pleasant, (then he would have gone to Rome,) but which was most needful. A good example to ministers, who must not consult their own inclinations so much as the necessity of their people's souls. Paul desired to visit these Romans, 1. That they might be edified ; (y. 11.) That I may impart unto you. He received, that he might communicate. Never were full breasts so desirous to be drawn out to the sucking infant, as Paul's head and heart were to be imparting spiritual gifts, that is, preaching to them. A good sermon is a good gift, so much the better for being a spiritual gift.

To the end ye may be established. Having commended their flourishing, he here expresses his desire of their establishment, that as they gi-ew upward in the branches, they might grow downward in the root. The best saints, while they are in such a shaking world as this, have need to be more and more established ; and spiritual gifts are of special use for our establishment.

2. That he might be comforted, v. 12. What he heard of their flourishing ui grace, was so much a joy to him, that it must needs be much more so to behold it. Paul could not take comfort in the fruit of the labours of other ministers.

By the mutual faith both of you and me, that is, our mutual faithfulness and fidelity. It is very comfortable when there is a mutual confidence between minister and people, they confiding in him as a faithful minister, and he in them as a faithful people. Or, the mutual work of faith, which is love; they rejoiced in the expressions of one another's love, or communicating their faith one to another. It is very refreshing to christians to compare notes about their spiritual concerns; thus are they sharpened, as iron shar/iens iron.

That I might have some fruit; v. 13. Their edification would be his advantage, it would be fruit abounding to a good account. Paul minded his work, as one that believed the more good he did, the greater would his reward be.

3. That he might discharge his trust as the apostle of the Gentiles; {v. 14. / a7n a debtor ;) (1.) His receivings made him debtor; the great gifts and abilities which he had, made him a debtor; for they were talents he was intnisted with, to trade for his Master's honour. We should think of this when we covet great things; that all our receivings put us in debt; we are but stewards of our Lord's goods. (2.) His office made him a debtor ; he was a debtor as he was an apostle, he was called and sent to work, and had engaged to mind it.

Paul had improved his talent, and laboured in his work, and done as much good as ever any man did, and yet, in reflection upon it, he still writes himself debtor ; for whe72 we have done all, we are but unprofitable servants.

Debtor to the Greeks, and to the barbarians, that is, as the following words explain it, to the wise and to the unwise. The Greeks fancied themselves to have the monopoly of wisdom, and looked upon all the rest of the world as barbaiians, comparatively so; not cultivated with learning and arts as they were. Now Paul Avas a debtor to both, looked upon himself as obliged to do all the good he could both to the one and to the other. Accordingly, we find him paying his debt, both in his preaching and in his writing, doing good both to Greeks and barbarians, and suiting his discourse to the capacity of each. You may observe a difference between his sermon at Lystra among the plain Lycaonians, (Acts 14. 15, &c.) and his sermon at Athens among the polite philosophers. Acts 17. 22, &:c. He delivered both as debtor to each, giving to each their portion. Though a plain preacher, yet as debtor to the wise, he speaks wisdom among them that are perfect, 1 Cor. 2. 6.

For these reasons he was ready, if he had an opportunity, to preach the gospel at Rome, v. \5. Though a public place, though a perilous place, where Christianity met with a great deal of opposition, yet Paul was ready to run the risk at Rome, if called to it; / am ready — ■■srpoBujuov. It notes a great readiness of mind, and that he was very forward to it. What he did was not for filthy lucre, but of a ready mind. It is an excellent thing to be ready to meet every opportunity of doing or getting good.

16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that beheveth; to the Jew first, and also to the Greek. 17. For therein is the righteousness of God revealed from faitii to faith : as it is written, The just shall live by faith. 18. For the

wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness ;

Paul here enters upon a large discourse of justification ; in the latter part of this chapter laying down his thesis ; and in order to the proof of it, describing the deplorable condition of the Gentile world.

His transition is very handsome, and like an orator : he was ready to preach the gospel at Rome, though a place where the gospel was i-un down by those that called themselves the wits; for, saith he, I am not ashamed of it, v. 16.

There is a great deal in the gosfiel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is, was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and ever}' where spoken against; yet Paul was not ashamed to own it. I reckon him a christian indeed, that is neither ashamed of the gos/iet, nor a shame to it.

The reason of this bold profession, taken from the nature and excellency of the gos/iel, introduces his dissertation.

I. The proposition, v. 16, 17. The excellency of the ffosfiel lies in this, that it reveals to us,

1. The salvation of believers as the end ; it is the flower of God unto salvation. Paul is riot ashamed of the gosfiel, how mean and contemptible soever it appear to a caraal eye ; for the fiower of God works by it the salvation of all that believe ; it shews us the way of salvation, (Acts 16. 17.) and is the gi'eat charter by which salvation is conveyed and made over to us. But,

(1.) It is through the power of God ; without that power the gospel is but a dead letter; the revelation of the gosfiel is the revelation of the arm of the Lord, Hsa. 53. 1.) as power went along with the word of Christ, to heal diseases.

(2.) It is to those, and those only, that beliexfe ; believing interests us in the gosfiel-salvation ; to others it is hidden. The medicine prepared will not cure the patient, if it be not taken.

To the Jew first. The lost shee/i of the house of Israel had the first offer made them, both by Christ and his apostles. You first ; (Acts 3. 26.) but upon their refusal, theafiostles turned to the Gentiles, Acts 13. 46. Jews and Gentiles now stand upon the same level, both equally miserable without a Saviour, and both equally welcome to the Saviour, Col. 3. 11. Such doctrine as this was surprising to the Jews, who had hitherto been the peculiar people, and had looked with scorn upon the Gentile world ; but the long-expected Messiah proves a Light to lighten the Gentiles, as well as the Glori/ of his fieofile Israel.

2. The justification of believers as the way ; {v. 17.) For therein, that is, in this gospel, which Paul so much triumphs in, is the righteousness of God revealed. Our misery and ruin being the product and consequent of our iniquity, that which will shew us the way of salvation, must needs shew us the way of justification, and that the gospel does.

The gospel makes known a. righteousness. \\'hile God is a just and holy God, and we are guiltv sinners, it is necessary we have a righteousness wherein to appear before him ; and blessed be God, there is such a righteousness brought in by Messiah the Prince, (Dan. 9. 24.) and revealed in the gosfiel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins.

This evangelical righteousness, (1.) Is called the riffhteousness of God; it is of God's appointing, of

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God's approving and accepting. It is so called, to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ; who is God, resulting from a satisfaction of infinite value. (2.) It is said to he from faith to faith ; from the faithfulness of God revealing, to the faith of man receiving ; so some ; from the faith of dependence upon CJod, and dealing with him immediately, as Adam before the fall, to the faith of dependence upon a Mediator, and so dealing with God ; so others; from t'le first faith, bv which we are put into a justified state, to after faith, hy which we live, and are continued in that state : an^ the faith that justifies us, is no less than our taking Christ for our Saviour, and becoming true christians, according to the tenor of the baptismal covenant; from faith ingrafting us into Christ, to faith deriving virtue from him as our Root: both implied in the next words, The just shall live by faith. JuH by faith, there is/p?V/j justifying us; /nr by faith, there h faith maintaining us ; and so there w"a righteousness from faith to faith. Faith is all in all, joth in the beginning and "progress of a christian life. It is not from faith to works, as \{faith jjut us into a justified state, and then works preserved and maintained us in it; but it is all along/row; faith to faith, as 2 Cor. 3. 18. fro?n glory to glory ;'\t is increasing, continuing, persevering faith ; faith pressing forward, and getting ground of unbelief.

To shew that this is no novel, ujjstart doctrine, he quotes for it that famous scripture in the Old Testament, so often mentioned in the New, (Hab. 2. 4.") The just shall Irir by faith. Being justified by faith, he shall live by it both the life of gi-ace, and of glor>-. The prophet there had placed himself upon the watch-tower, expecting some extraordinary discoveries, (t-. 1.) and tlie discovery was of the certainty of the appearance oi the promised Messiah in the fulness of time, notwithstanding seeming delays ; this is there called the vision, bv way of eminence, as elsewhere the promise; and while that time is coming, as well as when it is come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith: from Old-Testament faith in a Christ to come, to New-Testament faith In a Christ already come.

II. The proof of this proposition, that both Jews and Gentiles stand in need of a righteous7iess wherein to appear before fiod, and that neither the one nor the other have any of their own to plead. Justification must be either h\ faith or works ; it cannot be by works, which he proves at large by describing the works both of Jews and Gentiles; and therefore he concludes it must be by faith, ch. 3. 20, 28. The apostle, like a skilfiil surgeon, before he apjjlies the plaster, searches the wound ; endeavoui-s first to convince of guilt and wrath, and then to shew the way of salvation. This makes the gospel the more welcome, ^^'e must first see the righteousness of God condemning, and then the righteousness of God justifying will appear worthy of "all acceptation.

In general, {v. 18.) the wrath of God is rri'ealed. The light of nature, and the light of the law, rereal the wrath of God from sin to sin. It is well'for us that the gospel rei'eals the justifying righteousness of God from faith to faith. The antithesis is observable.

1. Here is the sinfulness of man described ; he reduceth it to two heads, ungodliness and unrighteousness ; ungodliness against the laws of the first table, unrighteousness against those of the second.

2. The cause of that sinfulness, and that is, holding the truth in unrighteousness. Some communes notitiee, some ideas they had of the being of God, and of the difference of good and e\nl; but they held them in unrighteousness, that is, they knew and professed them in a consistency with their wicked

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courses; they held the truth as a captive or prisoner, that it should not influence them, as otherwise it would. An unrighteous wicked heart is the dungeon, in which many a good truth is detained and buried : Holding fast the form of sound words in faith and love, is the root of all religion, (2 Tim. 1. 13.) but holding it fast in unrighteousness, is the i-oot of all sin. ... ,,

3. The displeasure of God against it; the mratti of God is revealed from heaven; not only in the written word, which is give?} by inspiration of God, the Gentiles had not that, but in the providences of God, his judgments executed upon sinners, which do not spring out of the dust, or fall out by chance, nor are they to be ascribed to second causes, but they are a revelation from heaven ; or wrath from heaven is revealed; it is 7iot the wrath of a man like ourselves, but wrath from heaven, therefore the more terrible, and the more unavoidable.

] 9. Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22. Professing themselves to be wise, they became fools, 23. And changed die glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26. For this cause God gave them up unto vile affections : for even their women did change the natural use into that which is against nature: 27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. 28. And even as they did not like to retain God In their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30. Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31. Without understanding, covenant-breakers, without

natural affection, implacable, unmerciful 32. Who knowing tlie judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

In this last part of the chapter he applies what he had said particulaiiy to the Gentile world : in which we may observe,

I. The means and helps they had to come to the knowledge of God. Though they had not such a knowledge of his law as Jacob and Israel had, (Ps. 147. 20.) yet among them Ae left not himself without witness; (Acts 14. 17. v. 19, 20.) For that which may be known, 8cc. Observe,

1. What discoveries they had; That which may be known of God is 7na?iifest, h o^utoIs — ainong them ; there were some even among them, that had the knowledge of God, were convinced of the existence of one supreme JVumen. The philosophy of Pythagoi'as, Plato, and the Stoics, discovered a great deal of the knowledge of God, as appears by plenty of testimonies.

That which may be known; which implies, there is a great deal which may not be known. The being of God may be a/jprehended, but cannot be comprehended. We cannot by searching find him out. Job 11, 7 —9. Finite undei'standings cannot perfectly know an infinite being ; but, blessed be God, there is that which may be known, enough to lead us to our chief end, the glorifying and enjoying of him : and these things revealed belong to us and to our children, while secret things are not to be pried into, Deut. 29. 29.

2. Whence they had these discoveries ; God hath shewed it to them. Those common natural notions which they had of God, were imprinted upon their hearts by the God of nature himself, who is the Father of lights.

This sense of a Deity, and a regard to that Deity, is so connate with the human nature, that some think we are to distinguish men from brutes by these rather than by reason.

3. By what way and means these discoveries and notices which they had, were confirmed and improved,—by the work of creation; {y. 20.) For the invisible things of God, &c.

(1.) Observe what they knew : the invisible things of him, even his eternal power and Godhead. Though God be not the object of sense, yet he hath discovered and made known himself by those things that are sensible. The power and Godhead of God are invisible things, and yet are clearly seen in their products. He works in secret, (Job 23. 8, 9. Ps. 139. 15. Eccl. 11. 5.) but manifests what he has wrought, and therein makes known his power and Godhead, and his other attribute, which natural light apprehends ill the idea of a God. They could not come by natural light to the knowledge of the three persons in the Godhead, (though some fancy they have found footsteps of that in Plato's writing,) but tliey did come to the knowledge of the Godhead, at least so much knowledge as was sufficient to have kept them from idolatry. This was that truth which they held in unrighteousness.

(2.) How they knew it; by the things that are made; which could not make themselves, nor fall into such an exact order and harmony by any casual hits; and therefore must have been produced by some first cause or intelligent agent; which first cause could be no other than an eternal powerful God. See Ps. 19. 1. Isa. 40. 26. Acts 17. 24. The workman is known by his work. The variety, multitude, order, beauty, harmony, different nature, and excellent contrivance, of the things that are made, the direction of them to certain ends, and the

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concurrence of all the parts to the good and beauty of the whole, do abundantly prove a Creator and his eternal power and Godhead. Thus did the light shine in the darkness.

And this from the creation of the world. Understand it either, [1.] As the topic, from which the knowledge of them is drawn. To evince this tiiith, we have recourse to the great work of creation. And some think this jctjV/? k'-xt/jlu, this creature of the world, (as it may be read,) is to be understood of man, the xtiV/c kolt" (^c^»v — the most remarkable creature of the lower world, called ktivh, Mark 16. 15.

The frame and structure of human bodies, and especially the most excellent powers, faculties, and capacities of human souls, do abundantly prove, that there is a Creator, and that he is God.

Or, [2.] As the date of the discovery. It is as old as the creation of the world. In this sense Cltto KTiVscsc noa-juv, is most frequently used in scripture. These notices concerning God are not any modem discoveries, hit upon of late, but ancient ti-uths which were from the beginning. The way of the acknowledgment of God is a good old way ; it was from the beginning. Tnith got tlie start of en-or.

11. Their gross idolatry, notwithstanding these discoveries that God made to them of himself; described here, t;. 21—23, 25. We shall the less wonder at the inefficacy of these natural discoveries to prevent the idolatry of the Gentiles, if we remember how prone even the Jews, who had scripture-light to guide them, were to idolatry ; so miserably are the degenerate sons of men plunged in the mire of sense. Observe,

1. The inward cause of their idolatry, x>. 21, 22. They are therefore without excuse, in that they did know God, and from what they knew might easily infer, that it was their duty to worship him, and him only. Though some have greater light and means of knowledge than others, yet all have enough to leave them inexcusable.

But the mischief of it was, that they glori/icd him not as God ; their affections toward nim, and their awe and adoration of him, did not keep pace with their knowledge. To glorify him as God, is to glorify him only ; for there can be but one infinite : but they did not so glorify him, for they set uj) a multitude of other deities. To glorify him as Gnd, is to worship him with spiritual worship ; but they made images of him. Not to glorify God as God, is in effect not to glorify him at all ; to respect him as a creature, is not to glorify him, but to dishonour him. JVcither nvere thankful; not thankful for the favours in general they received from God ; (insensi-bleness of God's mercies is at the bottom of our sinful departures from him ;) not thankful in particular for the discoveries God was pleased to make of himself to them. Those that do not improve the means of knowledge and grace, are justly reckoned unthankful for them.

But became vain in their imaginations, ii tsic //«-xoyivjuolf — in their reasonings, in their practical inferences. They had a great deal of knowledge of general truths, (r. 19.) but no prudence to applv them to particular cases. Or, in their notions of God, and the creation of the world, and the origination of mankind, and the chief good ; in these things, when they quitted the plain truth, they soon disputed themselves into a thousand vain and foolish fancies. The several opinions and hypotheses of the various sects of philosophers concerning these things, were so many vain imaginations. When truth is forsaken, errors multiply in infinitum — infinitely.

And their foolish heart was darkened. The foolishness and practical wickedness of the heart cloud and darken the intellectual powers and faculties. Nothing tends more to the binding and perverting

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of the understanding, than the corruption and de-pravedness of the will and affections.

V. 22. Frofessmtf themselves to be wise, they became fools. This looks black upon the philosophers, the pretenders to wisdom, and professors of it Those that had the most luxuriant fancy in framing to themselves the idea of a God, fell into the most gross and absurd conceits : and it was the just punishment of their pride and sclf-conceitcdncss.

It has been observed, that the most refined nations, that made the greatest shew of wisdom, were the arrantest fools in religion. The barbarians adored the sun and moon, which of all others was the most specious idolatr\'; while the learned Egyptians wor-shi])i)ed an ox and an onion. The (ifecians, who excelled them in wisdom, adored diseases and human passions: the Romans, the wisest of all, worshipped the furies : aii\1 at this day the poor Americans worship the thunder ; while the ingenious Chinese adore the devil. Thus the world by wisdom kne^v not God, 1 Cor. 1. 21. As a profession of wisdom is an aggravation of folly, so a proud conceit of wisdom is the cause of a great deal of folly. Hence we read of few philosophers that were converted to Christianity ; and Paul's preaching was no where so laughed at and ridiculed as among the learned Athenians, Acts 17. 18, 32.

*a<7-K5rT«f i/'vat/— conceiting themselves to be wise. The plain truth of the being of (iod woidd not content them ; they thought themselves above that, and so fell into the greatest errors. 2. The outward acts of their adolatn', r. 23, 25. (1.) Making images of God, (t. 23.') by which, as much as in them lay, they changed the glory of the incorrufitible God'. Compare Ps. 106. 20. Jer. 2. 11. They ascribed a deity to the most contemptible creatures, and by them represented God. It was the greatest honour God did to man, that he made man in the image of God ; but it is the gicatcst dishonour man has done to Ciod, that he has made God in the image of man This was it that Ciod so strictly warned the Jews against, Dent. 4. 15, &c. This the apostle shews the folly of in his sermon at Athens, Acts 17. 29. See Isa. 40. 18, &c. 44. 10, &:c. This is called, {v. 25.) changing the truth of God into a lie. As it did dishonour his glory, so It did misrepresent his being. Idols are called lies, for they belie God, as if he had a bndv, whereas he is a Spirit, Jer. 23. 14. Hos. 7. 1. Teachers of lies, Hab. 2. 18. (2.) Giving divine honour to the creature ; 7vor-shi/i/ied and served the creature, -ru^a tc» Kria-amt— beside the Creator. They did own a supreme.Awmrn in their profession, but they did in effect disown him by the worship they paid the creature : for God will be all or none. Or, above the Creator; paying more respect to their inferior deities, stars, heroes, demons, thinking the supreme God inaccessible, or above their worship. The sin itself was their worshipping of the creature at all; but this is mentioned as an aggravation of the sin, that they worshipped the creature more than the Creator, ^liis was the general wickedness of the Gentile world, and became twisted in with their laws and government; in compliance with which, even the wise men among them, who knew and owned a supreme Ciod, and were convinced of the nonsense and absurdity of their polytheism and idolatn', yet did as the rest of their neighbours did. Seneca, in his book de Sufier-stitione, as it is quoted by .'iug. de Civit. Dei, lib. 6. cap. 10. (for the book itself is lost,) after he had largely shewed the great folly and impiety of the vulgar religion, in divers instances of it, yet concludes, Quee omnia safiiens seri'abit tan(]uam legibue jussa, non tanquam diis grata — All which a ivise man will observe as established by law, not imagining them grateful to the gcds. And after^vard, dmnem istam ignobilem deorum turbam, quam lonpo

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aevo longa sufierstitio congessit, sic adorabimus, ut \ meminerimus cultum ejus magis ad morem quam ad 1 rem fiertinere — All this ignoble rout of gods, which ancient sufierstition has amassed together by long firescrifition, ive will so adore, as to remember that the worshiji of them, is rather a compliance with custom than material in itself. Upon which Austin observes, Colebat quod rejirehendebat, agebat quod arguebat, quod cul/iabat adorabat — He worshipped that which he censured, he did that which he had proved wrong, and he adored what he found fault with. I mention this thus largely, because methinks it doth fully explain that of the apostle here, {v, 18.) who hold the truth in unrighteousness.

It is observable that upon the mention of the dishonour done to God by the idolatry of the Gentiles, the apostle, in the midst of his discourse, expresses himself in an awful adoration of God, Who is blessed for ever. Amen. When we see or hear of any contempt cast upon God or his name, we should from thence take occasion to think and speak highly and honourably of him. In this, as in other things, the worse others are, the better we should be. Blessed for ever, notwithstanding these dishonours done to his name : though there are those that do not glorify him, yet he is glorified, and will be glorified to eternity.

III. The judgments of God upon them for this idolatry : not many temporal judgments, (the idolatrous nations were the conquering, ruling nations of the world,) but spiritual judgments, giving them up to the most brutish and unnatural lusts. Xlet^i^aiKiv <5uTj«,-— He gave them ufi; it is thrice repeated here, V. 24, 26, 28. Spiritualjudgments are of all others the sorest judgments, and to be most dreaded. Observe,

1. By whom they were given up. God gave them up, in a way of righteous judgment, as the just punishment of their idolatry ; taking off the bridle of restraining grace ; leaving them to themselves; letting them alone : for his grace is his own, he is debtor to no man, he may give or withhold his grace at pleasure. Whether this giving up be a positive act of God, or only privative, we leave to the schools to dispute : but this we are sure of, that it is no new thing for God to give men up to their own heart's lusts, to send them strong delusions, to let Satan loose upon them, nay to lay stumbling-blocks before them. And yet God is not the Author of sin, but herein infinitely just and holy ; for though the greatest \\ ickednesses follow upon this giving up, the fault of that is to be laid upon the sinner's wicked heart. If the patient be obstinate, and will not submit to the methods prescribed, but wilfully takes and does that which is prejudicial to him ; the physician is not to be blamed, if he give him up as in a desperate condition; and all the fatal symptoms that follow, are not to be imputed to the physician, but to the disease itself, and to the folly and wilfulness of the patient.

2. To what they were given up.

(1.) To uncleanness and vile affections, v. 24, 26, 27. They that would not entertain the more pure and refined notices of natural light, which tend to preserve the honour of God, justly forfeited those more gross and palpable sentiments, which preserve the honour of human nature. Man, being in honour, and refusing to understand the God that made him, thus becomes worse than the beasts that perish, Ps. 49. 20. Thus one, by the divine permission, becomes the punishment of another ; but it is (as it is said here) through the lusts of their own hearts; there all the fault is to be laid. Those who dishonoured God, were given up to dishonour themselves. A man cannot be delivered up to a gi-eater slavery than to be given up to his own lusts. Such are given over, like the Egyptians, (Isa, 19. 4.) into the hand ■of a cruel lord.

The particular instances of their uncleanness and vile affections, are, their unnatural lusts; which many of the heathen, even of those among them who passed for wise men, as Solon and Zeno, were infamous for, against the plainest and most obvious dictates of natural light. The crying iniquity of Sodom and Gomorrah, for which tiod rained hell from heaven upon them, became not only commonly practised, but avowed, in the pagan nations. Perhaps, the apostle especially refers to the abominations that were committed in the worship of their idol-gods, in which the worst of uncleannesses were prescribed for the honour of their gods : dunghill service for dunghill gods; the unclean spirits delight in such ministrations.

In the church of Rome, where the pagan idolatries are revived, images worshipped, and saints only substituted in the room of demons, we hear of these same abominations going barefaced, licensed by the pope {Fox's Acts and Monuments, vol. 1. p. 808.) and not only commonly perpetrated, but justified and pleaded for by some of their cardinals : the same spiritual plagues for the same spiritual wickednesses.

See what wickedness there is in the nature of man ! How abominable and filthy is man ! Lord, what is man ! says David; what a vile creature is he, when left to himself ! How much are we beholden to the restraining grace of God, for the preserving any thing of the honour and decency of the human nature ? For, were it not for that, man, who was made but little lower than the angels, would make himself a great deal lower than the devils. This is said to be that recompense of their error, which was meet. The Judge of all the earth does right, and observes a meetness between the sin and the punishment of it.

(2.) To a reprobate mind in these abominations, V. 28.

They did not like to retain God in their knowledge. The blindness of their understandings was caused by the wilful aversion of their wills and affections. They did not retain God in their knowledge, because they did not like it. They would neither know nor do any thing but just what pleased themselves. It is just the temper of carnal hearts; the pleasing of themselves is their highest end.

There are many that have God in their knowledge, they cannot help it, the light shines so fully in their faces ; but they do not retain him there ; they say to the Almighty, Dejmrt; (Job 21. 14.) and they therefore do not retain God in their knowledge, because it thwarts and contradicts their lusts; they do not like it.

In their knowledge — h i-my^L^u. There is a difference between y^iZim and 'iTriyiuxrK;, the knowledge and the acknowledgment of God ; the pagans knew God, but did not, would not, acknowledge him.

Answerable to which wilfulness of their's, in gainsaying the truth, God gave them over to a wilfulness in the grossest sins, here called a reprobate mind — «K d^oKifAoy v«v, a mind void of all sense and judgment to discem things that differ, so that they could not distinguish their right hand from their 'eft in spiritual things. See wliither a course of sin leads, and into what a gulf it plunges the sinner at last; hither fleshly lusts' have a direct tendencv. Eyes full of adultery cannot cease from sin, 1 Pet. 2. 14. This reprobate mind was a blind, seared conscience, past feeling, Eph. 4. 19. When the judgment is once reconciled to sin, the man is in the suburbs of hell. At first Pharaoh hardened his heart, but afterward God hardened Pharaoh's heart. This wilful hardness is justly punished with judicial hardness.

To do those things which are not co?ivenie7it. This phrase may seem to bespeak a diminutive evil, but here it is expressive of the grossest enoiinities;

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things that are not agreeable to men, but contradict the very light and law of nature.

And here he subjoins a black list of those unbecoming things \vhich the Gentiles were guilty of, being delivered up to a reprobate mind. No wickedness so heinous, so contrary to the light of nature, to the law of nations, and to all the interests of mankind, but a reprobate mind will comply with it.

By the histories of those times, especially the accounts we have of the then prevaihng dispositions and practices of the Romans, when the ancient virtue of tliat commonwealth was so degenerated, it appears that these sins here mentioned, were then and there reigning, national sins.

v. 29—31. Here are no less than twenty-three several sorts of sins and sinners specified. Here the devil's seat is, his name is Legion, for they are many. It was time to have the gospel preached among them, for the world had need of reformation.

[1.] Sins against the first table; Haters of God. Here is the devil in his own colours, sin appearing sin. Could it be imagined, that rationed creatures should hate the chiefest Good, and depending creatures abhor the Fountain of their being ? And yet so it is. Every sin has in it a hatred of God; but some sinners are more open and avowed enemies to him than others. Zech. 11. 8.

Proud and boasters cope with God himself, and put those crowns upon their own heads, which must be cast before his throne.

[2.] Sins against the second table. These are especially mentioned, because in these things they had a clearer light. In general here is a charge of unrighteousness; that is put first, for every sin is unrighteousness, it is withholding that which is due, perverting that which is right; it is especially put for second-table-sins, doing as we would not be done by.

Against the fifth commandment. DisQ,bedient to parents, undwit/iout natural affection —idg/sf, that is, parents unkind and cruel to their children. Thus when duty fails on one side, it commonly fails on the other. Disobedient children are justly punished with unnatural parents; and on the contrary, unnatural parents with disobedient children.

Against the sixth commandment. Wickedness, doing mischief for mischief's sake; maliciousness, envy, murder, debate, (ipiJoi; — contention, J malig--nity, des/iiteful, implacable, unmerciful; all expressions of that hatred of our brother," which is heart-murder.

Against the seventh commandment. Fornication; he mentions no more, having spoken before of other uncleannesses.

Against the eighth commandment. Unrighteousness, covetousness.

Against the ninth commandment. Deceit, ivhis-fierej-s, backbiters, covenant-breakers, lying and slandering.

Here are two generals not yet mentioned— inventors of evil tilings, and'ivithout understanding; wise to do evil, and yet having no knowledge to do good. The more deliberate and politic sinners are in inventing evil things, the greater is their sin : so quick of invention in sin, and yet without understanding, stark fools, in the thoughts of God.

Here is enough to humble us all, in the sense of our original corruptions; for every heart by nature has in it the seed and spawn of all these sins.

In the close he mentions the aggravations of the Sins T, 3"^.

First, Thev knew the judgment of God ; (1.) Thev knew the law. The judgment of God is that which his justice requireth ; which, because he is just, he judgeth meet to be done. (2.) They knew the penalty ; so it is explained here, they knew that they who comrrit such things, are worthy of death, eternal death; their own consciences could not but sug-

gest this to them, and yet they ventured upon it. It IS a great aggravation of sin, when it is committed against knowledge, (James 4. 17.) especially against the knowledge of the judgment of God. It is daring presumption to i-un upon the swcrd's point. It argues the heart much hardened, and very resolutely set upon sin.

Secondly, They not only do the same, but have fileasure in them that do them. The violence of some present temptation may liurry a man into the commission of such sins himself, in which the vitiated appetite may take a pleasure ; Ijut tobe pleased witli other people's sins, is to love sin for sin's sake : it is Joining in a confederacy for the devil's kingdom and interest, rvnuJoKivn; they do not only commit sin, but they defend and justify it, and encourage others to do the like. Our own sins are muvh aggravated by our concurrence with and complacency in, thp sins of others.

Now lay all this together, and then sav, whether the Gentile world, lying under so much guilt and con-uption, could be justified before God by any works of their own.

CHAP. II.

The scope of the two first chapters of this epistle mav be gathered from ch. 3. 9. We liave before proved both Jews and Uentiles, Uiut they are all under sin. Tliis he had proved upon the Gentiles ; (ch. 1.) now in this chapter he proves it upon the Jews, as appears by v. 17. thou art called a Jew. I. He proves in i^eneral that Jews and Gentiled stand upon the same level before tlie justice of God, to t. 17. II. He shews more particularly what sins the Jews were guilty of, notwithstanding their profession and vain pretensions, (v. 17.) to the end.

l.rpHEREFORE thou, art ino.xcusa-1 ble, O man, whosoever thou art tliat judgest: for wherein thou judgcst another, thou condeninest thyself; for thou that^ judgest doest tlic same things. 2. IJiil wel are sure that tlie judgment of (Jod is according to truth against tliem wliirli commit such things. 3. And lliinkest thou this, O man, tliat judgest them who do such things, and doest the same, that thou slialt escape the judgment of God / 4. Or de-spisest thou"the riches of his goodness and forbearance and long-sutVering ; not knowing that the goodness of Cioti Icadcth thee to repentance ? 6. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment ofGod; G. Who will render to every man according to his deeds: 7. To them who by patient continuance in well-doing seek for glory and honour and inmiortality, eternal life : 8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9. Tribulation and anguish, upon every soul of man that doeth evil, of the J(>w first, and also of the Gentile; 10. But gloiy, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile : 11. For there is no respect of persons with God. 12. For as many as

ROMANS, II.

have sinned without law shall also perish without law : and as many as have sinned in the law shall be judged by the law; 13. (For not tlie hearers of the law are just before God, but the doers of the law shall be justified. 14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15. Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another ;) 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.

In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to shew that the state of the Jews was very bad too, and their sins in many respects more aggravated ; to prepare his way, he sets himself in this part of the chapter to shew, that God would proceed upon equal tei-ms of justice with Jews and Gentiles; and not with such a partial hand as the Jews were apt to think he would use in their favour.

I. He arraigns them for their censoriousness and self-conceit; {y. 1.) Thou art inexcusable, Oman, whosoex'er thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam. 3. 1.) of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge, {y. 21.) Thou who teachest another, teachest thou not thyself?

The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock ; while in the mean time they were themselves as bad and immoral; though not idolaters, as the Gentiles, yet sacrilegious, v. 22.

Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable, {ch. 1. 20.) much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles.

II. He asserts the invariable justice of the divine government v. 2, 3. To drive home the conviction, he here shews what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God, v. 2. That i\\c judgment of God is according to truth, according to the eternal rules of justice and eciuity ; according to the heart, and not according to tlie outward appearance, (1 Sam. 16. 7.) according to the works, and not with respect toper-sons ; is a doctrine which we are all sure of, for he would not be God, if he were not just: but it behoves those especially to consider it, who condemn others for those things which they themselves are guilty of; and so while they practise sin, and persist in that practice, think to bribe the divine justice by professing against sin, and exclaiming loudly upon others that are guilty ; as if preaching against sin would atone for the guilt of it.

But observe how he puts it to the sinner's conscience; (v. 3.) Thinkeat thou this, O man. O man.

a rational creature, a dependent creature, made by God, subject under him, and accountable to him.

The case is so plain, that we may venture to appeal to the sinner's own thoughts; "Canst thou think that thou shall escafie the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off? The most plausible politic sinners, Avho acquit themselves before men with the greatest confidence, cannot escafie the judgment of God, cannot avoid being judged and condemned.

III. He draws up a charge against them, {y. 4,5.) consisting of two branches.

1. Slighting the goodness of God, {v. 4.) the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour Means are mercies, and the more light we sin against the more love we sin against.

Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God ; it is spurning at his bowels, particularly the goodness ot his patience, his forbearance and long-suffering, taking occasion from thence to be so much the moi'e bold in sin, Eccl. 8. 11.

A''ot knowing, not considering, not knowing practically and with application, tliat the goodness of God leadeth thee, the design of it is to lead thee, to refientance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us ; thee m particular.

See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them; (Hos. 2. 14.) and it is goodness that leads, bands of love, Hos. 11. 4. Compare Jer. 31. 3. The consideration of the goodness of God, his common goodness to all, (the goodness of his providence, of his patience, and of his offers,) should be effectual to bring us all to repentance ; and the reason why so many continue in impenitency, is, because they do not know and consider this.

2. Provoking the wrath of God, v, 5. The rise of his provocation is a hard and imfienitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart ; and when that is a hard and impenitent heart, (contracted hardness by long custom, beside that which is natural) how desperate must the course needs be ! The provocation is expressed by treasuring ufi wrath.

Those that go on in a course of sin, are treasuring ufi unto themselves wrath. A treasure denotes abundance, it is a treasure that will be spending to eternity, and yet never exhausted ; and yet sinners are still adding to it as to a treasure.

Every wilful sin adds to the score, and will inflame the reckoning ; it brings a branch to their wrath, as some read that (Ezek. 8. 17.) they fiut the branch to their nose. A treasure denotes secrecy ; the treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place, sealed ufi; see Deut. 32. 34. Job 14. 17. But withal it daiotes reservation to some further occasion ; as the treasures of the hail are reserved against the day of battle and war. Job 38. 22, 23. These treasures will be liroken ojjen like the fountains of the great deep, CJen. 7. 11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance toward sinners, yet there is a day of wrath coming; wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is a?igry with the wicked every day; (Ps. 7. 11.) but there is the great day of wrath coming. Rev. 6. 17.

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297

And that day ot wrath will be the day of the reve- I lation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion ; no, fury is not in him, (Isa. 27. 4.) but it is a righteous j judg7uent, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Ps. 50. 6. Therefore judge nothing before I he time.

IV. He describes the measures by which God pro-f .eeds in his judgment.

Having mentioned the righteous judgment of God m V. 5. he here illustrates that judgment, and the righteousness of it, and shews what we may expect from God, and by what rule he will judge the world.

l"he equity of distributi\'e justice is the dispensing of frowns and favours with respect to deserts, and without respect of pei'sons : such is the righteous judgment of God.

1. He will render to every man according to his deeds ; {v. 6.) a truth often mentioned in scripture, to prove that the Judge of all the earth doth right.

(1.) In dispensing his favours; and that is mentioned twice here, both in t'. 7. and v. ] 0. For he delights to shew mercy. Observe,

[1.] The objects of his favour— Theryi who by patient continuance. By this we may try our interest in the divine fa\ our, and may from hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward, arc,

First, Such as fix to themselves the right end ; that see/c for glory and honour and immortality ; the glory and honour which are immortal, acceptance with (Tod here and for ever. There is a holy ambition which is at the bottom of all practical religion.

This is seeking the kingdom of God, looking in our desires and aim$ as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires.

Secondly, Such as, having fixed the right end, adhere to the I'ight way; a fiatient continuance in well doing.

1. There must be well-doing, working good, v. 10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well : do that which is good, not ouly for the matter of h, but for the manner of it. We must do it well.

2. A continuance in. well-doing. Not for a fit and a start, like th*; morning cloud and the early dew ; but we must endure to the end : it is perseverance that wins the crown.

3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it, and the oppositions and hardships we may meet with in it. Those that will do well and continue in it, must put on a deal of patience.

[2.] The product of his favour. He will render to such eternal lif-. Heaven is life, eternal life, and it is the reward of those that patiently continue in welldoing ; and it is called, {x>. 10.) glory, honour, and fieace. Those that seek for glory and honour, {xK 7.) shall have it. Those that seek for the vain glory and honour of this world, often miss of it, and are disappointed ; but those that seek for immortal glory and honour, shall have it; and not only gloTn/ and honour, but peace. Worldly glory and honour are commonly attended with troutile ; but heavenly glory and honour have peace with them, undisturbed everlasting peace.

(2.) In dispensing his frowns; {v. 8, 9.) But unto them. Observe,

[1.] The objects of his frowns. In general, those

Vol. VI.—2 P

that do evil; more particularly described to be such as are contentious, and do not obey the truth. Contentious against Ciod. Every wilful sin is a quarr"! with God, it is strix'ing with our Maker ; (ls5i. 45. 9.)the most desperate contenticn. The Spirit of God strives with sinners, ((Jen. 6. 3.) and impenitent sinners strive against the Spirit, rebel against the light, (Job 24. 13.) hold fast deceit, strive to retain that sin which the Spirit strives to i)ait them from. Contentious, and do not obey the truth. The truths of religion are not only to be kinwn, but to be obeyed ; they are directing, ruling, commanding truths; truths relating to practice. Disol)cdience to the truth is interpreted a striving against it. /';// ohni unrighteousness ; do what unrighteousness bids them do. Those that refuse to be tlie servants of tiiith, will soon be the slaves of unrighteousness.

[2.] The products or instances of these frowns ; Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath, the causes; tribute'ion and anguish, the necessaiy and unavoidable eilects. And this u/ion the noul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in, or of, man, which alone is immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the ])roduct of infinite wrath and indignatiun. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa. 27. 4. Those that will not bow to his golden sceptre, will certainly be bix)kcn by his iron rod.

Thus will God render to every man according to his deeds.

2. There is no respect of/ieisons with God, v. 11. As to the spiritual state, there is a respect of persons; l)ut not as to outward relation or condition. Jews and Cientiles stand upon the same level before Gfxl. This was Peter's remark upon the first taking down of the partition-wall, (Acts 10. 34.) that (Jod is no Respecter of persons ; and it is explained in the next words, that in every nation, he tliat fars God, and works righteousness, isacce/itedofhim. God does not save men with resi)ect to their external jjrivi-leges, to their barren knowledge and jinTessionof the truth, but according as their state and disposition really are.

In dispensing both his frowns and favours, it is both to Jew and Gentile. If to ttie Jews first, who had greater ])rivilegcs, and made ii greater pi-ofcs-sion, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing, nor bar them out frtmi the rewardof their well-doing; (see Col. 3. 11.) for shall not the Judge of all the earth do right ?

V. He proves the equity of his j)rocecdings with all, when he shall actually come to judge them, {v. 12—16.) upon this jirinciple, that that which is the rule of man's obedience, is the rule of God's judgment.

Three degrees of light are revealed to the children of men.

1. The light of nature. That the Gentiles have, and by that they shall be judged ; Js many as hare sinned without law, shall fierish without law; the unbelieving Cientiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses, nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against, and judgment by, the written law ; but they shall be judged by, asthev sin against, tlie law of nature, not only as it is in their hearts, coiiaipted, defaced, and imprisoned in unrighteousness, but as in the uncor-rupt original the Judge keeps by him.

ROMANS, 11.

Further to cleur Oils, {v. 14, 15.) in a parenthesis, he evinces, that tht light of nature was to the Gentiles instead of a written law. He had said, {v, 12.) they had sinned without law ; which looks like a contradiction ; for where there is no law there is no transgression. But, (says he,) though they had not the written law, (Ps. 147. 20.) they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now,

(1.) They had that which directed them what to do by the light of nature: by the force and tendency «)f their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and puritv, love and charity ; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order ; forbade murder, stealing, lying, perjury, See. Thus they were a law unto themselves,

(2.) They had that which examined them what thev had done ; Their cojiscience also bearing witness. They had that within them, which approved and commended what was well done, and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or browbeaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience, by applying the law to the fact. Conscience is that candle of the Lord, which was not quite put out, no not in the Gentile world. The heathen have witnessed to the comfort of a good conscience ;

-Hie murus aheneus esto,

Nil conscire sibi-

Be this thy brazen bulwark of defence.

Still to preserve thy conscious innocence.-

and to the terror of a bad one ;

-Quos diri conscia facfi

-HOR.

Mens habet attonitos, et surdo verbere caedit—

No lash is heard, and yet the guilty heart

Is tortur'd with a self-inflicted smart. Juv. Sat. 13.

Their thoughts the mean while, /utrn^u awvKa^v — among themselves, or one with another. The same light and law of nature that witnesses against sin in tliem, and witnessed against it in others, accused or excused one another. Ficissim, so some read it, by turns: according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All which did evidence that they had that which was to them instead of a law, which they might have been governed l)y, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore arc like to perish, if they have not something else to plead.

2. The light of tlie law ; that the Jews had, and by that they shall be judged ; (v. 12.) j^s many as have sinned in the law, shall be judged by the law. They siiuicd, not only having the law, but iv vo/ure — in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall

be, as their sin is, so much the greater for their hav ing the law. The Jew first, v. 9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them, (John 5. 45.) and they fell under the many stripes of him that knew his master's will, and did it not, Luke 12. 47.

The Jews prided themselves very much in the law ; but to confirm what he had said, the apostle shews, (v. 13.) that their having, and hearing, and knowing the law, would not justify them, but their doing of it. The Jewish doctors bolstered up their followers with an opinion, that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here o])i30ses : it was a great privilege that they had the law, l)ut not a saving privilege, unless they lived u]) to the law they had ; which it is certain the Jews did not, and therefore they had need of a i-ightconsners wherein to appear before God. We may ap])ly it to the gospel: it is not hearing, but doing, that will save us, John 13. 17. James 1. 22.

3. The light of the gospel: and according to that, those that enjoy the gospel, shall be judged ; {y, 16.) According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis, (Euseb. Hist. lib. 3. cap. 8.) but the gosjjel in general, called Paul's, because he was a preacher oi it. As many as are under that dispensation, shall be judged according to that dispensation, Mark 16. 16.

Some refer those words, according to my gosfiel, to what he says of the day of judgment: " There will come a day of judgment, according as I have in my preaching often told you ; and that will be the day of the final judgment both of Jews and Gentiles.' It is good for us to get acquainted with what is re vealed concerning that day.

(1.) There is a day set for a general judgment The day, the great day, his day that is coming, Ps. 37. 13.

(2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Acts 17. 31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, and more comfort to saints, than this, that Christ shall be the Judge.

(3.) The secrets of ?nen shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners, shall be proclaimed to all the world.

17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18. And knowest ///.s will, and approves! the thiniis that are more excellent, beini:^ instructed out of the law ; 19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20. An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21. Thou therefore which teachest another, •teachest thou not thyself? thou that preach-estaman should not steal, dost thou steal ? 22. Thou that sayest a man should not commit adultery, dost thou conmiit adultery ? Thou that abiiorrest idols, dost thou commit sacrilege ? 23. Thou that makest thy boast of the law, through breaking the

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299

law dishonoiirest thou God ? 24. For the name ofGod is blasphemed among the Gentiles through you, as it is written. 23. For circumcision verily profiteth, if thou keep the law : but if tiiou be a breaker of the law, thy circumcision is made uncircumcision. 26. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision ? 27. And shall not uncircumcision which is by nature, if it fultil the law, judge thee, who by the letter and circumcision dost transgress the law ? 28. For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward ^n the flesh: 29. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

In the latter part of the chapter the apostle directs his discourse more.closely to the Jews, and shews what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said, {y. 13.) that not the hearers, but the doers, of the law are justified ; and he here applies that great ti-uth to the Jews. Observe,

I. He allows their profession, {v. 17—20.) and specifies their particular pretensions and privileges, which they prided themselves in ; that they might see he did not condemn them out of ignorance of what they had to say for themselves ; no, he knew the best of their cause.

1. They were a peculiar people ; separated and distinguished from all other by their having the written law, and the special presence of God among them.

IViou art called a Je^v ; not so much in parentage as profession. It was a very honourable title, salvation was of the Jews ; and this they were very proud of, to be a people by themselves ; and yet many that were so called, were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews, (Rev. 2. 9.) for a generation of vipers to boast they have Abraham to thar father. Matt. S. 7—9.

And refitest m the law. That is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though thcv did not live up to the law. To rest in the law, with a rest of complacency and acquiescence, is good ; to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The teni/ile of the Lord, Jer. 7. 4. Bethel their con fideyicc, Jcr. 48. 13. Haughty because of the holy mountain, Zeph. 3. 11. It is a dangerous thing to rest in external privileges, and not to improve them.

And makest thy boast of God. See how the best things mav be perverted and abused. A believing, hunrible, thankful glorying in God, is the root and summaiy of all religion, Ps. 34. 2. Isa. 45. 25. 1 Cor. 1. 31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and snmmarv of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous.

2. Thev were a knowing people; (t>. 18.) and knoweat his will, to 6«x).//st— the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to

rights, when GckI's will is the only will, and all other wills arc melted into it. The) did not only know the trutii of God, but the will of God, that which he would ha\ e them do. It is jjossible for a hypocrite to have a great deal of kno-.vledge in the will of God.

And a/i/irovest the things chat are more excellent — i<,Ki[j.a./^it( Tii (f/ct9tgc/7«. Paul prays for it for his friends as a very great attainment, Phil. 1. 10. 'Ejc Tc S^'.Ki/ua^iiv vfxi( Til (T/i^ig'.vT^t. Understand it, (1,) Of a good apniehensiun in the things ofiiod, reading it thus, Jh(Ju discemest things that dxffi r, know-est how to distinguisii between good and tT/7, to se/ia-rate between the Jirecious and the vile, (Jcr. 15. 19.) to inake a difference between the unclea?i and the clean, Lev. 11. 47. Go<k1 and bad lie sometimes so near together, that it is not easy to distinguish them ; but the Jews, liaviiig the touchstone of the law ready at hand, were, oi- at least thought they were, able to distinguisli to cleave the hair in doubtful cases. A man may be a good casuist, and yet a bad ciuistian ; accurate in the notion, but loose and careless in the application. Or we mav, with IJe IJieu, understand controversies by the i-d J'ix<fi^:>l:t, A man may be well skilled in the controversies of religion, and yet a sivdugcv to the power of godliness. (2.) Of a warm affection to the things of Cod, as we read it, A/i/irovest the things that are excellent. There are excellencies in religion, which a hypocrite may approve of: there may be a consent of tlie jjracticsu judgment to the law, that it is good, and yet that consent overpowered by the lusts ofthejlish, una of the mind ;

\'ideo meliora proboque

Dcteriora sequor.

I see the better, but pursue the worse.

and it is common for sinners to make that approbation an excuse, which is really a very great aggravation of a sinful course.

They got this acquaintance with, and affection to, that w hich is gocxl, liy being instructed out of the law, x.i.l>i^iiyt\@' — being catechised. The word signifies an early instruction from childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were voung, and all their lessons were out of the law; it were well if christians were but as industrious to teach their children out of the gos/iel.

Now this is called, (x-. 20.) 77;f form of know-legc, and of the truth in the law, that is, the show and ai)i)earance of it.

Those whose knowledge rests in an empty notion, and does not make an impression on theii- hearts, have only the form of it, like a picture well drawn and in goo<l colours, but which wants life. A form of knowledge pn)duces but a form of godliness, 2 Tim. 3. 5. \ form of knowledge may deceive men, but cannot impiise ujjon the jiiercing eye of the heart-searching God. A form may be the vehicle of the flower; but he that takes up with that only, is like sounding brass, and a tinkling cymbal. •

3. They were a teaching people, or at least thought themselves so ; (v. 19, 20.) And art confident'that thou thyself Apply it,

(1.) To the Jews in general ; they thought themselves guides to the floor blind Gentiles that sat in darkness, were ver)' proud of this, that whoever would have the knowledge of God, must be beholden to them for it ; all other nations must come to school to them, to learn what is good, and what the Lord requires ; for thev had the liz-ely oracles.

(2.) To their rabbies and doctors and leading men among them, who were especially tliose that judged others ; (v. 1.) these prided themselves much in the possession they had got of Moses's chair.

ROMANS, 11.

and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of them who are in darkness, an instructor of thefoolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but, considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of.

II. He aggravates their provocations, (^y. 21—24.) from two things.

1. That they sinned against their knowledge and profession, did that themselves, which they taught others to avoid ; Thou that teachest another, teach-est thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees, That they did not do as they taught, (Matt. 23. 3.) but pulled down with their lives what they built up with their preaching ; for who will believe those who do not believe themselves ? Example will govern more than rules. The greatest obstructors of the success of the word, are those whose bad lives contradict their good doctrine ; who in the pulpit preach so well, that it is pity they should ever come out; and out of the pulpit live so ill, that it is pity they should ever come in. He specifies three particular sins that abounded among the Jews.

(1.) Stealing. This is charged upon some that declared God's statutes; (Ps. 50. 16, 18.) When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses, (Matt. 23. 14.) and that is the worst of robberies.

(2.) Adultery, v. 22. This is likewise charged upon that sinner ; (Ps. 50. 18.) Thou hast been partaker with adulterers. Many of the Jewish rabbins are said to have been notorious for this sin.

(3.) Sacrilege. Robbing in holy things, which were then by special laws dedicated and devoted to God. And this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon ; that furnace parted them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old Testament church, that thev were charged with robbing God in tithes and offerings, (Mai. 3. 8, 9.) converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloked with the abhorrence of idols. Those will be severely reckoned with another day, who, while they condemn sin in others, do the same, or as bad, or worse, themselves.

2. That they dishonoured God by their sin, v. 23, 24. While (iod and his law were an honour to them, which they boasted of, and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without, to reflect vipnn their religion, as if that did countenance and allow of such things ; which, as it is their sin, who make such inferences, (for the faults of professors are not to belaid upon professions,) so it \stheir sin, who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had gix>en great occasion to the enemies of the Lord to" blaspheme, 2 Sam. 12. 14. And the apostle here refers to the same charge against their forefathers ; as it is •written, v. 24. He does not mention the place, because he wrote this to those that were instructed in the law, (in labouring to convince, it is some advan-

tage to deal with those that have knowledge, and are acquainted with the scripture,) but he seems to point at Isa. 52. 5. Ezek. 36. 22, 23. and 2 Sam. 12 14. It is a lamentation that those who were made to be to God for a name and for a praise, should be to him a shame and dishonour. Tiie great evil of the sins of professors, is, the dishonour done to God and religion by their profession.

^'Blasphemed through you; j'ou give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves, reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See 1 Tim. 6. 1.

III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations; {xK 25—29.) Circurncision verily projiteth, if thou keep the law ; obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law, nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abohshed, otherwise circumcision to one that professed faith in Christ, was forbidden, Gal. 5. 2. But he is here speaking to the Jews, whose Judaism would advantage them, if they would but live up to the rules and laws of it ; but if not, " thy circu7ncisio7i is made iincircumcjsion, tliy profession will do thee no good ; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean, (Isa. 52. 1.) as out of the covenant ; (Eph. 2. 11, 12.) and wicked Jews will be dealt with as such. See Jer. 9. 25, 26.

Further, to illustrate this,

1. He shews that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews ; \ithey keefi the righteousness of the law, {v. 26.) fulfil the law, {v. 27.) that is, by submitting sincerely to the conduct of natural light, perform the matter of your law. Some understand it as putting the case of a perfect obedience to the law ; " If the Gentiles could perfectly keep the law, they should be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house, (Acts 10. 2.) he was accepted, v. 4. Doubtless, there were many such instances : and they were the uncircumcision, that kept the righteousness of the law ; and of such he saith,

(1.) I'hat they were accepted with God, as if they had been circumcised ; their uncircumcision was cojinted for circumcision : circumcision was indeed to (he Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation.

(2.) That their obedience was a great aggravation of the disobedience of the Jews, 7vho had the letter of the law, V. 27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To cawial professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circiancision, but by it, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt.

The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it.

2, He describes the true circumcision, v. 28, 29.

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301

(1.) It is not that which m outivard in thejiesh and in the letter. This is not to drive us off from the observance of external institutions, (they are good in their place,) but from trusting to them, and resting in them as sufficient to bring us to heaven ; taking up with a name to live, without being alive indeed. Ne is not a Jew, that is, shall not be accepted of God as the seed of believing- ./Abraham, nor owned as having answered the intention of the law. To be Abraham's children, is to do the works of Abraham, John 8. 39, 40.

(2.) It is that which is inward, of the heart, and in the spirit. It is the heart, that God looks at, the circumcising- of the heart that renders us acceptable to him. See Deut. 30. 6. This is the circumcision that is not made with hands, Col. 2. 11, 12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the Author of it.

(3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, God himself will own and accept and crown this sincerity ; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men : but God cannot be so deceived ; he sees through shows to realities. This is alike tnie of Christianity. He is not a christian, that is one outwardly, nor is that baptism, which is outward in the flesh ; but he is a christian, that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter; whose praise is 7iot of men, but of God.

CHAP. III.

The apostle, in this chapter, carries on his discourse concern-inir justification. He had already proved the guilt both of Gentiles and Jews. Now in this chapter, 1. He answers some objections that might be made against what he had said about the Jews, v. 1.. 8. H. He asserts the guilt and corruption of mankind in common, both Jews and Gentiles, v. 9 .. 18. HI. He argues from thence, that justification must needs be by faitii, and not by the law; which he gives several reasonsTor, v. 19, to tiieend. The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.

1. "^Tl/^HAT advantage then liath the T T Jew ? Or what profit is there of circumcision ? 2. Much every way: chiefly, because that unto them ^^ ere committed the oracles of God. 3. For what if some did not believe ? Shall their unbelief make the faith of God without effect ? 4. God forbid : yea, let God be true, but every man a liar; as it is written. That thou mi<i;litest be justified in thy sayings, and mightest overcome when thou art judged. 5, But if our unrighteousness commend the righteousness of God, what shall we say ? Is God unrighteous, wlio taketh vengeance ? (I speak as a man.) 6. God forbid : for then how should God judge the world I 7. For if the truth of God hath more aboundt>d through my lie unto his glory; \\\\y yet am I also judged as a sinner ? 8. And not rather, (as we be slandierously reported, and as some afiirm that we say,) Let us do evil, that good may come ? whose damnation is just. 9. What then ? Are we better than they? No, in no wise : for we have before proved both Jews and Gentiles, that they are all

under sin : 10. As it is written, Tiiere is none righteous, no, not one : 11. There is none that understandeth, there is none tiiat seeketh after God. \2. They arc all gone out of the way, they are together become unprofitable -, there is none liiat doeth good, no, not one. 13. Their throat is an open sepulchre; with their tongues they have used deceit; the j)oison of asps is under their lips: 14. Whose mouth is full of cursing and bitterness. 15. Their feet are swift to shed blood : IG. Destruction and misery are in their ways : 17. And the way of peace have they not know n : 10. There is no fear of God before liieir eyes.

Here he answers several objections, which might be made, to clear his way. No truth so plain and evident, but wicked wits and coniipt carnal hearts will have something to say against it; but divine truths must be cleared from cavil.

Object. I. If Jew and Gentile stand so much upon the same level before Ciod, what advantage then hath the Jew? Hath not (iod often spoken with a great deal of respect for the Jews, as a nonsuch people, (Deut. 33. 29.) a holy nation, a fuculiar treasure, the seed of Abraham his friend ? Did not he institute circumcision as a badge of tlieir church-membership, and a seed of their covenant-relation to God ? Now doth not this levelling doctrine deny them all such i5rerogati\ cs, and reflect dislionour upon the ordinance of circumcision, as a fruitless insignificant thing ?

Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, liave great means and helj)s, though these be not infallibly saving ; (t'. 2.) j\/:ich everyway. The door is open to the Gentiles as well as Jews, but the Jews have a fairer way up to this door, by reason of their cluiixh-privilegcs, which are not to' be undervalued, though many that ha\e them perish eternally for not improving them. He reckons up many of the Jews' privileges ; (Rom. 9. 4, 5.) he here mentions hut one, wiiich is indeed instar omnium — r(/uiva/rnt to all, that unto them were committed the oracUs ff God, that is, the scriptures of the Old Testament, espe-ciallv the law of Moses, which is called the lively oracles, (Acts 7. 38.) and those types, promises, and pro])hecics, which relate to Chi-ist ar.d the gospel. The scrii)tures are the oracles of God; \.hv\ area divine revelation, thcv come from hca\ en, are of infallil)le truth, and of eternal consequence .-IS nrirles. The Septuagint call the Urim and Thunimim, the xi^/a— the oracles. The scripture is our breast-plate of Judgment. We must have recourse to the law and to'the testimonv, as to an oracle. The gOsj)cl h ciiWcd the oracles 'of God, Heb. 5. 12. 1 Pet. J. 11.

Now these oracleswere commiftrdio the Jews; the Old Testament was written in their language ; Moses and the projihets were of their nation, lived among them, preached and wrote ])rimarih to and for the Jews. They were committed to them as tnistees for succeeding ages and churches. Tiie ()ld Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to postcritv.

The Jews were the Christians' librar)-keepers, were intrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world ; and in preserving the letter of the scripture, they were ver>' faithful to their trust, did not lose one' iota or tittle ; in which

ROMANS, III.

we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monofioly of salvation.

Now this he mentions with a chiefly — t^^tcv [xi^ ykt ; this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deut. 4. 8.—33. 3. Ps. 147. 20.

Object. II. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continue strangers to Christ, and enemies to his gospel ? Some did not believe, v. 3.

Answer. It is very true that some, nay most, of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a though-t; God forbid ! The infidelity and obstinacy of the Jews could not invalidate and overthi'ow those prophecies of the Messiah, which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa. 49. 5. God's words shall be accomplished, his puiposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar.

Let God be true, but every man a liar ; let us abide by this principle, that God is true to eveiy word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man ; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God.

What David said in his haste, (Ps. 116. 11.) that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change ; vanity and a lie, (Ps. 62. 9.) altogether vanity, Ps. 39. 5. jill men are liars, compared with God. It is very comfortal)le, when we find every man a liar, (no faith in man,) that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think, that the words of the Lord are pure words, Ps. 12. 2, 6.

For the further proof of this, he quotes Ps. 51. 4. That thou mightest be justified. The design of which is to shew, 1. Tl\at God doth and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God, and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit and reputation of man shift for itself, the matter is not great whether it sink or swim ; let us hold fust this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Tlius is God justified in his saymgs, and cleared when he judges, (as it is Ps. 51. 4.) or, when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on Crod's side.

Object. III. Canial hearts might from hence take occasion to encourage themselves in sin. He had said, that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested. If all our sin be so far from overthrowing God's honour, that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely! If the unrighteousness of the Jews

gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured .'' {v. 5.) If our unrighteousness commend the righteousness of God, what shall we say? What inference may be drawn from thence .'' Is God unrighteous ? [jLii aj'iii(§r i e£Sf—7s not God unrighteous, (so it maybe read, more in the form of an objection,) who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with the equity of God's proceedings, and so condemn him that is most just. Job 34. 17. I speak as a man, that is, I object this as the language of carnal hearts ; it is suggested like a man, a vain foolish proud creature.

Answer. God forbid. Far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness, are rather to be startled at than parleyed v.ith. Get thee behind me, Satan ; never entertain such a thought.

For then how shall God judge the world? v. 6. The argument is much the same with that of Abraham, (Gen. 18. 25.) Shall not the Judge of all the earth do right? No doubt, he shall. If he was not infinitely just and righteous, he would be unfit to be the Judge of all the earth. Shall even he that hateth right govern? Job 34. 17. Cojnpare v. 18, 19. The sin has never the less of malignity and demerit in it, though God bring glory to himself out of it. It is only accidently that sin commends God's righteousness. No thanks to the" sinner for that, who intends no such thing.

The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question.

Object. IV. The former objection is repeated and prosecuted ; {v. 7, 8.) for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off tlie objection in its own colours, is sufficient to answer it; If the truth of God has more abounded through my lie. He supposes the sophisters to follow tlieir objection thus, " It my lie, my sin," (for thei-e is something of a lie in every sin, especially in the sins of professors) " have occasioned the glorif} iiig of God's truth and faithfulness, why should I be judged, and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound .'"' An inference which at first sight appears too black to be argued, and fit to be cast out witli abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of,God endures contmually, Ps. 52. 1. Let us do evil, that good jnay come, is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were tliose who charged such doctrines as this upon Paul and his fellow-ministers; some affirm that we say so. It is no new thing for the best of God's i)eoi)le and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be tliouglit strange, when our Master himself was said to be in league with Beelzeljub. Many have been reproached as if tliey had said that, the contrary of wliich they maintain : it is an old artifice of Satan thus to cast dirt upon Christ's ministers, For titer calumniari, ali(juid adhderebit — Lay slander thickly on, for some will be sure tojix. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported — fixst(r<fii/utiu((l!i. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine, is a more than ordinary slander, it is

ROMANS, 111.

303

a kind of blasphemy, not for his person's sake, but for his calling s sake, and his work's sake.

Answer. He says no more by way of confutation, but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers ; God will justly condemn those who unjustly condemn his truth. Or rather it is to be applied to those who embolden themselves in sin, under a pretence of God's getting glory to himself out of it. Those who deliberately do evil, that good may come of it, will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin ; a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it: therefore their damnation is just; and whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day ; but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him.

Some think Paul herein refers to the approaching ruin of the Jewish church and nation, wnich their obstinacy and self-justification in their unbelief hastened upon them apace.

Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, V. y—18.

" Are ive better than they, we Jews, to whom were committed the oracles of God ? Does that recommend us to God, or will that justify us ? No, by no means." Or, " Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part, as to have merited God's grace ? Alas ! no : before free grace made the difference, those of us that had been Jews, and those that had been Gentiles, were all alike corrupted."

They are all under nin. 1. Under the guilt of sin : under it as under a sentence ; under it as under a bond, by wtiich they are bound over to eternal ruin and damnation ; under it as under a burthen (Ps. 38. 4.) that will sink them to the lowest hell : we are guilty before God, v. 19. 2. Under the government and dominion of sin : under it as under a tyrant and cruel task-master ; enslaved to it; under it as under a yoke ; under the power of it, sold to work wickedness.

And this he had proved, -a-zJiHT/sta-aMiS-a. It is a law term ; rje have charged them with it, and have made good our charge ; we have proved the indictment, we have convinced them by the notorious evidence of the fact.

This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt de])ravcd state of all men, till grace restrain or change them : so that iierein as in a glass we may all of us behold cur natural face. The 10th, llt'h, and 12th verses are taken from Ps. 14. 1—3. which are repeated as a very weightv truth, Ps. 53. 1—3. The rest that follows here", is found in the Scptungint translation of the 14th Psalm, which some think the apostle chooses to follow as better known : but I rather think that Paul took these passages from other places of scripture here referred to ; but in later copies of the LXX they were all added in Ps. 14. from this discourse of Paul. It is observable, that to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruj)tions of Siarticular persons, as of Doeg, (Ps. 140. 3.) of the ews; (Isa. 59. 7, 8.) which shews, that the same sins that are committed bv one, are in the nature of all. The times of David and Isaiah were some of the

better times, and yet to their days he refers. What is said Ps. 14. is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself; the Lord looked down, as upon the old world. Gen. 6. 5. And this judgment of God was according to truth. He wlio, when himself had made all, looked upon every tiling thai lie had made, and behold, all was very good, now that man had marred all, looked, and behold, all was bad.

Let us take a view of the particulars. Observe,

(1.) That which is habitual, which is twofold.

[1.] A habitual defect of every thing that is good ; There is' none righteous, none that has an honest good principle of virtue, or is govenied by such a i)rincii)le, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; 7io, not one; implying, tliat if there had been but one, (>od would have lound him out. When all the world was cot/upt, God had his eye upon one righteous Noah. Lvcn those who through grace are justified and sjinctified, were none of them righteous by nature : no righteousness is born with us : the man after God's own heart owns himself conceived in sin.

J^one that understandeth, v. 11. The fault lies in the corruption of the understanding ; that is blinded, depraved, ])erverted. Keligion and righteousness have so much reason on their side, that if people had but any undei-standing, they would be better, and do better. But they do not understand. Sinners are fools. .Yone that seeketh after God, none that has any regard to God, any desire after him. Tho.se may justly be reckoned to have no understanding, that do not seek after (iod. The carnal mind is so far from seeking after God, that really it is enmity against him.

They are together become unprofitable, v. 12. Those that have forsaken God, soon grow good for nothing ; useless burtliens of the earth. Those that are in a state of sin, are the most unprofitable creatures under the sun; for it fellows, There is none that doeth good ; no, not a just man upon the earth, that doeth good, and siniietii not, Eccl. 7. 23. Even in those actions of sinners that have some goodness in them, there is a fundamental error in the principle and end ; so that it may be said. There is none that doeth good. jMulum oritur ex quoltbet defectu — Eveii) defect is the source of evil.

[2.] A habitual defection to evoiy thing that is evil; Thexi are all gone out of the way. No wonder that those miss the right way, who do not seek after God, the highest end. God made man in tlic way, set him in right, Init he hath forsaken it. The corruption of mankind is an apostasy.

(2.) That which h actual. And wh.at good ran be expected from such a degenerate race; He instances,

[1.] In their words, {v. 13, 14.) in three things particularly.

First, Ci-uelty. Their throat is an often sepulchre; readv to swallow up the poor and innocent; waiting anOpportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it pulilicly, yet they are underhand intending mischief; X.\\q poison of asps is under their lips, (Jam. 3. 8.) the most venomous and incurable poison, with which they blast the good name oftheirneighbour by reproaches, and .aim .at his life by false witness. These ])assages are borrowed from Ps. 5. 9. and 140. 3.

Secondlu, Cheating. Illth their tongues they have used deceit. Herein they shew themselves the devil's children, for he is a liar, and the father of lies. Thev have used it: it intimates, that they make a trade of lying; it is their constant practice, especially belying the ways and people of God.

ROMANS, 111.

Thirdly, Cursing: reflecting upon God, and blaspheming his holy name ; wishing evil to their brethren. Their mouth is full of cinsing and bitterness. This is mentioned as one of the great sins of the tongue, Jam. 3. 9. But those that thus love cursing, shall have enough of it, Ps. 109. 17—19. How many, who are called Christians, do by these sins evidence that they are still under the reign and dominion of sin, still in the condition that they were born in.

[2.] In their ways; {v. 15—17.) Their feet are swift to shed blood, they are very industrious to compass any cruel design, ready to lay hold on all such opportunities. Wherever they go, destruction and misery go along with them ; these are their companions ; destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Beside the destruction and misery that are at the end of their ways, (death is the end of these things,) destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable, than to be a slave to his sins. And the way of jieace have they not known ; they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things thai belong to their peace. These are quoted from Prov. 1. 16. Isa. 59. 7, 8.

[3.] The root of all this we have, {v. 18.) There is no fear of God before their eyes. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes ; they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Ps. 36. 1. Where no fear of God is, no good is to be expected. The fear of God would lay a restraint upon our spirits, and keep them I'ight, Neh. 5. 15. When once fear is cast off, prayer is restrained, (Job 15. 4.) and then all goes to wreck and ruin quickly.

So that we have here a short account of the general depravedness and corruption of mankind; and may say, O Adam ! what hast thou done ? God made man upright, but thus he hath sought out many inventions.

19. Now we know that what things soever the law saith, it saith to them who are under the law : that every mouth may be stopped, and all the world may become guilty before God. 20. Therefore by the deeds of the law there shall no flesh be justified in his sight: for l>y the law is the knowledge of sin. 21. But now the righteousness of God without tiie law is manifested, being witnessed by the law and the prophets; 22. Even the righteousness of God 7r,hich is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23. For all have sinned, and come short of the glory of God; 24. Being justified freely by his grace through the redemption that is in Christ Jesus : 25. Whom God hath set forth lo ha a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of (irod; 26. To declare, / say^ at this time

his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27. Where is boasting then ? It is excluded. By what law ? Of works 'i ■ Nay : but by the law of faiih. 28. Therefore we conclude that a man is justified by faith without the deeds of the law. 29. Is he the God of the Jews only ? Is he not also of the Gentiles ? Yes, of the Gentiles also : 30. Seeing it is one God which shall justify the circumcision by faith, and un-circumcision through faith. 31. Do we then make void the law through faith ? God forbid : yea, we establish the law.

From all this Paul infers, that it is in vain to look for justification by the works of tlie law, and that it is to be had only by faith ; which is the jjoint he hath been all along proving, from ch. 1. 17. and which he lays down (t. 28.) as the summary of his discourse, with a Q. jR. D. — which was to be de7nonstrated; we conclude, that a man is justified by faith, without the deeds of the law; neither the deeds of the first law of pure innocence, which left no room for repentance; nor the deeds of the law of nature, how highly soever improved ; nor the deeds of the ceremonial law ; (the blood of bulls and goats could not take away sin;) nor the deeds of the moral law, which are included; for he speaks of that law by which is the knowledge of sin, and those works which might be matter of boasting. Man, in his depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with (iod ; but it must be resolved purely into the free grace of God, given through Jesus Chris" to all true believers that receive it as a free gift.

If we had never sinned, our obedience to the law would have been our righteousness ; " Do this, and live :" but having sinned, and being corrupted, nothing that we can do will atone for our former guilt. It was by tlieir obedience to the moral law that the Pharisees looked for justification, Luke 18. 11.

Now there are two things from Avhich the apostle here argTies—the guiltiness of 7nan, to pro\'e that we cannot be justified by the works of the law ; and the glory of God, to prove that we must be justified by faith.

I. He argues from man^s guiltiness, to shew the follv of expecting justification by the ^vorks of the law. The argument is very plain ; we can never be justified and saved by the law that we have broken. A convicted traitor can never come off by J^leading the statute of 25 Edward III. for that law discovers his crime, and condemns him: indeed if he had never broken it, he might have been justified by it; but now it is past that he hath broken it, and there is no way of coming off but l)y pleading the act of indemnity, upon which he hath surrendered and submitted himself, and humbly and penitently claiming the benefit of it, and casting himself upon it.

Now'concerning the guiltiness of man,

1. He fastens ii; particularly upon the Jews; for they were the men that made their l)oast of tlie law, and set up for justification by it. He had quoted several scriptures out of the Old Testament to sliew this corruption ; Now, says he, {v. 19.) this that the law says, it says to them who are under the law ; this conviction belongs to the Jews as well as others, for it is written in their law. The Jews boasted of their being under the law, and placed a great deal of confidence in that: " But," says he, " the law convicts and condemns you, you see it does." T\\7i\. every mo^'th inay be stofifu'd; that all boasting friay be si

ROMANS. III.

305

1cTiL.c(l. See the method that God takes, both in jiisiityiniL^ and coruk-mning; he stops eveiy month : those that are justified, have their mouths stopped l)y a humble conviction ; those that are condemned, lia\ e their mouths stopped too; for they shall at last be convinced, (Jude 15.) and sent sfieechless to hell. Matt. 22. 12. All, iniquity shall stofi her mouth, Ps. 107. 42.

2. He extends it in general to all the world—^that. all the world may become guilty before God. If the world lies in wickedness, (1 John 5. 19.) to be sure It is guilty. May become guilty, may be proved guilty, liable to punishment, all by nature children of wrath, Eph. 2. 3. They must all plead j^uilty ; those that stand most upon their own justification will certainly be cast, (iuilty bcfjre God is a dreadful word, before an all-seeing God, that is not, nor can be, deceived in his judgment; before a just and righteous Judge, who will by no means clear the giiiltv. All are guilty, and therefore all have need of a righteousness wherein to appear before God. For all have sinned, (v. 23.) all are sinners l)y nature, by practice, and have come short of the glory of God, have failed of that which is the chief end of man. Come short, as the archer comes short of the mark, as the runner comes short of the prize; so come short, as not only not to win, but to be great losers. Come short of the glory of God (l.)Come short of glorifying God. See ch. 1. 21. They glorified him not as God. Man was placed in the top of the visible creation, actively to glorify that great Creator whoiT\ the inferior creatures could glorify only objectively : but man by sin comes short of this, and instead of glorifying God, dishonours him. It is a very melancholy consideration, to look upon the children of men, that were made to glorify God, and to think how few there be that do it. (2.) Come short oi glorifying before God. There is no l)oast-ing of innocency : if we go about to glor)- before God, to boast of any thing we are, or have, or do, this will be an everhisting estoppel—that we have allsinr^ed, and that will silence us. We may glory before men, who are short-sighted, and cannot search our hearts; who are corrupt, as we are, and well enough i)leased with sin : but there is no glorying before God, who cannot endure to look upon iniquity. (3.) Come short of being glorified by God. Come short of justification and acceptance with God, which is glory begun ; come sliort of the holiness and sanctification which are tjie glorious image of God upon man ; and have overthrown all hopes and expectations of being glorified with God in heaven, by any righteousness of their own. It is impossible now to get to heaven in the way of spotless innocency ; that passage is blocked uj); there is a cherub and a flaming sword set t) keep that way to the tree of lift-.

3. Fvn-thcr, to dnve us off from expecting justification by rhe law, he ascribes this conviction to the law ; {v. 20.) For by the law is the knowledge of sin. That law which convicts and condemns vis, can never justify us. The law is the strait rule, that rectum which is index sui et oblir/ui — that which points out the right and the wrong; it is the proper use and intendment of the law to open our wound, and therefore not likely to be the remedy. That which is searching", is not sanative. Those that would know sin, must get the knowledge of the law in its strictness, extent, and spiritual nature. If we compare our own hearts and lives with the rule, we shall discover wherein we have turned aside. Paul made this u«e of the law, ch. 7. 9. Therefore by the deeds ofjhe law shall no flesh be justified in his'sight. Observe,

(1.) .Vo flesh shall be justified, no man, no corrupted man, (Gen. 6. 3.) for that he also is flesh; sinful and depraved ; therefore not justified, because we are flesh. The corruption that remains in our

Vol. VI.—2 a

natiu'e, will for ever obstruct anj' justification by our own works, which, coming from flesh, must needs taste of the cask. Job 14. 4.

(2.) Not justified m his sight. He does not deny that justification which was by the deeds of the law in the .sight of the church: they were, in their church-estate, as imbodied in a l)olity, a holy people, a nation of priests; l)Ut as the conscience stiuias in relation to God, in his sight, we cannot be justified by the deeds of the law. The apostle refers to Ps. 143. 2.

II. He argues from God^a glory, to prove that justification must be ex|K'C.ed only by faith ui C^hnst's righteousness. There is no justification b\ the works of the law. Must guilty man then remain eternally under wrath ? Is theie no hope .■* Is the wound become incurable because of transgression ^ No, blessed be Ciod, it is not, {y. 21, 22.) there is another wav laid open foi' us, the righteousness of God without the law is manifested now under the gosi)el. Justification may be obtained without the keeping of Moses's law : and this is called the righteousness of God, righteousness of his ordaining, and providing, and accepting ; righteousness which he confei's upon us; as the christian armour is called the armour of God, Eph. 6. 11.

Now concerning the righteousness of God, observe,

1. That it is manifested. The gosjjel-way of justification is a high-way, a plain way, it is laid open for us: the brazen serpent is lifted up ujjon the pole; we are not left to grope our way in the dai'k, but it is manifested to us.

2. It is without the law. Here he obviates the method of the judaizing christians, who would needs join Christ and Moses together; owning Christ for the Messiah, and yet too fondly retaining tlie law, keeping up the ceremonies of it, and imposing it upon the Gentile converts: no, says he, it is without the law. The righteousness that Christ hath brought in, is a complete rightct)usness.

3. Vet it is witnessed by the law and the firofihets ; there were t)pes, and prophecies, and jiromises, in the Old Testament, that pointed at this. The law is so far from justifying us, that it directs us to another way of justification ; points at Chi'ist as our Righteousness, to whom bear all the prophets witness. See Acts 10. 43. This might recommend it to the Jews, who were so fond of the law and the ])roph("ts.

4. It is by the faith of Jesus Christ, that faith which hatli Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all three anointed offices, as Prophet, Priest, and King; trusting to him, accepting of him, and adhering to him, in all these. It is by this that sve become interested in that righteousness which God hath ordained, and which Christ hath brought in.

5. It is to all, and upon all, them that believe. In this expression he inculcates that which he had been often harping upon, that Jews and Gentiles, if they believe, stand \\\)o\\ tlie same level, and are alike welcome to Ciod thi-ough Christ ■,for there is no difference. Or, it is iU Trdylx', — to all, oflTered to all in general; the gospel excludes none that do not exclude themselves ; but it is, ivi Trdynti tsc 7ns-iiJivr*(, upon all that believe ; not only tendered to them, but put upon them as a crown, as a robe; they are, upon their believing, interested in it, and entitled to all the l^enefits and privileges of it.

j But now, how is this for God's glory ?

I (1.) It is for the glory of his grace ; (x*. 24.) Jus-

I ti^ed freely by his grace —tfa-gsdv tS cwri yi^d^m. It is by his grace, not by the grace wrought in us, as the papists say, confounding justification and sancti-

i fication ; but ^v the gracious favour of God to us

J06

ROMAxNS, FIT.

without any merit in us so much as fi rcsecn. And to make it the more emphntical, he sa\s, it \^ frer/i/ by his grace, to shew that it must Ije understood of grace in the most proper and genuine sense. It is said that Josf/i/i found grace in the sight of hi.-, master; (Gen. 39. 4.) but there was a reason; he saw that what he did prospered ; there was something in Joseph to invite that grace: but the grace of God comnuuiicated to us, comes fre('li/,free/y; it is free grace, mere mercy; nothing in us to deserve such Uvours: no, it is all through the redemption that in •ji Jesus Christ. It comes fieely to us, but Christ bought it, and paid dear for it; which yet is so ordered, as not to derogate from the honour of free grace. Christ's purchase is no bar to the freeness of God' grace ; for grace provided and accepted this vicarious satisfaction.

(2.) It is for the glory of his justice and righteousness ; {v. 25, 26.) Whom God hath set forth to be a /iro/iitiatioTi, &c.

Note, [1.] Jesus Christ is the r^'-eat propitiation, or propitiatory Sacrifice, typified by the l\ATy,^iov, or mercii-seat, under the law. He is our throne of grace, in and through whom atonement is made for sin, and our persons and performances are accepted of God, 1 John 2. 2. He is all in all in our reconciliation, not only the maker, but the matter of it; our priest, our sacrifice, our altar, our all. God was in Christ, as in his mercy-seat, reconciling the world unto himself.

[2. ] God hath set him forth to be so. God, the party oifended, makes the first overtures towards a reconciliation, appoints the days-man; Tr^otBtrc — fore-ordaiiied him to tliis, in the counsels ot his love from eternity, api)ointed, anointed him to it, qualified him for it, and lias exhibited him <:o a guilty world as their propitiation. See Matt. 3. 17. and 17. 5.

[3.] That by faith in his blood we become interested in this propitiation. Christ is the propitiation, there is the healing plaster i)rovided. Faith is the applying of this plaster to the wounded soul. And this faith in tlie business of justification hath a special regard to the blood of Christ, as that which made the atonement; for such was the divine appointment, that without blood there should be no remission, and no blood but his would do it effectually. Here may be an allusion to the sprinkling of the blood of the sacrifices under the law, as Exod. 24. 8. Faith is the bunch of hyssop, and the blood of Christ is the blood of sprinkling.

[4.] That all who by faith are interested in this propitiation, have the retnission of their sins that are /last. It was for this that Christ was set forth to be a propitiation, in order to remission, to which the reprieves of his patience and forbearance were a very encouraging preface. Through the forbearance of God. Divine ])aticnce hath kept us out of hell, that we might have space to repent, and get to heaven.

Some refer the sins that are past, to the sins of the Old Testament saints, which were pardoned for the sake of the atonement which Christ in the fulness of time was to make, which looked backward as well as forward. I'ust through the forbearance of God. It is owing to the dixine f(>r])earance that wc are not taken away in the very act of sin.

Several Greek copies make tv tJ! dvo;^'' ''''' ®**— through tlie forbearance of God, to begin v. 2fi. and they denote two precious fniits of Christ's merit and God's grace ; 1. Remission : iik tw 7ragi<r/v— for the remission, and, 2. Reprieves, the forbearance of God. It is owing to tlie m;ister's goodness and the dresser's mediation, that barren trees arc let alone in the vineyard ; and in both (iod's righteousness is declared, in that without a mediator and a propitiation he would not only not pardon, but not so much

as forbear, not spare a moment; it is owing to Christ, that there is e\ er a sinner on this side hell.

[5.] That (iod does in all tliis declare his ligh teousness. This he insists upon with a great deal of emphasis; to decUnv, I say, at this time his ri((h teousness. It is repeated, as that which has in it something surprising. He declares his righteousness.

First, In the proj)itiation itself. Nevei-was there such a demonstration of the justice and holiness of God, as there was in the death of Christ. It appears that he hates sin, when nothing less than the blood of Christ would satisfy for it. Finding sin, though but imputed, upon his own Son, he did no' spare him, because he had made himself &/>?/or us, 2 Cor. 5. 21. The iniquities of us all being laid upon him, though he was the Son of his love, yet it pleased the Lord to bruise him, Isa. 53. 10.

Secondly, In the pardon upon that propitiation; so it follows, by way of explication, that he 7night be just, and the Justifier of him that believeth. ATercy and truth are so met together, righteousness and peace have so kissed each other, that it is now become not only an act of grace and mercy, but an act of righteousness, in God, to pardon the sins of penitent believers, having accepted the satisfaction that Christ by dying made to his justice for them. It would not stand with his justice to demand the debt of the principal, when the surety has paid it, and he has accepted that payment in full satisfaction. See 1 John 1. 9. He is just, faithful to his word.

(3.) It is for God's glory ; for boasting is thus excluded, V. 27. Ciod will have the great work of the justification and salvation of sinners carried on from first to last in such a way as might exclude boasting, that no flesh might glory in his presence, 1 Cor. 1. 29—31. Now if justification were by the works of the law, boasting would not be excluded. How should it ? If we were saved by our own works, we might put the crown upon our own heads. But the lanv of faith, the way of justification by faith, doth for ever exclude boasting; for faith is a depending, self-emptving, self-denying grace, and casts every crown before the throne : tlierefore it is most for God's glory, that thus we should he justified.

Observe, He speaks of the laiv of faith. Believers are not left lawless ; faith is a laiv, it is a working grace, wherever it is in truth ; and yet, because it acts in a strict and close dependence upon Jesus Christ, it excludes boasting.

From all this he draws this conclusion, {v. 28.) That a man is justified by faith without the aeeds of the laiv.

Lastly, In the close of the chapter, he shews the extent of this privilege of justification by faith, and that it is not the peculiar privilege of the Jews, but pertains to the Gentiles also; for he had said, {xk 22.) that there is no difference : and as to this,

1. He asserts and proves it ; (x'. 29, 30.) Jf, he the God of the Jeivs only? He argties from the absurdity of such a supposition. Can it be imagined that a God of infinite love and mercy should limit and confine his favours to that little perverse people of the Jews, leaving all the rest of the cliildren of men in a condition eternally desi)erate ? Tliat w( uld by no means agree with the idea we have of the di-\ine goodness,'for his tender mercies are over all his works; therefore it is one Ciod of grace tlr.it justifies the circumcision by faith, and the uncircumcision through faith, that is", both in one and the same way ; however the Jews, in favour of themselves, will needs fancy a difference, really there is no more difference than between by and through, that is, no difference at all.

2. He obviates an objection, (71. 31.) as if this doctrine did nullify the law, which, they knew, came from God ; "No," says he, "though we do say that

ROMANS, IV.

the law will not justify us, yet we do not therefore say that it wus given in vain, or is of no use to us ; no, ive cutublinh the right une of the /an; and secure its standing, by fixing it on the right basis. The hiw is still of use to convince us of what is past, and o direct us for the future; though we cannot be s:ivcd by it as a covenant, yet we own it, and submit to it, as a rule in the hand of the Mediator, subordinate to the law of grace ; and so ai"e so far from oveithrow-ing, that ive eslablinh the law. " Let those consider this, who deny the obligation of the moral law on believers.

CHAP. IV.

The great gospel doctrine of justification by faith without the works of the law, was so very contrary to the notions the Jews had learnt from those that sat in Moses's chair, that it would hardly go down with tliem; and therefore the apostle insists very largely upon it, and labours much in the confirmation and illustration of it.

He had before proved it by reason and argument, now in this chapter \\e proves it by example, which in some places serves for confirmation, as well as illustration. Tlie example he pitches upon, is that of Abraham, whom he chooses to mention, because the Jews gloried much in their relation to Abraham, put it in the first rank of their external privileges, that they were Abraham's seed, and truly, they had Abraham to their father. Therefore this instance was likely to be more taking and convincing to the Jews than any other. His argument stands thus, " All that are saved are justified in the same way as Abraham was; but Abraham was justifi«d by faith, and not by works ; therefore all that are saved are so justified ;" for it would easily be acknowledged that Abraham was the father of the faithful.

Now this is an argument, not only a pari—from an equal case, as they say, but a fortiori—from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faitii only, and not by those works ; Irow mucli less can any other, especially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works ? And it proves likewise, ex abundant! —the more abundantly, as some observe, that we are not justified, no not by those good works wliicli flow from faith, as tlie matter of our righteousness ; for such were Abraham's works, and are we better tlian he ?

The whole chapter is taken up witli his discourse upon tliis instance, and there is this m it, which hath a particular reference to the close of the foret;oing chapter, where he had asserted, that in the business of justification, Jews and Gentiles stand upon the same level.

Now in this chapter, with a great deal of cogency of argument, i. He proves that Abraham was justified not by works, but by faith, v. 1 .. 8. II. He observes when antl why he was so justified, v. 9 .. 17. III. He describes and commends that faitliofhis, v. 17. .22. IV. He applies all this to us, V. 22.. 25. And if he had now been in the school of Tyrannus, he could not have disputed more ar-gumentatively.

I. ^V/^H AT shall we then say that Abra-? T ham, otir father as perfaininij to the flesh, hath found ? 2. For if Abraliam were justified by works, he hath whereof io glory; but not before God. 3. For what saith the scripture ? Abraham believed God, and it was counted unto him for righteousness. 4. Now to him that worketh is the reward reckoned not of grace, but of debt. 5. But to him that worketh not, but l)elieveth on him tliat justifieth the ungodly, his faith is counted for righteousne.ss. 6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7. Sai/ijig, Blessed arc they whose iniquities are forgiven, and whose sins are covered. 8.

Blcsst (I is tlie man to whom the Lord wilj not iujpute sin.

Here the apostle proves that Abraham was justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privileges ih'ey enjoyed, and the works liiey periormed, were the Jews, and there foie lie appeals to the caseof Abraiiam their father, and puts Ins own name to tlie relation, being a Hebrew of tlie Hebrews; Jbruhani our father. Now surely his jjier. gative must needs be as great as their s, wlio claim it as \\\sneecl according to the flesh.

Now lu/iat hath he found ? All the world is seeking; but while the most are wearying themselves for very vanity, none c:ui be truly reckoned to have found, but those wlio are justified before God ; and ilius Abraham, like a wise merchant, necking goodly /learls, found this one fu-url of great firice.

What has he found, kslto. o-iijiKx — as fiertaininp to the jfteah, that is, by circumcision and his external privileges and performances.-' Tliose the apostle calls ^flesh, Phil. 3. 3. Now what did he get by these.'' Was he justified by them .'' Was it the merit of his woi-ks that recommended him to God's acceptance.'' No, by no means; which he proves by several arguments.

I. If he was justified by "H'orks, rac.m would be left for boasting, which must for ever he excluded. If so, he hath vjhereof to glory, {y. 2.) which is not to be allowed. "But," might the Jews say, "was not his name made great, ((kn. 12. 2.) and then might not he glory ?" Yes, but not before God ; he might deserve well of men, but he could never merit of God. Paul himself had v^hereof to glory before men, and we have him sometimes glorying in it, vet with humility ; but nothing to glory in before 'God, 1 Cor. 4. 4. Phil. 3. 8, 9. So Abraham.

Obser\ c, He takes it for granted, that man must not jjretend to glory in any thing before God; no,-not Abraham, great and good a man as he was; and therefore he fetches an argument from it; It would be absurd for him that glorieth, to glory in any but the Lord.

II. It is expressly said, that Abraham's faith was counted to him for righteousness. What saith the scripture? v. 3. Irt all controversies in ix-ligion this must be our question, Jl'hat saith the scrifuure? Tt is not what this great man, and the other good man, say, but What saith the scrifiture ? Ask counsel at this Abel, and so end the matter, 2 Sam. 20. 18. To the laiu, and to the testimony; (Isa. 8. 20.) thither is the lust appeal.

Now the scripture saith, that Abraham believed, and that was counted to him for righteousness; (Cien. 15. 6.) therefore he had not whereof to glory before God, it being purely of free grace that it was so imputed, and having not in itself any thing of the formal nature of a righteousness, further than as God himself was graciously pleased to count it to him. It is mentioned in Genesis, upon occasion of a very signal and remarkable act of faith conceniing ihe promised seed; and the more observable, in that it followed ui)on a grievous conflict he had had with unbelief; his faith was now a victorious faith, newlv returned from the battle. It is not the perfect faith that is required to justification, (there may be acceptable faith, where there are remainders of unbelief,) but the prevailing faith, the faith that has the upper-hand of unbelief.

III. If he were justified by works, the reward would ha\e been of debt, and not of grace; which is not to be imagined. This is his argument; {v. 4, 5.) Abraham's reward was God himself; so he had told him but just before, Gen. 15. 1. I am thy exceeding great reward. Now if Abraham had merited this by the perfection of his obedience, it had not

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been an act of grace in God, but Abraham miglit have demanded it with as much confidence as ever any labourer in the vineyard demanded the penny he had earned. But this cannot be ; it is impossible for man, much more guilty man, to make God a debtor to him, Rom. 11. 35. No, God will have free grace to have all the glory, grace for grace's aake, John 1. 16. And thereioi-e to turn that worketh not, that can pretend to no such merit, noi- sliew any worth or value in his work, which may answer such a reward, but disclaiming any such pretension, casts himself wholly upon the free grace of God in Christ, by a lively, active, obedient faith ; to such an one faith is coufited for righteousness, is accepted of God as the qualihcation required in all those that shall be pardoned and saved.

Him that justifieth the ungodly, that is, him that was before ungodly. His former ungodliness was no bar to his justification upon his believing; tcv io'i^ti — that ungodly one, that is Abraham, who, before his conversion, it should seem, was carried down the stream of the Chaldean idolatry. Josh. 24. 2. No room tlicrefore is left for despair; though God clears not the impenitent guilty, yet through Christ he justifies the ungodly.

IV. He further illustrates this, by a passage out of the Psalms, wliere David speaks of the remission of sins, the prime branch of justification, as constituting the happiness and blessedness of a man ; pronouncing him blessed, not that has no sin, or none which deserved death, (for then, while man is so sinful, and God so righteous, where would h^ the blessed man?) but the man to whom the Lord im-fiutethnot sin; who though he cannot plead Not guilty, pleads the act of indemnity, and his plea is allowed. It is quoted from Ps. 32. 1, 2. where observe,

1. The nature of forgiveness. It is the remission of a debt or a crime ; it is the covering of sin, as a filthy thing, as the nakedness and shame of tlie soul. God is said to cast sin behind his hack, to hide his face from it; which, and the like expressions, imply, that the ground of our blessedness is not our innocency, or our not having sinned, (a thing is, and is filthy, though covered,) justification does not make the sin not to have been, or not to liave been sin, but God's not laying it to our charge ; as it follows here; it is God's not imfiuting of sin, {v. 8.) which makes it wholly a gracious act of God, not dealing with us in strict justice, as we have deserved; not entering into judgment; not marking iniquities: all which being purely acts of grace, the acceptance and the reward cannot be cxjjected as due debts ; and therefore Paul infers, (y. 6.) that it is the imfiuting oj'righteousness without nvorks.

2. The blessedness of it; Blessed ere they. When it is said. Blessed are the undefiled in the way. Blessed is the man that walketh not in the counsel of the ivickect, the design is to shew the cliaracters of those that are blessed; but when it is sai<l. Blessed are they whose iniquities are forgiven, the design is to shew what that blessedness is, and wliat is the ground and foundation of it. Pardoned ])eoplc arc the only blessed people. The sentiments of the world are. Those are happy, that have a clear estate, and are out of debt to man ; but the sentence of the word is. Those are happy, that have their debts to God discharged. O, how much therefore is it our interest to make it sure to ourselves that our sins are jiardoned ! For that is the foundation of all other benefits. So and so I will do for them ; for I will be merciful, Heb. 8. 12.

9. Cometh this blessedness then upon the circumcision only., or upon tlie uncircuni-cision also ? For we say that faith was

reckoned to Abraliani for righteousness

10. How \\"as ii tluni reckonetl I \\ hen he was in circumcision, or in uncircumcision / Not in circumcision, but in uncircumcision.

11. And he received the sign of circumcision, a seal of the righteousness of the faiih which lie had yet being uncircumcised * tliat he niigl»t be tiie father of all them tiiat believe, though they be not circumcised; tliat righteousness miglit be imputed unto them also: 12. And the father of circumcision to them who are not of the circumcision only, but who also walk in the ste])s of that faith of our father Abraham, whic;l) he had being yet uncircumcised. 13. jb'or the promise, that he should be the heii- ol" the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faitli. 14. For if they .which are of the law be heirs, faith is made void, and the promise made of none effect:

15. Because the law worketh wrath : for where no law is, there is no transgression.

16. Therefore it is of faith, that it might be by grace ; to the end tlie promise might be sure to all the seed; not to that only which is of the law, but to that also whicii is of the faith of Abraham ; uho is tlie father of us all, 17. (As it is written, 1 liave made thee a father of many nations.)

St. Paul observes in this i)aragrai)h, when and why Abraliam was thus justified ; for he hath several things to remark upon that. It was befoie he was circumcised, and before the giving of the law ; and there was a reason for l)oth.

I. It was before he was circumcised ; {v. 10.) His faith was counted to him for riglitrousness, while he was in uncircumcision. It was im/iuted, (Cien. 15. 6.) and he was not circumcised till c/i. 17. Abraham is exj^ressly said to be justified by faith fourteen years, some say tweitty-Jive years, before he was circumcised. Now this the apostle takes notice of, in answer to the question, (x-. 9.) Cometh this blessedness then on the circumcision only, or on the un-circumcisio7i also ? Abraham was pardoned and accepted in uncircumcision; a note which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceited-ness of the Jews, who gloried in their circumcision, as if the\- had the monopoly of all happiness.

Here are two reasons why Abraham was justified hy faith in uncircumcision.

1. That circumcision might be a seal of the righ ti ousness of fiith, v. 11. The tenor of the covenants nnist first be settled, before the seal can be annexed. Sealing supposes a bargain-precedent, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant In- parole, for the confirmation of Abraham's faith, God was pleased to apjjoint a sealing ordinance ; and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of, &c. Now we may from hence observe,

(1.) The nature of sacraments in general ; they are signs, and seals; signs to represent and instinict; seals to ratify and confirm ; they are signs of absolute grace and favour ; they are seals of the condi

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tionul i)romises : nay, they are mutual seals; God c'.nes in tlie sacraments seal to us to he to us a God, and we do lliL-rcin seal lo liim to be to him a people.

(2.) The nature of circumcision in particular; it was the initiating sacrament of the Old Testament; and it is here said to be,

[1.] A sign; a sign of that orighial corruption wliicli wc are all born with, and which is cut off bv spiritual circumcision ; a commemorating sign of (iod's covenant with Abraham; a distinguishing sign between Jews and Gentiles ; -a. sign of achiiission into the visible clmrch ; a sign pretigurating baptism, which comes in the room of circumcision, now under 'he gospel, when (the blood of Christ being shed) dl bloody ordinances are abolished ; it was an outward and sensible sign of an inward and spiritual grace signijied thereby.

{2.'\ Zi seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, \>eiY-UcwVavXv oi justification by faith; the covenant of grace, called t/ie riifhteousncss which is of faith, {ch. 10. 6.) and it refers to an Old Testament promise, Deut. 30. 12.

Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant, and incapable of the seal, and by what severe sentence thev were thus rejected and incapacitated, those are concerned to make out, that not only reject, but nullify and reproach, the bajjtism of the seed of believers.

2. That he might be the father of all them that believe. Not but that there were "those that were justified by faith before Abraham ; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and therefore he is called the father of all that believe, because he was so eminent a believer, and so eminently jiMs^/^(°rf by faith ; as Jabal was the fa! her of shepherds, and Jubal of musicia?is, Gen. 4. 20, 21. The father of all them that believe, a standing pattern of faith ; as parents are examples to their children: and a standing precedent of ^"i/s^//?-cation byfiith; as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed.

(1.) The father of believing Gentiles, though they be not circumcisea. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luke 19. 9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated, and no room left to question but that righteousness might be imputed to them also. Col. 3. li. Gal. 5. 6.

(2.) The father of beliexnng Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because thev are not 'f the circumcision only, are 7iot only circumcised, but walk in the steps of that faith • have not only the sign, but the thing signified ; not only are of Abraham's family, but follow the example of Abraliam's faith. See here who are the genuine c't'ldren and lawful successors of those that wei-e the c'iurrli's fathers : not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems then, those were most loud and forward to call Abraham father, that had least title to the honours and privileges of his children. Thus they have most reason to call Christ Father, not that bear his name in ])eing christians in profession, but that tread in his 6'teps.

II. It was before the giving of the law, v. 13—16.

The former ()bservati( n was levelled against those \.\vAtcimfitn:(.\justif cation to the circiancision, this to those that expected it by 'he law ; now the promise was made to Abraham long before the law. Compare Gal. 3. 17, 18. Now observe,

1. What that t)romise was— that he should be the heir of the world, tliat is, of the land of Canaan, the choicest s])Ot of ground in the world ; or the father of many nations of the world, who sj)rangfr<^ him, beside the Israelites ; or the heir of the comforts of the life which now is. The tneck are said to inherit the earth, and the world is their's. Though Abraham had so little of the world in possession, yet he was heir of it all. Or rather, it points at Christ, the Seed here mentioned ; compare Gal. 3. 16. To thy seed, which is Christ. Now Christ is the heii of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that pi-omise, (Gen. 12. 3.) In thee shall all the families of the e9rth be blessed.

2. How it was made to him, not through the law, but through the righteousness of faith ; not through the law, for that was not yet gi\en ; but it was upon that believing which was counted to him for righteousness; it was upon his trusting Gcd, in his leaving his own country when God bid him, Heb. 11. 8.

Now being by faith, it could not be by the law ; which he proves by the opposition that is between them ; {v. 14, 15.) If they who are of the law be heirs, they, and they onl\', and they by virtue of the law ; the Jews did, and still do, boast, that they are the rightful heirs of the world, because to them the law was given ; but if so, then faith is made void ; for if it were requisite to an interest in the promise, that there should be a perfect jjerformance of the whole law, then the promise can never take its effect, nor is it to any puipose for us to depend upon it, since the way to life by perfect obedience to the law, and apostles, sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, v. 15. The law worketh wrath —wrath in us to God ; it irritates and provokes that carnal mind which is enmity to God, as the damming uj) of a stream makes it swell—wrath in God against us , it works this, it discovei-s it; or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath.

How the lew works wrath, he shews very concisely in the latter part of the \ ersc ; Jt'here no law is, there is no transgression ; an acknowledged maxim, which implies. Where there is a law, there is transgression, and that transgression is provoking, and so the law worketh wrath.

3. \\'hy the promise was made to him by faith ; for three reasons, x<. 16.

(1.) That it ?night be by grace, that grace might have the honour of \t; by grace, and not by the law; hy grace, and not of debt, not of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this l)uilding. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph. 2. 8. For God will have evejy crown thrown at the feet of grace, free grace, and everv song in heaven sung to that tune, A''ot unto us, 0 Lord, 7iot unto us, but unto thy name be the praise.

(2.) That the promise might be sure. The first covenant, being a co\enant of works, was not sure ; but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works, (were it so, the promise would not be sure, because of the rontinual frailtv and infirmity of the flesh,) but byfiith, which receives all fn ni Christ, and acts in a continual dependence upon him, as the

ROMANS, IV.

great tnistee of our salvation, and in whose keeping it is safe. Tlie covenant is therefore sure, herause it is so well ordered in all things, 2 Sam. 23. 5.

(3.) That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law; {ch. 9. 4.) but therefore it was by faith, that Gentiles as well as Jews might become interested in it; the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true l^elievers, that circumcision and uncircumcision might break no squares; and for this, {v. 17.) he refers us to Gen. 17. 5. where the reason of the clumge of his name from Abram — a high father, to Abraham — the high fat her of a multitude, is thus rendered ; For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flqsh, should take Al)«aham for their pattern, and call h\m father. The Jews say, that Abraham was the ; ither of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty. Maimonides.

17. Before biin whom he believed,

even God, who quickeneth the dead, and calleth those things whicli be not as though they were. 18. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken. So shall thy seed be. 19. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: 20. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God ; 21. And being fully persuaded that, what he had promised, he was able also to perform. 22. And therefore it was imputed to him for righteousness.

Having observed when Abraham was justified by faith, and why, for the honour of Abraham, and for example to us who call \\\m father, the apostle here describes and commends the faith of Abraham; where obsen'e,

I. Whom he believed ; God who quickeneth. It is God himself that faith fastens upon ; other foundation can no man lay. Now observe, what in God Al)raliam's faith had an eye to—to that, certainly, wliich would l)e most likely to confirm his faith concerning the things promised:

1. God who (juickenclh the dead. It was promised that he should be the father of many nations, when he and his wife were now as good as dead ; (Heb. 11. 11, 12.) and therefore he looks ujjon God as a God that could breathe life into dry bones. He that quickeneth the dead, can" do any tiling, can girve (I child to Abrahain when he is old ; can Ijring the Gentiles, who arc dead in tress/iasses and sins, to a divine and spiritual life, Eph. 2. 1. Compare Eph. 1. 19, 20.

2. iVho calleth things which are not, as though they were; that is, creates all things by the word of hi<i flower, as in the beginning, (ien. i. 3. 2 Cor. 4. 6. The justification and salvution of sinners, the espousing of the Gentles that had not been ajjcople, wfre a gracious calling of things which are not, as though they were, giving being to things tliat were

not. This expresses the sovereignty of God, and his absolute power and dominion ; a might\- stay to faith, wlicn all other props sink and totter.

It is the holy wisdom and policy of faith, to fasten particularly on that in God, which is accommodated to the difficulties wherewith it is to wrestle, and will most eflfectually answer the objections. It is faith indeed to build upon the all-sufficiency of God for the accomplishment of that which is impossible to any thing but that all- sufficiency.

Thus Abraham became the father of many nations before him whom he believed; that is, in the eye and ar'.cunt of God ; or like him vjhom he believed; as God was a conmion Father, so was Abraham. It is by faith in God that we become accepted of him, and conformable to him.

II. How he believed. He here greatly magnifies the strength of Abraham's faith, in several expressions.

1. Against hope, he believed in hope, v. 18. There was a hoi)C against him, a natural hope ; all the arguments of sense and reason and experience, which in such cases usually beget and support hope, were against him ; no second causes smiled upon him, or in the least favoured his hope ; but against all those inducements to the contrary, he believed ; for he had a hope for him ; he believed in hope, which arcse, as his faith did, from the consideration of God's all-sufficiency.

That he might become the father of many nations. Therefore God, by his almighty grace, enabled him thus to believe against hope, that he might pass for a pattern of great and strong faith to all generations. It was fit that he, who was to be the father of the faithful^ should ha\ e something more than ordmary m his faith ; that in him faith should be set in its highest elevation, and so the er.deavours of all succeeding believers ])e directed, raised, and quickened. Or this is mentioned as the matter of the jjro-mise that he believed ; and he refers to Gen. 15. 5. So shall thy seed be, as tlie stars of heaven, so innumerable, so illustrious. This was that which he believed, when it was counted to him for righteousness, V. 6. And it is observable, that that particular instance of his faith was against ho/ie, against the surmises and suggestions of his unbelief. He had just before been concluding hardly that he should go childless, that one born in his lunise was his heir ; {v. 2, 3.) and that unbelief was a foil to his faith, and bespeaks it a believing against hofie.

2. Being not weak in faith, he considered not his own body, v. 19. Observe, His owii body was now dead, become utterly unlikely to beget a child, though the new life and vigour that God gave him continued aftt r Sarah was dead, witness his children bv Keturah. \^'hcll (iod intends some special blessing, s(mie child of pre misc, for his people, he com-moidy puts asentenreof death ujKin the blessing itself, and upon all the ways that lead to it. Joseph' must be enslaved and imi)risoncd before he be advanced. But Abiahani did not consider this, • xaT»-loxft — he did not dwell in his thoughts upon it. He said indeed, Shall a child be bom to him that is c hundred years old ? Gen. 17. 17. But that was the language of his admiration, and his desire to be further satisfied, not of his doubting and distrust; his faith passed by that consideration, and thought of nothing but tlie faithfulness of tlic jiromise, witli the contemi)lation whereof he was swallowed up, and this kept up his faith. Being 7;ot weak in faith, he considered not. It is mere weakness f)f faith, that makes a man lie poring upon the difficulties and seeming impossibilities tluit lie in the way ri a prr^ mise. Though it may seem to be the wisdom rnd policv of cai-nal reason, yet it is the weakneps nf faith,' to look into the bottom < f all the difficulties that arise against the promise.

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31

3. He r.taggercd not at the firomise of God through unbelief, {y. "20.) and he therefore staggered not, because lie coiisidcrecl not the frowns and discouragements of second causes ; » JiiK^tbii — he dts/iuted not; he did nut hold any self-consultation about it, ditl not take time to consider whethei" he should close with it or no, did not hesitate or stumble at it, but by a resolute and peremptory act of ins soul, with a holy boldness, ventured all upon the pi'omise. He took, it not for a point that would admit of argument oi-debate, but presently determined it as a ruled case, did not at all hang in susj)ense about it; he staggered ?iot through unbelief. Unbelief is at the bottom of all our staggerings at God's promises. It is not the promise that fails, but our faith that fails when we stagger,

4. He was strong in faith, giving glory to (iod, iviifi/fst/^wfl))— he was strengthened miuxih, lusiiolh got ground by ejcercise — crescit cundo. 'liiough weak faith shall not be rejected, the bruised reed not broken, the smoking flax not quenched, yet strong faith shall be commended and honoured. The strength of his faith appeared in the victory it won over his fears.

And hereby he^at;^ glory to God, for as unbelief di.-.iionours (iod, by making him a liar, (1 John 5. 10.) so faith honours God, by setting to its seal, tliat he is tnie, John 3. 33. Abraham's faith gave God the glory of his wisdom, power, holiness, goodness, and especially of his faithfulness, resting upon the word that he had spoken. Among men we say, " He that trusts another, gives him credit, and honours him by t.iking his word ;" thus Abraham gave glory to (iod by trusting him. We never hear our Lord Jesus commending any thing so much as great faith ; (Matt. 8. 10. and 15. 28.) therefore God gives honour to faith, great faith, because faith, great faith, gives iionour to God.

5. He was fully fiersuaded that ivhat God had firomiaed he was able also to fierform, Tr^n^o^oghfeek — wua carried on with the greatest confidence and assurance ; it is a metaphor taken from ships that come into the harbour with full sail. Abraham saw the storms of doubts and fears and temptations likely to rise against the promise, upon which many a one would have shrunk back, and lain by for fairer days, and waited a smiling gale of sense and reason. But Abraham, having taken (iod for his pilot, and the promise for his card and com])ass, resolves to weather his point, and like a bold adventurer sets up all his sails, breaks through all the difficulties, rc-gai-ds neither winds nor clouds, but trusts to the strength of hisbottom and the wisdom and faithfulness of his pilot, and bravely makes to the harbour, and comes home an unsjieakable jjainer. Such was his full persuasion, and it was built on the omniijotence of (iod : he was able. Our waverings rise mainly from our distrust of the divine power ; and therefore to fix us, it is requisite we believe not only that he is faithful, but that he is able, that hath promised.

And therefore it was im/iuted to him for righteousness, V. 22. Because with such a confidence he ventured his all in the divine promise, God graciously accepted him ; and not only answered, but outdid, his expectation. This way of glorifying God by a firm reliance on his l)are ])romise, was so very agreeable to God's design, and so \ery conduci\"e to his honour, tliat he graciously accepted it as a righteousness, and justified him, though there was not that in the thing itself, which could merit such an acceptance. This shows why faith is chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to God.

23. Now it was not writen for his sake alone, that it was imputed to him: 24. But lor us also, to whom it shall be imput-

ed, if we believe on liim that raised up Jes«s our Lord from ihe tiead ; 26. W ho was delivered ior our ollences, and was raised again lor our juslihcalion.

In the close of the chapter, he applies all to us ; and having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of our's.

It was not written for his sake alone. It was not intended only f r an historical conmiendalion of Abraham, or a relation of something peculiar to him : (as some aniipccdobaptists will needs understand that circumcision was a seal of the righieous-ness of the faith, ^v. 11.) only to Abraham himself, and no other;) no, the scrip ure did not intc\id hereby to describe some singular way of juslificalion that belonged to Abraham as liis prerogati\ e. The accounts we have of thai Old Testament saihts were not intended for histories only, barely to inform and divert us, but tbr precedents to direct ul, for eii-sanqjles, (1 Cor. 10. W.) ior our learning,'ch. 15.4. And this particularly concerning Abraham was written for t^s also, to assure us what that righteousness is, which God requireth and accepteth to our salvation ; for us also, that are mean and \ ile, that come so far short of Abraham in privileges and performances; us Gentiles as well as the Jews, for tlie blessing of Abraham comes upon the Gentiles through Christ; for us on whom the ends of the world are come, as well as for the ])atriarchs ; for the grace of God is the same yesterday, t(--day, and for ever.

His application of it is but short. Only we may observe,

1. Our common privilege ; it shall be imputed to us, that is, righteousness sliall; the gospel-way of justification is by an imputed righteousness, MiKx'u hi-^i^io-d-sLi — it shall be inijiuled; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now, so it will be while Gi d has a church in the w orld, and there are any of the children of men to be justified; for there is a fountain opened that is inexhaustible.

2. Our common duty, the condition of this privilege, and that is believing. The proper object of this believing is a divine revelation : the revelation to Abraham was concerning a Christ to come, the revelation to us is concerning a Christ already come, which difFerence in the i-evelation does not alter the case.

Abraham believed the power of God in raising up an Isaac from the dead womb cf Sarah; we are to believe the same power exerted in a higher instance, the resurrection of Chihtfrom the dead. The resurrection of Isaac w;;s ill a figure, (Heb. 11. 19.) the resuriectioiuf Christ was real. Now we are to believe on liim that raised uj) Christ; not only believe his i)ower, that he c( uld do it, but depend ui)on his gi-ace in raising up Christ as our surety; so he explains it, v. 25. where we have a brief account of the meaning of Christ's death and resun-ection, which are the two main hinges on which the doorol salvation turns.

(1.) He was deltveredfor our offences. God the Father delivered him, he delivered up himself as a sacrifice for sin; he died indeed as a malefactor, because he died for sin; but it was not his own sin, but the sins of the people ; he died to make atoi>ement for our sins, to expiate our guilt, to satisfy divine I justice.

I (2.) He was raised again for our Justification, t'(r j the perfecting and completing of our justification. I By the merit of his death he paid our debt, in his I resurrection he took out our acquittance ; w hen lie [Was buried he lay a prisoner in execution for cur

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utbi, which as ii surety lie had undertakeii to pay; ] on the third day an angel was sent to roll away the btonc, and so to discharge the junsunci-, whicU v.as the greatest assurarxe possible that divine justice was satistied, the debt paid, or else he would never have released the prisoner : and therefore the apostle puts a special emphasis on Christ's resurrection ; it is Christ that died, yea, rather, that is rinen again, ch. 8. 34.

So that upon the whole matter it is very evident, that we are not justified by the merit of our own works, but b\- a ilducial obediential dependence upon Jesus Christ'and liis righteousness, as the condition on our part ot our right to impunity and salvation ; which was the truth tiiat Paul in this and the forego-irg chapter had Ijeen fixing as the great spring and foundation of all our comfort.

CHAP. V.

The apostle, having made his point, and fully proved justification by I'ailh, iii this chapter proceeds in the explication, illustration, and application, of tliat truth. 1. He shews the I'ruitsorjuslilicalion, v. I ..5. 11. He shews tlie fountain and foundation of justification in the death of Jesus Ciirist, which lie discourses of at larije in the rest ofUie ciiai)ter.

iTHEREFORE being justified by . faith, we have peace with God through our Lord Jesus Christ: 2. By whom also we have access by faith into this grace-wherein we stand, and rejoice in hope of the glory of God. 3. And not only so, but we glory in tribulations also: knowing tliat tribulation worketh patience ; 4. And patience, experience ; and experience, hope: 5. And hope maketh not ashamed : because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

The precious benefits and privileges which flow from justification, are such as should quicken us all, lo gu e diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from vis. The fruits of tliis tree of life are exceeding precious.

1. \\c have fieace with God,v.l. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity ; the holy righteous God cannot in honour be at peace with a sinner, while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good will (if God to man, that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold on (iod's arm, and on his strength, and so are at peace, Isa. 27. 4, 5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend.

Abraliam, being justified by faith, was called the friend of God, (Jam. 2. 23.) which was his honour, but not his peculiar honour ; Christ has called his disciples friends, John 15. 13—15. And surely a tnan needs no more to make him happy than to have God his friend !

But this is throuirh our Lord Jesus Christ; through him as the great Peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocen-cy, had peace with (iod immediately; there needed no such mediator; but to guiltj- sinful man it is a .ery dreadful thing to think of God out of Christ; for he is our fieace, Eph. 2. 14. not only the maker,

but the matter and maintainer, of our peace, Co.'. 1. 20.

11. JVe have access by faith into this grace wht-rtin we stand, v. 2. This is a furiliei' pri\ ilege, not i-nly jieace, but_§T(/ce, this grace, this ta\our. ^.)bser^e, 1. The saints' happy state ; it is a state of _!,'-7cvcf, God's loving kindness to us, and our conformity to God; he that hath God's love and God's likeness, is in a state of grace. Now into this grace "ve have access, 7rgoa-oi.yuyi,v — an introduction; which implies that we were not born in this state ; we are by nature children of wrath, and the carnal mind is enmity against God ; but we are brought into it. We could not have got into it of ourselves, nor have conquered the difficulties n the way, but we have a manuduction, a leading by the hand : are led into it, as blind, or lame, or weak people are led; are hi-troduced as pardoned (offenders; are inlrcduced by some favourite at covivt to kiss the king's hand, as strangers, that are to have auilience, are conducted. U^oa-'U.yaiyHy ia^fx.'ji./iMii — Jt'c have had access. He speaks of those that are already brought out ot .. state of nature into a state of grace. Paul, m iiis conversion, had this access; then he was made uigi.; Barnabas introduced him to the apostles, (Acts y. 27.) and there were others that led him by the hand to Damascus, {v. 8.) but it was Christ that hiiro-duced and led him by the hand into this grace.

By whom we have access by faith; by Christ, as the author and principal agent; by iaitii, as tlie means of this access. Not by Christ, in consideration of any merit or desert of our's; but in consideration of our believing dependence upon him, and le-signation of ourselves to him.

2. Their happy standing in this state ; wherein we stand. Not only wherein we are, but wherein We stand: a posture that denotes our discharge tnm guilt; we stand in the judgment; (Ps. 1. 5.) not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going; we must not lie; down, as if we had already attained, but stand, as those that are pressing forward, stand, as ser\ants attending on Christ our master. The phrase denotes, further, our perseverance ; we stand firm and safe, upheld by the power ot God; stand as soldiers stanil, that keep their ground, not borne down by the power ( f the enemy. It denotes not only our admission to, but our confirmation in, the favour of (iod. It is not in the court of heaven as in earthly courts, where high places are slipj)er}- places : but we stand in a humble confidence of this very thing, ;/;«/ he who has begun the good work, will jierform it, Phil. 1. 6. 111. lie rejoice in hojie of the glory of God. Be side the happiness in hand, there is a hai)piness ir hope, the glory of God, the glory which God will put upon the saints in heaven ; glory which will consist in the vision and fruition of God.

1. Those, and tliose onl_\-, that have access by faith into the grace of God now, may hope for the glory of God hereafter. Tiicre is no good hope of glory i)ut what is founded in grace; grace is glory begun, the earnest and assurance of ^'/orz/. He will give grace and gloi-y, Ps. 84. 11.

2. Those who hope for the glory of God hereafter, have enough to rejoice in now. It is the duly of those that hope for heaven to rejoice in those hoi)es.

IV. We glory m tribulations also; not (;nly notwithstanding our tribulations, (those do not hinder our rejoicing in hope of//;<'^/ory of God,) but even in our tribulations, as those are working for us the weight of gloru, 2 Cor. 4. 17.

Observe, W hat a growing increasing happiness the happiness of the saints is; jiot only so. One would think, such jieace, such grace, such glory, and such ii joy in hope of it, were more than such

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J oor undeserving creatures as we are could pretend to ; and yet it is not only so, there are more instances otour Irippincss ; wc glory in tribulatioun aluo ; especially tribulation for righttoutsntsa' sake; which seemed the greatest objection against the saints' happiness; whereas really their happiness did not only consist w'ltli, but take rise tVoni, those tribulations. They rejoiced that they were counted worthy to fiuffer. Acts 5. 41.

Tnis being the hardest point, he sets himself to shew the grounds and reasons of it. How come we \.o glory in tribulations? Why, because tribulations, by a chain of causes, greatly befriend hope ; which he shews in the method of its influence.

1. TnbuUuion ivorketh jmtience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and, by proving, impwAts /latiftice ; as parts and gifts increase by exercise. It is not the efficient cause, but yields the occasion, as steel is hardened by the fire. See how God brings meat uut of the eater, and sweetness out of the strong I That which worketh patience, is matter of joy ; for patience does us more good than tribulations can do us hurt. Tribulation in itself worketh impatience ; but, as it is sanctified to the saints, it worketh patience.

2. Patience, experience, v. 4. It works an experience of God, and the songs he give* in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an fjc/2fnV7?ce of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, SoKi/j-m — an approbation, as he is appro\ ed, that has passed the test. Thus Job's tribulation wrought patience, ^cnA'Cn.'sX patience produced an approbation, that still he holds fast his integrity, Job 2. 3.

3. Experience, hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope ; he that hath delivered, doth and will. Experience of ourselves helps to evidence our sin-serity.

4. This hope maketh not ashamed, it is a hope that will not deceive us. Nothing confounds more than disappointment. Everlasting shame and confusion will be caused by the perishing of the expectation of the wicked, but the hope of the righteous shall be gladness, Prov. 10. 28. See Ps. 22. 5.—71. 1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets ; yet, having hopes of glory, we are not ashamed of these sufferings. It is in a good cause, for a good master, and in good hope: and therefore we are not ashamed. We will never think ourselves disparaged by sufferings that are likely to end so well.

Because the love of God is shed abroad. This hope will not disappoint us, because;/ is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed S/iirit to shed abroad the love of God in the hearts of all the saints. The love of God, that is, the sense of God's love to us, drawing out love in us to him again. Or, The great effects of his love : (1.) Special grace ; and, (2.) The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul; as rain watering it, and making it fruitful : the ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts ; it is that which constrains us, 2 Cor. 5. 14. Thus are we drawn and held by the bonds of love. Sense of God's love tons, will make us not ashamed, either of our hope in him, or our sufferings for him.

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6. For vvlicn we were yet without strength, in due time Christ died lor the ungodly. 7. For scarcely for a righteous man will one die : yet peradventure lor a good man some would even dare to die. i'.. But God commendelh his love toward us, in that, while we were yet sinnei's, C hrist died hr us. 9. Much more then, heing now justified by his blood, we shall be saved from wrath thiough him. 10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we liave now received the atonement. 12. Wherefore, as by one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned: 13. (For initil the law sin was in the world : but sin is not miputed when there is no law. 14. Nevertheless death reigned from Adam to Mos^*s, even over them that had not sinned after the similitude of Adam's transgression, ^"ho is the figure of him that was to come 15. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, 7rhic/i is by one man, Jesus Christ, hath abounded unto many. 16. And not as // utis by one that sinned,so is the gift: for the judgment iras by one to condemnation, but the free gift is of many offences unto justification. 17. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of t he gift of righteousness shall reign in life by one, Jesus Christ.) 18. Therefore as by the offence of one judg-ment came upon all men to condemnation, even so by the righteousness of one tliefree gift ctimc upon all men unto justification of life. 19. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.

The apostle here describes the fountain and foun dation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but if you run them up to the spring-head, you will find it to be Christ's dving for us ; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon the instance of that love of God, which is shed abroad.

ROMANS, V.

Three things he takes notice of for the explication and iUustration of this doctrine.

1. The persons he died for, v. 6—8.

2. Tl>e precious fruits of his death, v. 9 —11.

3. The parallel he rans between the communication of sin and death by the first Adam, and of righteousness and life by the second Adam, v. 12. to the end.

1. The haracter we were under when Christ died for us:

1 JVe ivere without strength, (y. 6.) in a sad condition ; and, which is worse, altogether unable to help ourselves out of that condition ; lost, and no visible way open for our recovery ; our condition, deplorable, and in a manner desperate ; and therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deut. j2, 36. It is the manner of God to help at a dead lift.

2. He died for the ungodly: not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish ; not only mean and worthless, but vile and obnoxious ; unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates {v. 7, 8.) as an unparalleled instance of love ; herein God's thoughts and ways were above our's. Compare John 15. 13, 14. Greater love has no man.

(1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned ; every body will pity such a one, but few will put such a value upon his life, as either to hazard, or much less, to deposit, their own in his stead.

(2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, that is more tlian barely a righteous man. Many that are good themselves, yet do but little good to others; but those that are useful, commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their dvT/^f vsi— would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some, that for his life laid dovjn their own necks, ch. 16. 4. And yet observe how he qualifies this ; it is but some that would do so, and it is a daring act if they do it; it must be some bold venturing soul; and after all, it is but a peradventure.

(3.) But Christ died for sinners ; {v. 8.) neither righteous nor good; not only such as are useless, but such as were guilty and obnoxious ; not only such as there would be no loss of, should they perish, but such whose desti-uction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die.

Some think he alludes to a common distinction the Jews had of their people into O'pny— righteous, n'HDn— merciful, (compare Isa. 57. 1.) and D'J'B'I — wicked.

Now herein God commended his love, not only proved and evidenced his love, (he might have done that at a cheaper rate,) but he magnified it, and made it illustrinvis. This circumstance did magnify greatly and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration ; " Now my creatures shall see that I love them, I will give them such an instance of it, as shall be without jiarallel." CoTn-mendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad ofhU tnvp in our hearts by the Holy Ghost, He evidences

his love in the most winning, affecting, endearing way imaginable.

While we were yet sinners, implying, that we were not to be always sinners ; there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us.

(4.) Nay, which is more, we were enemies, {y. 10.) not only malefactors, but traitors and rebels ; in arms against the government ; the worst kind of malefactors, and of all others the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, ch. 8. 7. Col. 1. 21. This enmity is a mutual enmity ; God loathing the sinner, and the sinner loathing God, Zech. 11. 8. And that for such as these Christ should die, is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be ovir business to eternity, to adore and wonder at it ! This is a commendation of love indeed ! Justly might l\e who had thus loved us, make it one of the laws of his kingdom, that we should love our enemies.

II. The precious fruits of his death :

1. Justification and reconciliation are the first and primary fruit of the death of Christ; JVe are justified by his blood, {v. 9.) reconciled by his death, v. 10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting I'ighteousness brought in. This is done, that is, Christ has done all that was requisite on his part to he done in order hereunto, and immediately upon our believing, we are actually put into a state of justification and re-conciliation.

Justified by his blood. Owr justification is ascribed to the blood of Christ, heani^t' without blood there is no remission, Heb. 9. 22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sfrinkling of the blooa was of the essence of the sacrifice. It was the blood that made an atonement for the soul. Lev. 17. 11.

2. From hence results salvation from wrath; saved from wrath, {v. 9.) saved by his life, v. 10. When that which hinders our sal\ation is taken away, the salvation must needs follow. Nay, the argument holds very strongly ; if God justified and reconciled us when we were enemies, and put himself to so much charges to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is, of enemies to make us friends, will certainly do the lesser, which is, when we are friends to use us friendly, and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation, will, no doubt, build upon that foundation.

IVe shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1 Thess. 1. 10. The final justification and absolution of believers at the great day, togethei- with the fitting and preparing of them for it, a.re the salvation from wrath here spoken of; it is the perfecting of the work of grace.

Reconciled by his death, saved by his life. His life here spoken of; is not to be understood c)f his life in the flesh, but his life in heaven, that life which ensued after his death. Compare ch. 14. 9. He was dead, and is alive. Rev. 1. 18. We avc recovcilea bv Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so niakiiisr us salva-ble ; thus is the partition-wall brokr7i dotrn, atonement made, and the attainder reversed; hut it is the living Jesus that perfects the work, he live.'^ to make intercession, Heb. 7. 25. It is Chiist in h-s J exaltation, that by his word and Sjririt effectually

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calls and changes, and reconciles us to God, is our Advocate ivilli the Father, and so completes and consummates our salvation. Compare ch. 4. 25. and 8. 34. Christ dying was tlie testator, who bequeathed ' us the legacy ; but Christ living is the executor, who pays it. Now the arguing is very strong : He that puts himself to the charge of purchasing our salvation, will not decline the trouble of applying it.

3. All this produces, as a further privilege, our joy in God, v. 11. God is now so far from being a terror to us, tliat he is our joi/, and our ho/ie in the day of evil, Jer. 17. 17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it \et, a constant stream of favours ; we not only go to heaven, but go to heaven triumphantly ; not only get into the harbour, but come in with full sail; we joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alfiha and Omega, the foundation-stone and the top-stone of all our comforts and hopes ; not only our salvation, but our strength and our song ; and all this (which he repeats as a string he loved to be harping upon) Ijy virtue of the atonement ; for by him we chi'istians, we believers, have now, now in gospel-times, or now in this life, received the atonement, which was typified by the sacrifices under the law, and is an earnest of our happiness in heaven. TVue believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction.

To receive the atonemeiit is,

(1.) To give our consent to the atonement, approving of, and agreeing to, those methods which mfinite wisdom hath taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel-wuy, and upon gospel-terms.

(2.) To take the comfort of the atonement, which Is the fountain and foundation of ouryo;/ in God. Now life joy in God, now we do indeed receive the atonement, x.j.u^'^^uii'-.i — glorying in it. God hath received the atonement'; (Matt. 3. 17.—17. 5.—28. 2.) if we but receive it, the work is done.

III. The parallel that the apostle nins between the communication of sin and deatii by the first Adam, and of righteousness and life by the second Adam, (v. 12, to the end,) which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God, and the comforting of the hearts of true believers; in shewing a correspondence between our fall and our recovery; and not o!ily alike, but a much greater, power in the second A I im to make us happy, than there was in the fii'st to make us miserable.

Now for the opening of this, observe,

1. A general truth laid down as the foundation of his discourse—That Adam was a type of Christ; Cy. 14.) JVho is the figure of him that was to come. Christ is therefore called the last Adam, 1 Cor. 15. 45. Compare v. 22. In this, Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person ; God dealt with Adam, and Adam acted as such an one, as a common father and factor, root and representative, of and for all his posterity ; so that what he did in that station, as agent for us, we may be said to have done in him ; and what was done to him, may be said to have been done to us in him. Thus Jesiis Christ, the Mediator, acted as a public person, the head of all the elect; dealt with God for them, as their father, factor, ro<it, and representative; died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he per-'ormed for us. Thus was Adam rvvot ri /xiKKotTot

— the figure of him that was to come, to come to repair that breach which Adam had made.

2. A more particular explication of the parallel-In which observe,

(1.) How Adam, as a public person, communicated sin and death to all his posterity ; (t-. 12.) By one man sin entered. V\'e see the world under a deluge of sin and death, full of iniquities, and full of calamities. Now, it is worth while to inquire what is the spring that feeds it, and you will find that to be the general corruption of nature ; and at what gap it entered, and you will find tliat to ha\e been Adam's first sin. It was by 07ie ?nan, and he the fii-st man ; for if any had been before him, they would have been free ; that one man from wliom, as from the root, we all spring.

[1.] By him sin entered. When God pronounced all very good, ((Jen. 1. 31.) there was no sin in the world ; it was when Adam ate forbidden fruit, that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance, and left their first estate ; but it never entered into the world of mankind till Adam sinned ; entered as an enemy, to kill and destroy; as a thief, to rob and despoil; and a dismal entry'it was. Then entered tlie guilt of Adam's sin imputed to posterity, and a general corruption and depraved-ness of nature.

"E^* ^for that, so we read it; rather in whom all have sinned. Sin entered into the world by Adam, foi- in him we all sinned. As (1 Cor. 15. 22. )'w Adam all die ; so here, in him all have sinned: for it is agreeable to the law of all nations, that the acts of a public person are accounted their's whom they represent ; and what a whole body does, every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign oi-di-nation and appomtment of God, and yet that ifounded upon a natural necessity ; for God, as the author of nature, had nriade this the law of natin-e, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his jjosterity ; for all mankind is made of one blood, (Acts 17. 26.) so that according as this "nature jjroves through his standing or falling, before he puts it out of his hands, accordingly it is projiagated from him. Adam therefore sinning and falling, the nature became guiltv and corrupted, and is so derived. Thus in him all have sinned.

[2.] Death by sin; for death is the wages of siiu Sin, when it is finished, brings forth dcatli. When sin came, of coui-se death came along with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died : the threatening was. In the day thou eatest thou shall surelii die. Gen. 2. 17.

So death passed, a sentence of death was jjassed, as upon a criminal, iiix^u — passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception, death passes upon all. There are common calamities incident to human life, which do abundantly prove this.

Death reigned, v. 14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre ; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Cor. 15. 26. Those sons of Belial that will be subject to no other rule, cannot avoid being subject to this.

Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness

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had made in his countenance, O Adam ! what hast thou done ?

Further, to clear this, he shews, that sin did not commence with the law of Moses, but was in the world, until, or before, that law ; therefore that law of Moses is not the only rule of life ; for there was a inile, and that rule transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condenmed by and for our disobedience to it. Sin was in the world before the law ; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom.

Firnt, His inference from hence, is, Therefore there was a law ; for nin is not imjnited where there is 710 law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefoi'e all were under some law.

&coiid/y, His proof of it, is, Death reigned from Adam to jloses, v. 14. It is certain that death "could not liave reigned, if sin had not set up the throne for Tiim. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not. sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did; which is to be understood of infants, that were never guilty nf actual sin, and yet died, because Adam's sin was imi)uted to them.

Thir^ reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge, and the destruction of Sodom, which involved infants. It is a great proof of original sin, that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths ; \v hich could by no means be reconciled with the justice and righteousness of God, if they were not chargeal)le with guilt.

(2.) How, in correspondence to this, Christ, as a puljllc person, communicates righteousness and life tc all true believers that are his spiritual seed. And in this he shews not only wherein the resemblance holds, but e.r abundand, wherein the communication of grace and love by Christ goes beyond the communication of uulit and wrath by Adam.

[].] Wiierein the nsemblai.ce holds; that is laid down most fully, v. 18, 19.

First, By the offi ncc and disobedience of one, many were made sinners, and judgment came u/W7i all men to condemnation. Where observe,

1. That Adam's sin was disobedience, disobedience to a plain and exyjress command : and it was a command t" tiial. The thing he did was therefore evil, because it was forbidden, and not otherwise; but that opened the door to other sins, though itself seemingly small.

2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would nit have reached so far, nor have been so deep and long a stream. Who would think there should be s'l much evil in sin ?

3. That hv Adam's sin 7nany are made sinners : many, that is, all his ])osterity ; said to be many, in opposition to tlie one that offended. Made sinners, x.n.TiTab»<rrLi. It denotes the making of us such by a judicial act: we were cast as sinners by due course 01 law.

4. That judgment is come to conde7nnation upon all th>sc that by Adam's disobedience were 77iade smners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and rec'ivded against us in the court of heaven ; and if the judgment lie not reversed, we are likely to sink under it to eteniity.

Secondly, In like manner, by the righteousness and

obedience of 07ie, (and that one is Jesus Christ, the second Adam,) are many 7nade righteous, and so the free gift comes nfon all. It is observable, how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe,

1. The nature of Christ's righteousness, how it is brought in ; it is by his obedience. The disobedience of the first Adam I'uined us, the obedience of the second Adam saves us : his obedience to the law of mediation, which was, that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favouj'.

2. The fruit of it.

(1.) There is a free gift C07ite upon all men, it is made and offered promiscuously to all. The salvation wrought is a common salvatio7i ; the propcsals are general, the tender free ; whoever will, may come, and take of thes-e waters of life.

This free gift is to all believers, upon their bcliev-ingj tmto justification of life. It is not only a justification that frees from death, but that entitles to life.

(2.) AIa7iy shall be 7nade righteous ; many compared with one, or as many as belong to the election of grace ; which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. KjtTara6>i(royTa<— they shall be co7istituted righteous, as by letterN patent. Now the antithesis between these two, our ruin by Adam, and our recovery by Christ, is obvious enough.

[2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam ; and this he shews, v. 15 —17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy.

His expressions are a little intricate, but this he seems to intend,

First, If guilt and wrath be communicated, much more shall grace and love : for it is agreeable to the idea we have of the divine goodness, to suppcse that he should be more ready to sa\e upon an imjnited righteousness, than to condemn upon an imputed guilt : Much 7nore the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root, (his favour to us in Christ,) and the gift is by grace. We know that God is rather inclined to shew mercy ; punishing is his strange work.

Secondly, If there were so much power and efficacy, as it seems there were, in the sin of a man, who was of the earth, earthy, to condemn us ; much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord fi'om heaven, to justify and save us. The 07te 7na7i that saves us, is Jesus Christ. Surely Adam could not propagate so strong a poison, but Jesus Clirist could propagate as strong an antitode, and much stronger.

Thirdly, It is but the guilt of one single offence of Adam's that is laid to our charge ; the judgment was e£ ivU ii; n^Tan^ifAdi, by one, that is, by one offence, T. 16, 17. Mai-gin'. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the strearn of guilt; for this righteousness doth not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses. Col. 2. 13.

Fourthly, By Adam's sin death i-eigned; but by Christ's rigliteousness there is not only a period put to the reign of death, but believers are preferred to reign in life, v. 17. In and by the righteousness

KOMAXS, VI.

3n

of Christ, we have not only a charter of jnirdcm, but a patent of honour ; are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests; not only pardoned, but preferred. See this obser\ed, Rev. 1. 5, 6.-5. 9, 10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.

Lastly, In the two last verses he seems to anticipate an objection, which is expressed Gal. 3. 19. Jlliercfore then serveth the law? Answer,

1. The law entered, that the offence ynight abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment ; but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived ; as the letting in of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to the cure. The offence, to 7ra.pd7rlu/u^ — that offence, the sin of Adam, the extending of the gTiilt ot it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law.

2. That grace might much more abound; that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews ; and to those of them that were converted to the faith of Christ did not grace much more abound in the remitting of so much guilt and the subduing of so'much corruption? The greater the strength of the enemy, the greater the honour of the conqueror.

1 his abounding of grace he illustrates, v. 21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince, and to make it the more illustrious ; so doth the reign of sin set off the reign of grace. Sin reigned imto death, it was a cruel, bloody reign ; but ^rcce reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification implanted in OS for sanctification ; and both by Jesus Chiist our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.

CHAP. VI.

The apostle having: at lar^e asserted, opened, and proved, tlie ^reat doctrine of justification by faith, lor fcur lest any should suck poison out of that sweet flower, and turn that prace of God into wantonness and licentiousiiess, he, witli a like zeal, copiousness of expression, and coi^rncv of argrument, presses the absolute necessity of sanctification and a holy life, as the inseparable fruit and coiiii)anion oi justification ; for wherever Jesus Clirist is made of God unto any soul ritrjiteousness, he-is made of God unto tliat soul sanctification, I Cor. 1. 30. Tiic water and the blood came streaming to2;ether out of the piiTced side of the dying Jesus. And what God hath thus joined together, let not us dare to put asunder.

1. XIT^HAT shall we say then ? Shall V T we continue in sin, that grace may abound! 2. God forbid. How shall we, that are dead to sin, live any longer therein ? 3. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death ? 4. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5. For if wc hrive hoon planted to<xet(.er in tiie likeness of his death, we shall ho also in the likeness o{ his resuiTection : 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7. For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe tiiat we shall also live with him : 9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10. For in that he died, he died unto sin once: but in that he hveth, he liveth unto God. 11. Likewise reckon ye also yourselves to be dead indeed unto sni, but alive unto God tlirough Jesus Christ our Lord. 12. Let not sin therefore reign in your mortal body, that ye should obey" it in the lusts thereof. 13. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from tiie dead, and your members «5 instruments of righteousness unto God. 14. F'or sin shall not have dominion over you : for ye aic not under the law, but under grace. 15. A^'hat then 1 Shall we sin, because we are not under the law, but under grace ? God forbid. 16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness ? 17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of dot trine which was delivered you. 18. Being then made free from sin, ye became the servants of righteousness. 19. I speak after the manner of men because of the infirmity of your flesh: For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20. For when ye were the servants of sin, ye were free from righteousness. 21. What fruit had ye then in those things " whereof ye are now ashamed ? P^orlhe end of those things is death. 22. But now being made free from sin, and become servants to God, ye have your fi uit unto holiness,' and the end everlasting life. 23. For the wages of sin is death ; hut the gift of God is eternal life through Jesus Christ our Lord.

The apostle's transition, which joins this discourse with the former, is observable, " What shall ive say then ? V. 1. What use shall we make of this sweet and comfortable doctrine } Shall we do evil that good may come, as some say we do ? ch. 3. 8. Shall ive continue in sin, that grace may abound? Shall we from hence take encouragement to sin with sc

ROMANS, VI.

much the more boldness, because the moi-e sin we commit, the more will the grace of God be magni-fic 1 lu our pardon ? Is this a use to be made of it ?" No, it is an abuse, and the apostle startles at the thought of it; (v. 2.) " God forbid ,• far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation ; (Matt. 4. 10.) Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible, soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence ; for the truth as it is in Jesus, is a truth according- to godliness. Tit. 1. 1.

The apostle is very ifull in pressing the necessity of holiness in this chapter, which may be reduced to two heads.

I. His exhortations to holiness, which shew the nature of it.

II. His motives or arguments to enforce those exhortations, which shew the necessity of it.

I. For the first. We may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification, and vivijication; dying to sin, and living to righteousness ; elsewhere expressed by putting off the old man, and putting on the new ; ceasing to do evil, and learning to do well.

1. Mortification, putting off the old man ; several ways that is expressed.

(1.) We must live no longer in sin, {v. 2.) we must not be as we have been, nor do as we have done. The time past of our life must suffice, 1 Pet. 4. 3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin ; do not live in it as their element, do not make a trade of it: that is to be sanctified.

(2.) The body of sin must be destroyed, v. 6. The corru])tion that dwelkth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin ; (that may lie done through the influence of (nitward restraints, ■)r other inducements;) but wc must get the vicious labits and inclinations weakened and destroyed: not only cast away the idols out of the sanctuary, but tho idols of iniquity out of the heart.

That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented bv the crucifying and killing of the original corruption. Destroy the bnd\- of sin, and then, though there should be Canaanites remaining in the landi yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod '; destroy that, and the yoke is broken. The destruction of Eglon the tyrant, is the deliverance of oppressed Israel from the'Moabites.

(3.") JVe inust be dead indeed unto sin, v. 11. As the death of the oppressor is a release, so much more is the death of the opjiressed, Job 3. 17, 18. Death brinies a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his r/7^ow(/aw taskmasters ; be as indifferent to the pleasures and dcli'i;hts of sin, as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, eni|)loymcnts, is not what he was, does not what he did, has not what he had. Death makes a mighty change ; such a change doth sanctification make in the soul, it cuts off all correspondence with sin.

(4.') Sin must not reign in our mortal bodies, that we should obey it, v. 1? Though sin may remain as an outlaw, though it mav oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it

not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof: let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof — iv tuI; 'f^i^u/uittK iwrS. It refers to the body, not to sin. Sin lies very much in gratifying of the body, and humf)uringthat. And there is reason implied in that, yoiir mortal body ; because it is a mortal body, and hastening apace to the dus', therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not j'ield obedience to such an enemy.

(5.) We must not yield our members as instru ments of unrighteousness, v. 13. The members of the body are made use of by the connjpt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made ; it is pity they should be the devil's tools of unrighteousness ti7ito sin, instruments of the sinful actions,-accordingto the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits ; one sin begets another ; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation be forced to be instruments of sin ; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.

2. Vivification, or living to righteousness ; and what is that ? -^

(1.) It is to walk in newness of life, v. 4. Newness of life supposes newness of heart, for out of it are the issues of life ; and there is no way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, toward new ends, fi'om new principles; make a new choice of the way ; choose new paths to walk in, new leaders to walk after, new companions to walk with : old things should pass away, and all things become new. The man is what he was not, does what he did not.

(2.) It is to be alive ttnto God through Jesus Christ our Lord, v. 11. To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out toward him, as towards an agreeable object, in which it takes a complacency : this is to be alix'e to God. The love of God reigning in the heart, is the life of the soul towards God ; ..inima est ubi amat, non ubi animat — The soul is where it loves, rather than where it lives ; the affections and desires alive toward God.

Or, living (our life in the flesh) unto God, to his honour and glory as our end, by his woi'd and wil' as our rule ; in all our ways to acknowledge him, and to have our eyes ever toward him ; that is to live unto God.

Through Jesus Christ our Lord. Christ is our spiritual life ; there is no living to God but through him. He is the Mediator ; there can be no comfort able receivings from Ciod, or acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ, as the author and maintainerof this life; through Christ, as the head from whom we iTccive vital in fluence ; through Christ, as the root I)\- which wc derive sap and nourishment, and so live. In living to God, Christ is all in all.

(3.) It is to yield ourselves to God, as those that are alive frotn the dead, v. 13. The very life and . being of holiness lie in the dedication of ourselves to | the Lord, giving our own selves to the Lord, ' Cor. 8. 5. " Yield yourselves to him, not only as the

ROMANS, VI.

319

conquered yields to the conqueror, because lie can stand it out no Ioniser ; but as the witV yields herself to lier husband, to whom her desire is ; as the scholar yields himself to the teacher, the apjjrentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves ; nothing less than your whole selves ;" cT=tg3tr)i!r*T6 'au-T<<c, accommodate vos i/isos Deo — accommodate ijourselves to God; so Tre7nellius, from the Si/riac. " Not only submit to him, but comply with him ; not only present yourselves to him once for all, but be always ready to him. Yield yourselves to him as wax to the seal, to take any impression, to be,.and have, and do, what he pleases.' When Paul said, Lordy what ivilt thou have me to do ? (Acts 9. 6.) he was then yielded to God.

jis those that arc alive from the dead. To yield a dead carcase to a living God, is not to please him, Dut to mock him : "Yield yourselves as those that are alive and good for something, a living sacrifice " zh. 12. 1. The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead, (it may be understood of a death in law, J that are justified and delivered from death, to give themselves to him that hath so redeemed them.

(4.) It is to yield our members as instruments of righteousness tfi God. The members of our bodies, when withdrawn from the sei-vice of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is, divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to ser\'e the soul in the service of God. Thus, (t. 14.) *' Yield your members servants to righteousness unto holiness. Let them be under the conduct, and at the command of the righteous law of God, and that principle of inherent righteousness, which the Spirit, as a sanctifier, plants in the soul.

Righteousness unto holiness; which intimates growth, and progress, and ground got. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin ; hence the members of a natural man arc here said to be servants to iniquitij unto iniquity; one sin makes the heart more disposed for another ; so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do, the more wc may do, for God. Or serving righteousness, tU aymafjiii — asaii ex'idence of sancti-Ji cat ion.

II. For the second. The motives or arguments here used to shew the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness, that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.'

1. He argues from our saci-amcntal confomiitv to Jesus Christ. Our baptism, and the design and intention of it, cariT in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep lis in from sin, as a spur of constraint to quicken us to duty. Observe his reasoning.

(1.) In general, we are dead to sin, that is, in profession, and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead ^0 sin by a participation of virtue and power for the Vcilling of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin ; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts ; than which no-

thing is more unbecoming and absurd. For (v. 7.) lie that is dead, is freed frorn ^in ; that is, he that is (lead to it, is freed Uxnu the i ule and dominion of it; as the servant that is dead, is fi <•( d from his master, Job 3. 19. Now shall wf be t-iicb fools ;s to return to that slavery from which \\(. ate discharged ? \\'hen we are delivered nit ( f Ktypt, s-hall we talk of going back to it again ?

(2.) In j)articular, being bo/ttized into Jesus Christ, ive Tjcre hafuized into his Aeuth, v. 3. We were baptized «<«: Xpircv— unto Christ, as 1 Cor. 10. 2. tit Mo,j-iiv— unto Moses. Bajitism binds us to Christ, it sets us apprentice to Christ, as our teacher, it is our allegiance to Christ as our sovereign. Br'ptism is externa ansa Christi — the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply" with the design of his death, which was to redeem us from iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our bajjtism, and ve do not do well if we do not answer this profession, and make good this promise.

[1.] Our conformity to the death of Christ obliges us to die unto sin ; thereby we know the fellonvshi/i of hie sufferings, Phil. 3. 10. Thus we are here said to be planted together in the likeness of his death, {v. 5.) rzijuci'l'jua.'Ti, not only a conformity, but arow-formation ; as the ingrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness : wc are planted in the vinevard, in a likeness to Christ ; which likeness we should evidence in sanctification. Our creed concerning Jesus Christ, is, among other things, that he was crucified, dead and buried ;. now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice.

First, Our old man is ciiicified with him, x<. 6. The death of the cross was a slow death ; the body, after it was nailed to the cross, gave many a throe and many a strut;gle : Init it was a sure death, long in expiring, hut expired at last; such isthe mortification of sin in believers.' It was a cursed death, Gal. 3. 13. Sin dies as a malefactor, devoted to destruction, it is an accursed thing. Tliough it be a slow death, yet it \ must needs hasten it. that it is an old man that is ciiicified ; not in tlie pi'ime of its strength, but decaying : that whicli waxeth old, is ready to vanish away, Heb. 8. 13. Crucified nvith him —ff-i/r«raw/!>i3-)(, not In respect of time, but in respect of causality. The crucifying of Christ for us, lias an influence upon the crucifving of sin in us.

Secondly, Wc are dead with Christ, v. 8. Christ was obedient to death : when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the sampler of Christ's dying for sin. Baptism signifies and seals our union with Christ, our ingrafting into Christ; so that ve are dead with him, and engaged to have no more to do with sin than he had.

Thirdly, Jfe are buried with him by baptism, v. 4. Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from the world ; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners.

We are buried, in profession and obligation : we profess to be .so, and we are bound to be so : it was our covenant and en'ragement in baptism ; we are sealed to be the Lord's, therefore to be cut off from sin. Why this buiying in baptism should so much

ROMANS, VT.

as allude to anv custom of dipping under water in baptism, ii;iv move than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain, that it is not the sign, but the thing signified, in ba])tism, that the apostle here calls beina(i«r/«/ with Christ; and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, cut off from the life of sin, that we may rise again to a new life of faith and love.

f2.] Our conformity to the resurrection of Christ iges us to rise again to newness of life. That is the flower of his resurrection which Paul was so desirous to know, Phil. 3. 10. Christ was raised up from (he dead by (he glory of (he Father, that is, by the power of'the Father; the power of God is his glory ; it is glorious power, Col. 1. 11. Now in baptism Ave are ol^liged to conform to that pattern, to be planted in the lifce?iess of his resurrection, {v. 5.) to live with hi77i, v. 8. See Col. 2. 12. Conversion is the first resun-ection from the death of sin to the life of righteousness ; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ, seems to be intimated in the rising of so many of the bodies of the saints ; which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection. Matt. 27. 52. We are all risen with Christ.

In two things we must conform to the resurrection of Christ.

First, He rose, to die no more, v. 9. We read of many others that were raised from the dead, but they rose to die again; but when Christ rose, he rose to die no more ; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again : but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive, that he lives for eveiTnore, Rev. 1. 18.

Thus we must rise from the grave of sin, never again to return to it, or to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness, as darkness itself.

Secondly, He rose to live unto God, (r. 10.) to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead, returned to the same life in every respect which they had before lived ; but so did not Christ, he rose again to leave the world. JVow I am no more in the world, John 13. 1.—17. 11. He rose to live to God, that is, to intercede and rule, and all to the glory of the Father.

Thus must we rise to live to God: that is it which he calls newness of life, {v. 4.) to live from other

Srinciples, !)y other rules, with other aims, than we ave done. A life devoted to God is anew life ; before, self was the chief and highest end, but now God. To live indeed, is to live to God, with our eyes ever toward him, making him the centre of all our actions.

2. He argues from the precious promises and ])ri-vileges of the new covenant, v. 14. It might be objected, that we cannot conquer and subdue sin, it is unavoidably too h.uxl for us ; '• No," says he, " you wrestle with an enemy tliat may be dealt with and subdued, if you will but keep your ground and stand to your arms ; it is an enemy that is already foiled and bafRed ; there is strength laid uj) in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion." God's promises ' to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble ; but it shall not have dominion ; may vex him, but it shall not rule over him.

For we are not under the law, but t.?ider grace, not under the law of sin and death, but under the law of the s]jii'it of life, which is Christ Jesus : we are actuated by other principles than we have been : new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which iiins thus, " Do this, and live ; do it not, and die ;" but under the covenant of grace, which accepts sincerity as our gospel-perfection, which requires nothing but what it promises strength to perform ; which is herein well ordered, that every transgression in the covenant does not put us out of covenant; and especially, that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us, that sin shall not have dominion over us ; hath himself condemned it, and will destroy it ; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers : if we were under the law, we were undone, for the law curses every one that continues not in every thing ; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance : and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin ? Shall we sin against so much goodness, abuse such love ?

Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought; (v. 15.) Shall we sin because we are not under the law, but under grace ? God forbid. What can be more black and ill-natured than from a fi'iend's extraordinary expressions of kindness and good-will, to take occasion to affront and offend him ? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.

3. He argues from the evidence that this will be of our state, making for us, or against us ; {v. 16.) To whom you yield yourselves se7~i'ants to obey, his sei'vants ye are. All the children of men are eitheF'j the servants of God, or the servants of sin ; these are the two families. Now, if we would know to which of these families we belong, we must inquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us, that we belong to that family on which death is entailed. As on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.,

4. He argues from their forme*- sinfulness, (v. 17—21.) where wc may observe,

(1.) What they had been and done formerly. We have need to be often reminded of our former state.^ Paul frequently remembers it concerning himself, and those to whom he writes.

[1.] Ye were the seimants of^n. Those that are now the servants of God, would do well to remember the time when they were the servants of sin ; to keep them huml)le, penitent, and watchful, and to quicken them in the service of God. It is a re-])roach to the service of sin, that so many thousands have quitted the service, and shaken off the yoke ; and never any that sincerely deserted it, and gave up themselves to the service of God, have returned to the former drudgery. " God be thanked that ye were so, that is, that though ye were so, yet ye have obeyed. Ye were so ; God be thanked that we can speak of it as a thing past : ye were so, but ye are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that")

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h

I the former sinfulness is such a foil, and such a spur (to your present holiness."

[2.] Ye have yielded your members servants to unclcanness, and to inicjuity unto iniquity, v. 19. It is the misery of a sinful state, that the body is made a drudge to sin, than which there could not be a i)aser or a harder slavery, likf that of the jirodii^ul that was sent into the Jields to feed swine. Ye have yielded., Sinners are voluntai y in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the riiin of sinners, thut they sold themselves to work wickedness, it was their own act and deed.

To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit ; to iniquity as the work, laito iniquity as the wages. Sow the wind, and reap the whirlwind ; growing worse and worse, more and more hardened.

This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections.

[3.] Fe were free from righteousness; {y. 20.) not free by any liberty given, but by a liberty taken, which is licentiousness; " Ye were altogether void of that which is good, void of any good principles, motions, or inclinations; void of all subjection to the law and will of God, of all conformity to his image ; and this ye were pleased with, as a freedom and a liberty ; but a freedom from righteousness is the worst kind of slavery."

(2.) How the blest change was made, and wherein it did consist.

[1.] Ye have obeyed from the heart that form of doctrine which was delivered you, v. 17, This describes conversion, what it is ; it is om' conformity to, and compliance with, the gospel which was delivered you by Christ and his mmisters. Margin. IVhereto ye were delivered; sic h ^agf<ro3-»T{— into which ye were delivered. And so observe.

First, The rule of grace, that form of doctrine — T!/arsy iiSa.^Y\i. The gosjjel is the great rule both of truth and holiness ; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 2 Tim. 1.13.

Secondly, The nature of gi-ace, as it is our conformity to that rule.

It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed; and that/row the heart; which denotes the sincerity / and reality of that obedience ; not in j)rofession only, I but in power ; from the heart, the mnermost part, the commanding part of us.

It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line ioY line, stroke for stroke, and wholly representing the shape and figure of it. To be a ''christian indeed, is to lie transformed into the like-I ness and similitude of the gospel, our souls answering to it, complying with it, conformed to it: understanding, will, affections, aims, principles, actions, \ all according to that form of doctrine.

[2.] Being made free from sin, ye became servants of righteousness, v. 18. Serx'ants to God, v. 22. Conversion is. First, A freedom from the service of sin ; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God" and righteousness ; to God as our master, to righteousness as our work. \\T\en we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant.

Observe, We cannot be made the serx'ants of God, till we are freed from the power and dominion V^OL. VI.—2 S

of sin; we cannot serve two masters so directly opposite one to another, as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our/ Father's house.

(3.) What apprehensions they now had of their former work and way. He appeals to themselves, {v. 21.) whether they had not found the service of sin, [1.] An unfruitful service ; " What fruit had ye then 7 Did ye ever get any thing by it .■• Sit down, and cast up the account, reckon your gains, what fruit had ye then ?" Besides the future losses, which are infinitely great, the very present gains of sin are not woith mentioning. What fruit ? Nothing that deserves the name of fruit; the present pleasure and profit of sin do not deserve to be called fruit; they are but chajf, /iloughing iniquity, sowing vanity, ami rcajiing the same. [2.] It is an unbecoming service; it is that of which, we are now ashamed ; ashamed of the folly, ashamed of the filth of it. Shame came into the world with sin, and is still the certain product of it; either the shame of repentance, or, if rot that, eternal shame and contempt. Who would wilfully do that which, sooner or later he is sure to be ashamed of ?

5. Lastly, He argues from the end of all these things; it is the prerogative of rational creatures, that they arc endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness, here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice.

(1.) The end of sin is death ; (t^. 21.) The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal; at the last it bites ; it will l)e bitterness in the latter end.

The wages of sin is death, v. 23. Death is as due to a sinner when he hath sinned, as wages are to a servant when he hath done his work. This is true of every sin ; there is no sin in its own nature venial; death is the wages of the least sin ; sin is here represented, either as the work for which the wages are given, or as the master by whom the wagis are given ; all that are sin's servants, and do sin's work, must expect to be thus paid.

(2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be ex'crlastingIfe; a \cry haj)py end ! Though the way be up-hill, though it be narrow, and thorny, and beset, yet cx<erlasting life at the end of it is sure. So, V. 23. The gift of God is eternal life. Heaven is life, consisting in the vision and fiiiition of God; and it is eternal life, no infirmities attending it, no death to put a ];eriod to it. This is the gift of God. The death k the wages of sin, it conies by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven ; there is no ])roportion between the gloiy of heaven and our obedience ; we must thank God and not ourselves, if ever we get to heaven. And this gift is through I Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the jilfiha and Omega, AH in all in our salvation.

CHAP. VII.

We may observe, in this chapter, I. Our freedom from the law further ur<red as an argument to press upon us sanc-tification, v. 1. . 6. II. The excellency and usefulness of the law asserted and proved from the apostle's own experience, notwithstanding, v. 7.. 14. III. A description of the conflict bitween grace and corruption in the heart, t. 14, 15. to the end.

1. "IT'NOW ye not, brethren, (for I speak JV to them that know the law,) how

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that the law hath dominion over a man as long as he hveth ? 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress : but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

Among other arguments used in the foi-egoing chapter to persuade us against sin, and to holiness, this was one, {y. 14.) that ive are not under the law ; and that argument he is here further insisting upon and explaining; {v. 6.) We are delivered from the law. What does he mean by that ? And how is it an argument why sin should not reign over us, and why we should walk in newness of life?

I. We are delivered from that power of (he law, which curses and condemns us for the sin committed by us. The sentence of the law against us is vacated and reversed, by the death of Christ, to all true believers. The law saith. The soul that sins shall die; but we are delivered from the law. The Lord has taken away thy sin, thou shalt not die. We are redeemed from, the curse of the latv. Gal. 3. 13.

II. We are delivered from that power of the law, which irritates and provokes the sin that dwelleth in us. This the apostle seems especially to refer to, (y. 5.) The motions of sin which were by the law. The law, by commanding, forbidding, threatening, corrupt and fallen man, but offering no grace to cure and strengthen, did but stir up the corruption, and, like the sun shining upon a dunghill, excite and draw up the filthy steams. We being lamed by the fall, the law comes and directs us, but provides nothing to heal and help our lameness, and so makes us halt and stumble the more. Understand this not of the law as a rule, but as a covenant of works.

Now each of these is an argument why we should be holy ; for here is encouragement to endeavours, though in many things we come short. We are under grace, which promises strength to do what it commands, and pardon upon repentance when Ave do amiss. This is the scope of these verses in general, that in point of profession and privilege, we are under a covenant of grace, and not under a covenant of works; under the gospel of Christ, and not under the law of Moses. The difference between a law-state and a gospel-state, he had before illustrated, by the similitude of rising to a new life, and serving a new master; now here he speaks of it under the similitude of being married to a new husband.

1. Our first marriage was to the law, which, according to the law of marriage, was to continue only

during the life of the law. The law of marria^;!,' is obliging only till the death of one of the parties, no matter which, and no longer. The death of either discharges both.

For this he appeals to themselves, as persons knowing the law ; {v. 1.) Isfieak to them that know the law. It is a great advantage to discourse with those that have knowledge; for such can more readily understand and apprehend a truth. Many of the Christians at Rome were such as had been Jews, and so were well acquainted with the law. One has some hold of knowing people.

The law hath fiower over a man as lo?ig as he liveth; in particular, the law of marriage hath power; or, m general, every law is so limited : the laws of nations, of relations, families.

(1.) The obligation of laws extends no further; b}^ death the servant who, while he lived, was under the yoke, \^ freed from his master. Job 3. 19.

(2.) The condemnation of laws extends no further ; death is the finishing of the law. ^ctio mori-tur cum persona. — The actio?! expires with the pe) son. The severest laws could but kill the body, and after that there is no more that they can do.

Thus while we were alive to the law, we were under the power of it; while we were in our Old Testament state, before the gospel came into the world, and before it came with power into our hearts.

Such is the law of marriage ; (z'. 2.) the woman is bound to her husband during life, so bound to him, that she cannot marry another; if she do, she shall be reckoned an adulteress, v. 3. It will make her an adulteress, not only to be defiled by, but to be married to, another man ; foi- that is so much the worse, upon this account, that it abuses an ordinance of God, by making it to patronise the uncleanness.

Thus were we married to the law ; (y. 5.) When we were in the flesh, that is, in a carnal state, under the reigning power of sin and corruption ; in the flesh, as in our element; then the motions of sins which were by the law, did work in our members, we were carried down the stream of sin; and the law was but as an imperfect dam, which made the stream to swell the higher, and rage the more ; our desire was to sin, as that of the wife to her husband, and sin ruled over us ; we embraced it, loved it, devoted all to it, conversed daily with it, made it our care to please it; we were under a law of sin and death, as the wife under the law of marriage ; and the product of this marriage y^&s, fruit brought forth unto death, that is, actual transgressions were produced by the original corruptions, such as deserve death. Lust, having conceived b\' the law, (which is the strength of sin, 1 Cor. 15. 56.) bringeth forth sin, and sin, whe?i it is finished, bringeth forth death. Jam. 1. 15. There is the posterity that springs from this marriage to sin and the law. This conies of the motions of sin working in our members. And this continues during life, while the law is alive to us, and we to the law.

2. Our second marriage is to Christ: and how comes that about ? Why,

(1.) We are fi-eed, by death, from our obligation to the law as a covenant, as the wife is from her ob ligation to her husband, xk 3. This application b not very close, nor needed it to be, (t'. 4.) Ye are be come dead to the law. He does not say, " The lav/ is dead ;" some think, because he would avoid giving offence to those who were yet zealous for the law ; but, which comes all to one, Ye are dead to the law ; as the crucifying of the world to us, and of us to the world, amounts to one and the same thing; so doth the law dying, and our dying to it. We are delivered from the law ; {v. 6.) KaT;ig^)'S-»/>(iv— we are nulled as to the law ; our obligation to it, as a husband, cassated and made void. And then he speaks of the law being dead, as far as it was an imprisoned

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law to us, that being dead wherein we were held; not the law itself, but its obligation to punishment, and its provocation to sin, that is dead, it has lost its power; and this, {v, 4.) by the body of Christ, that is, by the sufferings of Christ in his body, by his crucified body, which abrogated the law, answered the demands of it, made satisfaction for our violation of it, purchased for us a covenant of grace, m which righteousness and strength are laid up for us, such as were not, nor could be, by the law. We are dead to the law by our union with the mystical body of Christ; by being incoi-porated into Christ in our baptism professedly, in our believing powerfully and effectually, we are dead to the law, have no more to do with it than the dead servant, that is free from his master, hath to do with his master's yoke.

(2.) We are married to Christ. The day of our believing is the day of our espousals to the Lord Jesus. We enter upon a life of dependence on him, and duty to him. Married to another, even to him who is raised from the dead ; a periphrasis of Christ, very pertinent here ; for as our dying to sin and the law is in conformity to the death of Christ, and the crucifying of his body; so our devotedness to Christ in newness of life, is in conformity to the resurrection of Christ. We are married to the raised exalted Jesus; a very honourable marriage. Compare 2 Cor. 11. 2. Eph. 5. 29. Now we are thus married to Christ,

[1.] That we should bring forth fruit unto God. One end of marriage is fruitfulness: God instituted the ordinance, that he might seek a godly seed, Mai. 2. 15. The wife is compared to the fruitful vine, and children are called the fruit of the womb. Now the great end of our marriage to Christ, is, our fruitfulness in love, and grace, and every good work. That is fruit unto God, pleasing to God, according to his will, aiming at his glory. As our old marriage to sin produced fiiiit unto death, so our second marriage to Christ produces fruit unto God, fruits of righteousness.

Good works are the children of the new nature, the products of our union with Christ; as the fruitfulness ot the vine is the product of its union with the root. Whatever our professions and pretensions be, there is no fruit brought forth to God, till we are married to Christ; it is in Christ Jesus that we are created unto good works, Eph. 2. 10. That is the only fruit turning to a good account, which is brought forth in Christ. This distinguishes the good works of believers from the good works of hypocrites and self-justifiers, that they are brought forth in marriage, done in union with Christ, in the name of the Lord. Jesus, Col, 3. 17. This is, without controversy, one of the great mysteries of godliness.

[2.] IViat we should sen>e in newness of spirit, and not in the oldness of the letter, v. 6. Being married to a new husband, we must change our way. Still we must serve, but it is a service that is perfect freedom, whereas the service of sin was a perfect drudgery: we must now serve in newness of sfiirit, by new spiritual rules, from new spiritual principles, in the spirit, and in truth, John 4. 24. There must be a renovation of our spirits, wrought by the Spirit of God, and in that we must serve.

' J\'ot in the oldness of the letter; we must not rest in mere external services, as the carnal Jews did, who gloried in their adherence to the letter of the law, and minded not the spiritual part of worship. The letter is said to kill with its bondage and terror, but we are delivered from that yoke, that we might serve God without fear, in holiness and righteousness, Luke 1. 74, 75. We are under the dispensation of the Spirit, and therefore must be spiritual, and serve in the spirit. Compare with this 2 Cor. 3. 3, 6, &c. It becomes us to worship within the veil, and no longer in the outward court.

7. What shall we say then ? Is the law sin ? God forbid. Nay, I had not known sin, but by the law: for 1 had not known lust, except the law had said, Thou shalt not covet. 8. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin ums dead. 9. For I was alive without the law once: but when the commandment came, sin revived, and I died. 10. And the commandment, which teas ordained to life, I found to be unio death. It. For sin, taking occasion by the commandment, deceived me, and by it slew we. 12. Wherefore the law is holy, and the commandment holy, and just, and good. 13. Was then that which is good, made death unto me ? God forbid. But sin, that it might appear sin, working death in me by that which is good ; that sin by the commandment might become exceeding sinful. 14. For we know that the law is spiritual:

To what he had said in the former paragraph, the apostle here raises an objection, which he answers very fully ; What shall we say then ? Is the law sin ? When he had been speaking of the dominion of sin, he had said so much of the influence of the law as a covenant upon that dominion, that it might easily be misinterpreted as a reflection upon the law ; to prevent which he shews from his own experience the great excellency and usefulness of the law, not as a covenant, but as a guide ; and further discovers how sin took occasion by the commandment.

Observe in particular,

L The great excellency of the law in itself. Far be it from Paul to reflect upon the law; no, he speaks honourably of it.

1. It is 'holy, just, and good, v. 12. The law in general is so, every particular commandment is so; laws are as the law-makers are; God, the greater lawgiver, is holy, just, and good, therefore his law must needs be so. The matter of it is holy, it commands holiness, encourages holiness; it is holy, for it is agreeable to the holy will of God, the original of holiness ; it is just, for'it is consonant to the rules of equity and right reason; the ways of the Lord are right. It is good in the design of it; it was given for the good of mankind, for the conservation of peace and order in the world ; it makes the observers of it good ; the intention of it was to better and reform mankind. Wherever there is true grace, there is an assent to this—that the law is holy, just, and good.

2. The law is spiritual, {v. 14.) not only in regard of the effect of it, as it is a means of making us spiritual; but in regard of the extent of it, it reaches our spirits, it lavs a restraint upon, and gives direction to, the motions of the inward man; it is a dis-cerner of the thoughts and intents of the heart, (Heb. 4. 12.) it forbids spiritual wickedness, heart-murder, and heart-adultery ; it commands spiritual sen-ice requires the heart, obliges us to worship God in the spirit. It is a spiritual law, for it is given by Gods who is a Spirit and the Father of spirits; it is given to man, whose principal part is spiritual; the soul is the best part, and the leading part of the man, and therefore the law to the man, must needs be a lav to the soul. Herein the law of God is above all other laws, that it is a spiritual law. Other laws may forbid C07nfiassing and imagining, &c. which

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is treason in the heart, but cannot take cognizance thereof, unless there be some overt act; but the law of God takes notice of the iniquity regarded in the heart, though it go no further. Wash thy heart from ivkkednessy Jer. 4. 14.

We know that. Wherever there is true grace, there is an experimental knowledge of tlie spirituality of the law of God.

II. The great advantage that he had found by the law.

1. It was discovering; I had not knovjn sin but by the law, V. 7. As that which is straight discovers that which is crooked, as the looking-glass shews us our natural face with all its spots and deformities; so there is no way of coming to that knowledge of sin, which is necessary to repentance, and consequently to peace and pardon, but by comparing our hearts'and lives with the law.

Particularly he came to the knowledge of the sinfulness of lust, by the law of the tenth commandment. By lust he means sin dwelling in us, sin in its first motions and workings, the connipt principle. This he came to know when the law said, Thou shalt not covet; the law spake in other language than the Scribes and Pharisees made it to speak in ; it spake in the spiritual sense and meaning of it. By this he knew that lust is sin, and a very sinful sin ; that those motions and desires of the heart toward sin, which never came into act, are sinful, exceeding sinful. Paul had a very quick and piercing judgment, all the advantages and improvements of education, and yet never got the right knowledge of indwelling sin, till the Spirit by the law made it known to him. There is nothing about which the natural man is more blind, than about original corruption, concerning which the understanding is altogether in the dark till the Spirit by the law reveal it, and make it known.

Thus the law is a schoolmaster, to bring us to Christ; opens and searches the wound, and so prepares it for healing. Thus sin by the commandment does appear sin; {v. 13.) it appears in its own colours, appears to be what it is, and you cannot call it by a worse name than its own. Thus, by the commandment it becomes exceeding sinful; it appears to be so. We never see the desperate venom and malignity there are in sin, till we come to com-

f)are it with the law, and the spiritual nature of the aw, and then we see it to be an evil and a bitter thing.

2. It was humbling; (x'. 19.) / was alive; he thought himself in a very good condition; he was alive in his own opinion and apprehension; very secure and confident of the goodness of his state. Thus, he was once, TroTt — in ti?nes fiast, when he was a Pharisee; for it was the common temper of that generation of men, that they had a very good conceit of themselves; and Paul was then like the rest of them, and the reason was, he was then without the law. Though brought up at the feet of Gamaliel, a doctor of the law, though himself a great student in the law, a strict observer of it, and a zealous stickler for it; yet without the law. He had the letter of the law, but he had not the sjnritual meaning of it; the shell, but not the kernel. He had the law in his hand and in his head, but he had it not in his heart; the notion of it, but not the power of it. There are a great many who are spiritually dead in sin, that yet are alive in their own opinion of themselves, and k is their strangene'ss to the law, that is the cause of the mistake.

But when the commandmejit came, came in the power of it, (not to his eyes only, but to his heart,) sin revived, as the dust in a room rises, that is, appears when the sun-sliine is let into it. Paul then saw that in sin which he had never seen before ; he they saw sin in its causes, the bitter root, the corrupt

bias, the bent to backslide; siti in its colours, deforming, defiling, breaking a righteous law, affronting an awful Majesty, profaning a sovereign crown by casting it to the ground; sin in its consequences, sin with death at the heels of it, sin and the curse entailed upon it. " Thus sin revived, and then / died; I lost that good opinion which I had had of myself, and came to be of another mind. Sin revived, and I died ; the Spirit, by the commandment, convinced me to be in a state'of sin, and in a state of death because of sin."

Of this excellent use is the law, it is a lamp and a light, it converts the soul, opens the eyes, prepares the way of the Lord in the desert, rends the rocks, levels the mountains, makes ready a people prepared for tlie Lord.

III. The ill use that his corrupt nature made of the law notwithstanding.

1. Sin, taking occasion by the commandment, wrought iji ?ne all manner of concu/iiscence, v. 8. Observe, Paul had in him all manner of concupiscence, though one of the best unregenerate men that ever was; as touching the righteousness of the law, blameless, and yet sensible of all manner of concupiscence. And it was sin that wrought it, indwelling sin, his corrupt nature; (he speaks of a sin that did ivork sin ;) and it took occasion by the commandment. The corrupt nature would not have swelled and raged so much, if it had not been for the restraints of the law ; as the peccant humours in the body are raised, and more inflamed, by a purge that is not strong enough to carry them off. It is incident to corrupt nature, iji vetitum niti — to lean towards what is forbidden. Ever since Adam ate forbidden fruit, we have all been fond of forbidden paths; the diseased appetite is carried out most strongly toward that which is hurtful and prohibited. Without the law sin was dead, as a snake in winter, which the sun-beams of the law quicken and irritate.

2. It deceived me. Sin puts a cheat upon the sinner, and it is a fatal cheat, v. 11. By it, by the commandment, slew me. There being in the law no suc'/i express threatening against sinful lustings, sin, that is, his own corrupt nature, took occasion from thence to promise him impunity, and to say, as the: serpent to our first parents. Ye shall not surely die. Thus it deceived and slew him.

3. It wrought death in me by that which is good, V. 13. That which works concupiscence, works death, for sin bringeth forth death. Nothing so good but a corrupt and vicious nature will pervert it, and make it an occasion of sin; no flower so sweet but it will suck poison out of it. Now in this, sin afifiears sin. The worst thing that sin does, and most like itself, is the perverting of the law, and taking occasion from it to be so mucin the more malignant.

Thus the commandment, which was ordained (o life, was intended as a guide in the way to comfort and happiness, proved imin death, through the corruption of natiu-e, v. 10. Many a precious soul splits upon the rock of salvation. And the same word which to some is an occasion of life unto life, is to others an occasion of death unto death. Tlie same sun that makes the garden of flowers more fragrant, makes the dunghill more noisome : the same heat that softens wax, hardens clay ; and the same child was set for the fall and rising again of niany in Israel. The wav to ])re\'ent this mischief, is, to bow our souls to the commanding authority of the word and law of God, not striving against, but submitting to it.

14.—But T am carnal, sold under sin. 1.5. For that which I do I allow not: for what T would, that do I not; hut what 1 hate, that do I. 1G. If then I do tliat which

ROMANS, VIT.

3^6

1 would not, 1 consent unto the law, that it is good. 17. Now then it is no more I that do it, but sin that dwelleth in me. 13. For r know that in me (that is, in my flesh) dwelleth no good thing: for to will is pre-. sent with me, but iiow to perform that which is good I find not. 19. For the good that I would I do not: but the evil which I would not, that 1 do. 20. Now if 1 do that I would not, it is no more I that do it, but sin that dwelleth in me. 21.1 find then a law, that, when I would do good, evil is present with me. 22. For I delight in the law of God after the inward man : 23. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24. O wretched man that I am ! who shall deliver me from the body of this death ? 25. I thank God, through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law^ of sin.

Here is a description of the conflict between grace and corruption in the heart; between the law of God and the law of sin. And it is applicable two ways:

I. To the sti-uggles that are in a convinced soul, but yet unregenerate: in the person of whom it is supposed, by some, that Paul speaks.

II. To struggles that are in a renewed sanctified soul, but yet in a state of imperfection, as others apprehend. And a great controversy there is, of whicli of these we are to understand the apostle here. So far does the evil prevail here, when he speaks of one sold under sin, doing it, not performing that which is good ; that it seems hard to apply it to the regenerate, who are described to walk not after the flesh, but after the Spirit. And yet so far does the good prevail in hating sin, consenting to the taw, delighting in it, serving the law of God with the mind, that it is more hard to apply it to the unregenerate that are dead in trespasses and sins.

I. Applying it to the struggles that are in a convinced soul, that is yet in a state of sin, knows his Lord's will, but does it not, approves the things that are more excellent, being instructed out of the law, and yet lives in the constant breach of it, {ch. 2. 17 —23.) though he has that within him, that witnesses against the sin he commits, and it is not without a great deal of reluctancy that he does commit it; the superior faculties striving against it, natural conscience warning against it before it is committed, and smiting for it afterward, yet the man continues a slave to his reigning lusts.

It is not thus with every unregenerate man, but with those only that are convinced by the law, but not changed by the gospel. The apostle had said, {ch. 6. 14.) That sm shall not have dominion, because ye are not mider the lavj, but under grace. For the proof of which he here shews that a man under the law, and not under gi'ace, may be, and is, under the dominion of sin ; the law may discover sin, and convince of sin, but it cannot conquer and subdue sin, witness the predominancy of sin in many that are under very strong legal convictions. It discovers the defilement, but will not wash it off. It makes a man iveary and heavy laden, (Matt. 11. 28.) burthens him with his sin; and yet, if rested in, it yelds no help toward the shaking off of that

burthen ; that is to be had only in Christ. The law may make a man crv out, O'lvretched man that I ami who shall deliver me? and vet leave Jiim thus fettered and captivated, ;is being too weak to deliver him, {ch. 8. 3.) give him a sj)ii-it of bondage to fear, ch. 8. 15. Now a sdul, advanced thus far by the law, is in a fair way towards a state of liberty by Christ; though many rest here, and go no further. Felix trembled, but never came to Christ It is possible for a man to go to hell with his eyes open, (Numb. 24. 3, 4.) illuminated with common convictions; and to carry about with him a self-accusing conscience, even in the service of the devil; he may consent to the law, that it is good; delight to know God's ways, (as they, Isa. 58. 2.) may have that within liim, that witnesses against sin, and/or holiness ; and yet all this overpowered by the reigning love of sin. Drunkards and unclean persons have some faint desires to leave oft" their sins, and yet persist in them notwithstanding, such are the impotency and insufficiency of their convictions.

Of such as these there are many that will needs have all this understood, and contend earnestly for it: though it is very hard to imagine why, if the apostle intended this, he should speak all along in his own person ; and not only so, but in the present tense. Of his own state under conviction he had spoken at large, as of a thing past; {v. 7, &c.)/ died ; the commandmerit I found to be unto death ; and if here he s])eaks of the same state as his present state, and the condition he was now in, surely he did not intend to be so understood : and tlierefore,

II. It seems rather to be understood of the struggles that are between grace and corruption in sanctified souls. That there are remainders of indwelling corruption, even there where there is a living principle of grace, is past dispute ; that that corruption is daily breaking forth in sins of infii-mity, (such as are consistent witlV a state of grace,) is no less certain. If we say that we have no sin, we deceive ourselves, 1 John 1. 8, 10. That true grace strives against these sins and corruptions, does not allow of them, hates them, mourns over them, groans under them as a burthen, is likewise certain ; (Gal. 5. 17.) The Jlesh lustcth against the S/iirit, and the^ S/iirit againft (heJlesh ; and these are contrary the one to the other, so that ye cannot do the things that ye would. These are the truths which, I think, are contained in this discourse of the apostle's. And his design is further to open the nature of sanctifi-cation, that it does not attain to a sinless perfection in this life : and therefore to quicken us to, and encourage us in, our conflicts with remaining corruptions ; our case is not singular, that which we do sincerely strive against, shall not be laid to our charge ; and through grace the victory is sure at last. The struggle here is like that between Jacob and Esau in the womb, between the Canaanites and the Israelites in the land, between the house of Saul and the house of David : but great is the truth and will prevail.

Understanding it thus, Ave may observe here,

1. What he complains of; the remainder of indwelling corruj)tions, which he here speaks of, to shew that the law is insufficient to justify even a regenerate man, that the best man in the world hath enough in him to condemn him, if God should deal with him according to the law; which is not the fault of the law, but of our own corrupt nature, which cannot fulfil the law. The repetition of the same things over and over again in this discourse, shews how much Paul's heart was affected with what hr wrote, and how deep his sentiments were.

Observe the particulars of this complaint.

(1.) Ia7n carnal, sold under sin, v. 14. He speaks of the Corinthians as carnal, 1 Cor. 3. 1. Ever, there where there is spiritual life, there are remain-

ROMANS, Vll.

ders of carnal affections, and a man may be so f,u-sold under sin; he does not sell himself to work wickedness, as Ahab did, (1 Kings 21. 25.) but he was sold by Adam when he sinned and fell; sold, as a poor slave that does his master's will against his own will; sold under sin, because conceived in iniquity and born in sin.

(2.) What I would, that I do not; but what I hate, that do I, V. 15. And to the same purport, v. 19, 21. Wien I would do good, evil is /2resent with me. Such was the strength of corruptions, that he could not reach at that perfection in holiness which he did desire and breathe after. Thus, while he was pressing forward toward perfection, yet he acknowledges that he had not aVeady attained, neither was already perfect, Phil. 3. 12. Fain he would be free from Ul sin, and perfectly do the will of God, such was nis settled judgment; but his corrupt nature drew Uim another way; it was like a clog, that checked and kept him down when he would have soared upward; like the bias in a bowl, which, when it is thrown straight, yet draws it aside.

(3.) In me, that is in my fiesh, dwelleth no good, V. 18. Here he explains himself concerning the corrupt nature, which he calls fiesh ; as far as that goes, there is no good to be expected; any more than one would expect good coni growing upon a rock, or on the sand which is by the sea-side. As the new nature, as far as that goes, cannot commit sin, (1 John 3. 9.) so \h& flesh, the old nature, as far as that goes, cannot perform a good duty. How should it ? For the flesh serveth the law of sin, (v. 25.) it is under the conduct and government of that law ; and while it is so, it is not like to do any good.

The corrupt nature is elsewhere called flesh, (Gen. 6. 3. John 3. 6.) and though there may be good things dwelling in those that have this flesh, yet, as far as the flesh goes, there is no good, the flesh is not a subject capable of any good.

(4.) / see another law in my members warring against the law of iny mind, v. 23. The corrupt and sinful inclination is here compared to a law, because it controlled and checked him in his good motions. It is said to be seated in his meinbers; because Christ having set up his throne in his heart, it was only the rebellious members of the body that were the instruments of sin. In the sensitive appetite, or we may take it more generally, for all that corrupt nature which is the seat not only of sensual but of more refined lusts. This wars against the laiv of the mind, the new nature ; it draws the contrary way, drives on a contrary interest; which corrupt disposition and inclination are as great a burthen and grief to the soul, as the worst drudgery and captivity could be. It brings me into cafitrvity.

To the same purport, {v. 25.) With the flesh I serve the law of sin; that is the corrupt nature, the unregenerate part is continually working toward sin.

(5.) His general complaint we have v. 24. O wretched man that I am I who shall deliver me from the body of this death ? The thing he complains of, is, a body of death ; either the body of flesh, which is a mortal dying body ; (while we carry this body about with us, we shall be trouliled with corruption ; when we are dead, we shall be freed from sin, and not before ;) or the body of sin, the old man, the corrupt nature, which tends to death, that is, to the rum of the soul; or, comparing it to a dead body, the touch of which was by the ceremonial law defiling. If actual transgressions be (/car/Tfor/rs, (Heb. 9. 14.) original corruption is a dead body. It was as troublesome to Paul as if he had had a dead body tied to him, which he must have carried about with him. This made him cry out, O wretched man that I am! A man that had learned in every state to Ije content, vet 'complains thus of his corrupt nature. Had I been to have -pokeu of Paul, I should have said, " O

blessed man that thou art, an ambassador of Christ, a favourite of heaven, a spiritual father of thou sands !" But in his own account he was a wretched man, because of the corruption of nature, because he was not so good as he fain would be ; had not yet attained, neither was already perfect. Thus miserably does he complain.

Who shall deliver me? He speaks like one that was sick of it, that would give any thing to be rid of it; looks to the right hand and to the left for some friend that would part between him and his corruptions. The remainders of indwelling sin are a very grievous burthen to a gracious soul.

2. What he comforts himself with. The case was sad, but there were some allays. Three things comforted him.

(1.) That his conscience witnessed for him, that he had a good principle ruling and prevailing in him, notwithstanding. It is well when all does not go one way in the soul. The rule of this good principle which he had, was, the law of God ; to which he here speaks of a threefold regard he had ; v/hich is certainly to be found in all that are sanctified, and no others.

[1.] / consent unto the law that it is good, v. 16. 9-u/ji.<^iipi.i — I give my vote to the law ; there is the approbation of the judgment. Wherever there is grace, there is not only a dread of the severity of the law, but a consent lo the goodness of the law ; it is good in itself, it is good for me. This is a sign that the law is written in the heart, that the soul is delivered to the mould of it. To consent to the law, is so far to approve of it as not to wish it otherwise constituted than it is. The sanctified judgment not only concurs to the equity of the law, but to the excellency of it, as convinced that a conformity to the law is the highest perfection of the human nature, and the greatest honour and happiness we are capable of.

[2.] I delight in the law of God after the inward man, v. 22. His conscience bore witness to a complacency in the law. He delighted not only in the promises of the word, but in the precepts and prohibitions of the word ; a-viyiSofxa.t, it speaks a becoming delight. He did herein concur in affection with all the saints. All that are savingly regenerate and born again, do truly delight in the law of God ; delight to know it, to' do it; cheerfully submit to the authority of it, and take a comj)lacency in that submission ; never better pleased than when heart and life are in the strictest conformity to the law and will of God.

ylfter the inward man; that is. First, The mind or rational faculties, in opposition to the sensitive appetites and wills of the flesh. The soul is the inward 7nan, and that is the seat of gracious delights, which are therefore sincere and seiious, but secret; it is the renewing of the inward man, 2 Cor. 4. 16. Secondly, The new natui-e. Tlie new man is called the inner man, (E])h. 3. 16.) the hidden man of the heart, 1 Pet. 3. 4. Paul, as far as he was sanctified, had a delight in the law of God.

[3. ] With the mind I ?nyselfsen>e the law of God, V. 25. It is not enough to consent to the law, and to delight in the law, but we must serve the law ; oui souls must be entirely delivered up into the obedience of it. Thus it was with Paul's mind ; thus it is with eveiy sanctified renewed mind ; that is the ordinaiy course and way; thitherward goes the Ijent of the soul. I myself^—tlTOi ty^, plainly intimating that he speaks in his" own person, and not in the person of another.

(2.) That the fault lay in that corruption of his nature, which he did really bewail and strive against; It is no more I that do it, but sin that dwelleth in nie. This he mentions twice, (v. 17, 20.) not as an excuse for the guilt of his sin, (it is enough to condemn lis.

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327

,f we were under the law, that the sin which does the evil, divelleth in us,) but as a salvo for his evidences, that he might not sink in despair, but take comfort from the covenant of grace, which accepts the willingness of the spirit, and has provided pardon for the weakness of the flesh.

He likewise herein enters a protestation against all that which this indwelling sin produced. Having professed his co??sent to the law of God, he here professes his dissent from the law of sin. " It is not I, T disown the fact, it is against my mind tliat it is done." As when in the senate the major part are bad, and carry every thing the wrong way, it is indeed the act of the senate, but the honest party strive against it, bewail what is done, and enter their protestation against it; so that it is no more they that dc it.

Dwelleth in me, as the Canaanites among the Israel tes, though they were put under tribute : dwelleth in me, and is likely to dwell there, while I live.

! 3.) His gi'eat comfort lay in Jesus Christ; {v. 25.) I '.''ank God, through Jesus Christ our Lord. In the midst of his complaints he breaks out into praises. It is a special remedy against fears and sorrows, to be much in praise : many a poor drooping soul hath found it so. And in all our praises, this should be thf burthen of the song, " Blessed be (iod for Jesus Christ."

ll'ho shall deliver me? says he, {y. 24.) as one at a loss for help. At length, he finds an all-sufficient friend, even Jesus Christ. V\'lien we are under the sense of the remaining power of sin and corruption, Ave shall see reason to bless God, through Christ, (for as he is the mediator of all our prayers, so he is of all our praises,) to bless God/or Christ; it is he that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us, would certainly be our ruin. He is our advocate with the Father, and through him God pities, and spares, and pardons, and lays not our iniquities to our charge.

It is Christ that has purchased deliverance for us in due time. Tlirough Christ death will put an end to all these complaints, and waft us to an eternity which we shall spend without sin or sigh. Blessed be God that giveth us this victory through our Lord /esus Christ!

CHAP. VIII.

riie apostle, having fully explained tlie doctrine of justification, and pressed tlie necessity of sanctificatioii, in this chapter, applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. Comfort ye, comfort ye mv people, so runs our commis-

' sion, Isa. 40. 1. It is the will of God, that his people should be a comforted people. And we liave here such a draupht of the p:ospel-charler, such a display of the unspeakahle privile2;es of true believers, as may furnish us with an abundant matter for joy and peace in btlievina:, that by all these immutable things, in which it is impossible for God to lie, we miuht have stronpr consolation. IVlany oflhe pei pie of God have, accordinp;ly, found this chapter a well-spring; of comfort to their souls, living and dying; and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are lliree things in this chapter: I. The particular instances of christians' privileges, v. 1 .. 28. II. The ground thereof laid in predestination, v. 29, 30. III. The apostle's triumph herein, in the name of all the saints, V. 31. to the end.

. 'JVIERE is tliereforc now no condem-nalion to them which are in Christ Jcsus, who walk not after the flesh, but ailer the Spirit. 2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3. For what the law could not do in that it was

weak through the flesh, God sending his own Son in tiie likeness of sinful flesh, and for sin, condemned sin in the flesh: 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5. For they that are after the flesh do mind the things of the flesh -, but they that are .ifler the Spirit the things of the Spirit. 6. For to be carnally minded is death; but to be spiritually minded is life and peace. 7. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8. So then they that are in the flosh cannot please God. 9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

The apostle here begins with one signal privilege of true christians, and describes the character of those to whom it belongs.

F. 1. There is therefore noiv no coudeinnation, to them that are in Christ Jesus. This is his triumph after that melancholy comjilaint and conflict in the foregoing chapter; sin remaining, disturbing, vexing, but blessed be Gtd, not ruining. The complaint he takes to himself; but humbly transfers the comfort with himself to all true believers, who are all interested in it.

I. It is the unspeakable privilege and comfort of all those that are in Christ Jesus, that there is therefore now ?io condemnation to them. He does not say, " There is no accusation against them," for that there is ; but the accusation is thrown out, and the indictment quashed. He does not say, " There is nothing in-them that deserves condemnation," for that there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, " There is no cross, no affliction to them, nor no dis-plcasurc in the affliction," for that there may be ; but no condemnation. Tliey may be chastened of the Lord, but not condemned with the world. Now this arises firm their being in Christ Jesus ; by virtue of their union with him through faith, they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them (ff. There is therefore no condemnation, because thevare interested in the satisfaction that Christ by dying made to the law. In Christ, God docs not only not condemn them, but is well pleased with them, Matt. 17. 5.

II. It is the undoubted character of all those who are so in Christ Jesus, na to be freed from condemnation, that (he]/ ivalk not afti r the flesh but after the Spirit. Observe, The character is given from their ivalk, not from any one particular act, but from their course and way. And the great question is. What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace ? ^^'hich of these do we mind, for which of these do we make provision, by which of these are we governed, which of these do we take part with ?

This great truth thus laid down he illustrates in the following verses; and shews how we come by this great privilege, and how we may answer this character.

1. How we come by these pri\ileges—the privilege of justification, that there is no condemnation to us —the privilege of sanctification, that we rvalk

ROMANS, VIII.

after the Sfiirit, and not after the flesh, which is no .ess our privilege than it is our duty. How comes it about ?

(1.) The law could not do it, v. 3. It could neither justify nor sanctify, neither free us from the guilt, nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect; It was weak. Some attempt the law made toward these blessed ends, but alas, it was weak, it could not accomplish them : yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We were become unable to keep the law, and in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or, understand it of the ceremonial law ; that was a plaster not wide enough for the wound, it could never take away sin, Heb. 10. 4.

(2.) The law of the Spirit of life in Christ Jesus does it, V. 2. Tlie covenant of grace made with us in Christ, is a treasury of merit and grace, and from thence wc receive pardon and a new nature ; are freed from the law of sin and death, that is, both from the guilt and power of sin ; from the curse of the law, and the conduct of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal.

The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks x>. 3. God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there ; but Joshua did that Avhich Moses could not do, and put them in possession of Canaan. Thus what the law could not do, Christ did. The best exposition of this verse we have Heb. 10. 1—10. To makethe sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposal, God, sending his own Son in the likenehs of sinful flesh, and a sacriflce for sin, condemned sin in the flesh, which the law could not do in that it was weak through the flesh, that the — -v. 4. Observe,

[1. i HowChrist appeared ; in the likeness of sinful flesh. Not sinful, for he was holy, harmless, unde-filed; bvit in the likeness of that flesh which was sinful. He took upon him that nature which was •:orrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, speak the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of Iirass, which had the shape, though free from the venom, of the serpents that bit them. It was great condescension, that he who was Gwl, should be made in the likeness of ^«A ; but I much greater, that he who was holy, should be made Vin the likeness of sinful flesh. ' And for sin, there the best Greek copies place the comma. God sent him, sv ojucil/ui.u.li o-ctpnU afx^Lpiia.?, nn) TTtfi auifliat — in the likeriess of sinful flesh, and as a sacriflce for sin. The LXX call a sacrifice for sin no more than 7r«p» a/mttpricn — for sin ; so Christ was a sacrifice ; he was sent to be so, Heb. 9. 26.

[2.] What was done by this appearance of his ; sin was condemned, that is, God did therein more than ever manifest his hatred of sin ; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned, can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned ; though it live and remain, its life in the saints is still but hke that of a condemned malefactor. It was by the condemning of sin that death was disarmed, and

the devil, who had the power of death destroyed, The condenming of sin saved the sinner from condemnation. Christ was 77iade sin for us, (2 Cor. 5. 21.) and, being so made, when we were condemned, sin was condemned in the flesh of Christ; condemneti in the human nature: So was satisfaction made to divine justice, and way made for the salvation of the sinner.

[3.] The happy effect of this upon us; {v. 4.) That the righteous?iess of the law might be fulfilled in us. Both in our justification and in our sanctifi-cation, the righteousness of the law is fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, ch. 13. 10. Though the righteousness of the law is not fulfilled by_ us, yet, blessed be God, it is fulfilled in us ; there is that to be found upon and in all true believers, which answers the intention of the law. Us who walk not. There is the description of all those that are interested in this privilege—they act from spiritual, and not fi-om carnal, principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now,

2. Observe how we may answer to this character, V. 5, &c. _^^

(1.) By looking to our 7ninds. Howmay we know^ whether we are after the flesh, or after the Spirit ? '■ By examining what we mind, the things of the flesh, \ or the thi?7gs of the S/iirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are' the things of the flesh, which unrcgenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Sjiirit^ which they that are after the Spirit, do mind.

The man is as the mind is. 1 he mind is the forgeA of thoughts, jis he thinketh in his heart, so is he, I , Prov. 23. 7. Which way do the thouglits move • with most pleasure ? On what do they dwell with most satisfaction ? The mind is the seat of wis^ dom. Which way go the projects and contrivances ? \ whether are we more wise for the world, or for our 1 souls ! TO. Tiif a-upici; cpficvu<nv — thry savour the things I of the flesh ; so the word is rendered, Matt. 16. 23. It is a great matter what our savour is ; what truths, i what tidings, what comforts, we do most relish, and ^J

are most agreeable to us. —' ~ -'^

Now, to caution us against this carnal-minded-ness, he shews the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness.

[1.] It is death, v. 6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul; dead as a soul can die. She that liveth in pleasure, is dead, (1 Tim. 5. 6.) not only dead in law as guilty, Init dead in state as carnal. Death includes all misery ; carnal souls are miserable souls. But to be spiritually minded, (fpoyn/utt T« Ts-vvj/Lta.T®^ — a spiritual savour, the wisdom that is from above, a principle of .^race, is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul; and that life is peace, it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it.

[2.] It is enmity to God, (y. 7.) and this is worse

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than the former. The former speaks the carnal sinner a dead man, that is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity ? An enemy may be reconciled, but enmity cannot. How should this humble us for, and warn us against, car-nal-mindedness ! Shall we harbour and indulge that which is enmity to God our Creator, Owner, Ruler, and Benefactor ? To prove this, he urges, that it is not subject to the law of God, Jieither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light to darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal'mind never can; that must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the canial mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought, it is by the power of God's grace, not by the freedom of man s will.

From hence he infers, (v. 8.) They that are in the flesh cannot please God, They that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God; wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the ivicked is an abomination, Prov. 15. 8. Pleasing God is our highest end, of which they that are in the flesh cannot but fall short; they cannot please him, nay they cannot but displease him. We may know our state and character, [2.] By inquiring whether we have the Spirit of God and Christ, or no; {y. 9.) Ye are not in the flesh, but in the Sfiirit. This expresses states and conditions of the soul vastly different' All the saints have flesh, and sfiirit in them ; but to be in the flesh, andtoAe in the Sfiirit, are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, { that is, overcome by them. Now the great question I is, whether we are in the flesh, or in the Sfiirit; and how may we come to know it ? Why, by inquiring whether the Sfiirit of God dwell in us. The Spirit dwelling in us, is the best evidence of our being in the Spirit, for the indwelling is mutual; (1 John 4. 16.) uwelleth in God, and God in him.

The Spirit visits many that are unregenerate, with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. / Shall we put this question to our own) Thearts. Who dwells, who rules, who keeps house, ■ here ? Which interest has the ascendant r

To this he subjoins a general rule of trial; If any man have not the Sfiirit of Christ, he is none of his. To be Christ's, to be a christian indeed, one of his children, his servants, his friends, in union with him, is a privilege and honour which many pretend to, that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited : are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his Spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a Sanctifier, Teacher, and Comforter. Having the S/iirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by

V- Vol. VI.—2 T

the Spirit of God as their rule, are conformable to the Spirit of Christ as their pattern.

Now this description of the character of those to whom belongs this first privilege of freedom from condemnation, is to be applied to all the other privileges that follow.

10. And if Christ be in you, the body is dead because of sin; but the Spirit is hfe because of righteousness. 11. But if the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14. For as many as are led by the Spirit of God, they are the sons of God. 15. For ye have not received the Spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16. The Spirit itself beareth witness with our spirit, that we are the children of God:

In these verses the apostle represents two more excellent benefits, which belong to true believers.

I. Life. The happiness is not barely a negative happiness, not to be condemned ; but it is positive, it is an advancement to a life that will be the" unspeakable happiness of the man; {v. 10, 11.) If Christ be in you. Observe, If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. 3. 17. Now we are here told what becomes of the bodies and souls of those in whom Christ is.

1. We cannot say but that the body is dead; it is a frail, niortal, dying body, and it will be dead shortly ; it is a house of clay, whose foundation is in the dust. The life purchased and promised does not immortalize the body in its present state.

It is dead, it is appointed to die, it is under a sentence of death : as we say, One that is condemned, is a dead man. In the midst of life we are in death : be our bodies ever so strong, and healthful and handsome, they are as good as dead, (Heb. 11. 12.) and this becaxise of sin. It is sin that kills the body. This effect the first threatening has ; (Gen. 3. 19.) Dust thou art. Methinks, were there no other argument, love to our bodies should make us hate sin, because it is such an enemy to our bodies. The death even of the bodies of the saints is a remaining token of God's displeasure against sin.

2. But the sfiirit, the precious soul, that is life ; it is now spiritually alive, nay it is life. Grace in the soul is its new nature ; the life of the saint lies in the soul, while the life of the sinner goes no farther than the body. When the body dies, and returns to the dust, the sfiirit is life ; not only living and immortal, but swallowed up of life. Death to the saints is but the freeing the heaven-bom spirit from the clog and load of this body, that it may be fit to partake of eternal life. When Abraham was dead, yet God was the God of Abraham, for even then his spirit was life, Matt. 22. 31, 32. See Ps. 49. 15. And this because of righteousness. The righteousness of Chris* imputed to them, secures the soul, the better part, from death; the righteousness of Christ inherent in them, the renewed image of God upon the soul, preserves it, and, by God's ordination, at death elevates it, and improves it, and makes it meet

ROMANS, VIII.

to partake of the inheritance of the saints in light. The eternal life of the soul consists in the vision and fruition of God, and both assimilating, for which the soul is qualified by the righteousness of sanctifica-tion. I refer to Ps. 17. 15. Inuill behold thy face in righteousness.

3. There is a life reserved too for the poor body at last; He shall also quicken your mortal bodies, v. 11. The Lord is for the body; and though at death it is cast aside as a despised broken vessel, a vessel in which is no pleasure, yet God will have a desire to the work of his hands, (Job 14. 15.) will remember his covenant with the dust, and will not lose a grain of it; but the body shall be re-united to the soul, and clothed with a glory agreeable to it. Vile bodies shall be new fashioned, Phil. 3. 21. 1 Cor. 15. 42.

Two great assurances of the resurrection of the body are mentioned.

(1.) The resurrection of Christ; He that raised up. Christ from the dead, shall also quicken. Christ rose as the head and first-fruits and forerunner of all the saints, 1 Cor. 15. 20. The body of Christ lay in the grave, under the sin of all the elect imputed, and broke through it. O grave, then, where is thy victory ? It is in the virtue of Christ's resurrection that we shall rise.

(%) The indwelling of the Spirit. The same Spirit that raiseth the soul now, will raise the body shortly; by his S/iirit that divelleth in you. The bodies of the saints are the temples of the Holy Ghost, 1 Cor. 3. 16.—6. 19. Now though these temples may be suffered for a while to lie in ruins, yet they shall be rebuilt again. The tabernacle of David, which is fallen down, shall be repaired, whatever great mountains may be in the way. The Spirit, breathing upon dead and dry bones, will make them live, and the saints even in their flesh shall see God.

From hence the apostle by the way infers, how much it is our duty to walk not after the flesh, but after the Spirit, v. 12, 13. Let not our life be after the wills and motions of the flesh.

Two motives he mentions here.

[1.] "We are not debtors to the Jlesh ; neither by relation, gratitude nor any other bond or obligation. We owe no suit or service to our carnal desires; we are indeed bound to clothe, and feed, and take care of, the body, as a servant to the soul in the service of God, but no further. We are not debtors to it; the flesh never did us so much kindness as to oblige us to serve it. It is implied that we are debtors to Christ and to the Spirit: there we owe our all, all we have, and all we can do, by a thousand bonds and obligations. Being delivered from so great a death by so great a ransom, we are deeply indebted to our Deliverer. See 1 Cor. 6. 19, 20.

[2.] Consider the consequences, wliat will be at the end of the way. Here are life and death, blessing and cursing, set before us.

If ye live after the flesh, ye shall die; die eternally. It is the pleasing, and serving, and gratifying, of the flesh, that is the ruin of souls; that is the second death. Dying indeed is the soul's dying : the death of the saints is but a sleep.

But on the' other hand. Ye shall live, live and be hap])y to eternity ; that is the true life; If ye through the S/iirit mortify the deeds of the body, subdue and keep under all fleshly lusts aiid affections, deny yourselves in the pleasing and humouring of the body ; and this through the Sfiirit; we cannot do it without the Spirit working it in us; and the Spirit will not do it without us doing our endeavour. So that in a word we are put upon this dilemma, either to displease the body, or destroy the soul.

II. The Sfiirit of adoption is another privilege belonging to those that are in Christ Jesus, v, 14—16.

All that are Christ's are taken into the relation of children to God, x*. 14. Observe, 1. Their properly; they are led by the Spirit of God ; as a scholar in his learning is led by his tutor, as a traveller in hisjoir-ney is led by his guide, as a soldier in his engagements is led by his captain; not driven as beas*.s, but led as rational creatures; drawn with the cords of a man, and the bands of love. It is the undoubted character of all true believers, that they are led by the Spirit of God: having submitted themselves in believing to his conduct, they do in their obedience follow that conduct, and are sweetly led into all truth and all duty. 2. Their privilege; They are the sons of God; received into the number ot God's children by adoption; owned and loved by him as his children.

And those that are the sons of God, have the Spirit.

(1.) To work in them the disposition of children; (v. 15.) Ye have not received the spirit of bondage again to fear. Understand it, [1.] Of that spirit of bondage which the Old Testament church was under, by reason of the darkness and terror of that dispensation. T\vc veil signified bondage, 2 Cor. 3.15. Compare v. 17. The Spirit of adoption v;as not then so plentifully poured out as now; for the law opened the wound, but little of the remedy. Now you are not under that dispensation, you have not received that Spirit. [2. ] Of that spirit of bondage, which the saints were, many of them themselves, under at their conversion, under the convictions of sin and wrath set home by. the Spirit; ag they, (Acts 2. 37.) the jailer, (Acts 16. 30.) Paul, Acts 9. 6. Then the Spirit himself was to the saints a spirit of bondage ; "But," says the apostle, •* with you this is over." "God as a Judge," says Dr. iVIanton, " by the spirit of bondage, sends us to Christ as Mediator, and Christ as Mediator, by the Sfiirit of adoptio7i, sends us back again to God as a Father." Though a child of God may come under fear of bondage again, and may be questioning his sonship, yet the blessed Spirit is not again a spirit of bondage, for then he would witness an untruth.

But you have received the Sfiirit of adofition. Men may give a charter of adoption ; but it is God's prerogative, when he adopts, to give a Spirit of adoption ; the nature of children. The Spirit of adop^ tion works in the children of God a filial love to God as a Father, a delight in him, and a dependence upon him, as a Father. A sanctified soul bears the image of God, as the child bears the image ofjhe,' father. "

Whereby Kve cry, Abba, Father. Praying is here called crying; which is not only an earnest, but a natural expression of desire ; children that cannot speak, vent their desires by crying. Now, the Spirit teaches us in prayer to come to God as a Father, with a holy humble confidence, emboldening the soul in that duty.

Abba, Father. Abba is a Syriac word signifying father, or my father; TruTvie, a Greek word; and why both, Abba, Father.^ Because Christ said so in prayer, (Mark 14. 36.) Abba, Father: and we have received the Spirit of the Son. It denotes an affectionate endearing importunity, and a believing stress laid upon the relation. Little children, begging of their parents, can say little but Father^ Father, and that is rhetoric enough. It also denotes, that the adoption is common both to Jews and Gentiles ; the Jews call him Abba in their language ; the Greeks may call him 7rdrn^ in their language ; for in Christ Jesus there is neither Greek nor Jew.

(2.) To witness to the relation of children, v. 16. The former is the work of the Spirit as a Sanctifier^ this as a Comforter.

Beareth witness luith our spirit. Many a man has the witness of his own spirit to the goodness of

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his state, who has not the concurring testimony of the Spirit Many speak peace to themselves, to whom the God of heaven does not speak peace. But they that are sanctified, have God s Spirit witnessing with their spirits; which is to be understood not of any immediate extraordinary revelation, but an ordinary work of the Spirit, in and by the means of comfort speaking peace to the soul. This testimony is always agreeable to the written word, and is therefore always grounded upon sanctification; for the Spirit in the, heart cannot contradict the . Spirit in the word. The Spirit witnesses to none the privileges of children, who have not the nature and disposition of children,

17. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Am, that we may be also glorified together. 13. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22. For we know that the whole creation groaneth and travaileth in pain together until now. 23. And not only theij, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for ? 25. But if we hope for that we see not, then do we with patience wait for it.

In these words, the apostle describes a fourth illustrious branch of the happiness of believers, that is, a title to the future glory. This is fitly annexed to our sonship ; for as the adoption of sons entitles us to, so the disposition of sons fits and prepares us for, that glory.

If c/iildren, then heirs, v. 17. In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers, by any merit or procurement of their own; but as heirs, purely by the act of' God; for God makes heirs. The saints are heirs, though in this world they are heirs under age; see Gal. 4. 1, 2. Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion !

But the honour and happiness of an heir lies in the value and worth of that which he is heir to; we read of those that inherit the wind; and therefore we have here an abstract of the premises.

i. Heirs of God. The Lord himself is the portion of the saints' inheritance ; (Ps. 16. 5.) a goodly heritage, v 6. The saints are spiritual priests,

that have the Lord for their inheritance. Num. 18.

20. The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev.

21. 3.

II. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things, (Heb. 1. 2.) and ti-ue believers, by virtue of their union with him, shall inherit all things, Rev. 21. 7. They that now partake of the Spirit of Christ as his brethren, shall as his brethren partake of his glory, (John 17. 24.) shall sit down with him upon his throne, Rev. 3. 21. Lord, what isman, that thou shouldest thus magnify him ! Now, this future glory is further spoken of, as the reward of present sufferings, and as the accomplishment of present hopes.

1. As the reward of the saints' present sufferings; and it is a rich reward ; If so be that we suffer with him, {v. 17.) or, forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a christian, was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ, for his sake, for his honour, and for the testimony of a good conscience ; and we shall be glorified with him. Those thai suffered with David in his persecuted state, were advanced by him and with him when he came to the crown; see 2 Tim. 2. 12. See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance, {y. 18.) in a comparison between the two, which is observable.

(1.) In one scale he puts the sufferings of this firesent time. The sufferings of the saints aVe but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time ; (2 Cor. 4. 17.) light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance, and found light.

(2.) In the other scale he puts the glory; and finds that a weight, an exceeding and eternal weight; glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge, of that glory; (1 Cor. 2. 9. 1 John 3. 2.) it shall be revealed. It suipasses all that we have yet seen or known: present vouchsafemeiits are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed m us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity.

(3.) He determines the sufferings not worthy to he compared with the glory —»* a^/a ^rgoc t>,(i So^ity. They cannot merit that glory ; and if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only: but the glory is rich and great, and concerns the soul, and is«eternal.

This he reckons. I reckon — \o-yi(o/ua.i. It is not a rash and sudden determination, but the product < f a very serious and deliberate consideration. He had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolve* the point. O how vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time !

I reckon, as an arithmetician that is balancing an account; he first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little j he then sums up what

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is secured to us by Christ in the glory that shall be revealed, and that he finds an infinite sum, transcending all conception, the disbursement abundantly made up, and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who, as he is beforehand with us in suffering, so he will not be behindhand with us in recompense ?

Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were ; see 2 Cor. 11. 23—28. He knew what the glory of heaven is; see 2 Cor. 12. 3, 4. And upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory •which shall be revealed, to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompense of reward, Heb. 11. 26.

2. As the accomplishment of the saints' present hopes and expectations, v. 19, &c. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure ; for God by his Spirit, would not raise and encourage those hopes only to defeat and disappoint them; he will establish that word unto his servants, on which he has caused them to hope, (Ps. 119. 49.) and heaven is therefore sweet; for if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Prov. 13. 12. Now he observes an expectation of this glory; (1.) In the creatures, v. 19—22. That must needs be a great transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little: and the more, because it is a remark not made in any other sci;ipture, with which it might be compared.

By the creature here we understand, not as some do, the Gentile world, and their expectation of Christ and the gospel; which is an exposition very foreign and forced ; but the whole frame of nature, especially that of this lower world ; the whole creation, the compages of inanimate and sensible creatures ; which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in these observations:

[1.] That there is a present vanity, which the creature, by reason of the sin of man, is made subject to, -v. 20. When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse; became mutable and mortal. Under the bondage ofcorrufi-tion, V. 21. There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man : the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it 13 not the least part of their vanity and bondage, that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin.

And this, not 'willingly, not of their own choice ; all the creatures desire their own perfection and consummation. When they are made instruments of sin, it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin ; By reason of him who hath subjected the same. Adam did it meritoriously ; the creatures being delivered to him, when he by sin delivered himself, he delivered them likewise into the bondage of corruption. God did it judicially ; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. 'Et' ixTriSi, St/ xa}, &c.— in hofie that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures, that for our sin are become subject to vanity.

[2.] That the creatures ^roaw and travail in pain together under this vanity and corruption, v. 22. It is a figurative expression. Sin is a burthen to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burthen to the tveary beast, Isa. 46. 1. There is a general outcry of the whole creation against the sin of man : the stone crieth out of the wall, (Hab. 2. 11.) the land cries, Job 31. 38.

[3.] That the creature, that is now thus bur-thened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God ; {v. 21.) they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed : when there will be new heavens, there will be a new earth ; (2 Pet. 3. 13. Rev. 21. 1.) and there shall be a glory confeiTed upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying, annihilating fire. What comes of the souls of brutes, that go downward, none can tell. But it should seem by the scripture there will be some kind of restoration of them. And if it be objected. What use will they be of to glorified saints ? we may suppose them of as mucli use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness, of their Creator, that is enough. Compare with this, Ps. 96. 10—13.—98. 7—9. Let the heavens rejoice before the Lord, for he cometh.

[4.] That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, V. 19. Observe," At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It docs not yet appear what we shall be, (1 John 3. 2.) but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then ; for as it was with man, and for man, that they fell under the curse, so with man, and for man, they shall be delivered. All the curse and filth that now adhere to the creature, shall be done away then when those that have suffered with Christ upon earth, shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast.

(2.) In the saints, who are new creatures, x*. 23— 25. Observe,

[1.] The grounds of this expectation in the saints. It IS our having received the first-fruits of the Spirit; which both quickens our desires, and encourages I our hopes, and both ways raises our expectations.

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The first-fruits did both sanctify and msur© the lump. Grace is the first-fruits of glory, it is glory begun. We, having received such clusters in this wilderness, cannot but long for the full vintage in the heavenly Canaan. JSfot only they ; not only the creatures, who are not capable of such a happiness as the first-fruits of the Spirit; but even we, who ■have such present rich receivings, cannot but long for something more and greater. In having the first-fruits of the Spirit, we have that which is very precious; but we have not all we would have.

We groan within ourselves; which denotes the strength and secrecy of these desires : not making a loud noise, as the hypocrites howling upon the bed for corn and wine, but with silent groans, which pierce heaven soonest of all. Or, We groan among ourselves. It is the unanimous vote, the joint desire of the whole church, all agree in this; Come, Lord Jesus, come quickly. The groaning denotes a very earnest and importunate desire, the soul pained with the delay. Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail; groans that are symptoms of life, not of death.

[2.] The object of this expectation. What is it we are thus desiring and waitmg for ? What would we have ? The ado/ition, to wit, the redernfition of our body. Though the soul be the principal part of the man, yet the Lord has declared himself for the body also, and has provided a great deal of honour and happiness for the body. The resurrection is here called the redemfition of the body. It shall then be rescued from the power of death and the grave, and the bondage of corruption; and though a vile body, yet it shall be refined and beautified, and made like that glorious body of Christ, Phil. 3. 21. 1 Cor. 15. 42.

This is called the adojition. First, It is the adofi-tion manifested before all the world, angels and men. Now are we the sons of God, but it does not yet appear, the honour is now clouded; but then God will publicly own all his children. The deed of adoption, which is now written, signed, and sealed, will then be recognized, proclaimed, and published. As Christ was, so the saints will be, declared to be the sons of God with power, by the resurrection from the dead, ch. 1. 4. It will then be put past dispute. Secondly, It is the adofition perfected and completed. The children of God have bodies as well as souls; and till those bodies are brought into the glorious liberty of the children of God, the adoption is not perfect. But then it will be complete, when the Captain of our salvation shall oring the many sons ta glory, Heb. 2. 10.

This is that which we expect, which our flesh rests in hope of, Ps. 16. 9, 10. All the days of our appointed time, we are waiting till this change comes, when he shall call, and we shall answer, and he will have a desire to the work of his hands. Job 14. 14, 15.

[3.] The agi'eeableness of this to our present state, V. 24, 25. Our happiness is not in present possession; We are saved by hojie. In this, as in other things, God hath made our present state a state of trial and probation—that our reward is out of sight. Those that will deal with God, must deal upon trust It is acknowledged that one of the principal graces of a christian, is hoj^e, (1 Cor. 13. 13.) which necessarily implies a good thing to come, which is the object of that hope. Faith respects the promise, hope the thing promised. Faith is the evidence, hope the expectation, of things not seen. Faith is the mother of hope.

We do with patience wait. In hoping forthis glory, we have need of patience, to bear the sufferings we meet with in the way to it, and the delays of it. Our

way is rough and long; but he that shall come, will come, and will not tarry; and therefore though he seem to tarry, it becomes us to wait for him,

26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God. 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

The apostle here suggests two privileges more, which true christians are entitled to.

I. The help of the Spirit in prayer. While we are in this world, hoping and waiting for what we see not, we must be praying. Hope supposes desire, and that desire offered up to God is prayer; we groan. Now observe,

1. Our weakness in prayer; We know not what we should pray for as we ought. (1.) As to the matter of our requests, we know not what to ask. We are not competent judges of our own condition: Who knows what is good for a man in this life? Eccl. 6. 12. We are short-sighted, and very much biassed in favour of the flesh, and apt to separate the end from the way. Ye know not what ye ask, Matt. 20. 22. We are like foolish children, that are ready to cry for finiit before it is ripe, and fit for them ; see Luke 9. 54, 55. (2.) As to the manner, we know not how to pray as we ought. It is not enough that we do that which is good, but we must do it well; seek in a due order: and here we are often at a loss; graces are weak, affections cold, thoughts wandering: and it is not always easy to find the heart to } pray, 2 Sam. 7. 27. The apostle speaks of this in the first person; JFe know riot. He puts himself among the rest. Folly, and weakness, and distraction in prayer, are that which all the saints are complaining of. If so great a saint as Paul knew not what to pray for, what little reason ha\e we to go forth about that duty in our own strength !

2. The assistances which the Spirit gives us in that duty. He helps our infirmities; meant especially of our praying infirmities, which most easilj- beset us in that duty, against which the Spirit helps. The Spirit in the word helps; many lulcs and promises there are in the word tor our help; the Spirit in the heart helps, dwelling in us, working in us, as a Spirit of grace and supplication ; especially with respect to the infirmities we are under when we are in a suffering state, when our faith is most apt to fail; for this end the Holy Ghost was poured out. Helpeth^ e-uvaiyTi\siiuCdvtTctt — heaves with us, over-against us, helps as we help one that would lift up a burthen, by lifting over-against him at the other end; helps with us, with us doing our endeavour, putting forth the strength we have. \\'e must not sit still, and expect that the Spirit should do all; when the Spirit goes before us, we must bestir ourselves. W e cannot without God, and he will not without us.

What help ? Why, the Spirit itself makes intercession for us, dictates our requests, indites our petitions, draws up our plea for us. Christ intercedes for us in heaven, the Spirit intercedes for us in our hearts ; so graciously has God provided for the encouragement of the praying remnant. The Spirit, as an enlightening Spirit, teaches us what to pray for J as a sanctifying Sphit, works and excites pray -

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ing^ graces; as a comforting Spirit, silences our fears, and helps us over all our discouragements. The Holy Spirit is the Spring of all our desires and breathings toward God. Now this intercession which the Spirit makes is,

(1.) With groanings that cannot be uttered. The strength and fervency of those desii'es which the Holy Spirit works, are hereby intimated. There may be praying in the Spirit, where there is not a word spoken ; as Moses prayed, (Exod. 14. 15.) and Hannah, 1 Sam. 1. 13.

It is not the rhetoric and eloquence, but the faith and fervency, of our prayers, that the Spirit works, as an intercessor, in us. Cannot be uttered ; they are so confused, the soul is in such a hurry Avith temptations and troubles, we know not what to say, nor how to express ourselves. Here is the Spirit interceding with groans that cannot be uttered. When we can but cry, Abba, Father, and refer ourselves to him with a holy humble boldness, this is the work of the Spirit.

(2.) According to the ivill of God, v. 27. The Spirit in the heart never contradicts the Spirit in the word. Those desires that are contrary to the will of God, do not come from the Spirit. The Spirit interceding in us evermore melts our wills into the will of God. J\rot as Iwill but as thou ivilt.

3. The sure success of these intercessions; He that searches the heart, knoweth ivhat is the mind of the Spirit, v. 27.

To a hypocrite, all whose religion lies in his tongue, nothing is more dreadful than that God searches the heart and sees through all his disguises. To a sincere christian, who makes heart-work of his duty, nothing is more comfortable than that God searches the heart, for then he will hear and answer those desires which we want words to express. He knows what we have need of before we ask, Matt. 6. 8. He knows what is the mind of his own Spirit in us. And as he always hears the Son interceding for us, so he always hears the Spirit interceding in us, because his intercession is according to the will of God.

What could have been done more for the comfort of the Lord's people, in all their addresses to God ? Christ had said, " Whatever j^ou ask the Father according to his will, he will give it you." But how shall we learn to ask according to his will ? Why the Spirit will teach us that. Therefore it is, that the seed of Jacob never seek in vain.

II. The concurrence of all providences for the good of those that are Christ's, x;. 28. It might be objected, that, notwithstanding all these privileges, we see believers compassed about with manifold afflictions ; though the Spirit makes intercession for them, yet their troubles are continued. It is very true ; but in this the Spirit's intercession is always effectual, that, however it goes with them, all this is working together for their good. Observe here,

1. The character of the saints, who are interested in this privilege ; they are here described by such properties as are common to all that are truly sanctified.

p.) Thei/ love God. This includes all the outgoings of the soul't affections toward God as the chiefest good and highest end. It is our love to God that makes every providence sweet, and therefore profitable. Those that love God, make the best of all he does, and take all in good part.

(2.) They are the called according to his fiurfiose; effectually called according to the eternal purpose. The call is effectual, not according to any merit or desert of our's, but according to God's own gracious purpose.

2. The privilege of the saints, that all things work together for good to them, that is, all the providences of God that concern them. All that God performs

he performs for them, Ps. 57. 2. Their" sins are not of his performing, therefore not intended here, ■ though his permitting of sin is made to work for their good, 2 Chron. 32. 31. But all the providences of God are their's; merciful providences, afflicting providences, personal, public : they are all for good; perhaps for temporal good, as Joseph's troubles; however for spiritual and eternal good. That is good for them, that does their souls good. Either directly or indirectly, every providence has a tendency to the spiritual good of those that love God; breaking them off from sin, bringing them nearer to God, weaning them from the world, fitting them for heaven^ --

Work together. They work, as physic works upon the body, various ways, according to the intention of the physician; but all for the patient's good. They work together, as several ingredients in a medicine concur to answer the intention. God hath set the one over against the other; (Eccl. 7. 14.) o-wt^yil, a verb singular, with a noun plural, denoting the harmony of Providence and its uniform designs, all the wheels as one wheel, Ezek. 10. 13.

He worketh all things together for good ; so some read it. It is not from any specific quality in the providences themselves, but from the power and grace of God working in, with, and by, these providences.

All this we know; know it for a certainty, from the word of God, from our own experience, and from the experience of all the saints.

29. For whom he did foreknow, he also did predestinate to he conformed to the image of his Son, that he might be the firstborn among many brethren. 30. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified : and whom he justified, them he also glorified.

The apostle, having reckoned up so many ingredients of the happiness of true believers, comes here to represent the ground of them all, which he lays in predestination. These precious privileges are conveyed to us by the charter of the covenant, but they are founded in the counsel of God, which infallibly secures the event. That Jesus Christ, the purchaser, might not labour in vain, nor spend his strength and life for nought and in vain, there is a remnant given him, a seed that he shall see, so that the good pleasure of the Lord shall prosper in his hands. For the explication of which, he here sets before us the order of the causes of our salvation, a golden chain, which cannot be broken. There are four links of it.

I. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. Not, whom he did foreknow to be holy, them he predestinated to be so. The counsels and decrees of God do not truckle to the frail and fickle will of men; no, God's foreknowledge of the saints is the same with that everlasting love wherewith he is said to have loved them, ier. 31. 3. God's knowing his people is the same with his owning of them, Ps. 1. 6. John 10. 14. 2 Tim. 2. 19. See ch. 11. 2. Words of knowledge often in scripture denote affection : so here: Elect according to the foreknowledge of God, 1 Pet. 1. 2. And the same word is rendered/ore-ordained, 1 Pet. 1. 20. Whom he did foreknow, that is, whom he designed for his friends and favourites. I know thee byname, said God to Moses, Exod. 33. 12. Now those whom God thus foreknew, he did predestinate to be conformed to Christ.

1. Holiness consists in our conformity to the image ^ ot Christ, That takes in the whole of sanctification.

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of which Christ is the great pattern and samplar. To be spirited as Christ was, to walk and live as Christ did, to bear our sufferings patiently as Christ did. Christ is the express image of his Father, and the saints are conformed to the image of Christ. Thus it is by the mediation and interposal of Christ, that we have God's love restored to us, and God's likeness renewed upon us, in which two things consists the happiness of man.

2. All that God hath from eternity foreknown with favour, he hath predestinated to this conformity. It is not we that can conform ourselves to Christ; our giving of ourselves to Christ takes rise in God's giving of us to him : and in giving us to him, he predestinated us to be conformable to his image. It is a mere cavil therefore to call the doctrine of election, a licentious doctrine; and to argue, that it gives encouragement to sin, as if the end were separated from the way, and happiness from holiness. None can know their election but by their conformity to

(the image of Christ; for all that are chosen are chosen to sanctification; (2 Thess. 2. 13.) and surely it cannot be a temptation to any to be conformed to the world, to believe that they were predestinated to be conformed to Christ.

3. That which is herein chiefly designed, is, the honour of Jesus Christ, that he might be the Firstborn among many brethren; that Christ might have the honour of being the great pattern, as well as the gi-eat prince ; and in this, as in other things, might have pre-eminence. It was in the first-born that all the children were dedicated to God under the law; the first-bom was the head of the family, on whom all the rest did depend: now in the family of the saints, Christ must have the honour of being the first-bom. And blessed be God that there are many brethren ; though they seem but a few in one place, at one time, yet, when they come all together, they will be a great many.

There is therefore a certain number firedestinated, that the end of Christ's undertaking might be infallibly secured. Had the event been left at uncertainties in the divine counsels, to depend upon the contingent turn of man's will, Christ might have been the firstborn among but few or no brethren; a captain without soldiers, and a prince without subjects : to prevent which, and to secure to him 7nany brethren, the decree is absolute, the thing ascertained, that he might be sure to see his seed ; there is a remnant predestinated to be conformed to his image; which decree will certainly have its accomplishment in the holiness and happiness of that chosen race; and so, in spite of all the opposition of the powers of darkness, Christ will be the first-born among many, very many brethren. *

II. Whom he didfiredestinate, them he also called. Not only with the external call, {so many are called, that were not chosen. Matt. 20. 16.—22.14.) but with the internal and effectual call. The former comes to the ear only, but this to the heart. All that God did from eternity predestinate to grace and glory, he does, in the fulness of time, effectually call. The call is then effectual, when we come at the call; and we then come at the call, when the Spirit draws us, convinces the conscience of guilt and wrath, enlightens the understanding, bows the will, persuades and enables us to embrace Christ in the promises, makes us willing in the day of his power. It is an effectual call from self and earth, to God and Christ and heaven, as our end; from sin and vanity, to grace and holiness and seriousness as our way. This is the gospel call.

Them he called, that the purpose of God, according to election, might stand; we are called to that to which we were chosen. So that the only way to make our election sure, is, to make sure our calling, 2 PeX. 1. 10.

III. Whom he called, them he also justified. All that are effectually called, are justified; absolved from guilt, and accepted as righteous through Jesus Christ. They are recti in curia — right in court; no sin that ever they have been guilty of, shall come against them, to condemn them. The book is crossed, the bond cancelled, the judgment vacated, the at tainder reversed; and they are no longer dealt with as criminals, but owned and loved as friends and favourites. Blessed is the man whose iniquity is thus forgiven. None are thus justified but those that are effectually called. Those that stand it out against the gospel call, abide under guilt and wrath.

IV. Whom he justijied, them he also glorified. The power of corruption being broken in eflTectual calling, and the guilt of sin removed in justification, all that which hinders is taken out of the waj', and nothing can come between that soul and glorv. Observe, It is spoken of as a thing done, he glorijied, because of the certainty of it; he hath saved us, and called us with a holy calling.

In the eternal glorification of all the elect, God's design of love has its full accomplishment. This was what he aimed at all along—to bring them to heaven. Nothing less than that glor)' would make up the fulness of his covenant-relation to them as God; and therefore, in all he does for them, and in them, he has this in his eye. Are they chosen ? It is to salvation. Called ? It is to his kingdom and glory. Begotten again ? It is to an inheritance incorruptible. Afflicted ? It is to work for them this exceeding and eternal weight of glory.

Observe, The author of all these is the same. It is God himself that predestinated, calleth, justifieth, glorifieth; so the Lord alone did lead him, and there was no strange God with him. Created wills are so veiy fickle, and created powers so very feeble, that if any of these did depend upon the creature, the whole would shake. But God himself hath undertaken the doing of it from first to last, that we might abide in a constant dependence upon him and subjection to him, and ascribe all the praise to him; that every crown may be cast before the throne. This is a mighty encouragement to our faith and hope ; for, as for God, his way, his work, is perfect; he that hath laid the foundation, will build upon it; and the top-stone will at length be brought forth with shoutings, and it will be our etemal work to cry, Grace, grace to it.

31. What shall we then say to these things ? If God he for us, who can he against us ? 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things 1

33. Who'shall lay any thing to the charge of God's elect ? It is God that justifieth.

34. Who is he that condemneth ? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35. Who shall separate us from the love of Christ ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword ? 36. As it is written. For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37. Nay, in all these things we are more than conquerors through him that loved us. 38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor

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things present, nor things to come, 39. Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

The apostle closes this excellent discourse upon the privileges of believers with a holy triumph, in the name of all the saints.

Having largely set forth the mystery of God's love to us in Christ, and the exceeding great and precious privileges we enjoy by him, he concludes like an orator; JV/iat shall nve then say to these things ? What use shall we make of all that has been said ? He speaks as one amazed and swallowed up with the contemplation and admiration of it, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder at them ; but the further we are led into an acquaintance with gospel-mysteries, the more we are affected with the admiration of them. If Paul were at a loss what to say to these things, no mai'vel if we be.

And what does he say ; Why, if ever Paul rode in a triumphant chariot on this side heaven, here it was : with such a holy height and bi'avery of spirit, with such a fluency and copiousness of expression, does he here comfort himself and all the people of God, upon the consideration of these privileges.

In general, he here makes a challenge, throws down the gauntlet, as it were, dares all the enemies of the saints to do their worst: If God be for us, who can be against us ? The ground of the challenge is God's being for us ; in that he sums up all our privileges. That includes all, that God is for us ; not only reconciled to us, and so not against us, but in covenant with us, and so engaged for us ; all his attributes for us, his promises for us ; all that he is, and has, and does, is for his people. He performs all things for them. He is for them, even when he seems to act against them.

And if so, who can be against us, so as to prevail against us, so as to hinder our happiness ? Be they ever so great and strong, ever so many, ever so mighty, ever so malicious, what can they do ? While God is for us, and we keep in his love, we may with a holy boldness defy all the powers of darkness. Let Satan do his worst, he is chained ; let the world do its worst, it is conquei'ed : principalities and powers are spoiled and disarmed, and triumphed over, in the cross of Christ. Who then dares fight against us, while God himself is fighting for us ? And this we say to these things, this is the inference we draw from these premises. More particularly,

I. We have supplies ready in all our wants; (v. 32.) He that spared, &c. Who can be against us, to strip us, to deprive us of our comforts ? Who can cut off our streams, while we have a fountain to go to ?

1. Observe what God has done for us, on which our hopes are built; He spared not his own Son. When he was to undertake our salvation, the Father was willing to part with him, did not think him too precious a gift to bestow for the salvation of poor souls ; now we may know that he loves us, in that he hath not withheld his Son, his own Son, his only Son, from us, as he said of Abraham, Gen. 22. 12. If nothing less will save man, rather than man shall perish, let him go, though it were out of his bosom. Thus did he deliver him u/i for us all, for all the elect, for us all; not only for our good, but in our stead, as a sacrifice of atonement to be a propitiation for sin. When he had undertaken it, he did not 8/iare him. Though he were his own Son, yet, being made sin for us, it pleased the Lord to biniise him. 'OvK i<peiT(t}o — he did not abate h\m a farthing of that great debt, but charged it home. Awake, O sword.

He did not sfiare his own Son that served him, that he might spare us, though we have done him so much disservice.

2. What we may therefore expect he will do. He will with him freely give us all things. (1.) It is implied, that lie will give us Christ, for other things are bestowed with him: not only with him given for us, but with him given to us. He that put himself to so much charge to make the purchase for us, surely will not hesitate at making the application to us. (2.) He will with him freely give us all things, all things that he sees to be needful and necessaiy for us; all good things, and more we would not de-sii-e, Ps. 34. 10. And Infinite \'\'isdom shall be the judge, whether it be good for us, and needful for us, or no. Freely give; freely, without reluctancy ; he is ready to give, meets us with his favours ; and freely, without recompense, without money, and without price

How shall he not? Can it be imagined that he should do the greater, and not do the lesser ? That he should give so great a gift for us when we were enemies, and should deny us any good thing, now that through him we are friends and children ? Thus may we by faith argue against our fears oi want. He that hath prepared a crown and kingdom for us, will be sure to give us enough to bear out charges in the way to it. He that hath designed us for the inheritance of sons when we come to age, will not let us want necessaries in the mean time.

II. We have an answer ready to all accusations, and a security against all condemnations; {y. 33, 34.) Who shall lay any thing? Doth the lav/ accuse them ? Do their own consciences accuse them } Is the devil, the accuser of the brethren, accusing them before our God day and night ? This is enough to answer all those accusations. It is God that justijieth. Men may justify themselves, as the Pharisees did, and yet the accusations may be in full force against them ; but if God justifies, that answers all. He is the judge, the king, the party offended, and his judgment is according to tinith, and sooner or later all the world will be brought to be of his mind; so that we may challenge all our accusers to come and put in their charge. This overthrows them all; it is God, the righteous faithful God, that justifieth.

Who is he that condemneth ? Though they cannot make good the charge, yet they will be ready to condemn ; but we have a plea ready to move in arrest of judgment, a plea which cannot be ovenniled.

It is Christ that died, &c. It is by virtue of our interest in Christ, our relation to him, and our union with him, that we are thus secured.

1. His death ; it is Clirist that died. By the merit of his death he paid our debt; and the surety's payment is a good plea to an action of debt. It is Christ, an able all-sufficient Saviour.

2. His resurrection ; yea rather that is risen again. This is a much greater encouragement, for it is a convincing evidence that divine justice was satisfied by the merit of his death. His resurrection was his acquittance, it was a legal discharge. Therefore the apostle mentions it with a yea rather. If he had died, and not risen again, we had been where we were.

3. His sitting at the right hand of God ; He is even at the riqht hand of God. A further evidence, that he had done his work, and amighty encouragement to us in reference to all accusations, tliat we have a friend, such a friend, in court. At the right hand of God; which denotes, that he is ready there, always at hand ; and that he is ruling there ; all power is given to him. Our friend is himself the judge.

4. The intercession which he makes there. He » there, not unconcerned about us, not forgetful of us, but making intercession. He is agent for us there; an advocate for us, to answer all accusations, to put

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in o\ir plea, and to prosecute it with effect, to appear fof us, and to present our petitions.

And is not this abundant matter for comfort } What shall we say to these things ? Is this the nian-nti of men, O Lord God? What room is left for doubting and disquietment? Why art thou cast down, O m\- soul ?

Some understand the accusation and condemnation here spoken of, of that which the suffering saints met with from men. The primitive christians had many black crimes laid to their charge—heresy, sedition, rebellion, and what not ? For these the nding powers condemned them; "But no matter for that;" (says the apostle;) "while we stand right at God's bar, it is of no great moment how we stand at men's. To all the hard censures, the malicious calumnies, and the unjust and unrighteous sentences of men, we may with comfort oppose our justification before God through Christ Jesus,-as that which doth abundantly countervail," 1 Cor. 4. 3. 4. , .

III. We have good assurance of our preservation and continuance in this blessed state, v. 35, to the end. The fears of the saints, lest they should lose Jieir hold of Chris., are often very discouraging and disquieting, and create them a great deal of disturbance : but here is that which may silence their fears, and still such storms, that nothing can separate them.

We have here from the apostle,

1. A daring challenge to all the enemies of the saints, to separate them, if they could, from the love of Christ. TF/io shall? None shall, v. 35—37. God having manifested his love in giving his own Son for us, and not hesitating at that, can we imagine that anv thing else should divert or dissolve that love ? Observe here,

(l.)The present calamities of Christ's beloved ones, supposed ; that they meet with tribulation on all hands, are in distress, know not which way to look for any succour and i-elief in this world, are followed with fiersecution from an angry malicious world that alwavs hated those whom Christ loved ; pinched with famine, and starved with nakedness, when stripped of all creature-comforts ; exposed to the greatest fjerils; the sword of the magistrate drawn against them, ready to be sheathed in their bowels, bathed in their blood. Can a case be supposed more black and dismal ? It is illustrated (v. 36.) by a passage quoted from Ps. 44. 22. For thy sake nve are killed all the day long: which intimates, that we are not to think strange, no not concerning the fiery bloody trial. We see the Old Testament saints had the same lot; so persecuted they the prophets that were before us. Killed all the day long, continuallv exposed to, and expecting, the fatal stroke. There is still every day, and all the day long, one or other of the people of God bleeding and dving under the rage of persecuting enemies, .^c-coiinted as shi'efi for the slaughter; they make no more of killing a christian than of butchering a sheep. Sheep are killed, not because they are hurtful while thev live, but because they are useful when thev are dead. They kill the christians, to please themselves, to be food to their malice. They eat nf} my pen file as they eat bread, Ps. 14. 4.

(2.1 The inability of all these things to separate us from the love of Christ. Shall they, can they, do it ? No, by no means. All this wilt not cut the bond of love and fnendship that is between Christ and true believers.

[1. J Christ doth not, will not, love us the less for all this. All these troubles are very consistent with the strong and constant love of the Lord Jesus. They are neither a cause nor an evidence of the abatement of his love. When Paul was whipped, and beaten, and imprisoned, and stoned, did Christ love him

Vol. VI.—2 U

ever the less ? Were his favours intermitted •* His smiles any whit suspended ? His visits more shy ? By no means, l)ut the contrary. These things separate us from the love of other friends. When Paul was brought before Nero, all men forsook him, but then the Lord stood by him, 2 Tim. 4. 16, 17. Whatever persecuting enemies may rob us of, they cannot rob us of the love of Christ; they cannot intercept his love-tokens, they cannot interrupt or exclude his visits: and therefore let them do their worst, they cannot make a true belie\er niistr<ible.

[2.] We do not, will not, love him the less f r this; and that for this reason, because we do not think that he loves us the less. Charity tliinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part, that comes from love. A true christian loves Christ never the less, though he suffer for him ; thinks never the worse of Christ, though he lose all for him.

(3.) The triumph of believers in this; {u. 37.) J^ay, in all these things ive are more than conquerors.

[1.] We are conquerors: though killed all the day long, yet conquerors. A strange way of conquering, but it was Ch'.ist's way ; thus he triumphed over principalities and powers in his cross. It is a surer and a nobler way of conquest by faith and patience, than by fire and sword. The enemies have sometimes confessed themselves baffled and overcome hy the invincible courage and constancy of the martyrs, who thus overcame the most victorious pi-inces bv not loving their lives to the death. Rev 12. 11.

[2.] We are inore than conquerors. In our pa tient bearing of these trials we are not only conquer ors, but more than conquerors, that is, triumphers Those are more than conquerors, that conquer.

First, With little loss. Many conquests are deai bought ; but what do the suffering saints lose ? Whv, they lose that which the gold loses in the furnace, nothing but the dross. It is no great loss to lose things which are not; a body that is of the earth, earthy.

Secondly, "With great gain. The spoils are exceeding rich ; glory, honour, and peace, a crown of righteousness that fades not away. In this the suffering saints have triumphed; not onlj- have not been separated from the love of Christ, but have been taken into the most sensible endearments and embraces of it. ^s afflictions abound, consolations much more abound, 2 Cor. 1. 5. There is one more than a conqueror, when pressed abbve measure. He that embraced the stake, and said, "Welcome the cross of Christ, welcome everlasting life ;" He that dated his letter from the delectable orchaixl of the Leonine prison: He that said, " In these flames I feel no more pain than if I were upon a bed of down :" She who, a little before her martyrdom, being asked how she did, said, "Well and merry, and going to heaven :" Those that have gone smiling to the stake, and stood singing in the flames; these were more than conquerors.

[3.] It is only through Christ that loved us; the merit of his death taking the sting out of all these troubles ; the Spirit of his grace strengthening us, and enabling us to bear them with holy courage and constancy, and coming in with special comforts and supports. Thus we are conquerors, not in our own strength, but in the grace that is in Christ Jesus. We are conquerors by virtue of our interest in Christ's victorv. He hath overcome the world for us, (John 16. 33.) both the good things and the evil things of it; so that we have not"liing else to do but to pursue the victory, and to divide the spoi', and so are more than conquerors.

2. A direct and positive conclusion of the whole matter; For I am persuaded, v. 38, o9. It denote:

ROMANS, IX.

a full, and strong, and affectionate persuasion, arising from the experience of the strength and sweetness of the divine love. And here he enumerates all those things v.'hich might be supposed likely to separate between Christ and believers, and concludes that it could not be done.

(1.) Xdther dtath nor life; neither the terrors of death on the one hand, nor the comforts and pleasures of life on the other ; neither the fear of death, nor the hojie of life. Or, We shall notbe separated irom that love, either in death or in life.

(2.) Xor angels, 7ior lirmci/ialities, nor fwioers. B )th tlie good angels and the bud are called firinci-fialifks a.m\ /lowrrs: the good, Eph. 1. 21. Col. 1. 16. the bad, Eph. 6. 12. Col. 2. 15. And neither shall do it. The good angels will not, the bad s/iall not; and neither can. The good angels are engaged friends, the bad are restrained enemies.

(3.) jYor things firescnt, nor things to come: neither the sense of troubles present, nor the fear of troubles to come. Time shall not separate us, eternity shall not. Things present separate us from things to come, and things to come separate and cut us off from things present; but neither from the love of Christ, whose favour is twisted in with both present things and things to come.

(4.) jYor height, nor defith : neither the height of prosperity and preferment, nor the depth of adver-sitv and disgrace; nothing from heaven above, no storms, no tempests; nothing on earth below, no rocks, no seas, no dungeons.

(5.) jYor ami other creature: any thing that can be named or thought of; it will not, it cannot, separate us from the love of God which is in Christ Jesus our Lord. It cannot cut off or impair our love to God, or God's to us; nothing does it, can do it, but sin. Observe, The love that is Ijetween God and true believers, is through Christ. He is the Mediator of our love ; it is in and through him that God can love us, and that we dare love Ciod. That is the ground of the steadfastness of the love ; therefore God rests in his love, (Zeph. 3. 17.) because Jesus Christ, in whom he loves us, is the same yesterday, to-day, and for ever.

Mr. Hugh Kennedy, an eminent christian of Ayr, in Scotland, when he was dying, called for a Bible; but finding his sight gone, he said. Turn me to the eighth of the Romans, and set my finger at those words, / am fiersuaded that neither death ?ior life, &c. " Now," said he, " is my finger upon them_ ?" And when they told him it was, without speaking any more, he said, "Now, God be with you, my children ; I have breakfasted with you, and shall sup with my Lord Jesus Christ this night;" and so departed.

CHAP. IX.

The apostle, having; plainly asserted, and lai-ffelv proved, that justification and salvation are to be liad by failh onlv, and not by the works of the law ; by Christ, and not by Moses ; comes, in this and the following chapters, to anticipate an objection which mi;;hl be made against this. Iflhis be so, then what becomes of the .Jews, of them all as a complex body ; espccialtv those of them that do not embrace Christ, nor believe the i;ospcl ? By this rule they mvist needs come short of happiness ; and tlien, what becomes of tiie promise made to the fatliers, wliich entailed salvation upon the .leivs? Is not that promise nullified and made of none effect? Which is not a thin? to ho imagined concerning any word of God. That doet rine therefore, might they say, is not to be embraced, from wliich (lows such a consequence as this. That the consequenre of the rejection of the unbelieving .Jews, follows from Paul's doctrme, he grants, but endeavours to soften and mollify, v. 1.. 5. But that from thence it follows, tliat the word of God lakes no effect, he denies, (v. 6.) and proves tlie denial in the rest of the chapter. Which serves likewise to illustrate the great doctrine of predestination, which he had spoken of (ch. 8. 28.) as the first wheel, wliich in the business of salvation sets all the other wheels a-going.

1. X SAY the truth in Christ, T He not, JL my conscience also bearing nie witness in the Holy Ghost, 2. That I have }^reai heaviness and continual sorrow in my heart. 3. For I coultl wish that myself were accursed from Chiist for my brethren, my kinsmen according to the llesh : 4. Who are Israelites ; to whom pertain the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises ; 5. Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen.

We have here the apostle's solemn profession of a great concern for the nation and people of the Jews: that he was heartily troubled, that so many of them were enemies to the gospel, and out of the way of salvation. For this he had great heaviness and continual sorrow. Such a profession as this was requisite to take oft' the odium, which otherwise he might have contracted by asserting and jjion mg their rejection. It is wisdom as much as may be to mollify those truths which sound hai sh, and seem unpleasant : dip the nail in oil, it will drive the better. The Jews had a particular pique at Paul above any of the apostles, as appears by the story of the Acts : and therefore were the more apt to take things amiss of him : to prevent which, he introduces his discourse with this tender and affectionate profession; that they might not think he triumphed or insulted over the rejected Jews, or was pleased with the calamities that were coming upon them. Thus Jeremiah appeals to Ciod concerning the Jews of his day, whose ruin was hastening on ; (Jer. 17. 16.) A'either have I desired the woeful day, thou knowest. Nay, Paul was so far from desiring it, that he most pathetically deprecates it. And lest tliis should be thought only a copy of his countenance, to flatter and please them,

I. He asserts it with a solemn ])rotestation ; {v. 1.) I say the truth in Christ, " I speak it as a christian, one of God's people, children that will not lie: as one that knows not how to give flattering titles." Or, " I appeal to Christ, who searches the heart, concerning it." He appeals likewise to his own conscience, which was instead of a thousand witnesses. That which he was going to assert, was not only a great and weighty tliing, (such solemn protestations are not to be thrown away ujjon trifles,) but it was likewise a secret; it was concerning a sorrow in his heart, to which none was a capable competent witness, but God and his own conscience. TJiat I have great heaviness, v. 2. He does not say for what; the very mention of it was unjjleasant and invidious; but it is plain that he means for the rejection of the Jews.

II. He backs it with a very serious imprecation, which he was ready to make, out of love to the Jews. I could wish ; he does not sav, I do wish, for it was no proper means a])pointed for such an end ; hut if it were, I could wish that myself wire accursed from Christ for mi/ brethi-en —a vei-)- hi.i;h pang ot zeal and affection for his countrymen'. He would be willing to undergo the greatest misery, to do them good. Love is apt to be thus !)old and venturous, and self-denying. Because the glory of (iod's grace in the salvation of many, is to be ])referred before the welfare and happiness of a single jjerson, Paul, if they were put in competition, woukl ix- content to forego all his own ha])])ine.ss, to ])urchase their's.

1. He would be content to be cut off from the land of the living, in the most shameful and ig;nominioiis

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manner, as an anathema, or a devoted person. They thirsted tor liis hlood, persecuted liini as tlie must obnoxious person in the world, llie curse and plai^ue ot'hisgeneration, 1 Cor. 4. 13. Acts22. 22. " Now," says Paul, " 1 am willing to bear all this, and a great deal more, for your good. Abuse me as much as you will, count and call me at your pleasure; your unbelief and rejection create in my heart a hea\ i-ness so much greater than all these tr()ul)les can, that 1 could look upon them not only as tolei'aole, but as desirable, rather than this rejection."

2. He would be content to be excomnnmicated from the society of the faithful, to be separated from the church, and from the communion of saints, as a heathen man and a publican, if that wuuld do them any good. He could wish himself no more remembered among the saints, his name blotted out of the church-records; though he had been so great a planter of churches, and the spii-itual father of so many thousands, yet he would be content to be disowned by the church, cut off from all communion with it, and ha\ e his name ijuried in oblivion oi' reproach, for the good of the Jews. It may be, some of the Jews had a prejudice against Christianity for Paul's sake; such a spleen they had at him, that they hated the religion that he was of; "If that stumble you," says Paul, " I could wish I might be cast out, not embraced as a christian, so you might but be taken in." Thus Moses, (Exod. 32. 32.) in a like holy passion of concern, Blot me, I pray thee, out of the book which thou hast writ/en.

3. Nay, some think that the expression goes further, and that he could be content to be cut ofl' from all his share of happiness in Christ, if that might be a means of their salvation. It is a common charity, that begins at home ; this is something higher, and more noble and generous.

III. He gives us the reason of this aflFection and concern.

1. Because of their relation to him ; ATy brethren, my kinsmen, according-to the Jlcsh. Though they were very bitter against him upon all occasions, and gave him the most unnatural and barbarous usage, yet thus respectfully does he speak of them. It shews him to be a man of a forgiving spirit; not that J had ought to accuse my nation of, Acts 28. 19. Aly kinsmen. Paul was a Hebrew ot the Hebrews. We ought to be in a special manner concerned for the spiritual good of our relations, our brcthrc7i and kinsmen. To them we lie under special engagements ; and we have more opjjortunity of doing good to them ; and concerning them, and our usefulness to them, we must in a special manner give account.

2. Especially because of their relatinn to (iod ; (t. 4, 5.) M'ho are Israelites, the seed of Abraham, God's friend, and of Jucob liis chosen ; taken into the covenant of peculiarity, dignified and distint;uished by visible church-privileges; many of which are here mentioned; T/ie adofition: not that which is saving, and which entitles to eternal liappiness, but that which was external and typical, and entitled them to the land of Canaan. Israel is my son, Exod. 4. 22.

And the glory; the ark and the mercy-seat, over which God dwelt between the chernbims ; that was the glory of Israel, 1 Sam. 4. 21. The many symbols and tokens of the divine presence and guidance, the cloud, the Shechinah, the distinguishing favours conferred u))on them, these were the glory.

And the covenant; the covenant made with Abraham, and often renewed with his seed u])on divers occasions. There was a co\enant at Sinai, (Exod. 24.) in the plains of Moab, (Dent. 29.) at Shechem, (Josh. 24.) and often afterward ; and still these ])er-tained to Israel. Or, the covenant of peculiarity, rind m that, as in the type, the covenant of grace.

And the giving of the law. It was to them that

the ceremonial and judicial law were given, and the moi-al law in writing pertained to them. It is a great ])rivilege to have the law of G(jd among us, and it is to Ije accounted so, Ps. 147. 19, 20. This was the grandeur of Israel, Deut. 4. 7, 8.

And the service of (iud. They had the ordinances of (iod's worship am(-ng them ; the temple, the altars, the priests, the sacrifices, the feasts, and the institutions relatii g to them. 'Ihey were in this respect greatly hcnoured, that, while other nations were worshipjniig and serving stocks, and stones, and devils, and they knew not what other idols of their own invention, the Israelites were serving the true (i(xl in the way of his own appointment.

And the fironmes; particular promises added to the general oxenant; promises relating to the Messiah and the gospel-state. Observe, The/^ro/Hisrs accent-pany the giving of the law, and the service of God; for the condort ot the promises is to be had in cbe-dience to that law, and attendance upon that service.

r. 5. Whose are the fathers; .\braham, Isaac, and Jacob, those men of renown, that stood so high in the favour of (iod. The Jews stand in relation to them, are their children, and proud enough they were of it; We have yibruham to our father. It was for the fathers' sake, that they were taken into covenant, ch. 11. 28. Hut the greatest honour of all, was, that of ihem as concerning the flesh, that is, as to his human nature, Christ came; for he took on him the seed of Aljraham, Heb. 2. 16. As to his divine nature, he is the Lord from heaven ; but as to his human nature, he is of the seed of Abraham. This was the great privilege of the Jews, that Christ was of kin to them.

Mentioning Christ, he interposes a very great word concerning him, that he is ocer all, God blessed for ever. Lest the Jews sliould think meanly of him, because he was of their alliance, he here speaks thus honourably concerning him : and it is a very full jiroof of the Crodhead of Christ; he is not only over all, as Mediator, i)ut he is God blessed fur ever. TherefoiT, how much sorer punishment were they worthy of, tliat rejected him ? It was likewise the honour of the Jews, and one reason why Paul had a kindness for them, that, seeing God blessed for ever would be a man, lie would be a Jew ; and considering the ])nstnre and charactei'of that people, at that time, it may well be looked upon as a part of his humiliation.

6. Not as thonc;li tlie word of God hath taken none eflert. For they ore not all Israel, winch are of Israel: 7. Neithei heranse they are the seed of Abraham, r/r* fJiP?/n\\ chil(hen : but. In Isaac shall tin seed be called. 8. That is, They which are the children of the flesh, these arc not the children of God : but the children of the promise are coimted for the seed. 9. For this /.<f the word of promise, At this time will I come, and Sarah shall have a son. 10. And not only l/iis; but when Rebecca also had conceived by one, even by our father Isaac; 11. (For t/ie children beinc; not yet bom. neither havine; done anv ^ood or evil, that the i)urpose of God accordine; to election might stand, not of works, but of him that call(>tii ;) 12. It was said unto her, The elder shall serve the younger. 13, As it is written, Jacob have I loved, but Esau have I hated.

ROMANS, rx.

The apostle, having made his way to that which he had to say, concerning the rejection of tlie body of his countrymen, with a jjrotestation of his own affection for them, and a concession of their undoubted privileges, comes in these verses, anfl the following part of the chapter, to prove, that tlie rejection of the Jews, by the establishment of tlie gos])el-dis-pensation, did not at all invalidate the word of God's promise to the patriarchs ; J\''ot as f/iouifh tlie ivorcl of God hath taken no effect, v. 6. W liicii, considering that present state of the Jews, which created to Paid so much heaviness and continual sorrow, {v. 2.) might be suspected. We are not to ascribe in-eflncacy to any word of God: notliing that he has spoken, does or can fall to tlie ground ; see Isa. 55. 10, 11. The promises and threateniugs shall have tlieir accomplishment; and one way or other he will magnify the law, and make it honourable. This is to be understood, especially of the promise of God, which by subsequent pro\idciices may be to a wavering faith very doubttul; but it is not, it cannot be, made of no effect; at the end it will speak, and not lie.

Now the difficidty is to reconcile the rejection of the unbelieving Jews with the word of God's promise, and the external tokens of the divine favour, which had been conferred upon them.

This he does four ways.

1. By explaining the ti-ue meaning and intention of the promise, v. 6—13.

2. By asserting and proving the absolute sove-reigTity of God, in disposing of the children of men, V. 14—24.

3. By shewing how this rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, v. 25—29.

4. By fixing the tnie reason of the Jews' rejection, V. 30, to the end.

In this paragraph the apostle explains the true meaning and intention of the promise. When we mistake the word, and misunderstand the ])romisc, no marvel, if we are ready toquai-rel with God about the accomplishment; and therefore the sense of that must first be duly stated. Now he here makes it out, that, when God said, he would be a God to Jlbraham, and to his seed, (which was the famous promise made unto the fathers,) he did not mean it of all his seed according to the flesh, as if it were a necessary concomitant of the blood of Abraham ; but that he intended it with a limitation only to such and such. And as from the beginning it was appropriated to Isaac, and not to Ishmael; to Jacob, and not to Esau ; and yet for all that, the word of Crod was not made of no effect; so now the same ])romisc is appropriated to believing Jews that embrace Christ and Christianity, and, thouj>;h it throw off multitudes that refuse Christ, yet the promise is not therefore defeated and invalidated, any more than it was by the typical rejection of Ishmael and Esau.

I. He lays down this ])roiMisition—that they are not all Israel, which are of Israel, (v. 6.) neither because they are, &c. v. 7. Many that descended from the loins of Abraham and Jac'<b, and were of that people which were surnamed by the name of Israel, yet were very far from being Israelites indeed, interested in the saving benefits of the new covenant. They are not all really Israel, that are so in name and profession. It does not follow, that, l>ecause they are the seed of Abraham, therefore they must needs be the children of (iod; though they themselves fancied so, boasted much of, and l-iuilt much upon, their relation to ,\bra]iam, Matt. 3. 9. John 8. 38—39. But it does not follow. CJrace does not run in a blood ; nor are saving benefits inseparably annexed to extemal church privileges : though it is common for people thus to stretch the meaning of God's promise, to bolster themselves up J a vain hope.

II. He proves this by instances; and there'-i shews, not only that some of Abraham's seed were chosen, and otlieisnot, but that God thei-ein wrought according to the counsel of his own will; and not with regard to that law of commandments, which the present unbelieving Jews were so strangely wedded to.

1. He specifies the case of Isaac and Ishmael, both of them the seed of Abraham ; and yet Isaac only taken into covenant with (Jod, and Ishmael rejected and cast out. For this he quotes Gen. 21. 12. In Isaac shall thy seed be called: \\ liich comes in there as a reason why Abraham nutst be willing to cast out the bond-woman and her sen, because the covenant was to be establi;>])ed with l,s:iac, ch. 17. 19. And yet the word which God had spoken, that he would be a Gcd to Abraham and to his seed, did not therefore fall to the ground ; for the blessings wrapt up in that great word, being communicated by God as a benefactor, lie was free to determine on what head they slioiild rest, and accordingly entailed them upon" Isaac, and rejected Ishmael.

This he explains further, {v. 8, 9.) and shews what God intended to teach us by this dispensation.

(1.) That the children of the flesh, as such, by virtue of their relation to Abraham according to the flesh, are not therefore the children of God, for then Ishmael had put in a good claim. This remark comes home to the unbelieving Jews, who boasted of their relation to Abraham according to the flesh, and looked for justification in a fieshLv way, by those carnal ordinances which Christ had abolished.' They had confidence in the flesh, Phil. 3. 3.

Ishmael was a child of the Jlesh, conceived by Hagar, that was young, and fresh, and likely enough to have children ; there was nothing extraordinary or supernatural in his conception, as there was iii Isaac's; he was born after the Jlesh, (Gal. 4. 29.) representing those that expect justification and salvation by their own strength and rightecusness.

(2.) That the children of the /vomise are counted for the seed. Those that have the honour and haj)-piness of being counted for the seed, have it not for the sake of any meiit or desert (■■f their own, but purely bv viitue cf the ftromise, in which (lod hath obliged himself of Irs own good pleasure to grant the promised favour. Isaac was a child of promise ; that he proves, v. 9. quoted from Gen. 18. 10. He was a child promised ; (so were many others ;) but he was concei\ed and bfirn by force and virtue of the promise, and so a ]3ro|)er type and figure of those who are now counted for the seed, e\en true believers, who are born, not of the will of the flesh, nor of the will of man, but of God ; of the incorruptible seed, even the word of promise; by virtue of the special jjromise of a new heart: see Gal. 4. 20. It was through faith that Isaac was conceived, Heb. 11. 11. Thus were the great mysteries of salvation taught under tlie Old Testament, not in express words, but by significant types and dispensations of providence, which to them then were not so clear as they aj-e to us now, when the veil is taken away, and the types are expoimded by the antitypes.

2. In the case of Jacob and Esau, {v. 10—13.) which is much stronger, to shew that the carnal seed of Abraham were not, as such, interested in the promise, but onlv such of them as God in sovereignty had apjjointed. There was a pi-evious difference between Ishmael and Isaac, before Ishmael was cast out: Ishmael was the son of the l)ond-wo-man, bo7-n long befoie Isaac, was of a fierce and rugged disposition, and had mocked, or persecuted Isaac; to all which it might be supposed God had regard, when he appointed Abiaham to cast him out. But in the case of Jacob and Esau, it was neither so nor so, they were both the sons of Isaac by

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one mother: they were conceived, i^ hie — by one coiice/Uion; «< jvo? xc»'tm, so some copies read it. The difference was nuide between them by the divine counsel, before they were born, or had done any good or evil. Both lay .striigglinir^alike in their mother's womb, when it was said, The elder sliall serve the youui^er; without respect tt) good or bad ■ v/orks done or foreseen; that the Jiurfiose of God according to election iniifht utand; tliat this great truth may be estal)lished, that God chooses some and refuses others,-as a free agent; by his own absolute and sovereign will, dispensing his favours, or witliholding them as he pleases.

This difference, that was put between Jacob and Rsau, he further illustrates by a quotation from Mai. 1. 2, 3. where it is said, not of Jacob and Esau the persons, l)ut the Edomites and Israelites tlieir posterity; Jacob have I loved, and Ksau have I hated. The people of Israel wei-e taken into the co\enant of peculiarity, had the land of Canaan given them, were blessed with the move signal aj)-pearances of (iod for them in special protections, supplies, and deliverances, while the Edomites were rejected, had no temple, altar, priests, or prophets ; no such jjarticular care taken of them, or kindness shewed to them. Such a difference did God put between those two nations, that both descended from the loins of Abraham and Isaac; as at first there was a difference put between Jacob and Esau, the distinguishing heads of those two nations.

So that all this choosing and refusing was typical, and intended to shadow forth some other election and rejection.

(1.) Some understand it of the election and rejection of conditions or qualifications. As God chose Isaac and Jacob, and rejected Ishmael and Esau, so he might and did choose faith to be the condition of salvation, and reject the works of the law. Thus Arminius understands it, De rejectis ct assumfitis talibus, certa qualitate notatls — Concerning such as are rejected and such as are chosen, being distinguished by a/ifirofiriate qualities ; so John Goodwin. But this very much strains the scripture ; for the apostle speaks all along of persons, he has mercy on whom, he does not say on ivhat kind of people, he will have mercy. Beside that against this sense, those two objections, {y. 14, 19.) do not at all arise; and his answer to them concerning God's absolute sovereignty over the children of men, is not at all pertinent, if no more be meant than his appointing the conditions of salvation.

(2.) Others understand it of the election and rejection of particular peisons ; some loved, and others hated, from eternity. But the apostle speaks of Jacob and Esau, not in their own persons, but as ancestors ; Ji»eob the people, and Esau the people ; nor does God condemn any, or decree so to do, merely because he will do it, without any reason taken from their own deserts.

(3.) Others therefore understand it of the election and rejection of people considered complexly. His design is to justify God, and his mercy and truth, in calling the Gentiles, and takingthem into the church, and into covenant with himself, while he suffered the obstinate part of the Jews to persist in unbelief, and so to unchurch themselves : thus hiding from their eyes the things that belonged to their peace.

The apostle's reasoning for the explication and proof of this, is, however, very ai)plicable to, and, no doubt, (as is usual, in scripture,) was intended for, the clearing, of the methods of God's grace toward particular persons ; for the communication of saving benefits bears some analogy to the communication of church-privileges.

The choosing of Jacob the vounger, and preferring him before Esau the elder, (so crossing hands,) weie to mtimate, that the Jews, though the naturjil seed

of Abraham, and the first-born of the church, should lie laid aside; and ihe (ientiles, who were as the younger brother, should be taken in in their stead, and have the birthright and blessing.

The Jews, considered as a body politic, a nation and people knit togethei- by the bond and cement of the ceremonial law, the temple and priesthood, the centre of their unity, had for many ages been the darlings and favourites of heaven,' a kingdom of priests, a holy nation, dignified and chstinguished by God's miraculous appearances among them and for • them. Now that the gospel was preached, and christian churches planted, this national body was thereby abandoned, their church-ijolity dissolved, and christian churches (and in piocess of time, christian nations) embodied in like manner, become their successors in the divine favour, and those special privileges and protections which were the products of that favour. To clear up the justice of God in this great dispensation, is the scope of the apostle here.

14. What shah we say then? /*• there unrighteousness with God ? God forbid. 15. For he saitii to Moses, I will have mercy on whom I will have mercy, and 1 will have compassion on whom 1 will have compassion. 16. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that 1 might shew my power in thee, and that my name might be declared throughout all the earth. 18. Therefore hath he mercy on w horn he will Jwve mercy^ and whom he will he hardeneth. 19. Thou wilt say then unto me. Why doth he yet find fault ? For who hath resisted his will / 20. j\ay but, O man, who art thou that repliest against God ? Shall the thing formed say to him that formed /V, Why hast thou made me / thus ? 21. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour ? 22. What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction : 23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24. Even us, whom he hath called, not of the Jews only, but also of the Gentiles ?

The ajiostle, having asserted the true meaning of the promise, comes here to maintain and prove the ^y absolute sovereignty of God, in disposing of the chil-dren of men, with reference to their eternal statu And herein God is to be considered, not as rector and governor, distributing rewards and punishments according to his rc\ealed laws and co\enants, but as an owner and benefactor, gi\ ing to the children of men such grace and fav( ur as he has determined in and by his secret and eternal will and counsel: both the favour of visible church-membership and privileges, which is given to seme people and denied to others, and the favour of effectual grace, wh'rh

ROMANS, IX.

is given to some particular persons and denied to others.

Now this part of his discourse is in answer to two ■ objections.

I. It mieht be objected, h there unrighteousness with God/ If God, in deahng with the children of men, do thus, in an arbitrary manner, cluxjse some and refuse others, may it not be sus])ected, that there is unrighteousness with him ? This the apostle startles at the thought of; God fordid.' Far be it from us to think such a thing; sliall not the judge of all the earth do right ? Gen. 18. 25. ch. 3. 5, 6.

He denies the consequences, and proves the denial.

1. In respect of those to whom he shews mercy, V. 15, 16. He quotes that scripture, to shew God's sovereignty in dispensing his favours, (Exod. 33. 19.) I will be graciouH to nv/wm I will be gracious. All God's reasons of mercy are taken froui within himself. All the children of men being plunged alike into a state of sin and misery, equally under guilt and wrath, God, in a way of sovereignty, picks out some from this fallen apostatized race, to be vessi-ls of grace and glory. He dispenses his gifts to whom he will, withdut giving us any reason : according to his own good pleasure he pitches ujjon some to be monuments of mercy and grace, preventing grace, effectual grace, while he passes by others. The expression is very emphatical, and the repetition makes it more so; / vjill have mercy on whom I will have mercy. It imports a perfect absoluteness in God's will; he will do what he will, and giveth not account of any of his matters, nor is it fit he should. As these great words, / am that I am, (Exod. 3. 14.) do abundantly express the absolute independency of his being ; so these words, / will have mercy on whom I will have mercy, do as fully express the absolute prerogative and sovereignty of his will.

To vindicate the righteousness of God, in shewing mercy to whom he will, the a])Ostle appeals to that which God himself had spoken, v/herein he claims this sovereign power and liberty. God is a competent judge, even in his own case. Whatsoever God does, or is resolved to do, is both by the one and the otlier proved to Ije just.

'^Ktmce iv av iKiZ —/ will have ?nercy on whom I

/'will have mercy. When I begin, I will make an end. Therefore God's mercy endures for ever, because the reason of it is fetched from within him-siilf; therefore his gifts and callings are without re-])entance.

Hence he infers, [y. 16.) // is not of him that will-eth. Whatever good comes frr>m (iod to man, the glory of it is not to be ascribed to the most gcnej-ous desire, or to the most industrious endeavour, of man, Init only and ])urely to the free grace and mercy of Ciod. in Jacob's case, it was not of him that willefh, nor of him that runneth ; it was not tlie earnest will and desire of Rebecca, tluit Jacob might have the blessing ; it was not Jacob's haste to get it, (for he was fain to run for it,) that pi'ocured him the blessing, but only the mercy and grace of God. Wherein the holy happy ijeople of God differ from other people, it is God and his grace that makes them dififer.

Ajjplying this general rule to the particular case tliat Paul has before liim ; the reason why tlie \m-worthv, undeserving, ill-deserving Gentiles arc called, and grafted into the cluirch, while the greatest part of the Jews are left to jjerish in unbelief, is not ijocause those Gentiles were better deserving, <ir better disposed for such a favour, but l-)ecunse '>f Go'l's free grace that made that difTcrence. The (ieniiles did neither will it, noi run for it, for they «'// //; darkness. Matt. 4. 16. In darkness, thcvef>re ;.(jt willing what they knew not; sitting in darkness,

a contented posture, therefore not running tn meet it, but firei.>ented with these invaluable bless,iii;.s v.i goodness. Such is the method of God's grace towards all that partake of it, for he is found of them that sought him not; (Isa. 65. 1.) in this preventing, effectual, distinguii-hing grace, he acts as a benefactor, whose grace is his own. Our eye therefore must not be evil, because his is good ; but of all the grace that we or others have, he must have the glory : A''ot unto us, Ps. 115. 1.

2. In respect of those who perish, v. 17. God's sovereignty, manifested in the ruin of sinners, is here discovered in the instance of Pharaoh ; it is quoted from Exod. 9. 16. Observe,

(1.) What (iod did with Pharaoh ; he raised him up, brought him into the world, made him.famous, gave him the kingdom and jxwer; set him up as a beacon upon a hill, as the mar/c of all his plagues; (compare Exod. 9. 14.) hardened his heart, as he had said lie would ; (Exod. 4. 21.) I will harden his heart, that is, withih'aw softening grace, leave him to himself, let Satan loose against him, and lay hardening prmidences before him. Or, by raising him up, may be meant the intermission of the plagues which ga\e Pharaoh respite, and the re-])rieve of Pharaoli in those plagues. In the Hebrew, / have made thee stand, continued thee yet in the land of the living.

Thus doth God raise ?//; sinners, make them for himself, even for the day of evil, (Prov. 16. 4.) raise them up in outward prospei-ity, external privileges, (Matt. 11. 23.) sparing mercies.

(2.) What he designed in it; That I might shew my flower in thee. God would, by all this, serve the honour of his name, and manifest his power in baffling the pride and insolence of that great and daring tyrant, who bid defiance tohea\en itself, and tram]jled upon all that was just and sacred. If Pharaoh had not been so high and mighty, so b<!ld and hardy, the power of God had not been so illustrious in the ruining of him : but the takinvi off of the spirit of such a prince, who hectored at that rate, did indeed proclaim God gloi-ious in holiness, fearful in praises, doing wondej's, Exod. 15. 11. This is Pharaoh, and all his multitude.

(3.) His conclusion concerning both these we have, T'. 18. He hath mercy on whom he will have jnercy, and whom he will he hardeneth. The va-i-ious dealings of (iod, by which he makes some to differ from others, must lie resolved into his absolute sovereigntv. He is delator to no man, his grace is his own, and he may give it or withhold it as it pleaseth him ; we have none of us deserved it, nay, we have all justly forfeited it a thousand times; so that herein the work of our salvation is admirably well ordered, that those who are saved, must thank God only, and those who perish must thank them-selv(<s only, Hos. 13. 9.

We are bound, as (Tod hath bound us, to do our utmost for the salvation of all we have to do with ; but Ciod is bound no further than he has been pleased to bind hiniself by his own covenant and promise, whicli is his revealed will; and that is, that he will receive, and not cast out, those that came to Christ; i)ut the drawing of souls in order to that coming, is a preventing, distinguishing favour to whom he will. Had he mercv on tlie (ientiles ? It was because he would have mercv on them. ^Vere the Jews hardened ? It was because it was his own pleasure to denv them softening urace, and to give them u]) to their chosen, affected unbelief. Even so. Father, because it seemed good unto thee. That srri]itnve exrellcntlv explains this, Luke 10. 21. and, ns this, shews the sovereii^n will of God, in gi\in'j- (-'• withholding I)'ith the means of grace, and tlie efTectud blf^ssing upon those means.

II. It might l)c objected. Why doth he yit find

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343

^i'

fault? Foriv/io hath resisted Ms will? V. 19. Had tlie apostle been arguing only for God's sovereignty, in appointing and ordering the terms and a)nditioi;s of acceptance and salvation, there had not been the least colour tor this objection; for he might well find fault, if people refuse to come up to the terms on which such a salvation is offered; the salvation being so great, tiie terms could not l)e hard. But there might be colour for the objection, against his arguing for the sovereignt)' of God in giving and withholding differencing and preventing grace : and the objection is commonly and readily advanced against the doctrine of distinguishing grace. If God, while he gives effectual grace to some, denies it to others, why doth he find fault with those to whom he denies it ? If he hath rejected the Jews, and hid from their eyes the things that belong to their peace, why doth he find fault with them for their blindness? If it be his j)leasure to discard them as not a people, a,nd not obtaining mercy, their knocking on themselves was no resistance of his will.

Tills objection he answers at large, |

1. By reproving the objector; {v. 20.) JVuy but, O man. This is not an olyection fit to be made by , the creature against his Creator, by iTian against j Qod. The truth, as it is in Jesus, is that which

Cabases man as nothing, less than nothing, and ad-' vances God as sovereign Lord of all. Observe how contemptibly he speaks of man, when he conies to arj,ue with God his Maker; " Who art thou, thou that art so foolish, so feeble, so short-sighted, so incompetent a judge of the divine counsels; art thou able to fathom such a depth, dispute such a case, to trace that way of God which is in the sea, his mth in the great waters ?"

,/ That rtfilivHt ai^ainst God? It becomes us to submit to him, not to reply against him; to lie down under his hand, not to fly in his face, or to charge him with folly.

'O uvlx'oriK^iviixii®' — That ansTjerest agaiji. God is our master, and we are his servants; and it does not become servants to answer again. Tit. 2. 9.

2. By resolving all into the divine sovereignty. We are the thing formed, and he is the former; and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape or figure. The i-ude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it.

^God's sovei'eignty over us is fitly illustrated by ^/the power that the potter hath over the clay ; compare Jer. 18. 6. where, by a like comparison, God asserts his dominion over the nation of the Jews, when he was about to magnif\- his justice in their destruction by Nebuchadnezzar.

(1.) He gives us the comparison, x<. 21. The otter, out of the same lump, may make either a fashionable vessel, and a vessel fit for creditable and honourable uses, or a contemptible vessel, and a vessel in which is no pleasure ; and herein he acts arbitrarily, as he might have chosen whether he •would have made any vessel of it at all, but ha\e left it in the hole of the pit, out of which it was digged.

(2.) The a]iplication of the comparison, t. 22—24.

Two sorts of vessels God forms out of the great lump of fallen mankind.

[1.] Vessels of wrath ; vessels filled with wrath, as a vessel of wme is a vessel filled with wine ; full qfthefurij of the Lord, Isa. 51. 20. In these God is willing to" shew his wrath, that is, his punishing justice, and his enmity to sin. This must be shewed to all the world, God will make it appear that he hates sin. He will likewise make his power known, to Juv^lct avri. It is apowcr of strength and tiierin', an inflicting power, which works and effects the destruction of those that perish : it is a destruc-

tion that proceeds from the glory of his fionvcr, 2 Thess. 1. 9. The eternal diiuination of sinners will be an aiiundant demonstrntion of the jjower of God ; for he will act in it himself immediatelv, his wrath, preying as it were upon guilty consciences, and his arm stretched out totally to destroy their well-being, and yet at the same instant wonderfully to preser\e the being of the creature.

In order to this, God endured them with ynuch long-suffering; exercised a great deal of patience toward them, let them alone, to fill up the measure of sin, to grow till they were ri])e for ruin, and so tliey^ecame./?;^^//^?- destruction, fitted by their own"n, and self-hardening. The reigning coriup-tions and wickedness of the soul are its jjrejjared-ness and disjjosedness for hell: a soul is hereby made combustible matter, fit for the flames of hell.

When Christ said to the Jews, (Matt. 23. 32.) Fill ye uji then the measure of your fathers, that upon you may come all the righteous blood, (r. 35.) he did, as it were, endure them with much long-suffering, that they might, by their own obstinacy and wiltulness in sin, fit themselves for destruction.

[2.] Vessels of mercy; filled with mercy. The happiness bestowed upon the saved remnant, is the fruit, not of their merit, but of God's mercv. The spring of all their joy and jilory of heaven", is, that mercy of (Jod which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy. Observe,

First, What he designs in them ; to make known the riches of his glory, that is, of his goodness ; for God's goodness is his "greatest glory, especially when it is communicated with the greatest sovereignty. / beseech thee shew me thy glory, said Moses, l">xcd. 33. 18. I will make all my goodness to pass before thee, said God, {v. 19.) and that given out freely ; 1 will be gracious to whom I will be gracious.

God makes known his glory, this goodness of his, in the jircservation and supjily of all the creatures; the earth is full of his goodness, ;uid the year crowned with it; but when he woidd demonstrate the 7-iches of his goodness, unsearchat)le riches, he does it in the salvation of the saints, that will be to eternity glorious monuments of divine grace.

Secondly, What he docs for them ; he does before fire/iare them to glory. Sanctifiration is the preparation of the soul for glor}', making it meet to j)artake of the inheritance of the saints in light. This is God's work; we can destroy ourselves f-ist enough, but we cannot save ourselves ; sinners fit themselves for hell, but it is God that prcpaies saints for heaven : and all those that God designs for heaven hereafter, he prejjares and fits for heaven now ; He works them to the self-same thing, 2 Cor. 5. 5.

And would you know who these vessels of mercy are? Those whom he hath called; {v. 24.) for whom he did predestinate, them he also called with an effectual call: and these not of the Jews only, but of the (ientilfs; for tlie jiartition-wall being taken down, the world was laid in common ; and not, as it had been, Ciod's favour ajjpropriated to the Jews, and they put a devrree nearer his acce])tance than the rest nf the world ; they now stood upon the same level with the Gentiles; and the question is not now, whether of the seed of Abraham or no, th.-it is neither here nor tliere, but whether or no called according to his purpose.

25. As he saith also in Osee, I will call them iny people, which were not my people ; anri her beloved, who was not beloved. 26. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called

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the children of (he living God. 97. Esaias also crieth concerning Israel, Though the number of tiie children of Israel be as tlie sand of the sea, a remnant shall be saved:

28. For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been madejiike

i unto Gomorrah.

Having explained the promise, and proved the divine sovereignty, the apostle here shews how the rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, and therefore mustneeds be very well consistent with the promise made to the fathers under the Old Testament. It tends very much to the clearing of a truth, to observe how the scripture is fulfilled in it. The Jews would, no doubt, willingly refer it to the Old Testament, the scriptures of which were committed to them : now he shews how this, which was so uneasy to them, was there spoken of,

I. By the prophet Hosea, who speaks of the taking in of a great many of the Gentiles, Hos. 2. 23. and Hos. 1. 10. The Gentiles had not been the people of God; not owning him, or owned by him in that relation: "But," says he, "Iivill call them my fieojile, make them such, and own them as such, notwithstanding all their unworthiness." A blessed change ! Former badness is no bar to God's present grace and mercy. And her beloved, which ivas not. beloved. Those that God calls his jieofile, he calls beloved: he loves those that are his own.

And lest it might be supposed that they should become God's people only by being proselyted to the Jewish religion, and made members of that nation, lie adds, from Hos. 1. 10. In the jilace where it was said, &c. there shall they be called. They need not be embodied with the Jews, nor go up to Jerusalem to worshij); but wherever they are scattered over the face of the earth, there will God own them.

Observe the great dignity and honour of the saints, that they are called the children of the livint^ God; and his calling them so makes them so. Behold, what manner of love ! This honour have all his saints.

II. By the prophet Isaiah, who speaks of ihe casting off of manv of the Jews, in two places.

'l. One is Isa. 10. 22, 23. which speaks of the saving of a remnant, that is, but a remnant; which, thougli in the prophecy it seems to refer to the preservation of a remnant from the destruction and de-solntioii that were coming upon them by Sennacherib and his armv, yet is to be understood as looking further; and sufficiently proves that it is no strange thing foi- God to abandon to ruin a great many of the seed of Aliraham, and vet maintain his word of promise to Abraham in full force and virtue. This is intimated in the supposition, that the number of the children of Israel was as the sand of the sea, which was part of the promise made to Abraham, Gen. 22. 17. And yet only a remnant shall be saved ; for many are called, but few are chosen.

In this salvation of the remnant we are told, {v. 28.) from the prophet, (1.) That he will com])lcte the work ; He nvill finish the work. When God begins, he will make an end, whether in ways of judgment or of mercy. The rejection of the unbelieving Jews, God would finish in their utter ruin bv the llomans, who soon after this quite took away their place and nation. The assuming of christian churches into tne divine favour, and the spreading of

the gospel in other nations, was a work which God would likewise finish, and be known by his name JEHOVAH. As for God, his work is perfect^ Margin, He will finish the account. God, in his eternal counsels, has taken an account of the children of men, allotted them to such or such a condition, to such a share of privileges; and as they come into being, his dealings with them are pursuant to these counsels : and he will finish the account, complete the mystical body, call in as many as belong to the election of grace ; and then the account will be finished. (2.) That he will contract it; not only finish it, but finish it quickly. Under the Old Testament he seemed to tarry, and to make a longer and more tedious work of it; the wheels moved but slowly toward the extent of the church ; but now he will cut it short, and make a short work ufion the earth. Gentile converts were no^\ flying as a cloud. But he will cut it short /?? righteousness, both in wisdom and in justice. Men, when they cut short, do amiss ; they do indeed dispatch causes; but when God cuts short, it is always in righteousness. So the fathers generally apply it. Some un derstand it of the evangelical law and covenant, which Christ has introduced and established in the world : he has in t\\At finished the work, put an end to the types and ceremonies of the Old Testament. Christ said, It is finished, and then the veil was rent, echoing as it were to the word that Christ said upon the cross. And he will cut it short. The work (it is Aoyoc — the word, the law) was under the Old Testament veiy long; a long train -of institutions, ceremonies, conditions: but now it is cut short; oui duty is now, under the gospel, summed up in much less room than it was under the law ; the covenant was abridged and contracted; religion is brought into a less compass. And it is in righteousness, in favour to us, in justice to his own design and counsel. With us contractions darken things;

Brevis esse laboro.

Obscurus fio-

I strive to be concise, but prove obscure— but it is not so in this case. Though it be cut short, it is clear and plain; and because short, the more easy.

2. Another is quoted from Isa. 1. 9. where the prophet is shewing how in a time of general calamity and destruction God would preserve a seed. This is to the same purport with the former: and the scope of it is to shew that it was no strange thing for God to leave the greatest part of the people of the Jews to ruin, and to reserve to himself only a small remnant: so he had done formerly, as appears by their own prophets ; and they must not wonder if he did so now.

Observe, (1.) What God is. He is the Lord of sabaoth, the Lord of hosts ; a Hebrew word retained in the Greek, as James 5. 4. All the host of heaven and earth are at his beck and disposal. \\'hen Ciod secures a seed to himself out of a degenei-ate, apostate world, he acts as Lord of sabaoth. It is an act of almighty power and infinite sovereignty.

(2.) What his people are; they are a seed, a small number. The com reserved for next year's seedings, is but little, compared with that which is spent and eaten. But they are a usefiil number; the seed, the substance, of the next generation, Isa. 6. 13.

It is so far from being an impeachment of the justice and righteousness of (iod, that so many perish and are destroyed, that it is a wonder of divine power and mercy that all are not destroyed, that there are any saved : for even those that are left to be a seed, if God had dealt with them according (o their sins, had perished with the rest. This is the great truth which this scripture teacheth us.

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30. What shall we say then '( That the i Gentiles, which follow not after ri£!;hteous-ness, have attained to righteousness, even the righteousness which is of faitii. 31. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32. Wherefore? Because the]/ sof/fihf it not hy faitli, but as it were by the works of the law. h'or they stumbled at that stuinbling-stone ; 33. As it is written. Behold, f lay in Sion a stumbling-stone and rock of offence: and whosoever believeth on him shall not be ashamed.

The apostle comes here at last to fix the true reason of the reception of the Gentiles, and the rejection of the Jews. There was a difFerence in the way of their seekinv^, and therefiTe there was that different success ; though still it was the free grace of God that made them differ. He concludes like an orator, TV/iae slnilt ire say thi-n 7 What is the conclusion of the whole dispute ?

I. Concerning the Gentiles, observe,

1. How they h.id been alienated from righteous-11' us; they followed not after it; they knew not their guilt and misery, and therefore were not at all solicitous to procure a remedy. In their conversion, preventing grace was greatly magnified; God was found of thfin that sought him not, Isa. 65. 1. There was noticing in them to dispose them for such a favour, more than what free grace wrought in them. Thus doth God delight to dispense grace in a way of sovereignty and absolute dominion.

2. How they attained to righteousness, notwithstanding ; hy faith; not by being proselyted to the Jewish religion, and submitting to the ceremonial law, but by embracing Christ, and believing in Christ, and submittingto the gospel. They attained to that by the short cut of believing sincerely in Christ, which the Jews had been long in vain beating about the bush for.

II. Concerning the Jews, observe,

1. How they missed their end; they followed after the lavj of righteousness ; {y. 31.) they talked much of justification and holiness, seemed very ambitious of being the people of God, and the favourites of heaven, but they did not attain to it, that is, the gi-eatest part of them did not; tl» many as stuck to their old Jewish principles and ceremonies, and pursued a happiness in those observances, embracing the shadows now that the substance was come, these fell short of acceptance with God, were not owned as his people, nor went to their house justified.

2. How they mistook their way, which was the cause of their missing the end, v, 32, 33. They sought, but not in the right'way, not in the humbling way, not in the instituted appointed way.

J^ot hy faith, not by embracing the christian religion, and depending upon the merit of Christ, and \ submitting to the terms of the gospel, which were the very life and end of the law.

But they sought by the works of the law; as if they were to expect justification by their observance of the precepts and ceremonies of the law of Moses.

This was the stumbling-stone at which they stumbled. They could not get over this cornipt principle which they had es])oused. That the law was given them for no end but that merely by their observance of it, and obedience to it, they might be justified before God : and so they could by no means be reconciled to the doctrine of Clirist, which brought them off from that, to expect justification through he merit and satisfaction of another. Christ him-

VOL. VI.—2 X

self is to some a stone of stumbling, for which he quotes Isa. 8. 14.—28. 16. It is sad that Chi-ist should be set for the fall of any, and yet it is so; (Luke 2. 34.) that ever poison should be sucked out of the Balm of Gilead, that the foundation-stone should be to any a stone of stumbling, and the rock of sahation a rock of offence ; so he is to multitudes ; so he was to the unbelieving Jews, who rejected him, because he put an end to the ceremonial law. Bat still there is a renniant that do believe on him ; and they shall not be ashamed, their hopes and expectations of justification by him shall not be disap-poii^l, as their's are, who expect it by the law.

So^hat, upon the whole, the unbelieving Jews have no reason to quarrel with God for rejecting them ; they had a fair offer of righteousness, ana life, and salvation, nuide them upon gospel-terms, which thev did not like, and would not come up to; and therefore if they perish, they may thank themselves ; their blood is upon their own heads.

CHAP. X.

The dissolving of the peculiar chui-ch-state of the Jews, and the rejection of that polity bv ti.e repealingr of their ceremonial law; the vacatin(f of^ all the institutions of" it, the abolishinpr of their priesthood, the burnino; of their temple, and the lakinijaway of their place and nation, and in their room the substituting and erectiiif^ of a catholic church-state among tlie Gentile nations ; though to us now, when these thinc^s are long since done and completed, they may seem no great matter; yet to them who lived when they were doing, wlio knew how higli the Jews had stood in God's favour, and how deplorable the condition of the Gentile world !iad beefi for many ages, it appeared very great and marvellous, and a mystery hard to be understood. Tlie apostle, in tiiis chapter, as in the foregoint; and that which follows, is explaining and proving it; but with several very useful digressions, which a little interrupt the thread of his discourse. To two great truliis I would reduce- this chapter: I. That there is a great difference between the righteousness of the law, which the unhelievins; Jews were wedded to, and the ri^jhieousness of faith offered in the gosjiel, v. I . . 11. II. That there is no difference between Jews and Gf utiles ; but in point of justification and acceptance with God, the gospel sets them both upon the same level, v. 12, to the end.

1. "BRETHREN, my heart's desire and XJ prayer to God for Israel, is, that they might be saved. 2. For I bear them record that they have a zeal of God, but not according to knowledge. 3. For the}', being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4. For Christ is the end of the law for righteousness to every one that believeth. 5. For Moses describ-eth the righteousness which is of the law, That the man which doeth those things shall live by them. 6. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven ? (that is, to bring Christ down from above :) 7. Or, Who shall descend into the deep ? (that is, to bring up Christ again from the dead.) 8. But what saith it .? The word is nigh ihce,eveji in thy mouth, and in thy heart, that is, the word of faith, which we preach; 9. That if thou slialt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10.

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For with the heart man beheveth unto righteousness ; ana with the mouth confession is made unto salvation. 11. For the scripture sailh, Whosoever beheveth on him shall not be ashamed.

The scope of the apostle in this part of the chapter is to shew the vast difference between the righteousness of the law and the righteousness of faith, and the great jjre-emincnce of the righteousness of faith above that of the law ; that he might induce and persuade the Jews to believe in Christ,Aggravate the folly and sin of those that refused, and justify God in the rejection of such refusers.

I. Paul here professes his good aflFection to the Jews, with the reason of it; (v. 1,2.) where he gives them a good wish, and a good witness.

1. A good wish; {v. 1.) a wish that they might be saved; saved from the temporal ruin and destruction that were coming upon them ; saved from the wrath to come, eternal wrath, which was hanging over their heads. It is implied in this wish, tha*" they might be convinced and converted; he could not pray in faith, that they might be saved in their unbelief.

Though Paul preached against them, yet he prayed for them : herein he was merciful, as God is, who is not ivilling that any should perish, (2 Pet. 3. 9.) desires not the death of sinners. It is our duty truly and earnestly to desire the salvation of the souls of others, next to the salvation of our own. This, he says, was his heart's desire and firayer: which intimates,

(1.) The strength and sincerity of his desire; it was his heart''s desire ; it was not a formal compliment, as good wishes are with many from the teeth outward, but a real desire. This it was, before it was his prayer. The soul of prayer is the heart's desire. Cold desires dojjut beg denials : we must even breathe out our souls in every prayer.

(2.) The offering up of this desire to God. It was not only his heart's desire, but it was \\\?,prayer. There may be desires in the heart, and yet no prayer, unless those desires be presented to God. Wishing and woulding, if that be all, are not praying.

2. A good witness, as a reason of his good wish; {y. 2.) / hear them record, that they have a zeal of God. The unbelieving Jews were the most bitter enemies-Paul had in the world, and yet Paul gives them as good a character as the truth would bear. We should say the best we can even of our worst enemies; this is blessing them that curse us. Charity teaches us to have the best opinion of persons, and to put the best construction upon words and actions, that they will bear. We should take notice of that which is commendable even in bad people. They have a zeal of God. Their opposition to the gospel is from a principle of respect to the law, whicVi they knew to have come from God. There is such a thing as a blind misguided zeal : such was that of the .Tews, who, when they hated Christ's people and ministers, and cast them'out, said, Let the Lord be glorified; (Isa. 66. 5.) nav, they killed them, and thought they did (lod good seri'ice, John 16. 2.

II. He here shews tiie fatal mistake that the unbelieving Jews were guilty of; which was their ruin. Their zeal was not according to knowledge. It is true, Ciod gave them that law which they were so zealous for; but they might have known that, by the appearance of the promised Messiah, an end was put to it. He introduced a new religion and way of worship, to which the former must give place : he proved himself the Son of God, gave the most convincing evidence that could be of his being tJie Messiah; and yet thev did not know, and would

not own him, but shut their eyes against the clear light, so that their zeal for the law was blind. Tl is he shrws further, i'. 3. where we may observe,

1. The n;iture of their unbelief; thev have not submitted themselves to the righteousness of God., they have not yielded to gospel-terms, nor accepted of the tender of justification by faith in Christ, wliich is made in the gospel. Unbelief is a non-submission to the righteousness of God, standing it out against the gospel-proclamation of indemnity. Have not submitted. In true faith, there is need of a great deal of submission ; therefore the first lesson Clirist teaches, is, to deny ourselves. It is a great piece of condescension for a proud heart to be content to be beholden to free grace ; we are loath to sue sub forma pauperis — as paupers.

2. The causes of their unbelief, and those are two. (1.) Ignorance of God's righteousness. I'hey did

not understand, and believe, and consider, the strict justice of God, in hating and punishing sin, and demanding satisfaction ; did not consider what need we have of a righteousness, wherein to apjjear before him : if they had, they would ne\er ha\e stood out against the gospel-offer, nor expected justification by their own works, as if they could satisfy God's justice. Or, being ignorant of Gc d's way of justification, which he has now appointed, and revealed by Jesus Christ. They did not know it, because they nvould not; they shut their eyes against the discoveries of it, and loved darkness rather.

(2.) A proud conceit of their own righteousness; goi?ig about to establish their oivn^ a I'ighteousness of their own devising, and of their own working out, by the merit of their works, and by their observance of the ceremonial law, I'hey thought they needed not to be beholden to the merit of Christ, and therefore depended upon their own performances as sufficient to make up a righteousness wherein to appear before God. They could not with Paul disclaim a dependence upon this, (Phil. 3. 9.) A'ot having mine own righteousness. See an instance of this pi-ide in the Pharisee, Luke 18. 10, 11. Compare v. 14.

III. He here shews the folly of that mislake, and what an unreasonable thing it was for them to be seeking justification by the works of the law, now that Christ was come, and had brought in an everlasting righteousness ; considering,

1. The subserviency of the law to the gospel; (y. 4.) Christ is the end of the law for righteousness. The design of the law was to lead ])eop]e to Christ The moral law was but for the seaiching of the wound ; the ceremonial law for the shadowing forth of the rcTTiedy ; but Christ is the end of both ; see 2 Cor. 3. 7. and compare Gal. 3. 23, 24. The use of the law was to direct people for righteousness to Christ.

Christ is the end of the ceremonial law ; he is the period of it, because he is the perfection of it. When the substance comes, the shadow is gone. The sacrifices and offerings and ])urifications appointed under the Old Testament, prefigured Christ, and pointed at him ; and their inal)ility to take away sin discovered the necessity of a Sacrifice, that should, by being once offered, take away sin.

Christ is the end of the moral law, in that he did that which the law could not do, (r//. iS. 3.) and secured the great end of it.

The end of the law was to bring men to perfect obedience, and so to obtain justification ; this is now become impossible, by reason of the power of sin, and the corruption of nature ; l)ut Christ is the end of the law; the law is not destroyed, nor the intention of the lawgiver frustrated ; hut full satisfaction being made by the death of Christ for our breach of the law, the end is attained, ;md we put in another way of justification, Christ is tbus the e-"d of the law for righteousness, IVir justificatior

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but it is only to every one that believeth; upon our believing, our humble consent to the terms of the gospel, we become interested in Christ's satisfaction, and so are justified through the redemption that is in Jesus.

2. The excellency of the gospel above the law. This he proves, by shewing the different constitution of these two.

(1.) What is the righteousness which is of the law ? This he shews, v. 5. The tenor of it is. Do, and live. Though it direct us to a better and more effectual righteousness in Christ, yet in itself, considered as a law, abstracted from its resjjcct to Christ and the gospel, (for so the unbelieving Jews em braced and retained it,) it owneth nothing as a righteousness sufficient to justify a man, but that of perfect obedience. For this he quotes that scripture, (Lev. 18. 5.) Ye shall therefore keefi my statutes and my jud,^ments, which if a man do, he shall live in them. '1 o this he refers likewise. Gal. 3. 12. y/ip man (hat dorth them, shall live in them.

Lri<e, that is, be happy, not only in the land of Canaan, but in heaven, of wliich Canaan was a type and figure. The doing supi)osed, must be perfect and sinless, without the least breach or violation. The law which was given upon mount Sinai, though it was not a pure covenant of works, (for who then could be saved under that dispensation ?) yet, that it might be the more effectual to drive people to Christ, and to make the covenant of grace welcome, it had a very great mixture of the strictness and terror of the covenant of works.

Now, was it not extreme folly in the Jews, to adhere so closely to this way of justification and salvation, which was in itself so hard, and by the corruption of nature now become impossible, when there was a new and a living way opened ?

(2.) What is that righteousness which is of faith, V. 6, &c. This he describes in the words of Moses, m Deuteronomy, in the second law, (so Deuteronomy signifies,) where there was a much clearer revelation of Christ and the gospel than there was in the fii'st giving of the law : he quotes it from Deut. 30. 11—14. and shews,

[1.] That it is not at all hard or difficult. The way of justification and salvation has in it no such deptlis or knots as may discourage us, no insuperable difficulties attending it; but, as was foretold, it is a high-way, Isa. 35. 8. We are not put to climb f )r it, it is not in heaven ; we are not put to dive for it, it is not in the deep.

First, We need not go to heaven, to search the records there, or to inquire into the secrets of the divine counsel. It is true, Christ is in heaven; but we may be justified and saved without going thither, to fetch him thence, or sending a special messenger to him.

Secondly, We need not go to the deep, to fetch Christ out of the grave, or from the state of the dead; Into the deefi, to bring itfi Christ from the dead. This plainly shews that Christ's descent into the deefi, or into a/oc, was no more than his t^oing into the state of the dead, in allusion to Jonah, it is true, Chris' was in the grave, and it is as true, that he is now i i heaven : but we need not perplex and puzzle ourselves with fancied difficulties, nor must we create to ourselves such gross and carnal ideas of these things, as if the metJiod of salvation was impracticable, and the design of the revelation was onlv to amuse us. No, salvation is not put at so vast a distance from us.

[2.] But it is verv plain and easy; The word is nigh thee. When we speak of looking upon Christ, and receiving Christ, and feeding upon Christ, it is not Christ in heaven, nor Christ in the deep, that we mean : but Christ in the promise, Christ exhibited to us, and offered, in the word. Christ is

nigh thee, for the word is nigh thee : nigh thee ni-deed : it is in thy mouth, and in thy heart; tiiere is no difficulty in understanding, believing, and owning of it. The work tlmu hast to do, lies within thee • the kingdom of God is withi?i you, Luke 17. 21. Thence thou must fetch thy evidences, not out of the records of heaven. It is, tluit is, it is promised that it shall be, in thy mouth, (Isa. 59. 21.) and in thy heart, Jer. 31. 33. All that which is to be done for us, is already done to our hands. Christ is come down from heaven, we need not go to fetch him. He is come up from the deep, we need not perplex ourselves how to bring him up. There is nothing now to be done, but a work in us ; that nuist be our care, to look to our heart and mouth.

Those that were under the law, were to do all themselves. Do this, and Iti'e; but the gospel discovers the greatest of the work done already, and what remains cut short in righteousness ; salvation offered upon very plain and easy terms, brought to our door, as it were, n the word which is nigh us. It is in our mouth, we are reading it daily ; it is in' our heart, we are, or should tie, thinking of it daily.

Even the rjord of faith; the gospel and the promise of it; called the word of faith. First, Because it is the object of faith about which it is conversant, the word which we belie\ e. Secondly, Because it is the precept of faith, commanding it, and making it the great condition of justification. Thirdlii, Because it is the ordinary means by which faith is wrought and conveyed.

Now what is this word uf faith ? We have the tenor of it, v. 9, 10. the sum of the gospel, which is plain and easy enough. Observe,

1. What is promised to us ; 77^0?^ shult be saved. It is salvation that the gospel exhibits and tenders. Saved from guilt and wrath, with the salvation of the soul, an eternal salvation, which Christ is the author of, a Saviour to the uttermost.

2. LTpon what terms. ♦I'wo things are requii'ed as conditions of salvation.

(1.) Confessing the Lord Jesus: openly professing relation to him and dependence on him, as our Prince and Saviour; owning Christianity in the face of all the allurements and afFrightments of this world, standing by him in all weathers. Our Lord Jesus lays a great stress upon this confessing of him before men ; see Matt. 10. 32, 33. It is the j)roduct of many graces, evidences a great deal of self-denial, love to Christ, contempt of the world, a mighty^' courage and resolution. It was a very great thing, especially, when the profession of Christ and Christianity hazarded estate, honoui-, prefei-ment, liberty, life, and all that is dear in this world; which was the case in the primitive times.

(2.) Beliex'ing in the heart, that God raised him from the dead. The profession of faith with the ' mouth, if there be not the power of it in the heart, is but a mockery ; the root of it must lie laid in an unfeigned assent to the revelation of the gospel concerning Christ, especially concerning his resurrection, which is the fundamental article of the christian faith ; for therein' he was declared to be the Son of God with ])ower, and full evidence was given, that God accepted his satisfaction.

This is further illustrated, (v. 10.) and the order inverted, because there must first be faith in the heart, before there can be an acceptable confession with the mouth.

[1.] Concerning faith; it is wifh the heart that man beliei'cfh; which implies more than an assent of the understanding, and takes in the consent of the will, an inward, heartv, sincere and strong consent. It is not believing, (not to be reckrfncd so,) if it be not with the heart. This is unto righteousness. There is the righteousness of justification, and the righteousness of sanctification. Faith is to both; i<.

ROMANS, X.

is tiie cnidltion of our justification, (cA. 5. 1.) and it is ilic rooi and spring of our sunctification ; in it, it is bc.^un ; by it, it is carried on, Acts 15. 9.

JJ.'] Concerning profession; it is with the mouth thuf confession is ?nade ; confession to God in prayer and praise; (ch. 15. 6.) confession to men, owning the \va) s of God before others, especially when we are called to it in a day of persecution. It is fit that God should be honoured with the mouth, for he made man's mouth, (Exod. 4. 11.) and at such a time has promised to give his faithful people a mouth and Tjisdom, Luke 21. 15. It is part of the honour of (Christ, that every tongue shall confess, Phil. 2. 11. And this is said to be unto salvation ; because it is the performance of the condition of that promise, M.itt. 10. 32. Justification by faith lays the foundation of our title to salvation; but by confession we build upon that foundation, and come at last to the fail possession of that to which we were entitled.

So that we have here a brief summary of the terms of salvation; and they are very reasonable; in short this, that we must devote, dedicate, and give up, to God, our souls and our bodies; our souls ill believing with the heart, and our bodies in confessing with the mouth. This do, and thou shalt live. For this, {v. 11.) he quotes Isa. 28. 16. Whosoever believeth on him shall not be ashamed; i **-TiiT^vvb,\<i-i}^t. That is,

J'irst, He nvill not be ashamed to own that Christ in whom he trusts; he that believes in the heart, will not be ashamed to confess with the mouth. It is sinfid shame that makes people deny Christ, Mark 8. 38. He that believeth, will not make haste ; (so the prophet has it;) will not make haste to run away from the sufferings he meets with in the way of his duty; will not be ashamed of a despised religion.

Secondly, He shall not be ashamed of his hope in Christ; he shall not be disappointed of his end. It is our duty that we must ijpt, it is our privilege that we shall not, be ashamed of our faith in Christ. He shall never have cause to repent his confidence in reposing such a trust in the Lord Jesus.

12. For there is no difference between the Jew and the Greek : for the same Lord over ail is rich unto all that call upon him. 13. For whosoever shall call upon the name of the Lord shall be saved. 14. How then shall they call on him in whom they have not believed ? And how siiall they believe in him of whom they have not heard ? And liow shall they hear without a preacher ? 15. And how shall they preach, except they be sent ? As it is written, How beautiful are the feet of them that preach the i^ospel of peace, and bring glad tidings of good things! 16. But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report ? 17. So then faith Cometh by hearing, and hearing by the word of God. 18. But I say. Have they not heard ? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19. But I say. Did not Israel know ? First Moses saith, I will provoke you to jealousy by than that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I .vas found of them that sought me not: I

was made manifest unto tliein that asked not after me. 21. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jew, Col, 3. 11. God doth not save any, or reject any, because they are Jews, or because they are Greeks, but doth equally accept both upon gospel-terms. There is no difference.

For the proof of this, he urges two arguments.

I. That God is the same to all; The same Lord over all is rich unto all. There is not one God to the Jews, that is more kind, and another to the Gentiles, that is less kind ; but he is the same to all, a common father to all mankind. When he proclaimed his name. The Lord, the Lord God, gracious arid merciful, he thereby signified not only what he was to the Jews, but what he is, and will be, to all his creatures that seek unto him : not oii\y good, but rich, plenteous in goodness ; he hath wherewith to supply them all, and he is free and ready to give out to them ; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours, To all that call ufi07i him. Something must be done by us, that we may reap of this bounty ; and it is as little as can be, we must "call upon him. He will for this be inquired of; (Ezek. 36. 37.) and surely that which is not worth the asking, is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.

II. That the promise is the same to all; (r. l."?.) Whoever shall call; one as well as another, without exception. This extent, this undifTerencing extent, of the promise both to Jews and Gentiles he thinks, should not be surprising, for it was foretold by the

Erophet, Joel 2. 32. Calling upon the name of the lOrd is liere put for all practical religion. What is~\ the life of a christian but a life of prayer? It implies a sense of our dependence on him, and entii-e dedication of ourselves to him, a believing expectation of our all from him. He that exemplifies these things shall be saved. It is but ask and have; what would we have more ?

For the further illustration of this, he observes,

1. How necessary it was that the gospel should be preached to the Gentiles, v. 14, 15. This was it that the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now, he shews how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures.

(1.) They cannot call on him in whom they have not believed. Except they believe that he is Ciod, they will not call upon him by prayer ; to what purpose should they ? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it He that comes to God bv praver, must belie\e, Heb. 11. 6. Till they l)elieved the true God, they were calling upon idols, O Baal, hear us.

(2.) They cannot believe in him of whom they have not heard. Some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not Iwm with us. In hearing is included reading, which is tantamount, and by wiiirh many are brought to believe ; (John 20. 31.) These things are written, tl.at you may belin.<e. But hearing only is mentioned, as the more ordinary and natural way of receiving information.

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(3.) TTiey cannot hear nvithout a fireacher; how should they ? Somebody must tell them what they are to believe. Preachers and hearers are correlates ; it is a blessed thing when they mutually rejoice in each other—the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers.

(4.) They cannot fireach excefit they be sent, except they be both commissioned, and in some measure qualified, for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him i* This proves, that to the regular ministry there must be a regular mission and ordination. It is (iod's prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must firay that he would send forth labourers. Matt. 9. 38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will hv no means admit that; but for the preservation of due order in the church, this must needs be refen-ed and submitted to the judgment of a competent number of those that are themselves in that office, and of approved wisdom and experience in it; who, as in all other callings, are presumed the most able judges; and who are empowered to set apart such as tliev find so qualified and inclined, to this work of the ministry ; that by this preservation of the succession, the name of Christ may endure for ever, and his throne as the days of heaven. And they that are thus set apart, not only may, but must preach, as those that are sent.

2. How welcome the gospel ought to be to those to whom it was preached; because it shewed the ■way to salvation, v. 15. For this he quotes Isa. 52. 7. The like passage we have, Nahum 1. 15. which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet it looks further to the gospel, the good news of our salvation by Jesus Christ. Observe, .

^1.) What the gospel is : it is the,^os/iel offieace; it IS the word of reconciliation between (lod and man. On earth fieace, Luke 2. 14. Or, peace is put in general for all good ; so it is explained here ; it vi glad tidings of good things; the things of the gjospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth. (2.) What the work of ministers is ; to fireach this gospel, to bring these glad tidings; to evangelize fieace, (so the original is,) to evangelize good things. Every preacher is in this sense an evangelist : thcv are not only messengers to carry the news, but ambassadors to treat: and the first gospel preachers were angels, Luke 2. 13, 5cc.

(3.) How acceptable tliey should therefore be to the children of men for their work's sake; Hoi^ beautiful are the feet, how welcome are thev ! Marv Magdalene expressed her love to Chnst by kissing his feet, and afterward by holding him by the feet, Matt. 2S. 9. And when Christ .was sending forth his discijjles, he washed their feet. Those that preach the gospel of peace, should see to it that their feet, their life and conversation, be beautiful: the holiness of ministers' lives is tlic beauty of their feet. Hovj beautiful, in the eves of them that hear them. Those that welcome the message, cannot but love the messengers. See 1 Thess. 5. 12, 13.

3. He answers an objection against all this, which might be taken from the small success which the gospel had in many places; (x). 16.) But they have not all obeyed the gosfiel. All the Jews have not, all the Gentiles have not; far the greater part of both re-ir'\in in unbelief and disobedience. Observe. The

gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word washkewise foretold by the jirophet; (Isa. 53. 1.) Who hath believed our refiort? Very few have ; few to what one would think should have believed it; considering how faithful a report it is, and how well worthy of all acceptation ; very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath, &c.

In answer to this,

(1.) He shews that the word preached is the ordinary means of working faith; {v. 17.) So then, 05* — howei'er; though many that iiear, do not believe, yet those that believe, have first heard. Faith Cometh by hearing. It is the summary of what \\-2 had said before, v. 14. The beginning, progress and strength of faith, is by hearing. The word 01 God is therefore called the word of faith: it begets and nourishes it. God gives faith, but it is by" the word as the instrument. Hearing, that hearing which works faith, is by the word of God. It is no; hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See 1 Thess. 2. 13.

(2.) That those who would not believe the report of the gospel, yet, having heard it, they were thereby left inexcusable, and may thank themselves for theit own ruin, v. 18, to the end.

[1.] The Gentiles have heard it; {v. 18.) Have they not heard? Yes, more or less, they have ; either heard the gospel, or however heard of it. Their sound went into all the earth ; not only a confused sound, but their 7yo?-(/s, more distinct and intelligible notices of these things, are gone unto the ends of the world. The commission which the apostles received, runs thus; Go ye into all the world, fireach to every creature, discifile all nations ; and they did with indefatigable industry and wonderful sviccess pursue that commission. See the extent of Paul's province, ch. 15. 19. To this remote island of Britam, one of the utmost comers of the world, not onlvthe sound, but the words, of the gospel came within' a few years after Christ's ascension. It was in order to this, that the gift of tongues was at the very first poured so plentifully upon the apostles. Acts 2. In the expression here he plainly alludes to Ps. 19. 4. which speaks of the notices which the visible works of God in the c/reation give to all the world of the power and Godhead of the Creator. As under the Old Testament God pi^ id"-" for the publishing of the work of creation, oy the sun, moon, and stars ; so now for the publishing of the work of redemption to all the world, by the preaching of gospel-ministers, who are therefore called stars.

^2.] The Jews have heard it too, v. 19—21. For this he appeals to two passages of the Old Testament, to shew how inexcusable they are too. Did not Israel know that the Gentiles were to be called in ? They might have known it from Moses and Isaiah.

First, One is taken from Deut. 32. 21. Iwillfiro-voke you to Jealousy. The Jews not only had the offer, but saw the Gentiles accepting of it, and advantaged by that acceptance, by the same token that they were vexed at it. They had the refusal; To youfirst. Acts 3. 26. In all places where the apostles came, still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. Thev, asthe elder brother in the parable, (Luke 15.) envied the reccijtion and entertainment of the prodigal Gentiles upoF; their repentance. The Gentiles are here

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called no fieofilc, mid afoolkh nation, not the professing people of God. How nnich soever there be of the wit and wisdom of the world, those that are not the peo])le of God, are, and in the end will be found to be, a foolish people. Such was tlie state of the Gentile world, who yet were made the people of God, and Christ to them the Wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour, we may see. Acts 13. 45. —17. 5, 13. and especially Acts 22. 22. It was an instance of the great wickedness (.f the Jews, that they were thus enraged ; and this in Deuteronomy is the matter of a threatening, (rod often makes peoi)le's sin their punishment. A man needs no greatei- plague than to be left to the impetuous rage of his own lusts.

Secondly, Another is taken from Isa. 65. 1, 2. which is very full, and in it Esaias \^very bold; bold indeed, to speak so jilainly of the rejection of liis own countrymen. Those that will be found faithful have need to be \ery bold. Those that are resolved to please God, must not be afi'aid to dis])lease any man.

Now Esaias speaks boldly and plainly,

1. Of the prexenting grace and favour of God in the reception and entertainment of the Gentiles; (v. 20.) I vjas found of them that sought me riot. The prescribed method is Seek and find; that is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, differencing grace his own, and he dispenses it in a way of sovereignty, gives or withholds it at pleasure ; prevents us with the blessings, the richest, choisest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him, tliat they were following after lying vanities, and ser\ ing dumb idols. Was not this our own particular case ? Did hot God begin in love, and manifest himself to us when we did not ask after him ? And was not that a time of love indeed, to be often i'emembered with a great deal of tliankfulness ?

2. Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, xk 21. Observe,

(1.) T-od's great goodness to them ; jlll day long Thave fitretched forth my hands. [1.] His offers ;

1 have stretched forth my hands ; offci'ing them life and salvation with the greatest sincerity and seriousness that can be, with all yjossiblc exi)ressions of earnestness and importunity ; shew ing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth tlie hands, is the gesture of those that require audience, (Acts 26. 1.) or desire acceptance, Prov. 1. 24. Clirist was crucified with his hands stretched out. .Stretched forth my hands as offering reconciliation ; come let us shake hands and be friends; and our dutv is to give the hand to him.

2 Chron. 30. 8. [2.] His patience in making these offers : .^11 day long. The patience of God toward provoking sinners is admirable. He waits to be gracious. The time of God's ])aticnce is here called a day, lightsome as a day, and fit for work and business ; Init limited as a day, and a night at tlie end of it. He bears long, but he will not beai- alwavs.

(2.) Their great badness to him. They were a disobedient gainsaying fieofile. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not vieldingto it, but gainsaying and ciuarrelling with it', which is much worse. Many that will not arce])t of a good proposal, yet will acknowledge that they have nothing to say against it: but tlie Jews who believed not, rested not there, but contradicted and blasphemed. God's patience with them was a very great ag:j;ravation of li'.eir disobedience, and rendered that the more ex-

ceeding sinful ; as their disobedience advanced the iionour (jf God's patience, and rendered that the more exceeding gracious It is a wonder of mercy in God, that his gocjdness is not overcome by man's badness ; and it is a wonder of wickedness in man, that his badness is not overcome by God's goodness.

CHAP. Xi.

The apostle, havirifr reconciled that f;reat liutli of the rejection of the .Jews with the protiiise made unto the fathers, is, in this chapter, further hibouring to mollify the harshness of it, and to reconcile it to the divine poodiiess in tjeneral. It mifrht be said, Hath God then cast away his people? 'I'he apostle therefore sets himsell", in this chapter, to make a return to this objection ; and tijat two ways ; I. He shews at large what the mercy is, that is mixed with this wrath, V. 1 .. 32. II. He infers from thence llie infinite wisdom and sovereignty of (iod; witli the adoration of which lie concludes this chapter and subject, v. 33. . 36.

1. "B" SAY then, Hath God cast aw ay his 3l. people ] God forbid. For 1 also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2. God hath not cast away his people which he foreknew. Woi ye not what the scripture saith of Elias / How he maketh intercession to God against Israel, saying, 3. Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4. Bui what saith the answer of God unto him ] 1 have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 3. Even so then at this present time also there is a remnant according to the election of grace. 6. And if by grace, then is it no more of works: otheiwise grace is no more grace. But if it be of works, then is it no more grace: otherwise uork is no more work. 7. What theii ? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded, 8. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9. And David saith, Let their table be made a snare, and a trap, and a stumbling-block, and a recompense unto them: 10. Let their eyes be darkened, that they may not see, and bow down their back alway. 11. I say then. Have they stumbled that they should fall ? God foi-bid: but rot/icr through their fall salvation is come unto the Gentiles, for to ))rovoke them to jealousy. 12. i\ow if the fall of them he the riches of the world, and the diminishing of them the riches of the Gentiles; how nuich more tlieir fulness? 13. For I speak to you GtMitilcs, in as much as I am the apostle of the Ci(Mitiles, I magnify mine office : 14. If by any means 1 may provoke to emulation t/iciii irhirh are my flesh, and might save some of them, 15. For if the casting away of them he the

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reconciling of tlie world, what shall the receiving of them he, but hie from the dead ? 16. For if the fust-fruit be holy, the lump is also holi/: and if the root be holy, so are the branches. 17. And if some of the branches be broken off, and thou, being a Wild olive-tree, vvert grafted in among them, and with them parlakest of the root and fatness of the olive-tree; 18. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19. Thou wilt say then, The branches were broken off, that I might be grafted in. 20. Well; because of unbelief they were broken off", and thou standest by faith. Be not high-minded, but fear: 21. For if God spared not the natural branches, take heed lest he also spare not thee. 22. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, good-ness,if thou continue in his goodness: otherwise, thou also shalt be cut offl 2.3. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft" them in again. 24. For if thou wert cut out of the olive-tree which is wild by nature, and wert graffed contrary to nature into a good olive-tree: how much more shall these, which be the natural branches, be graffed into their own olive-tree ? 25. For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26. And so all Isiael shall be saved : as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob : 27. For this is my covenant unto them, when I shall take away their sins. 28. As concerning the gospel, thei/ are enemies for your sakes: but as touchmg the election, thei/ are beloved for the fathers' sakes. 29. For the gifts and calling of God are without repentance. 30. For as ye in times jiast have not believed God, yet have now obtairu^d mercy through their unbelief: 31. Even so have these also now not believed, that through your mercy they also may obtain mercy. 32. For God hath concluded them all in unbelief, that he might have mercy upon all.

The apostle proposes here a plausible objection, which mii^ht be urged against the divine conduct in casting off the Jewish nation; (v. 1.) " Hat/i God cast away his/ieofile ? Is the rejection total and final ? Are tliey all abandoned to wrath and ruin, and that eternal ? Is the extent of the sentence so lai-ge as to be without reserve, or the continuance of it so long is to be without repeal ? \\'ill he have no more a peculiar people to himself?"

In opposition to this, he shews that there was a

grcut dcil if g'^odiiess and mercy expressed along with this seeming sevcv'ty ; ])articularly, he insists i.ip"ii three thin.^-. 1. fhat though seme of the Jews were cast iff, yit they were net all so. II. That tliDUgh tlie l)o(ly c.f the Jews were cast off, yet the Gentiles were taken in. And, III. That though the Jews were cast off at present, yet in God's due time tliey sliould be taken into his church again.

I. Tlie Jews, it is true, were many of them cast off, but not all. The supposition of tliis he introduces with a (iod forbid. He will by no me.ins endure such a suggestion. God had made a ilistinction Ijetween some and others of them.

1. There Was a chosen remnant of believing Jews, that obtained righteousness and life by faith in Jesus Christ, V. 1—7. These are said to be such as he forckticvj, {v. 2.) that is, had thoughts of love to, before the world was ; for whom he thus fo cknew he did predestinate. Tliere lies the ground of the difference. They are called the election, {v. 7. ) the elect, Ciiid's chosen ones : whom he calls the election, because that wliich first distinguished them from, and dignified them abo\e, otliers, was, God's electing love. Bilievei's are the election, all those, and those only, whom God h;ith chosen. Now,

(1.) He shews that he himself was one of them ; for T also am an Israelite; as if he had said, "Should I say that all the Jews are rejected, I should cut off my own claims, and see myself abandoned." Paul was a chosen vessel, (Acts 9. 15.) and yet he was of the seed of Abraham; and particularly of the tribe of Benjamin, the least and youngest of all the tribes of Israel.

(2.) He suggests, that, as in Elias'stime, so now, this chosen remnant was really more and greater than one would think it was : which intimates likewise, that it is no new or unusual thing foi- God's grace and favour to Israel to be limited and con fined to a remnant of that people ; iox so it wa in Elijah's time. The scripture saith it of Rlias, i» 'Hm'j — in the story of Elias, the great reformer of the Old Testament. Observe,

[1.] His mistake concerning Israel; as if their apostacy in the days of Ahab was so general, that he himself was tlie only faithful serN ant (i(xl had in the world. He refers to 1 Kings 19. 14. where (it is here said) hf maket/i intercession to God against Israel. A strange kind of intercessi(!n : hluyy^^ayu t:;, @t^ Kctla TV 'ia-poDiK — He deals vjitli God against Israel; so it mav lie read; so tnu-^^^^avai is translated. Acts 25. 24. The Jews h'flvx,^^ /mot--have dealt with me. In prayer we deal with God, commune with him, discourse with him : it is said of Elijah, (Jam. 5. 17.) that he/irayed in /iraying. We are then likely to pray in praying, to make a business of that duty, when we pray as those tliat are dealing with God in the duty. Now Elijah in this

frayer spake as if there were none left faithful in srael but himself only. See to what a low el>bthc profession of religion may sometimes be brought, and how much the face of it may be eclipsed, that the most wise and observing men may give it up for gone. So it was in Elijah's time. Tliat which makes the show of a nation, is, the powers and the multitude. The powers of Israel were then persecuting powers; l^hey have Irilled thy /iro/ihets, and digged down thine altars, and they serA- my life. The multitude of Israel were then idolatn us : /aw; left alone. Thus those few that were faitliful to God, were not onlv lost in the crowd of idolaters, but crushed and driven into corners by the rage of jiersecutors. lllien the wicked rise, a man is hidden, Prov. 28. 12.

Digged down thine altars; not only neglected them, and let them go nut of repair, but digged them down. When altars were set up for Baal, it is no wonder if God's altars were pulled down; they

)52

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could not endure that standing testimony against their idolairy.

This was his intercession against Israel; as if he had sdid, " Lord, is not this a people ripe for ruin, worthy to be cast off? What else canst ihou do for thy great name ?" It is a very sad thing for any person or people to have the prayers of God's people against them ; especially of God's prophets: for God espouses, and sooner or later will visibly own, the cause of his praying people.

[2.] The rectifying this mistake by the answer of God; {v. 4.) / have reseii>ed. Note, First, Things are often much better with the church of God than wise and good men think they are. They are ready to conclude hardly, and to give up all for gone, when it is not so. Secondlij, In times of general apostacy, there is usually a remnant that keep their integrity ; some, though but a few ; all do not go one way. Thirdly, That when there is a remnant who keep their integrity in times of general apostacy, it is God that reserves to himself that remnant. If he had left them to themselves, they had gone down the stream with the rest. It is his free and almighty grace that makes the difference between them and others.

Seven thousand: a competent number to bear their testimony against the idolatry of Israel; and yet, compared with the many thousands of Israel, a very small number; one of a city, and two of a tribe, like the grape-gleanings of the vintage. Christ's flock is but a little flock: and yet, when they come all together at last, they will be a great and innumerable multitude. Rev. 7. 9.

Now the description of this remnant, is, that they have not bowed the knee to the image of Baal. That was then the reigning sin of Israel. In court, city, and country, Baal had the ascendant; and the generality of people, more or less, paid their respect to Baal. The best evidence of integrity is a freedom from the present jjrevailing corruptions of the times and ])laces that we live in ; to swim against the , stream when it is strong. Those God will own for his faithful witnesses, that are bold in bearing their testimony to the firesent truth, 2 Pet. 1. 12. This is thank-worthy ; not to bow to Baal when every body bows. Sober singularity is commonly the badge of true sincerity.

[3.] The application of this instance to the case in hand; {v. 5 —7.) Even so at this present time. God's methods of dispensation toward his church are as they used to be. As it has been, so it is. In Elijah's time there was a remnant, and so there is now. If then there was a remnant left under the Old Testament, when the displays of grace were less clear, and the pourings out of the Spirit less plentiful ; much more now under the gospel, when the grace of Cind, which bringeth salvation, appears more illustrious.

A remnant, a few of many ; a remnant of believing Jews, when the rest were obstinate in their unbelief.

This is called a remnant according to the election of grace; they are such as were chosen from eternity in tlic counsels of divine love, to be vessels of grace and i',lorv. Whom he did predestinate them he called. If the difference between them and others be made ])vn'cly by the grace of God, as cer-tainlv it is, f fhave reserved them, saith he, to ny-self,) then it must needs be according to the election; foi* wc are suie that whatever God does, he doe; it according to the counsel of his own will.

Now cnnccrning this remnant, we may observi", First, Whence it takes its rise; from the f'ee grace of God, (t-. 6.) that grace which exclu.les works. The eternal election, in which the difier-encc between some and others is first founded, is purely of grace, free grace; not for the sake of

works done, or foreseen; if so, it would not be grace. Gratia non est ullo modo gratia, si non sit onmt modo gratuita — It is not grace, properly so called, if it be not perfectly free. Election is'purely according to the good pleasure of his will, Eph.'l. 5. Paul's heart was so full of the freeness of God's grace, that in the midst of his discourse he turns aside, as it were, to make the remark. If of grace, then not of works. And some observe, that faith itself, which in the matter of justification is opposed to works, is here included in them ; for faith has a peculiar receptivity to receive the free grace of God for our justification, but not to receive that grace for our election.

Secondly, What it obtains: that which Israel, that is, tlie body of that people, in vain sought for; (t'. 7.) Israel hath not obtained that ii'hich he seeketh for; justification, and acceptance with God; (see ch. 9. 31.) but the election has obtained it. In them the promise of God has its accomplishment, and God s ancient kindness for that people is remembered. He calls the remnant of believers, not the elect, but the election, to shew that the sole foimda-tion of all their hopes and happiness is laid in elec tion. They were the persons whom God had in his eye, in the counsels of his love ; they are the election, they are God's choice.

Such was the favour of God to the chosen remnant. But,

2. The rest were blinded, v. 7. Some are chosen and called ; and the call is made effectual. But others are left to perish in their unbelief ; nay, they were made worse by that which should have made them better. The gospel, which to them that believed was the savour of life unto life, to the unbelieving was the savour of death unto death. The same sun softens wax and hardens clay. Good old Simeon foresaw that the child Jesus was set for the fall, as well as for the rising again, of many in Israel, Luke 2. 34.

Were blinded ; iTrai^'^&no-Av — they were hardejied; so some. They were seared, and made brawny and insensible. They could neither see the light, nor feel the touch, of gospel-grace. Blindness and hardness are expressive of the same senselessness and stupidity of spirit. They shut their eyes, and would not see ; that was their sin : and then God, in a way of righteous judgment, blinded their eyes, that they could not see ; there was their punish mcnt.

This seemed harsh doctrine : to qualify it therefore he vouches two witnesses out of the Old Testament, which speak of such a thing.

(1.) Isaiah, who spake of such a judgment in his day, ch. 29. 10.—6. 9. The spirit of slumber, that is, an indisposedness to mind either their duty or in terest. They are under the power of a pi'cvailing unconcernedness, like people that are slumbering and sleeping ; not affected with any thing that is said or done. They were resolved to continue as they were, and would not stir. The following words exjjlain what is meant by the spirit of slumber ; eyes, that they should not see, and ears, that they should not hear. They had the faculties, but in the things that belonged to their peace they had not the use of those faculties; they were (]uite infatuated, they saw Christ, but they did net believe in him ; they heard his word, but they did not receive it; and so iwth their hearing and their seeing were in vain. It was all one as if they had neither seen nor heard. Of all judgments spiritual judgments are the sorest, and most to be dreaded, though thev make the least noise.

Unto this day. Ever since Esaias prophesied, this hardening work hath been in the doing ; some among them have been blind and senseless. Or rather, ever since the first preaching rf th^ gospel

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though they have had the most convincing evidences, that could be of the truth of it, the most powerful preaching, the fairest offers, the clearest calls from Christ himself, and from his apostles; yet to this day they are blinded. It is still true concerning multitudes of them, even to this day in which we live ; they are hardened and blinded; the obstinacy and "unbelief go by succession, from generation to generation, according to their own fearful imprecation, which entailed the curse; His blood be ujion us, and ujxon our children.

(2.) David, {v. 9, 10.) quoted from Ps. 69. 22, 23. ■where David having in the Spirit foretold the sufferings of Christ from his own peeople the Jews, particular! v that of their giving him vinegar to drink, {v. 21. which was literally fulfilled, Matt. 27. 48.) an expression of the greatest contempt and malice that could be; in the next words, under the form of an imprecation, he foretells the dreadful judgments of God upon them for it; Let their table become a snare: which the apostle here applies to the present blindness of the Jews, and the offence they took at the gospel, which increased their hardness.

This teaches us how to understand other prayers of David against his enemies; they are to be looked upon as prophetical of the judgments of God upon the ])ubhc and obstinate enemies of Christ and his kingdom. His prayer that it might be so, was a prophecy that it should be so, and not the private expressions of his own angry resentments. It was likewise intended to justify God, and to clear his righteousness in such judgments. He speaks here,

[1. ] Of the ruin of their comforts ; Let their table be made a snare, that is, as the psalmist explains it. Let that which should be for their welfare, be a trap to them. The curse of God will turn meat into poison. It is a threatening like that, (Mai. 2. 2.) I nvill curse your blessings. Their table a snare, that is, an occasion of sin, and an occasion of misery. Their very food, that should nourish them, shall choke them.

[2.] Of the ruin of their powers and faculties, {y. 10.) their eyes darkened, their backs bowed down ; that they can neither find the right way, nor, if they could, are they able to walk in it. The Jews, after their national rejection of Christ and his gospel, became infatuated in their politics, so that then* very counsels turned against them, and hastened their ruin by the Romans. They looked like a i)eople designed for slavery and contempt, their )acks bowed down, to be ridden and trampled upon by all the nations aI)out them.

Or, it may be understood spiritually; their backs are bowed down in carnality and worldly-minded-ncss. Curvte in terris animx — They mind earthly things. This is an exact description of the state and temper of the present remainder of that people, than whom, if the accounts we have of them be true, tlicre is not a moi-e worldly, wilful, blind, selfish, ill-natured, people in the world. They are manifestly to this day under the power of this curse. Divine curses will work long. It is a sign we have our eyes darkened, if we are bowed down in worldly-mindedness.

II. Another thing which qualified this doctrine of the rejection of the Jews, was, that though they were cast off and unchurched, yet the Gentiles were taken in, (r. 11—14.) which he applies by way of caution to the Gentiles, v. 17—22.

1. The rejection of the Jews made room for the reception of the Gentiles. The Jews' leavings were a feast for the poor Gentiles; ft'. 11.) " Have they stumbled, that they should fall} Had God no other end in the forsaking and rejecting of them than their destruction?" He startles at that, rejecting the thought with abhorrence, as usually he docs when anv thing is suggested which seems to reflect upon \^0L. VI.—2 Y

the wisdom or righteousness, or goodness of God; God forbid ; no, through their fall salvation is come to the Gentiles. Not but that salvation migiit have come to the Gentiles if they had stood ; but by the divine appointment it was so ordered, that the gospel should be preached to the Gentiles, upon the Jews' refusal of it. Thus in the parable; (Matt. 22. 8, 9.) They that ivere first bidden were riot worthy. Go ye therefore into the highways, Luke 14. 21. And so it was in the history; (Acts 13. 46.) It was necessary that the word of God should first have been s/wken to you ; but seeing ye Jiut it from you, lo, we turn to the Gentiles; so. Acts 18. 6. God will have a church in the world, will have the wedding furnished with guests; and if one will not come, another will, or why was the offer made ? The Jews had the refusal, and so the tender came to the Gentiles. See how infinite Wisdom brings light out of darkness, good out of evil, meat out of the eater, and sweetness out of the strong.

To the same pui port he says, {v. 12.) The fall of them was the riches of the world, it hastened the gospel so much the sooner into the Gentile world. The gospel is the greatest riches of the place where it is; it is better than thousands of gold and silver. Or, The riches of the Gentiles was the multitude of converts among them. True believers are God's jewels.

To the same purport, (r. 15.) The casting away of them is the reco?iciling of the world. God's displeasure toward them made way for his favour toward the Gentiles. God was in Christ rec-ficiling the world, 2 Cor. 5. 19. And therefore .le took occasion from the unbelief of the Jews, openly to disavow and disown them, though they have been his peculiar favourites; to shew that in dispensing his favours he would now no longer act in such a way of peculiarity and restriction, but that in every nation he that feared God, and wrought righteousness, should be accepted of him. Acts 10. 34, 35.

2. The use that the apostle makes of this doctrine concerning the substitution of the Gentiles in the room of the Jews.

(1.) As a kinsman to the Jews, here is a word of excitement and exhortation to them ; to stir them up to receive and embrace the gospel-offer. This, God intended in his favour to the Gentiles, to provoke the Jews to jealousy ; (v. 11.) and Paul endeavours to enforce it accordingly; {v. 14. ) If by any means I might firovoke to emulation them who are jni/ flesh. "Shall the despised Gentiles i-un away with all the comforts and pnvilegcs of the gospel, and shall not we repent our refusal, and now at last put in for a share ? Shall not we believe and obey, a.nd be pardoned and saved, as well as the Gentiles?" See an mstance of sucli an emulation in Esau, Gen. 28. 6—9. There is a commendable emulation in the affairs of our souls: why should not we be as holy and happy as any of our neighbours ? In this emulation there needs no suspicion, undermining or countermining; for the church bathroom enough, and the new covenant gi-ace and comfort enough, for us all. The blessings are not lessened by the multitudes of the sharers. Jnd might save some of them. See what was Paul's business, to save souls ; and yet the utmost he promises himself is but to save some. Though he were such a powerful preacher, spoke and wrote with such evidence and demonstration of the Spirit, yet of the many he dealt with he could but save some. Ministers must think their pains well bestowed, if they can but be instrumental to save some.

(2.) As an apostle to the Gentiles, here is a word of caution for them. "Is/teak to you Gentiles. You believing Romans, you hear what riches of salvation are come to you by the fall of the Jews, but take heed lest you do any thing to forfeit it." Paul takes

ROMANS, XL

this, as other occasions, to apply his discourse to the Gentiles, because he was the apostle of the Gentiles, appointed for the service of their faith, to plant and water churches in the Gentile nations. This was the purport of his extraordinary mission, Acts 22. 21. / ivill serid thee far hence unto the Gentiles; compare Acts 9. 15. It was likewise the intention of his ordination. Gal. 2. 9. Compare Acts 13. 2.

It ought to be our great and special care to do good to those that are under our charge : we must particularly mind that which is our own work. It was an instance of God's great love to the poor Gentiles, that he appointed Paul, who in gifts and graces excelled all the apostles, to be the apostle of the Gentiles.

The Gentile world was a wider province: and the work to be done in it required a very able, skilful, zealous, courageous workman ; such a one was Paul. God calls those to special work, that he either sees or makes fit for it.

/ magnify mine office. There were those that vilified it, and him because of it. It was because he was the apostle of the Gentiles, that the Jews were so outrageous against him ; (Acts 22. 21, 22.) and yet he thought never the worse of it, though it set him up as the butt of all the Jewish rage and malice. It is a sign of true love to Jesus Christ, to reckon that service and work for him truly honourable, which the world looks upon with scorn, as mean and contemptible. The office of the ministry is an office to be magnified. Ministers are ambassadors for Christ, and stewards of the mysteries of God, and for their work's sake are to be esteemed highly in love.

Mine office; tj)v intKovia.^ /uo — my ministry, my service, not my lordship and dominion. It was not the dignity and power, but the duty and work, of an apostle, that Paul was so much in love with.

Now two things he exhorts the Gentiles to, with reference to the rejected Jews.

[1. ] To have a respect for the Jews, notwithstanding, and to desire their conversion. This is intimated in the prospect he gives them of the advantage that would accrue to the church by their conversion, V. 12, 15. It would be as life from the dead; and therefore they must not insult and triumph over those poor Jews, but rather pity them, and desire their welfare, and long for the receiving of them in again.

[2.] To take heed to themselves, lest they should stumble and fall, as the Jews had done, v. 17 —22. Where observe,

First, The privilege which the Gentiles had by being taken into the church. They ivere grafted in, (x*. 17.) as a branch of a wild olive into a good olive; which is contrary to the way and custom of the husbandman, who grafts the good olive into the bad; but those that God grafts into the church, he finds wild and barren, and good for nothing. Men graft, to mend the tree; but God grafts, to mend the branch.

1. The church of God is an olive-tree; flourishing and fruitful as an olive ; (Ps. 52. 8. Hos. 14. 6.) the fruit useful for the honour both of God and man, Judg. 9. 9.

2. Those that are out of the church, are as wild olive-trees; not only useless, but what they do produce is sour and unsavoury. fVild by nature, v. 24. This was the state of the poor Gentiles, that wanted church privileges, and in respect of real sanctifica-tion; and it is the natural state of every one of us, to be wild by nature.

3. Conversion is the grafting in of wild branches into the good olive. We must be cut ofT from the old stock, and be brought into union with a new root

4. Those that are grafted into the good olive-tree, partake of the root and fatness of the olive. It is applicable to a saving union with Christ; all that are

by a lively faith grafted into Christ, partake of liim as the branches from the root; receive from his fulness. But it is here spoken of a visible church-membership, from which the Jews were as branches broken off; and so the Gentiles were grafted in, tv iuToli — among the??! that continued, or in the room of them that were broken off.

The Gentiles, being grafted into the church, par take of the same privileges that the Jews did, the root and fat?iess. The olive-tree is the visible church, (called so Jer. 11. 16.) the root of this tree was Abraham; not the root of communication, so Christ only is the root; but the root of administration, he being the first with whom the covenant was so solemnly made. Now the believing Gentiles par take of this root: he also is a so?i of Abraham, (Luke 19. 9.) the blessing of Abraham co?nes upon the Gen' tiles, (Gal. 3. 14.) the same fatness of the olive-tree, the same for substance, special protection, lively oracles, means of salvation, a standing ministry, instituted ordinances; and among the rest, the visible church-membership of their infant seed, which was part of the fatness of the olive-tree that the Jews had, and cannot be imagined to be denied to the Gentiles.

Secondly, A caution not to abuse these privileges.

1. *' Be not proud ; {v. 18.) Boast not against the branches. Do not therefore trample upon the Jews as a reprobate people, nor insult over them that are broken off, much less over those that do continue." Grace is given, not to make us proud, but to make us thankful. The law of faith excludes all boasting, either of ourselves or against others. " Do not say, (x'. 19.) They ivere broke?i off, that I might be grafted in ; do not think that thou didst merit more at the hand of God than they, or didst stand higher in his favour."

" But remember, tho2i bearest not the root, but the root thee ; though thou art grafted in, thou art still but a branch borne by the root; nay, and an engrafted branch, brought into the good olive contrary to nature, (v. 24.) not free-born, but by an act of grace enfranchised and naturalised. Abraham, the root of the Jewish church, is not beholden to thee ; but thou art greatly obliged to him, as the trustee of the covenant, and the father of many nations. Therefore, if thou boast, know, (that word must be supplied to clear the sense,) thou bearest not the root but the root thee."

2. " Be not secure; {v. 20.) Be not high-minded, but fear. Be not too confident of your own strength and standing." A holy fear is an excellent preservative against high-mindedness : happy is the man that thus feareth always. We need not tear but God will be true to his word; all the danger is lest we be false to our's. Let Jts therefore fear, Heb. 4. 1. The church of Rome now boasts of a patent of perpetual preservation; but the apostle here, in his epistle to that church when she was in her infancy and integrity, enters an express caveat against that boast, and all claims of that kind.

Fear what? "Why fear lest thou commit a forfeiture as they have done ; lest thou lose the privileges thou now cnjnyest, as thc)' liave lost their's." The evils that befall'others, should be our warnings. Go (sailh God to Jerusalem, Jer. 7. 12.) and see nvhat I did to Shiloh ; sn now. let all thc churches of God go see what he did to Jcnisalcm, and what is become of the day of their visitation : that we may hear and fear, aiid tnke heed of Jenisalem's sin. The patent which rhiirchcs have of their privileges, is not for a certain term, or entailed upon them and their heirs ; but it runs as long as they carry themselves well, and no longer.

Consider, (1.) " How they were broken off. It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief. "

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It seems then, it is possible f )r churches that have long stood by faith, to fall into such a state of infidelity as may be their ruin. Their unbelief did not only provoke God to cut them off, but they did by that cut themselves ofT: it was not only the meritorious, but the formal cause of their separation. " Now, thou art liable to the same infirmity and conniption that they fell by." Further observe, they were natural branches; (y. 21.) not only interested in Abraham's covenant, but descending from Abraham's loins; and so bom upon the promises, and thence had a kind of tenant-right: yet when they sunk into unbelief, God did not spare them. Prescription, long usage, the faithfulness of their ancestors, would not secure them. It was in vain to plead, though they insisted much upon it, that they were Abraham's seed, Matt. 3. 9. John 8. 33. It is true, they were the husbandmen to whom the vineyard was first let out; but when they forfeited it, it was justly taken from them. Matt. 21. 41, 43.

This is called here severity, v. 22. God laid righteousness to the line, and judgmentto the plummet, and dealt with them according to their sins. Severity is a word that sounds harsh ; and I do not remember that it is any where else in scripture ascribed to God; and it is here applied to the unchurching of the Jews. God is most severe toward those that have been in profession nearest to him, if they rebel against him, Amos 3. 2. Patience and privileges abused, turn to the greatest wrath. Of all judgments, spiritual judgments are the sorest; for of those he is here speaking, v. 8.

(2.) " How thou standest; thou that art engrafted in." He speaks to the Gentile churches in general; though perhaps tacitly reflecting on some particular person, who might have expressed some such pride and triumph in the Jews' rejection. " Consider then,"

[1.] " By what means thou standest; by faith, which is a depending grace, and fetches in strength from heaven. Thou dost not stand in any strength of thy own, of which thou mightest be confident: thou art no more than the free grace of God makes thee, and his grace is his own, which he gives or withholds at pleasure. That which ruined them was unbelief, and by faith thou standest: therefore thou hast no faster hold than they had, thou standest on no firmer foundation than they did."

[2.] •' On what terms ; (v. 22.) toward thee goodness, if thou continue in his goodness, continue in a dependence upon, and compliance with, the free grace of God, the want of which it was that ruined the Jews; if thou be careful to keep up thine interest in the divine favour, by being continually careful to please God, ajid fearful of offending him." The sum of our duty, the condition of our happiness, is, to keep ourselves in the love of God. Pear the Lord anci his goodness, Hos. 3. 5.

III. Another thing that qualified this doctrine of the Jews' rejection, is, that though for the present they are cast off, yet the rejection is not final; but when the fulness of time is come, they will be taken in again. They are not cast off for ever, but mercy is remembered in the midst of wrath. I^et us observe,

1. How this conversion of the Jews is here described.

(1.) It is said to be their fulness, (t. 12.) that is, the addition of them to the church, the filling up again of that place which became vacant by their rejection. This would be the enriching of the ivorld, that is, the church in the world, with a great deal of light and strength and beauty.

(2.) It is called the receiving of them. The conversion of a soul is the receiving of that soul, so the conversion of a nation. They shall be received into favour, into the church, into the love of Christ,

whose arms are stretched out for the receiving of alJ those that will come to him.

And this will be as life from the dead; so strange and surprising, and yet withal so welcome and acceptable. The conversion of the Jews will bring great joy to the church. See Luke 15. 32. He was dead, and is alive; and therefore it was meet we should make merry and be glad.

(3.) It is called the grafting of them in again, (y, 23.) into .the church, from which they had been broken off. That which is grafted in, receives sap and virtue from the root; so does a soul that is tnily grafted into the church, receive life and strength and grace from Christ the quickening root.

They shall be grafted into their own olive-tree; (v. 24.) that is, mto the church, which formerly they had been the most eminent and conspicuous members of; to retrieve these privileges of visible church-membership, which they had so long enjoyed, but have now sinned away and forfeited by their unbelief.

(4.) It is called, the saving of all Israel, v. 26. True conversion may well be called salvation; it is salvation begun. See Acts 2. 47. The adding of them to the church is the saving of them : ti«c <r»^»-//^ftic, in the present tense, are saved. When conversion-work goes on, salvation-work goes on.

2. What it is grounded upon, and what reason we have to look for it.

(1.) Because of the holiness of the first-fruits and the root, v. 16. Some by the first-fruits understand those of the Jews, that were already converted to the faith of Christ, and received into the church; which were, as the first-fruits, dedicated to God, as earnests of a more plentiful and sanctified han'est. A good beginning promises a good ending. Why may we not suppose that others may be savingly wrought upon as well as those who are already brought in ? Others, by the first-fruits, understand the same with the root, the patriarchs, Abraham, Isaac, and Jacob, from whom the Jews descended, and with whom, as the prime trustees, the covenant was deposited: and so they were the root of the Jews, not only as a people, but as a church. Now, if they were holy, which is not meant so much of inherent as of federal holiness; if they were in the church and in the covenant, then we have reason to conclude, that God hath a kindness for the lumfi, the body of that people ; and for the branches, the particular members of it. The Jews are in a sense a holy nation, (Rxod. 19. 6.) being descended from holy parents. Now it cannot be imagined, that such a holy nation should be totally and finally cast off.

This proves that the seed of believers, as such, are withm the pale of the visible church, and within the verge of the covenant, till they do, by their unbelief, throw themselves out; for if the root be holy^ so are the branches. Though real qualifications are not propagated, yet relative privileges are. Though a wise man docs not beget a wise man, yet a free man begets a free man. Though grace does not run in the blood, yet external privileges do, {t\\\ they are forfeited,) even to a thousand generations. Look how they will answer it another day, that cut off the entail, by turning the seed of the faithful out of the church, and so not allowing the blessing of Abraham to come upon the Gentiles. The Jewish branches are reckoned holy, because the root was so.

This is expressed more plainly; {v. 28.) They are beloved for the fathers^ sakes. In this love to the fathers, the first foundation of their church-state was laid; (Deut. 4. 37.) Because he loved thy fathers,, \ therefore he chose their seed after them. And the same love would revive their privileges, for still the ancient loving-kindness is remembered ; they ai e beloved for the fathers' sakes. It is God's usual method of grace. Kindness to the children for the fa-

ROMANS, XT.

ther's sake, is therefore called the kindness of God, 2 Sam. 9. 3, 7.

Though, as concerning the gospel, that is, in the present dispensation of it, they are enemies to \tfor your sakes, for the sake of the Gentiles, against whom they have such an antipathy; yet when God's time is come, that will wear off, and God's love to their fathers will be remembered. See a promise that points at this. Lev. 26. 42. The iniquity of the fathers is visited but to the third and fourth generation; but there is mercy kept for thousands. Many fare the better for the sake of their godly ancestors.

It is upon this account that the church is called their own olive-tree. Long it had been their own peculiar; which is some encouragement to us to hope that there may be room for them in it again, for old acquaintance-sake. That which hath been mav be again.

Though particular persons and generations wear off in unbelief, yet there having been a national church-membership, though for the present suspended, we may expect that it will be revived again.

(2.) Because of the power of God; (in 23.) God is able to graft them in again. The conversion of souls is a work of almighty power ; and when they seem most hardened, and blinded, and obstinate, our comfort is, that God is able to work a change, able to graft those in, that have been long cast out and withered. When the house is kept by the strong man armed, with all his force, yet God is stronger than he, and is able to dispossess him.

The condition of their restoration is faith ; If they abide not still in unbelief. So that nothing is to be done but to remove that unbelief, that is the great obstacle ; and God is able to take that away, though nothing less than an almighty power will do it; the same power that raised up Christ from the dead, Eph. 1. 19, 20. Otherwise, can these dry bones live ?

(3.) Because of the grace of God manifested to the Gentiles. Those that have themselves experienced the grace of God, preventing, distinguishing grace, may from thence take encouragement to hope well concerning others. This is his argument, {v. 24.) "If thou wert grafted into a good olive, that wast wild by nature, much more shall these that were the natural branches, and may therefore be presumed somewhat nearer to the divine acceptance. "

This is a suggestion very proper to check the insolence of those Gentile christians, that looked with disdain and triumph upon the condition of the rejected Jews, and trampled upon them ; as if he had said, " Their condition, bad as it is, is not so bad as your's Avas before your conversion ; and therefore why may it not be made as good as your's is ?" This is his argument, (t. 30, 31.) jls ye in time past have not, &c. It is good for those that have found mercy with God, to be often thinking what they were in time past, and how they obtained that mercy. This would help to soften our censures of, and quicken our prayers for, those that still continue in unbelief

He argues further from the occasion of the Gentiles' call, that is, the unbelief of the Jews; thence it took rise; " You have obtained mercy through their unbelief; much more shall they obtain mercy through your mercy. If the putting out of theii-candle was the lighting of your's, by that power of God, who brings good out of evil; much more shall the continued light of vour candle, when God's time is come, be a means of lighting; tlieir's again."

" That through your mrrnj, they might obtain mercu, that they may be bchf)lden to yfui, as vou have been to them." He takes it for granted, that the believing Gentiles would do their utmost cndca-»'i<iir to work upon the Jews; that when God had

gersuaded Japhet, he would be labouring to persuade hem. Time grace hates monopolies. Those that have found mercy themselves, should endeavour that througli their mercy others also may obtain mercy.

(4.) Because of the promises and prophecies of the Old Testament, which point at this. He quotci a vejy remarkable one, v. 26. from Isa. 59. 20, 21. where we may observe,

[1.] The coming of Christ promised; There shall come out of Zioji the Deltverer. Jesus Christ is the great Deliverer, which supposes mankind in a state of misery and danger. In Isaiah it is, the Redeemer shall come to Zion. There he is called the Redeemer; here, the Deliverer ; he delivers in a way of redemption, by a price. There he is said to come to Zion, because when the prophet prophesied, he was yet to come into the world, and Zion was his first head-quarters; thither he came, there he took up his residence : but when the apostle wrote this, he ivas come, he had been in Zion; and he is speak ing of the fruits of his appearing, which shall comt out of Zion; ivom thence, as from the spring, issued forth those streams of living water, which in the everlasting gospel watered the nations. Out of Zion went forth the law, Isa. 2. 3. Compare Luke 24. 47.

[2.] The end and pui-pose of this coming; He shall turn away ungodliness from Jacob. Christ's errand into the world was to turn away ungodliness, to turn away the guilt by the purchase' of pardoning mercy, and to turn away the power by the pouring out of renewing grace ; to save his people from their sins, (Matt. 1. 21.) to part betwixt iis and our sins ; that iniquity might not be our ruin, and that it might not be our ruler.

Especially to turn it away from Jacob ; which is that for the sake of which he quotes the text, as a proof of the great kindness God intended for the seed of Jacob. What greater kindness could he do them than to turn away ungodliness from tnem, to take away that which comes between them and all happiness : take away sin, and then make way for all good? This is the blessing that Christ was'sent to bestow upon the world, and to tender it to the Jews in the first place, (Acts 3. 26.) to turn people from their iniquities.

In Isaiah, it is. The Redeemer shall come to Zio77, and ujito them that turn from transgression in Jacob ; which shews wlio in Zion were to have a share in, and to reap benefit by, the deliverance promised, those, and those only, tliat leave their sins, and turn to God ; to them Christ comes as a Redeemer, but as an Avenger to them that persist in impenitence. See Deut. 30. 2, 3. Those that turn from sin, will be owned as the true citizens of Zion, (Eph. 2. 19.) the right Jacol), Ps. 24. 4, 6. Putting both these readings together, we learn that none have an interest in Christ but those that turn from their sins, nor can any turn from their sins but by the strength of the grace of Christ.

For this is my covenant with them; this, that the Deliverer shall come to them ; this, that my Spirit shall not depart from them, as it follows, Isa. 59. 21. God's gracious intentions concerning Israel were made the matter of a covenant, which tlic God tliat cannot lie could not but be true and faithful to. They were the children of the covenant. Acts 3. 25. The apostle adds, when I shall take away their sins ; which some think refers to Isa. 27. 9. or only to the foregoing words, to turn away ungodliness. Pai'don of sin is laid as the foundation of all the blessings cf the new covenant; (Hcl). 8. 12.) I^orlwillhe merciful. Now from all tliis he infers, that certainly God had great mere)- in store for that people, seme-thing answerable to the extent of these rich jmo-miscs : and he proves his inference {v. 29.) bv {Vm-truth. For the gifts and callings of God are wiihcui

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reficntance. Kepentance is sometimes taken for a change of mind, and so God never repents, for he is in one mind, and who can turn him ? Sometimes for a change of way, and that is here understood ; intimating the constancy and unchangeableness of that love of God, which is founded in election. Those gifts and callings are immutable ; whom he so loves, he loves to the end. We find God repenting that he had given man a being, (Gen. 6. 6. It rejiented the Lord that he had made man,) and repenting that he had given a man honour and power; (1 Sam. 15. 11. It refxenteth me that I have set u/i Saul to be king' ;) but we never find God repenting that he had given man grace, or effectually called him; those gifts and callings are without repentance.

3. The time and extent of this conversion, when and where it is to be expected. It is called a mystery, (v. 25.) that which was not obvious, and which one would not expect upon the view of the present state of that people; who appeared generally so obstinate against Christ and Christianity, that it was a riddle to talk of their unanimous conversion. The conversion of the Gentiles is called a mystery, Eph. 3. 3, 6, 9. The case of the rejected Jews seemed as bad now as that of the Gentiles had been. The work of conversion was carried on in a mystery. Now he. would have them know so much of this mystery as to keep them humble, lest you be wise in your own conceit, lest you be so much puffed up with your church-membership, and trample upon the Jews. Ignorance is the cause of our self-conceit-edness. I would not have you ignorant, lest you be wise in your ovjn conceits. Observe,

(1.) Their present state; Blindness, in part, is ha/ifiened to Israel, x>. 25. Here is something to qualify it, that it is but m part; there is a remnant that see the things that belong to their peace; though part, the far greater part, are in blindness, V. 7, 8.

To the same purport, {v. 32.) God has concluded them all ifi unbelief; shut them up as in a prison ; given them over to their own hearts' lusts. Shutting up is sometimes put for conviction, as Gal. 3. 22. They all stand before God convicted of unbelief They would not believe. " Why then" (saith God) *' you shall not." They peremptorily refused to submit to Christ and his government; which refusal of their's was, as it were, entered upon record in the court of Heaven, and was conclusive against them.

(2.) When this blessed change should be; when the fulness of the Gentiles shall come in, when the gospel has had its intended success, and made its piogress in the Gentile world; compare, v. 12. The Jews shall continue in blindness, till God hath performed his whole work among the Gentiles, and then their turn will come next to be remembered. This was the purpose and ordination of God, for wise and holy ends; things should not be ripe for the Jews'conversion, till the church was replenished with the Gentiles ; that it might appear that God's taking them again, was not because he had need of them, but of his own free grace.

(3.) The extent of it; all Israel shall be sax>ed, v. 26. He will have mercy upon all, v. 32. Not every individual person, but the body of the people. Not that ever they should be restored to their covenant '. or peculiarity again, to have their priesthood and , temple, and ceremonies again ; (an end is put to all those things;) but they should be brought to believe in Christ the true Messiah whom they crucified, and be incorporated in the Christian church, and become one sheep-fold with the Gentiles under Christ the great Shepherd.

But the question is, concerning the accomplishment of all this.

[1.] Some think it is done already; when before.

and in, and after, the destruction of Jerusalem by the Romai.s, multitudes of the Jews were convinced of their infidelity, and tunied Christians; so many, that, considering how many millions of them were cut off in the destiTiction, we may reasonably conclude, that of those which survived, the greater part were Christian, and embodied in the Christian church J and it was a very inconsiderable number that persisted obstinate. For many ages Judea l\ad, as other Christian provinces, their ministers and churches, and a face of religion. And most of this work, they suppose, was done toward the close of the ministry of the apostles, when the Gentiles were generallv come in.

[2.] Others think, that it is yet to have its accomplishment toward the end of the world; that those Jews which yet wonderfully remain distinct from the rest of the nations by their names, customs, and religion, and are very numerous, especially in the Levant parts, shall, by the working of the Spirit with tlie word, be convinced of their sin, and brought generally to embrace the Christian faith, and to join in with the Christian churches; which will contribute much to their strength and beauty. Alas ! who shall live when God doeth this .•*

33. O the depth oi" the riches both of the wisdom and knowledge of God ! How unsearchable are his judgments, and his ways past finding out ; 34. For who hath known the mind of the Lord, or who hath been his counsellor ? 35. Or who hath first given to him, and it shall be recompensed unto him again ? 36. For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does, with great affection and awe, adore,

I. The secrecy of the divine counsels; O the depth I in these proceedings toward the Jews and Gentiles; or, in general, the whole mystery of the gospel, which we cannot fully comprehend. The riches of the wisdom and knowledge of God, the abundant instances of his wisdom and knowledge, in the contriving and carrying on the work of our redemption by Christ; a depth which the angels pry into, 1 Pet. 1. 12. Much more may it puzzle any human understanding to give an account of the methods, and reasons, and designs, and reaches of it. Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation ; and despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those that know most in this state of imperfection, cannot but be most sensible of their own weakness and short-sightedness; and that after all their searches, and all their attainments in those searches, while they are here, thev cannot order their speech by reason of darkness. I'raise is silent to thee, Ps. 65. 1.

T7ie depth of the riches. Men's riches of all kmds are shallow; you may soon see the bottom: out God's riches are deep ; (Ps. 36. 6.) Thy judgments are a ^reat deep. There is not only depth in the divine counsels, but riches too; which denotes an abundance of that which is precious and valuable; so complete are the dimensions of the divine counsels, thev have not only depth and height, but

ROMANS, XI.

breadth and length, (Eph. 3. 18.) and that passing knowledge, v. 19.

Riches of the wisdom and knowledge of God. His Beeing of all things by one clear, and certain, and infallible view; all things that are, or ever were, or ever shall be ; that all is naked and open before him : there is his knowledge. His iniling and ordering of all things, directing and disposing of them to his own glory, and the bringing about of his own purposes and counsels in all; that is his wisdo?n. And the vast reach of both these is such a depth as is past our fathoming, and we may soon lose ourselves in the contemplation of them. Such knowledge is too wonderful for me, Ps. 139. 6. Compare v. 17, 18.

How unsearchable are his judgments I that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs; when the wlieels are set in motion, and Providence has begun to work, we know not what he has in view ; it is pa.s,t finding out. This does not only overturn all our positive conclusions about the divine counsels, but it also checks all our curious inquiries.

Secret things belong not to us, Deut. 29. 29. God's way is in the sea, Ps. 77. 19. Compare Job 23. 8, 9. Ps. 97. 2. What he does, we know not now, John 13. 7. ^Ve cannot give a reason of God's proceedings, nor by searching find out God. See Job 5. 9.—9. 10. The judgments of his mouth, and the way of our duty, blessed be God, are plain and easy, it is a high-way; but the judgments of his hands, and the ways of his providence, are dark and mysterious, which therefore we must not pry into, but silently adore and acquiesce in.

The apostle speaks this here, especially with reference to that sti'ange turn, the casting off of the Jews, and the entertainment of the Gentiles, with a purpose to take in the Jews again in due time ; these were strange proceedings, the choosing of some, the refusing of others, and neither according to the probabilities of human conjecture. Even so. Father, because it seemed good in thine eyes. These are methods unaccountable, concerning which we must say, O the depth I

Past finding out, ii.vi^ix.vi^'roi — cannot be traced. God leaves no prints or footsteps behind him, does not make a path to shine after him ; but his paths of providence are new every morning; he does not go the same way so often as to make a track of it. Ifow little a portion is heard ofhini ! Job 26. 14. It follows, {t. 34.) For who hath known the mind of the Lord? Is there any creature made of his cabinet-council, or laid, as Christ was in the bosom of the Father ? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes ? There IS that vast distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity.

The apostle makes the same challenge; (1 Cor. 2. 16.) For who hath known the mind of the Lord? And yet there he adds, But we have the mind of Christ: which intimates, that through Christ tme believers, who have his Spirit, know so much of the mind of God as is necessary to their happiness. He that did know the mind of the Lord, he has declared him, John 1. 18. And so, though we know not the mind of the Lord, yet, if we have the mind of Christ, we have enough. The secret of the Lord is with them that fear him, Ps. 25. 14. Shall I hide from Abraham the thing which I do ? See John 15. 15.

Or who has been his counsellor? He needs no counsellor, for he is infinitely wise ; nor is any creature capable of being his counsellor; that would be like lighting a candle to the sun. This seems to

refer to that scripture, (Isa. 40. 13, 14.) Who hath directed the Sfiirit of the Lord, or, being his counsellor, has taught him ? With whom took he counsel? &c. It is the substance of God's challenge to Job concerning the work of creation, (Job 38.) and is applicable to all the methods of his providence. It is nonsense for any man to prescribe to God, or to teach him how to govern the world.

II. The sovereignty of the divine counsels. In all these things God acts as a free agent, does what he will, because he will, and gives not account of any of his matters; (Job 23. 13.—33. 13.) and yet there is no unrighteousness with him. To clear which,

1. He challenges any to prove God a debtor to him; (x^. 35.) Who hath first gix>en to him? Who is there of all the creatures, that can prove God is beholden to him ? Whatever we do for him, or devote to him, it must be with that acknowledgment, which is for ever an estopel (a bar) to such demands; (1 Chi'on. 29. 14.) Of thine own we have given thee. All the duties we can perform, are not requitals, but restitutions i-ather.

If any can prove that God is their debtor, the apostle here stands bound for the payment, and proclaims, in God's name, that payment is ready. It shall be recomftensed to him again. It is certain, God will let nobody lose by him ; but never any one yet durst make a demand of this kind, or attempt to prove it.

This is here suggested, to silence the clamours of the Jews. When God took away their visible church-privileges from them, he did but take his own : and may he not do what he will with his own ? Give or withhold his grace where and when he pleases ? To silence likewise the insultings of the Gentiles. When God sent the gospel among them, and gave so many of them grace and wisdom to accept of it, it was not because he owed them so much favour, or that they could challenge it as a debt, but of his own good pleasure.

2. He resolves all into the sovereignty of God: {y. 36.) For of him, and through him, and to him. are all things: God is all in all. All things in heaven and earth, especially those things which relate to our salvation, the things that belong to our peace, they are all of him by way of creation, through him. by way of providential influence, that they may be to him in their final tendency and result. Of God., as the spring and fountain of all; through Christ, God-man as the conveyance ; to God as the ultimate end. These three include, in general, all God's casual relations to his creatures; of him, as the first efficient; through him, as the supreme dirigent; to him, as the ultimate final cause ; for the Lord hath made all for himself, Rev. 4. 11.

If all be q/"him, and through him, there is all the reason in the world, that all should be to him, and for him. It is a necessary circulation ; if the rivers receive their waters from the sea, they return them to the sea again, Eccl. 1. 7. To do all to tlie glory of God, is to make a virtue of necessity ; for all shall hi the end be to him, whether we will or no.

And so he concludes with a short doxology ; To whom be glory for ever. Amen. God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively ; but his saints do bless him actively ; they hand that praise to him, which all the creatures do minister matter for, Ps. 145. 10.

He had been discoursing at large of the counsels of God concerning man, sifting the point with a great deal of accuracy ; but, after all, he concludes with the acknowledpTticnt of the divine sovereignly, as that into which all these things must he ultimately resolved, and in which alone the mind can safely and sweetly rest. This is, if not the scholastical way,

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\

try, let i/s u-ait on ovr ministering: or he tha I teacheth, on teacliing; 8. Or he that ex-horteth, on exhortation: he that giveth, let him do it with siniphcity; he that ruleth, with dihgence; he that shewetli mercy, with cheerfulness. 9. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. 10. Be kindly aftec tioned one to another with brotherly love ; in honour preferring one another; 11. Not slothful in business; fervent in spirit; serving the Lord ; 12. Rejoicing in hope; patient in tribulation; continuing instant in prayer; 13. Distributing to the necessity of saints; given to hospitality. 14. Bless them which persecute you : bless, and curse not. 15. Rejoice with them that do rejoice, and weep with them that weep. 16. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your ow^n conceits. 17. Recompense to no man evil for evil. Provide things honest in the sight of all men. 18. If it be possible, as much as lieth in you, live peaceably with all men. 19. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written. Vengeance is mine: I will repay, saith the Lord. 20. Therefore if thine enemy hunger, feed him ; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21. Be not overcome of evil, but overcome evil with good.

We may observe here, accoi-ding to the scheme mentioned in the contents, the apostle's exhortations. I. Concerning our duty to God. We see what is godliness.

1. It is to surrender ourselves to God, and so to lay a good foundation. We must first give o«7-ow7i by the mercies of God, that ye pre- selves unto the Lord, 2 Cor. 8. 5. This is here sent your bodies a living sacrifice, holy, P''^ssed as the spring of all duty and obedience, ■^^ «^^^v.4.,ui„ ....*^ n^A ?■ 1 -^ 1. 2. Man consists ot body and soul, Gen. 2. 7.

acceptable unto Liod, ic/iien is your rea- £(,(.] jq jr ^

SOnable service. 2. And be not conformed (l.) The body must be presented to him, v. 1. to this world : but be ye transformed by the ^^'^ ^°(^y ^^"for the Lord, and the Lord for the body,

renewing of your mind, that ye may prove ^ ^°^- ^A ^^.' ^ti '^ r a ^'^^^"/t^*^^" "^ ^f"" introduced

,^.s -^ , 1 •',, J K \Qr\ \)?A{\tX.\C3\\\; I beseech yov, brethren. 1 hough

Wliat IS that good, and acceptable, and per- I he was a great apostle, yet he calls the meanest

feet, will of God. 3. For I say, through I christians Arei'/irf«; a term of affection and concern.

the grace given unto me, to every man that is among you, not to think nf Iiimself more highly than he ought to think ; but to think soberly, according as God hath dealt to every man the measure of faith. 4. For as we have many members in one body, and all members have not the same office: 5. So we, being many, are one body in Christ, and every one members one of another. 6. Having then gifts differing according to the grace that is giveit to us, whether prophecy, let vs prophesy according to the proportion of faith; 7. Or minis-

yet the christian way, of disputation. Whatever are the premises, let God's glory be the conclusion ; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.

CHAP. XII.

The apostle, having at large cleared and confirmed the prime fundamental, doctrines of Christianity, comes in the next place fo press the principal duties. We mistake our religion, if we look upon it only as a system of notions, and a guide to speculation. No, it is a practical religion, tliat tends to the right ordering of the conversation. It is designed ncft only to inform our judgments, hut to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles, (as from the nia-nagery of the principal ministers of state in Christ's kingdom,) the stewards of the mysteries of God may take direction how to divide the word of truth: not to press duty abstracted from privilege, nor privilege abstracted from duty; but let both go together, with a complicated design, they will greatly promote and befriend each other. The duties are drawn from the privileges, by way of inference. The foundatian of christian practice must be laid in christian knowledge and faith. We must first understand how we receive Christ Jesus the Lord, and then we shall know the better how to walk in him. There is a great deal of duty prescribed in this chapter; the exhortations are short and pithy, briefly summing up what is good, and what the Lord our God in Christ requires of us. It is an abridgment of the christian directory, an excellent heap of rules for the right ordering of the conversation, as becomes the gospel. It is joined to the foregoing discourse by the word, therefore. It is the practical application of doctrinal truths, that is the life of preaching. He had been discoursing at large of justification by faith, and of the riches of free grace, and tlie pledges and assurances we have of the glory that is to be revealed. From hence carnal libertines would be apt to infer, " Therefore we may live as we list, and walk in the way of our hearts and the sight of our eyes." No, that does not follow ; the faith that justifies, is a faith that works by love. And there is no other way to heaven, but the way of holiness and obedience. Therefore what God hath joined together, let no man put asunder. The particular exhortations of this chapter are reducible to the three principal heads of christian duty; our duty to God, to ourselves, and to our brotlier. The grace of God teaches us, in general, to live godly, soberly, and righteously, and to deny all that which is contrary hereunto. Now this chapter will give us to understand what godliness, sobriety, and righteousness, are, though somewhat intermixed.

IT BESEECH you therefore, brethren.

He uses entreaty ; that is the gospel-way; as though God did beseech you by us, 2 Cor. 5. 20. Though he might with authority command, yet for love's sake he rather beseeches, Philem. v. 8, 9. The/joor useth entreaty, Prov. 18. 23. This is to insinuate the exhortation, that it might come with the more pleasing power. Many are soonest wrought upon,! if they be accosted kindly; are more easily led than driven. Now observe,

[L] The duty pressed. To present our do(/7fs a Iwing sacrifice ; alluding to the sacrifices under the law, which were presented or set before God at the altar, ready to be offered to him. Yotir bodies, your whole selves; so expressed, because under the law the bodies of beasts were offered in sacrifice, 1 Cor. 6. 20. Our bodies and spirits are designed. The offering was sacrificed by the priest; but presented

ROMANS, XII.

by the (jfferer, who transferred to God all his right, title, and interest in it, by laying his hand on the head of it. Sacrjice is here taken for whutsocvcr is by God's own appointment dedicated to himself; see 1 Pet. 2. 5. We are both temple, priest, and sacrifice ; as Christ was in his peculiar sacrificing. There were sacrifices of atonement, and sacrifices of acknowledgment. Christ is the only sacrifice of atonement, who was once offered to bear the sins of many ; but our i)ersons and performances, tendered to God through Christ our priest, arc as sacrifices of acknowledgment to the honour of God.

Presenling of them denotes a voluntary act, done by virtue of that absolute despotic power, which the will has over the body and all the members of it. It must be a free-will offering. Your bodies ; not your beasts. Those legal offerings, as they had their power from Christ, so they had their period in Christ.

The presenting of the body to God, implies not only the avoiding of the sins that are committed with or against the body, but the using of the body as a servant of the soul in the service of God. It is to glorify God ivith our bodies, (1 Cor. 6. 20.) to engage our bodies in the duties or immediate worship, and in a diligent attendance to our particular callings, and to be willing to suffer for God with our bodies, when we are called to it. It is to yield the members of our bodies, as instruments of rigliteousTiess, c/i. 6. 13. Though bodily exercise alone profits little, yet in its place it is a proof and product of the dedication of our souls to God.

jFirst, Present them a living sacrifice ; not killed as the sacrifices under the law. A christian makes, his body a sacrifice to God, though he do not give it to be burned. A body sincerely devoted to God is a living sacrifice.

A lix'ing sacrifice ; by way of allusion ; (that which was dead of itself, might not be eaten, nmch less sacrificed, Deut. 14. 21.) and by way oi o/i/iosition ; " The sacrifice was to be slain, but you may be sacrificed, and vet live on ;" an unbloody sacrifice. The barbarous heathen sacrificed their children to their idol-gods, not living, but slain sacrifices: but God will have mercy, and not such sacrifice, though life is forfeited to him.

A living sacrifice, inspired with the spiritual life of the soul. It is Christ living in the soul by faith, that makes the body a living sacrifice, Gal. 2. 20. Holy love kindles the sacrifices, puts life into the duties ; sec ch. 6. 13. Jllivr, that is, to God, v. 11.

Secondly, They must be holy. There is a relative holiness iii every sacrifice, as dedicated to God. But beside that, there must be that real holiness, which stands in an entire rectitude of heart and life, by which we are conformed in both to the nature and * will of God.: even our bodies must not be made the instruments of sin and uncleanness, but set apart for God, and put to holy uses, as the vessels of the tabernacle were holy, being devoted to (iod's service.

It is the soul that is the proper subject of holiness : but a sanctified soul communicates a holiness to the body it acts and animates. That is holy, which is according to the will of God ; when the bodily actions are so, the lindy is holy. They are the tcmfiles of the Holy Ghost, \ Cor. 6. 19. Possess the body in lancfi/ication, 1 Thess. 4. 4, 5.

[2.] 'rhe arguments to enforce this; which are three.

First, Consider the mercies of God ; I beseech you by the nirrcies of God. An affectionate obtestation, and which should melt us into a compliance ; ^la rZv ohV^fjiZv TH (P)iH. This is an argument most sweetly cogent. There is the mercy that is in God, and the mercy that is from (iod ; mercy in the spring, and mercy in the streams : both arc included here ; but especially gospel-mercies, (mentioned, ch. 11.) the

transferring of what the Jews forfeited and lost by their unbelief unto us Gentiles, (Eph. 3. 4—6.) the sure mercies of David, Isa. 55. 3. God is a merciful God, therefore let us present our bodies to him ; he will be sure to use them kindly, and knows how to consider the frames of them, for he is of infinite compassion. We receive from him every day the fruits of his mercy ; particularly, mercy to our bodies ; he made them, he maintains them, he bought them, he has put a great dignity upon them. It is of the Lord's mercies, that we are not .consumed; that cur souls are held in life: and the greatest mercy of all is, that Christ hath made not his body only, but his soul, an offering for sin ; that he gave himself for us, and gives himself to us. Now, surely we cannot but be studying Avhat we shall render to the Lord for all this. And what shall we render ? Let us render ourselves as an acknowledgment of all these favours; all we are, all we have, all we can do ; and after all, it is but very poor returns for very rich receivings : and yet, because it is what we have,

Secondly, It is acceptable to God. The great end we should all labour after, is, to be accepted of the Lord, (2 Cor. 5. 9.) to have him well-pleased with our persons and ];ei'formances. Now these living sacrifices are acceptable to God ; while the sacrifices of the wicked, though fat and costly, are an abomination to the Lord. It is God's great condescension, that he will vouchsafe to accept of any thing in us ; and we can desire no more to make us happy; and if the presenting ourselves will.but please him, we may easily conclude that we cannot bestow ourselves better.

Thirdly, It is our reasonable service. There is an act of reason in it; for it is tlie soul that presents the body. Blind devotion, that has ignorance for the mother and nurse of it, is fit to be paid only to those dung-hill gods, that have eyes, and see not. Our God must be served in the spirit and with the understanding. There is all the reason in the world for it, and no good reason can possibly be produced against it. Come now, and let us reason together, Isa. 1. 18. God does not impose upon us any thing hard or unreasonable, but that which is altogether agreeable to the principles of right reason.

Thv xcytKM X'il^ii'X]/ if/.Zv — your service according to the fJord; so it may be read. The word of God does not leave out the body in holy worship. That service only is acceptable to God, which is according to the wi-ittcn word. It must be gospel-worship, sjnritual worship.

That is a reasonable sen'ice, which we are able and ready to give a reason for ; in which we understand ourselves. God deals with us as with rational creatures, and w'ill have us so to deal with him. Thus must the body be presented to God.

(2.) The mind must be renewed for him. This is ])ressed, {v. 2.) " be ye transformed by the rcnew-uig of your rnind ; see to it that there be a saving change wrought in you, and that it be carried on." Conversion and sanctlfication are the renewing of the mind ; a change not of the substance, but of the qualities, of the soul. It is the same with making a new heart and a 77ew spirit; new dispositions and inclinations; new sympathies and antipathies; the understanding enlightened, the conscience softened, the thoughtsVectified, the will bowed to the will of (iod, and the affections made spiritual and heavenly; so that the man is not what he was; old things are passed away, all things are become new; he acts from new principles, by new rules, with new designs. The mind is the acting, niling part of us ; so that the renewing of that is the renewing of the whole man ; for out of it are the issues of life, Prov. 4. 23. The progress of sanctification, dying to sin more and more, and living to righteousness more and more, is

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the carrying on of this renewing work, till it be perfected in glory.

This is called the transfortnitig of us; it is like putting on a new shape and figure. MtTct^cgcpstrS-s— Jie ye metamorjihosed. The transfiguration of Christ is expressed by this word, (Matt. 17. 2.) when he put on a heavenly glory, which made his face to shine like the sun ; and the same word is used, (2. Cor. o. 18.) where we are said to be changed into the name iT7iage fro?n glory to glory. 1^ This transformation is here pressed as a duty ; not that we can work such a change ourselves; we could as socm make a new world as make a new heart by I any power of our own ; it is God's work, Ezek. 11.' 19.—36. 26, 27. But be ye tramformed, that is, " use the means which God hath appointed and oi*-dained for it." It is God that turns us, and then we are turned ; but we xwxA frame our doings to turn, Hos. 5. 4. "Lay yoursouls underthe changing transforming influences of the blessed Spirit; seek unto God fi)r grace in the use of all the means of grace." Though the new man be created of God, yet we must/lut it on, (Eph. 4. 24.) and be pressing forward toward perfection. Now in this verse we may further observe, [1.] What is the great enemy to this renewing, /•which we must avoid; and that is, conformity to ' this world ; Be not co?iformed to this ivorld. All the disciples and followers of the Lord Jesus must be nonconformists to this world. M*) yua-^M/uari^ta-d-i — Do 7iot fashion yourselves according to the world. We must not conform to the things of the world ; thev arc mutable, and the fashion of them is passing away ; do not conform either to the lusts of the flesh, or the lusts of the eye. We must not conform to the men of the world, of that world which lies in wickedness ; not walk according to the course of this world, (Eph. 2. 2.) that is, we must not follow a multitude to do evil, Exod. 23. 2. If sinners entice us, we must not consent to them, but in our places witness against them. Nay (ivcn in things mdifferent, and which are not in themselves sinful, we must so far not conform to the custom and way of the world, as not to act by the world's dictates as our chief rule, nor to aim at the world's favours as our highest end. | True Christianity consists much in a sober singu- | larity. Yet we must take heed of the extreme of affected rudeness and moroseness, which some run ' into. In civil things, the light of nature and the custom of nations take place for our conduct ; and I the rule of the gospel in those cases is a rule of direc- , tion, not a rule of contraries.

[2.] What is the gi'eat effect of this renewing, which we must labour after; That ye may /irove \ •what is that good, and accefitable, and perfect, ivill of God. By the will of God here we are to understand his revealed will concerning our duty, what the Lord our God requires of us. This is the will of God in general, even our sanctification : that will ■which we pray may be done by us as it is done by \ the amrels; especially his will, as it is revealed in the : New Testament, where he hath in these last days i spoken to us by his Son.

First, The will of God is good, and accefitable, and fierfect; three excellent properties of a law. It is good, (Mic. 6. 8.) it is exactly consonant to the , eternal reason of good and evil. It is good in itself, it is good for us. Some think the evangelical law is here called good, in distinction from tlie ceremonial law, which consisted of statutes that ivere not good, Ezek. 20. 25. It is accefitable, it is pleasing to God ; that and that only, is so, which is prescribed by him.' The only way to attain his favour as the end, is to conform to his will as the rule. It is perfect, to which nothing can be added. The revealed will of; God is a sufficient rule of faith and practice, contain- ; mt. all things which tend to the perfection of the

Vol. VI.—2 Z

I man of God, to furnish us thoi-oughly to every good work, 2 Tim. 3. 16, 17.

Secondly, That it concerns christians to firove what is that will of God, which is good, and acccpt-I able, and perfect; to know it with judgment and approbation; to know it experimentally ; to know the excellency of the will ot God by the experience of a conformity to it. It is to approve things that are excellent, (Phil. 1. 10.) it is <f:iii/ud^iiy, (the same word that is used here,) to try things that differ; m doubtful cases readily to ajjprehend what the will of God is, and to close in with it. It is to be of (juick understanding in the fear of the Lord, Isa. 11. 3.

Thirdly, That those are best able to jjrove what is the good, and acceptable, and perfect, will of God, who are transformea by the reneiving of their- mind. A living principle of grace is in the soul, as far as it prevails, an unbiassed, unprejudiced, judgment concerning the things of God. It disposes the soul to receive and entei-tain tlie revelations of the divine will. The promise is, (John 7. 17.) If any man vjUI do his will, he shall knoiu of the doctrine. A good wit can dispute and distinguish about the 7^/// of God; while an honest, humble heart, that lias spiritual senses exercised, and is delivered into the mould of the v,-ord, loves it, and practises it, and has the relish and savour of it. Thus to be gcdly, is to surrender ourselves to God.

2. When this is done, to serve him in all manner of gcspel-obedience. Some hints of this we have here, {v. 11, 12.) Serving the Lord. Wherefore do we present ourselves to him, but that ^ve may serve him ? Acts 27. 23. IVhose I am; and then it follows, ivhom I serve. To be religious, is to serve God. How ?

(1.) \\"e must make a business of it, and not be slothful in that business. Not slothful in business. There is the business of the world, that of cur particular calling, in which we must not be slothful, 1 Thess. 4. 11. Bpt this seems to be meant of the business of serving the Lord; our Father^s business, Luke 2. 49.

Those that would approve themselves christians indeed, must make religion their business, must choose it, and learn it, and give themselves to it; they must love it, and employ themselves in it, and abide by it, as their great and main business.

And having made it our business, we must not be slothful in it : not desire our own ease, and consult that, when it comes in competition with our duty. We must not drive on slowly in religion. Slothml servants will be reckoned with as wicked servants.

(2.) We must be feri'ent in s/iirit, serving the Lord. God must be served with the spirit, (ch. 1. 9. John 4. 24.) under tlie influences of the Holy-Spirit. Whatever we do in religion, it is pleasing to God no further than it is done with our spirits wrought upon by the Spirit of God. And there must be fervency in the Spirit; a holy zeal, and warmth, and ardency of affection in all we do: as those that love God not only with the heart and soul, but with all our hearts, and with all our souls. This is the holy fire that kindles the sacrifice, and carries it up to heaven, an offering of a sweet-smelling savour.

Serving the Lord. Ty *«;§; o'sMJoi-Tif; so some copies read it, serving the time, improving your opportunities, and making the best of theni; complying with the present seasons of gi-ace.

(3.) Rejoicing in hojie. God is worshipped and h'noured by our hope and trust in him, especially when we rejoice in that hope, take a complacency in that confidence ; which argues a great assurance of the reality, and a great esteem of the excellency, of the good hoped for.

(4.) Patient in tribulation. Thus also God is served, not only by Avorking for him when he calls

ROMANS, XII.

us to work, but by sitting still quietly when he calls us to suffer. Patience for God's sake, and with an eye to his will and glory, is true fiiety. Observe, Those that rejoice in hope, are likely to be patient in tribulation. It is a believing prospect of the joy set before us, that bears up the spirit under all outward pressure.

(5.) Continuing instant in prayer. Prayer is a friend to hope and patience, and we do in it serve the Lord. n/>!/(7-«:tgT6/i»i'T«c. It signifies both fervency and perseverance in prayer. We should not be cold in the duty, nor soon weary of it, Luke 18. 1. 1 Thess. 5. 17. Eph. 6. 18. Col. 4. 2. This is our duty, which immediately respects God.

II. Concerning our duty which respects ourselves; this is sobriety.

1. A sober opinion of ourselves, v. 3'. It is ushered in with a solemn preface ; I say, through the grace given unto me: the grace of wisdom, by which he understood the necessity and excellency of this duty ; the grace of ajjostleship, by which he had authority to press and enjoin it. " / say it, who am commissioned to say it, in God's name. I say it, and it is not for you to gainsay it."

It is said to every one of us, one as well as another. Pride is a sin that is bred in the bone with all of us, and we liave therefore each of us need to be cautioned and armed against it. Jfot to think of himself more highly than he ought to think. We must take heed of having too great an opinion of ourselves, or putting too higli a valuation upon our own judgments, abilities, persons, performances. We must not be self-conceited, not esteem too much our own wisdom and otlier attainments ; not think ourselves to be something, Gal. 6. 3. There is a high thought of ourselves, which we may and must have, to think ourselves too good to be the slaves of sin and drudges to this world. But, on the other hand, we should think soberly, we must have a low and modest opinion of ourselves and our own abilities, our gifts and graces, according to what we have received from God, and not otherwise : not to be confident and hot in matters of doubtful disputation ; not stretch ourselves beyond our line ; not judge and censure those that differ from us ; not desire to make a fair shew in the flesh. These and the like are the fruits of a sober opinion of ourselves.

The words will bear yet another sense agreeable enough. Of himself , is not in the original; therefore it may be read, That no man be ivise above what he ought to be wise, hut be wise unto sobriety. We must not exercise ourselves in things too high for us, (Ps. 131. 1, 2.) not intrude into those things which we have not seen, (Col. 2. 18.) those secret things which belong not to us, (Deut. 29. 29.) not covet to be wise above what is written. There is a knowledge that puffs up, which reaches after forbidden fruit. We must take heed of that, and labour after that knowledge which tends to sobrietv, to the rectifying of the heart, and the reforming of the life.

Some understand it of the sobriety which keeps us in our own place and station, from intruding into the gifts and offices of others. See an instance of this sober, mock'st care in the exercise of the greatest spiritual gifts, 2 Cor. 10. 13—15.

To this head refers also that exhortation, {v. 16.) JBe not wise in your own conceits. It is good to be wise, but it is Ijad to think ourselves so ; for there is more hope of a fool, than of him that is wise in his own eyes. It was an excellent thing for Moses to have his face shine, and not know it.

Now the reasons why we must have such a sober opinion of ourselves, and our own abilities and attainments, are these:

(1.) Because whatever we have that is good, God hath dealt it to us; every good and perfect gift comes from above, Jaraes 1. 17.

What have we that we have not received? ^nd if we have received it, why then do we boast? 1 Cor. 4. 7. The best and most useful man in the world is no more, no better, than what the free grace of God makes him every day. When we are thinking of ourselves, we must remember to think not how we have attained, as though our might and the power of our hand had gotten us these gifts ; but think how kind God hath been to us, for it is he that gives us power to do any thing that is good, and in him is all our sufficiency.

(2.) Because God deais out his gifts in a certain measure; according to the measure of faith. Observe, the measure of spiritual gifts he calls the measure of faith ; for that is the radical giace. What we have and do, that is good, is so far right and acceptable as it is founded in faith, and flows from faith, and no further. Now, faith and other spiritual gifts with it are dealt by vieasure, according as Infinite Wisdom sees meet for us. Christ had the Spirit given him without measure, John 3. 34. But the saints have it by measure ; see Epli. 4. 7. Christ, who had gifts without measure, was meek and lowly ; and shall we, that are stinted, be proud and self-conceited }

(3.) Because God has dealt out gifts to others, as well as to us: Dealt to every man. Had we the monopoly of the Spirit, or a patent to be sole proprietors of spiritual gifts, there might be some pretence for this conceitedness of ourselves ; but others have their share as well as we. Ciod is a common Father, and Clirist a common Root, to all the saints, who all derive virtue from him ; and therefore it ill becomes us to lift up ourselves, and to despise others, as if we only were the people in favour with Heaven, and wisdom should die with us.

This reasoning he illustrates by a comparison taken from the members of the natural body ; (as 1 Cor. 12. 12. Eph. 4. 16.) jis we hav 7nany 7nein-bers in one body, &c. v. 4, 5. Here observe,

[1.] All the saints make up one body in Christ, who is the Head of the body, and the common Centre of their unity. Believers lie not in tlie world as a confused disorderly heap, but are organized and knit together, as they are united to one common Head, and acted and animated by one common Spirit. »

[2.] Particular believers are members of this body, constituent parts, which speak them less than the whole; and in relation to the whole, deriving life and spirits from the head. Some meml)ers in the bodv are bigger and more useful than others, and each receives spirits from the head according to its proportion. If the little finger should receive as much nourishment as the leg, how unseemly and prejudicial would it be ! We must remember, that we are not the whole ; we think above what is meet, if we think so ; we are but parts and members.

[3.] All the members have not the same office, (x'. 4.) but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work, &c. So in the mystical body, some are qualified for, and called to, one sort of work ; others are, in like manner, fitted for, and called to, another sort of work. Magistrates, ministers, and people, in a christian commonwealth, have their several offices, and must not intrude one upon another, or clash in the discharge of their several offices.

[4.] Each member hath its place and office, for the good and benefit of the whole, and of e\ erv other member. We are not only members of Christ, but we are jnembera one of another, v. 5, A\'c stand iu relation one to another; we are engaged to do all the good we can one to another, and to act in conjunction for the common benefit. Sec this illustrated at large, 1 Cor. 12. 14, &c. Therefore we must

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not be puffed up with a conceit of our own attainments, because, whatever we liave, as we received it, so we received it not for ourselves, but for the good of others.

2. A sober use of the gifts that God hath given us. As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. Take heed lest, under a pretence of humility and self-denial, we be slothful in laying out ourselves for tile good of others. We must not say, " I am nothing, therefore 1 will sit still, and do nothing;" but, " 1 am nothing in myself, and therefore I will lay out myself to the utmost in the strength of the grace of Christ." He specifies the ecclesiastical offices appointed in particular churches ; in the discharge of wliich, each must study to do his own duty, for tlie preserving of order, and the promoting of edification in the church; each knowing his place, and fulfilling it.

Having Chen gifts. The following induction of particulars supplies the sense of this general. Having gifts, let us use them. Authority and ability for the ministerial work are the gift of God.

Gifts difftring. The immediate design is different, though the ultimate tendency of all is the same. According to the grace, ;^«t/i(<r^*Ta x^Ti tjIv ^d^;i. The free grace of God is the spring and original of all the gifts that are given to men. It is grace that appoints the office, qualifies and inclines the person, works both to will and to do. There were in the primitive church extraordinary gifts of tongues, of discerning, of healing ; but he speaks here of those that are ordinary. Compare 1 Cor. 12. 4. 1 Tim. 4. 14. 1 Pet. 4. 10.

Seven particular gifts he specifies, {v. 6 —8.) which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger.

There are two general ones here expressed by firofihesying and ministering; the former the work of the bishofis, the latter the work of the deacons ; which were the only two standing officers, Phil. 1. 1. But the particular work belonging to each of these, might be, and, it should seem, was, divided and allotted by common consent and agreement, that it might be done the more effectually; because that which is every body's work, is no body's work; and he despatches his business best, that is vir unius negotii — attends to one thing. Thus David sorted the Levites; (1 Chron. 23. 4, 5.) and in this, ivis-dom K firojitable to direct. The five latter will therefore be reduced to the two first.

(1.) Pro/iht'cij. JVhether profihecy, let us pro-fihesy according to the firofiortion of faith. It is not meant of the extraordinary gifts of foretelling things to come.but the ordinary office of preaching the word: so prophesying is taken, 1 Cor. 14. 1—3, 8cc. 1 Cor. 11. 4. 1 Thess. 5. 20. The work of the Old Testament prophets was not only to foretell future things, but to warn the people concerning sin and duty, and to be their remembrancers concerning that which they knew before. And thus gospel-preachers are prophets, and do indeed, as far as the revelation of the word goes, foretell things to come. Preaching refers to the eternal condition of the children of men, points directly at a future state.

Now those that preach the word, must do it according to the proportion of faith —xara twv dyaxo-yint THf w(V«aic; that is,

[1.] As to the manner of our prophesying, it must be according to the proportion of the grace of faith. He had spoken {y. 3.) of the measure of faith dealt to every man. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, M'ithout faith. First. bcliex>e and then sfieak, Ps.

116. 10. 2 Cor. 4. 13. And we must ramember the proportion of faith : Hiat, though all men have 7iot faith, yet a great many have beside ourselves: and therefore we must allow others to have a share of knowledge and ability to instruct, as well as we, even those that in lesser things differ from us. *'■ Hast thou faith ? Have it to thyself; and do not make it a ruling rule to others, remembering that thou hast but thy proportion."

[2.] As to the matter of our prophesying, it must be according to the proportion of the doctrine of faith, as it is revealed in the holy scriptures of the Old and New Testament. By this rule cf faith the Bereans tried Paul's preaching. Acts 17. 11. Compare Acts 26. 22. Gal. 1. 9. There are some staple-truths, as I may call them ; some prijna aario-mata^Jirst axioms, plainly and unifomily taught in the scripture, which are the touchstone of jjreach-ing, by which (though we must not despise prophesying, ) we must prove all things, and then hold fast that ivhich is good, 1 Thess. 5. 20, 21. Truths that are more dark, must be examined by those that are more clear; and then entertained, when they are found to agiee and comport with the analogy of faith; for it is certain, one truth can never contradict another.

See here what ought to be the great care of preachers—to preach sound doctrine, according to the form of wholesome words, Tit. 2. 8. 2 Tim. 1. 13. It is not so necessary tliat the prophesying be accoi'ding to the proportion of art, the rules of logic and rhetoric; but it is necessary that it be according to the proportion of faith : for it is the word of faith that we preach.

Now there are two particular works, which he that prophesieth hath to mind— teaching and exhorting ; proper enough to be done by the same person, at the same time; and when he does the one, let him mind that; when he does the other, let him do that too as well as he can. If, by agreement between the ministers of a congregation, this work be divided, either constantly or interchangeably, so that one teaches and the other exhorts, that is, (in our modern dialect,) one expounds, and the other preaches, let each do his work according to the pi-o-portion of faith.

First, Let him that teacheth wait on teaching. Teaching is the bare explaining and proving of gospel-truths, without practical application, as in the expounding of the scripture. Pastors and teachers are the same office, (Eph. 4. 11.) but the particular work somewhat different. Now he that has a faculty of teaching, and has undertaken that province let him stick to it. It is a good gift, let him use it, and give his mind to it. tie that teacheth, let him be in his teachinic; so some supply it, 'o iiSdo-Km, h T? SiSio-iiAKicL Let him be frequent and constant, and diligent in it; let him abide in that Avhich is his proper work, and be in it as his element. See 1 Tim. 4. 15, 16. where it is explained by two words, «v TBTOK ia-^i, and tTri/unt uutoI;, be in these things and continue in them.

Secondly, Let him that exhorteth, wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher; to apply gospel-truths and i-ules more closely to the case and condition of the people, and to press upon them that which is more practical. Many that are very accurate in teaching, may vet be very cold and unskilful in exhorting; and on the contrarv. The one requires a clearer head, the other a wanner heart. Now where these gifts are evidently separated, (that the one excels in the one, and the other in the other,) it conduces to edification to divide the work accordingly ; and whatsoever the work is, that we undertake, let us mind it.

ROMANS, XII.

time and thoughts upon it, to lay hold on all opportunities for it; and to study, not only to do it, but to do it well.

(2.) Ministry. If a man hath SixKovinv — t/ie office of a deacon, or assistant to the pastor and teacher, let him use that office well; a churchwarden, (suppose,) an elder, or an overseer of the poor ; and perhaps there were more put into these offices, and there was more solemnity in them, and a greater stress of care and business lay upon them in the primitive churches, than we are now well aware of. It includes all those offices which concern the Taiia of the church, the outward business of the house of God. See Neh. 11. 16. Serving^ tables, Acts 6. 2. Now he on whom this care of ministering is devolved, let him attend to it with faithfulness and diligence; particularly,

[1.] He that giveth, let him do it ivith sim/ilicity. Those church-officers, that were the stewards of the church's alms, collected money, and distributed it according as the necessities of the poor were ; let them do it h aTKOTUTt — liberally and faithfully ; not converting what they receive, to their own use, or distributing it with any sinister design, or with respect of persons : not froward and peevish with the poor, or seeking pretences to put them by; but with all sincerity and integrity, having no other intention in it than to glorify God, and do good.

Some understand it in general of all almsgiving; He that hath wherewithal, let him give, and give plentifully and liberally ; so the word is translated, 2 Cor.8.2.—9.13. God loves acheerful,bountiful giver.

[2.] He that ruleth, ivith diligence. It should seem, he means those that were assistants to the pastors, in exercising church-discipline, as their eyes, and hands, and mouth, in the government of the church ; or those ministers that in the congregation did chiefly undertake and ai)ply themselves to this ruling work; for v/e find those ruling, that laboured in the word and doctrine, 1 Tim. 5. 17. Now such must do it ivith diligence. It denotes both care and industry to discover what is amiss, to reduce those that go astray, to reprove and admonish those that are fallen, to keep the church pure. Those must take a gi'eat deal of pains, that will approve themselves faithful in the discharge of this trust, and not let slip any opportunity that may facilitate and advance that work.

[3. ] He that sheweth mercy, ivith cheerfulness. Some think it is meant in general of all that in any thing shew mercy; let them be willing to it, and take a pleasure in it; God Joves a cheerful giver. But it seems to be meant of some particular church-officers, whose work it was to take care of the sick, and strangers; and they were generally widows, that were in that matter servants to the church; deaconesses; (1 Tim. 5. 9, 10.) though others, it is likely might be employed. Now this must be done with cheerfilness. A pleasing countenance in acts of mercy is a gi-eat relief and comfort to the miserable ; wlien they see it is not done grudgingly and unwillinglv, but with pleasant looks and gentle words, and all possil)le indications of readiness and alacritv. Those that have to do with them who are sick and sore, and commonly cross and peevish, have need to put on not only patience, but cheerfulness, to make the work the more easy and pleasant to them, and the more acceptable to God.

III. Concerning that part of our duty which respects our brethren : of which we have many instances, in brief exhortations.

Now all our duty towards one another, is summed up in one word, and that a sweet word, love. In that is laid the foundation of all our mutual duty ; and therefore he mentions that first, which is the xivery of Christ's disciples, and the great law of our religion; Let love be •without dissimulation: not in

compliment and pretence, but in reality : not in word and tongue only, 1 John 3. 18. The right love is love unfeigned; not as the kisses of an enemy, which are deceitful. We should be glad of an opportunity to/irove the sincerity of our love,2 Cor. 8.8.

More particularly, there is a love owing to cur friends, and to our enemies. He specifies both.

1. To our friends. He that haih friends, must shew himself friendl)'. There is a mutual love that christians owe, and must pay.

(1.) An affectionate love ; {v. 10.) Be kindly af-fectioned one to another, with brotherly love, <^i\i-rcfiyci ; it signifies not only love, but a readiness and inclination to love ; the most genuine and free affection, kindness flowing out as from a spring. It properly denotes the love of parents to their children ; which as it is the most tender, so it is the most natural, of any other; unforced, unconstrained; such must our love be to one another; and such it will be, where there is a new nature, and the law of love is written in the heart. This kind affection puts us on to express ourselves both in word and action with the most courtesy and obligingness that may be. Oiie to a?iother. This may recommend the grace of love to us, that, as it is made our dut) to love others, so it is as much their duty to love us. And what can be sweeter on this side heaven, than to love and be beloved ? He that thus watereth, shall be watered also himself.

(2.) A respectful love; In honour preferring one another. Instead of contending for superiority, let us be forward to give to others the pre-eminence. This is explained, Phil. 2. 3. Let each esteem other better than themselves. And there is this good reason for it, because, if we know our own hearts, we know more evil by ourselves than we do by any one else in the world. We should be forward to take notice of the gifts and graces, and performances of our brethren, and value them accordingly ; be more forward to praise another, and more pleased to hear another/ircwcc^, than ourselves ; tm t/^h ukmku; Trpm-y«/Atvot — going before, or leading one another in honour; so some read it: not in taking honour, but in giving honour. " Strive which of you shall be most forward to pay respect to those to whom it is due, and to perform all christian offices of love (which are all included in the word honour) to your brethren, as there is occasion. Let all your contention be, which shall be most humble, and useful, and condescending." So the sense is the same with Tit. 3. 14. Let them learn, TrpoUg-ua-Bai — to go before in good works. For though we must prefer others (as our translation reads it,) and put on others, as more capable and deserving than ourselves, yet we must not make that an excuse for our lying by, and doing nothing ; nor, under a pretence of honouring others, and their serviceableness and performances, indulge ourselves in ease and slothfulness. Therefore he immediately adds, (v. 11.) A^ot slothful in business.

(3.) A liberal love; {v. 13.) Distributing to the necessities of saints. It is but a mock love, which rests in the verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them.

[].] It is no strange thing for saints in this world to want necessaries for the support of their natural life. In those primitive times, prevailing persecutions must needs reduce many of the suffering saints to great extremities; and still, the i)oor, even the poor saints, we have always with us. Surely the things of this world are not'the best things ; if they were, the saints, who are the favourites of heaven would not be put off with so little of them.

[2.] It is the duty of those who have wherewitha to distribute, or (as it might better be read,) to communicate to those necessities. It is not enough tc

ROMANS, XII.

3C5

draw out the soul, but we must draw out Xhcfiurse, to the hungry. See Jam. 2. 15, 16. 1 John 3. 17.

Communicating-— KotYeevbrlu. It intimates that our poor brethren have a kind of interest in that which God hath given us; and that our reheving of them should come from a sense and fellow-feeling of their wants, as though we suffered with them. The charitable benevolence of the Philippians to Paul, is called their communicating ivit/i his affliction, Phil. 4. 14.

We must be ready, as we have ability and opportunity, to relieve any that are in want; but we are in a special manner bound to communicate to the saints. There is a common love owing to our fellow-creatures, but a special love owing to our fellow-christians; (Gal. 6. 10.) Esfiecially to them ivho are of the household of faith.

Communicating. thI; fjiviiui; — to the memories of the saints; so some of the ancients read it, instead of T^tTc XP*^"-'^- There is a debt owing to the memory of those who through faith and patience inherit the promises; to value it, to vindicate it, to embalm it. Let the memory of the just be blessed ; so some read, Prov. 10. 7.

He mentions another branch of this bountiful love; given to hosfiitality. Those who have houses of their own, should be ready to entertain those who go about doing good, or who, for fear of persecution, are forced to wander for shelter. They had not then so much of the convenience of common inns as we have ; or the wandering christians durst not frequent them ; or they had not wherewithal to bear the charges; and therefore it was a special kindness to bid them welcome on free-cost. Nor is it yet an antiquated, superseded duty; as there is occasion, we must welcome strangers, for we know not the heart of a stranger. I was a stranger, and ye took 7ne in, is mentioned as one instance of the mercifulness of those that shall obtain mercy : t«v <piKo^*viAy J'tlicovTi^^following or fiursuing hospitality. It intimates, not only that we must take opportunity, l)Ut that we must seek opportunity, thus to shew mercy. As Abraham, who sat at the tent-door, fCien. 18. 1.) and Lot, who sat in the gate of Sodom, (Gen. 19. 1.) expecting travellers, whom they might meet and prevent with a kind invitation, and so they entertained angels unawares, Heb. 13. 2.

(4.) A sympathizing love; (v. 15.) Rejoice ivith them that do rejoice, and ivee/i with them thatwee/i. Where there is a mutual love between the members of the mvstical body, there will be such a fellow-feeling. See 1 Cor. 12. 26. True love will interest us in the sorrows and joys of one another, and teach us to make them our own. Observe the common mixture in this world, some rejoicing, and others wee/ling; (as the people, Ezra 3. 12, 13.) for the trial, as of other graces, so of brotherly love and christian sympathy. Not that we must pai'ticipate in the sinful mirths or mournings of any, but only in just and reasonable joys and soitows : not envying those that prosper, but rejoicing with them ; truly glad that othei's have the success and comfort which we have not; not dcsjiising those that are in trouble, but concerned for them, and ready to help them, as being ourselves in the body. This is to do as God does ; who not onlv has fileasure in the /iros/ierity of his spj-T.iants, (Ps. 35. 27.) but is likewise afflicted in all their afflictions, Isa. 63. 9.

(5.) A united love ; " Be of the same mind one toward another; (t-. 16.) labour, as much as you can, to agree in apprehension; and wherein you come short of that, vet agree in affection ; endeavour to be all one, not affecting to clash, and contradict, and ji thwart one another; but keep the unitv of the Spirit •I m the bond of peace, Phil. 2. 2.-3. 15, 16. 1 Cor. ' 1. 10. TO i-vTo (h (5\x)i\Kc <f>pov»K7«— wishing the same ^cod to otheis, that you do to yourselves;" so some

understand it. This is to love our brethren as ourselves, desiring their welfare as our own.

(6.) A condescending love ; Mind not high things, but condescend to men of low estate, v. 16. True love cannot be without lowliness, Eph. 4. 1, 2. Phil. 2. 3. When our Lord Jesus washed his disciples' feet, to teach us brotherly love, (John 13. 5.—14. 34.) it was designed especially to intimate to us, that to love one another aright, is to be willing to stoop to the meanest offices of kindness for the good of one another. Love is a condescending grace ; Aon bene conveniunt — majestas et amor — JSlajesty and love do but ill assort with each other. Observe how it is pressed here •

[1.] Mind-not high things. We must not be ambitious of honour and preferment, nor look upon worldly pomp and dignity with any inordinate value or desire, but rather with a holy contempt. When David's advancements were high, his spirit was humble; (Ps. 131. 1.) I do not exercise myself in great matters. The Romans, living in the imperial city, which reigned over the kings of the earth, (Rev. 17. 18.) and was at that time in the meredian of its splendour, were perhaps ready to take occasion from thence to think the better of themselves. Even, the holy seed were tainted with this leaven. Roman christians would be ready to look scornfully upon other chribtians, as some citizens do uj)on the country ; and therefore the apostle so often cautions them against high-mindedness; compare ch. 11. 20. They lived near the court, and conversed daily with the gaiety and grandeur of it ; "\A'cli," saith he, " do not mind it, be not in love with it."

[2.] Condescend to men of low estate — Jcl; rx-

First, It may be meant of viean things, to which we must condescend. If our condition in the world be poor and low, our enjoyments coarse and scanty, our employments despicable and contemptible, yet we must bring our minds to it, and acquiesce m it. So the margin ; Be contented with mean things. Be reconciled to the i)lace which God in his providence hath put us in, whatever it be. We must account nothing belf>w us but sin : stoop to mean habitations, mean fare, mean clothing, mean accommodations when they are our lot, and not gi-udge. Nav, we must be carried with a kind of imi)etus, b)' the force of the new nature, (so the word a-wx^rdyo/uAi properly signifies, and it is very significant,) toward mean things, when God appoints us to them ; as the old corrupt nature is earned out toward high things. We must accommodate ourselves to mean things. We should make a low condition and mean circum-1 stances more the centre of our desires, than a high ' condition.

Secondly, It may be meant of mean fiei-sons: so wc read it, (I thiiik both are to be included,) Condescend to men of low estate,

\\'e must associate ourselves with, and accofnmo-date ourselves to, those that are poor and mean in the world, if they be such as fear God. David, though a king upon the throne, was a comfmnion for all such, (Ps. 119. 63.) We need not be ashamed to converse with the lowly, while the great God overlooks heaven and earth, to look at such. True love values grace in rags as well as in scarlet. A jewel is a jewel, though it lie in the dirt. The contrary to this condescension is reproved. Jam. 2. 1—4. Condescend ; suit yourselves to them, stoop to them for their good; as Paul, 1 Cor. 9. 19, 6cc. Some think the original word is a metaphor taken from travellers, when those that are stronger and swifter of foot, stay for those that arc weak and slow, make a halt, and take them with him ; thus must christians be tender toward their fellow-travellers.

As a means to promote this, he adds. Be not wise in your own conceits; to the same putpcrt with v.

ROMANS, XII.

3. We shall never find in our hearts to condescend to others, while we find there so great a conceit of ourselves : and therefore, that must needs be mortified. M« yivts-^i i^f'jitfx^i 'srAp fiuTol; — "He not ivise by yourselves, be not confident of the sufficiency of your own wisdom, so as to despise others, or think you have no need of them, (Prov. 3. 7.) nor be shy of communicating what you have to others. We are members one of another, depend upon one another, are obliged to one another ; and therefore, Be ?iot ivise by yourselves ; remembering it is the merchandise o"f wisdom that we profess; now merchandise consists in commerce, receiving and returning. "

(7.) A love that engages us, as much as lies in us, to live fieaceably ivit/i all men, v, 18. Even those with whom we cannot live intimately and familiarly, bv reason of distance in degree or profession; yet we must with such live peaceably, we must be harmless and inoffensive, not giving others occasion to quarrel with us; and we must be gall-less and unre-vengeful, not taking occasion to quarrel with theni. Thus must we labour to preserve the peace, that it be not broken, and to piece it again, when it is broken. The wisdom from above is pure and peaceable.

Observe how the exhortation is limited. It is not expressed so as to oblige us to impossibilities; if it be possible, as much as lies in you. ThusHeb. 12. 14. Follow peace. Eph. 1. 3. Endeavouring to keep. Study the things that make for peace.

If it be possible. It is not possible topreser^-^e the peace, when we cannot do it without offending God and wounding conscience : Id possumus quod jure possumus — That is possible, which is possible without incurring- blame. The wisdom that is from above, isjirst pure, and then peaceable, Jam. 3. 17. Peace without puritv, is the peace of the devil's palace.

jis much as lieth in you. There must be two words to the bargain of peace. We can but sf)eak for ourselves. We may be unavoidably striven with; as Jeremiah, who was a man of contention. (Jer. 15. 10.) and that we cannot help: our care must be, that nothing be wanting on our parts, to preserve the peace, Ps. 120. 7. I am for peace, though, when I speak, they are for war.

2. To our enemies. Since men became enemies to God, they have been found very apt to be enemies one to another. Let but the centre of love be once forsaken, and the lines will either clash and interfere, or be at an uncomfortable distance. And of all men, those that embrace religion have reason to expect to meet with enemies in a world whose smiles seldom concur with Christ's.

Now Christianity teaches us how to behave towards our enemies ; and in this instruction it quite differs from all other rules and methods, which generally aim at victory and dominion; but this at inward peace and satisfaction. Whoever are our enemies, that wish us ill, and seek to do us ill, our rule is, to do them no hurt, but all the good we can.

(1.) To do them no hurt; {v. 17.) Recompense to no man evil for evil. For that is a brutish recompense, and befitting only those animals, which are not conscious either of any being above them, or of any state before them. Or if mankind were made (as some dream) in a state of war, such recompenses as these were agreeable enough; but we have not so learned God, who does so much for his enemies, (Matt. 5. 45.) much less have we so learned Christ, who died for us when we were enemies, (cA. 5. 8, 10.) so loved that world, which hated him without a cause.

" To no man; neither to Jew nor Greek ; not to one that has been thy friend, for by recompensing evil for evil, thou wilt certainly lose him ; not to one that has been thine enemy, for by not recompens-mg evil for evil, thou mayest perhaps gain him."

To the same pui*port, v. 19. Dearly beloved, avenge not yourselves. And why must this be ushered in with such an affectionate compellation, rather than any other of the exhortations of this chapter ? Surely, because this is intended for the composing of angiy spirits, that are hot in the re sentment of a provocation. He addresses himself to such in this endearing language, to mollify and qualify them. Any thing that breathes love, sweet^ ens the blood, lays the storm, and cools the intem-j perate heat. Would you pacify a brother offended t> Call him dearly beloved. Such a soft word, fitly spoken, may be effectual to turn away wrath.

"jivenge not yourselves: when any body has done you any ill turn, do not desire or endeavour to bring the like mischief or inconvenience upon him." It is not forbidden to the magistrate to right those that are wronged, by punishing the wrong-doer ; or to make and execute just and wholesome laws against malefactors ; but it forbids pri^■ate revenge, which flows from anger and ill-will; and this is fitly forbidden, for it is presumed that we are incompetent judges in our own case. Nay, if persons wronged in seeking the defence of the law, and magistrates in granting it, act from any particular personal pique or quarrel, and not from a concern that public peace and order be maintained, and right done; even such proceedings, though seemingly regular, Avill fall under this prohibited self revenging. See how strict the law of Christ is in this matter. Matt. 5. 38—40. It is forbidden not only to take it into our own hands to av.enge ourselves, but to desire and thirst after even that judgment in our case, which the law affords, for the satisfying of a revengeful humour.

This is a hard lesson to corrupt nature; and there fore he subjoins,

[1.] A remedy against it; Rathergirve place unto wrath. Not to our own wrath; to give place to that, is to give place to the devil, Eph. 4. 26, 27. We must resist and stifle, and smother, and suppress that; but. First, To the wrath of our enemy. "Give place to it, be of a yielding temper; do not answer wrath with wrath, but with love rather. Yielding pacifies great offences, Eccl. 10. 4. Receive affronts and injuries, as a stone is received into a heap of wool, which gives way to it, and so it does not rebound back, or go any further." So it explains that of our Saviour, (Matt. 5. 39.) Whosoever shall smite thee on the right cheek, turn to him the other also. Instead of meditating how to revenge one wrong, i)repare to receive another. When men's passions are up, and the stream is strong, let it have its course; lest by an imseason-able opposition it be made to rage and swell the more. When others are angiy, let us be calm ; this is a remedy against revenge, and seems to be the genuine sense. But, Secondly, Many apply it to the wrath of God ; "Give place to that, make room for him to take the throne of judgment, and let him alone to deal with thine adversary."

[2. ] A reason against it; For it is written, Ven geance is mine. We find it written, Deut. 32. 35. God is the sovereign King, the righteous Judge, and to him it belongs to administer justice ; for, being a God of infinite knowledge, by him actions are weighed in unerring balances ; and, being a Ciod of infinite purity, he hates sin and cannot endure to look upon iniquity. Some of this power he hath trusted in the hands of the civil magistrates ; (Gen. 9. 6. ch. 13. 4.) their legal punishments therefore are to be looked upon as a branch of God's reveng-ings. This is a good reason, why we should not avenge ourselves; for if vengeance be God's, then,

First, We may not do it. We step into the throne of God, if we do, and take his work out of his hand.

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367

Secondly, We need not do it, for God will, if we meekly leave the matter with him; he will avenge us as far as there is reason and justice for it; and further we cannot desire it. See Ps. 38. 14, 15. / /leard not, for thou ivilc hear; and what need is there for me to hear, and God hear too ?

(2.) We must not only not do hurt to our enemies, but our religion goes higher, and teaches us to do them all the good we can. It is a command peculiar to Christianity, and which does highly commend it; Love your enemies. Matt. 5. 44. We are here taught to shew that love to them, both in word and deed.

[1.] In word; {y. 14.) Bless them who persecute you. It has been the common lot of God's people, to be persecuted, either with a powerful hand, or with a spiteful tongue. Now we are here taught to bless tliose that so persecute us. Bless them ; First, " Speak well of them. If there be any thing in them, that is commendable and praise-worthy, take notice of it, and mention it to their honour." Secondly, "Speak respectfully to them, according as their place is; not rendering railing for railing, and bitterness for bitterness." And, Thirdly, We must wish well to them, and desire their good, so far from seeking any revenge. Nay, Fourthly, We must offer up that desire to God, by prayer for them. If it be not in the power of our hand to do any thing else for them, yet we can testify our good will by praying for them ; for which our master hath given us not only a rule, but an example to back that rule, Luke 23. 34.

Bless, and curse not. It denotes a thorough goodwill in all the instances and expressions of it; not, " Bless them when you are at prayer, and curse them at other times;" but, " Bless them always, and curse not at all." Cursing ill becomes the mouth of those whose work it is to bless God, and whose happiness it is to be blessed of him.

[2.] In deed ; (t. 20.) " If thine enemy hunger, as thou hast ability and opportunity, be ready and forward to shew him any kindness, and do him any office of love for his good; and never the less forward for his having been thine enemy, but rather the more that thou mayest thereby testify the sincerity of thy forgiving of him." It was said of Archbishop Cranmer, that the way for a man to make him his friend, was to do him an ill turn. It is quoted from Prov. 25. 21, 22. So that, high a precept as it seems to be, the Old Testament was not a stranger to it. Observe here.

First, What we must do. We must do good to our enemies. " If he hunger, do not insult over him, and say, 'Now God is avenging me of him, and pleading my cause;' do not make such a construction of his wants. ^nX. feed him. Then, when he has need of thine help, and thou hast an oppor-tunitv of starving him, and trampling upon him, then feed him," (4A"'^« tturiv, a significant word,) "feed him abundantly, nay, feed him carefully and indulgently ;" frusiulatim fiasce — -feed him ivith small pieces, " feed him, as we do children and sick people, with much tenderness. Contrive to do it so as to express thy love. If he thirst, give him drink : rort^i etuTov— drink to him, in token of reconciliation and friendship. So confirm your love to him."

Secondly, Whv we must do this. Because in so doing, thou shalt heap coals of fire on his head. Two senses are given of this, which I think are both to be taken in disjunctively. Thou shalt heap coals of fire on his head ; that is, " Thou shalt either," 1. " Melt him into repentance and friendship, and mollify his spirit toward thee;" alluding to those who melt metals; they not only put fire under them, but heap fire upon them ; thus Saul was melted and conquered with the kindness of David, 1 Sam. 24. 16. —26. 21. " thou wilt win a friend by

it, and if thy kindness have not that effect, then," 2. "It will aggravate his condemnation, and make his malice against thee the more inexcusable. Thou wilt hereby hasten upon him the tokens of God's wrath and vengeance." Not that this must be our intention in shewing him kindness, but, for our encouragement, such will be the effect.

To this purpose is the exhortation in the last verse, whicn suggests a paradox not easily understood by the world; that in all matters of strife and contention, those that revenge are the conquered; and those that forgive are the conquerors.

(1.) " Be not overcome of evil. Let not the evil I of any provocation that is given you, have such a 1 power over you, or make such an impression upon you, as to dispossess you of yourselves; to disturb i your peace, to destroy your love, to ruffle and discompose your spirits, to transport you to any indecencies, or to bring you to study or endeavour any revenge." He that cannot quietly bear an injury, isperfectly conquered by it.

(2.) "But overcome exnl ivith good; with the good of patience and forbearance, nay, and of kindness and beneficence to those that wrong you ; learn to defeat their ill designs against you, and either to change them, or however to preserve your own peace." He that hath this rule over his spirit, is better than the mighty.

To conclude, there remain two exhortations yet untouched, which are general, and which recommend all the rest as good in themselves, and of good report.

[1.] As good in themselves : {v. 9.) Abhor that which is evil, cleave to that which is good. God hath shewed us what is good ; these christian duties here enjoined; and that is evil, which is opposite to them. Now observe.

First, We must not only 7iot do evil, but we must abhor that which is evil. We must hate sin with an utter and irreconcilable hatred ; have an antipathy to it as the worst of evils, contrary to our new nature, and to our true interest; hating all the appearances of sin, even the garment spotted with the flesh.

Secondly, We must not only do that >v hich is good, but we must cleave to it. It denotes a deliberate choice of, a sincere affection for, and a constant perseverance in, that which is good. " So cli ave to it, as not to be allured or affrighted from it, cleave to him that is good, even to the Lord, (Acts 11. 23.) with a dependence and acquiescence." It is subjoined to the precept of brotherly love, as directive of it; we must love our bretliren, but not love them so much as for their sakes to commit any sin, or omit any duty; not think the better of any sin for the sake of the person that commits it, but forsake all the friends in the world, to cleave to God and duty.

[2.] As of good report; (v. 17.) "Provide things honest in the sight of all men ; do not only do, but study and forecast and take care to do, that which is arniable and creditable, and recommends religion to all with whom you converse." See Phil. 4. 8. These acts of charity and beneficence are in a special manner of good report among men ; and therefore are to be industriously followed by all that consult the glory of God, and the credit of their profession.

CHAP. XIII.

There are three good lessons taught us in this chapter, where the apostle enlarges more upon his precepts tnan he had done in the foregoing^ chapter, finding them more needful to be fully pressed. I. A lesson of subjection to lawful authority, v. 1.. 6. II. A lesson of justice and love to our brethren, v. 7 .. 10. III. A lesson of sobriety and godliness in ourselves, t. 11, to the end.

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l.T ET every soul be subject unto the JLi higher powers. For there is no power but of God : the powers that be are ordained of God. 2. Whosoever therefore resisteth the power, resisteth the ordinance of God : and they that resist shall receive to themselves danmation. 3. For rulers are not a terror to good works, but to the evil. Wilt tiiou then not be afraid of die power ? Do that which is good, and thou shalt liave praise of ihc same : 4. For he is the minister of God to thee for good. But if tiiou do that which is evil, be afraid ; for lie beareth not the sword in vain : for he is the minister of God, a revenger to execute wrath upon him that doeth evil. 5. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 6. For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.

We are here taught how to conduct ourselves toward magistrates, and those that are in authority over us; called here, the higherpoivers; intimating their authority, they ave /towers; and their dignity, they are higher powers ; including not only the king as supreme, but all inferior magistrates under him : and yet it is expressed, not by the fiersoris that are in that power, but the place of power itself, in which they are. However the persons themselves may be Avicked, and of those vile persons which the citizen of Zion contemneth, (Ps. 15. 4.) yet the just power which they have must be submitted to and obeyed.

He had taughtus, in the foregoing chapter, not to avenge ourselves, or to recompense evil for evil; lest it should seem as if that did cancel the ordinaii ;e of a civil magistracy among christians, he takes cca-sion to assert the necessity of it, and of the di i inflicting of punishment upon evil doers, howe er it looks like recompensing evil for evil. Observe

I. The duty enjoined; let every soul be sub cct. Every soul, every person, one as well as another, not excluding the clergy, who call themsi Ives spiritual persons ; however the church of Rome .loes not only exempt such from subjection to tlie ;ivil powers, but place them in authority aljove t lem, making tlie greatest princes subject to the pope, who thus exalteth himself above all that is called God.

Every soul. Not that our consciences are to be subjected to the will of any man. It is God's prerogative to make laws immediately to bind conscience, and we must render to God the things that are God's. But it intimates that our subjection must be free and voluntary, sincere and hearty. Cujse not the king, no not in thy thought, Eccl. 10. 20. To com/mss and imagine is treason begun.

This subjection of soul here required, includes inward honour, (1 Pet. 2. 17.) and outward reverence and respect, both in speaking to them and in sjicak-ing of them ; obedience to their commands in things lawful and lionest, and in other things a jjatient subjection to the penalty without resistance; a conformity in every thing to the place and duty of subjects, bringing our minds to the relation and condition, and the infei-iority and subordination of it. *'They a.v& higher powers; be content they should be so, and submit to them accordingly."

Now there was good reason for the pressing of this duty of subjection to civil magistrates: 1. Because of the reproach whicli the christian religion

lay under in the world, as an enemy to public peace, order, and government; as a sect that tumed the world upside down, and the embracers of it as enemies to Cxsar, and the more because the leaderu were Galileans ; an old slander; Jerusalem was represented as a rebellious city, hurtful to kings and provinces, Ezra 4. 15, 16. Our Lord Jesus was so reproached, though he told them his kingdom was not of this world: no marvel then, if his followers have been loaded in all ages with the like calumnies; ca.\\edfacti02is, seditious, and turbulent, and looked upon as the troublers of the land ; tlieir enemies having found sucli representations needful for the justifying of their barbarous rage against them. I'he apostle therefore, for the obviating of that reproach, and the clearing of Christianity from it, shews that obedience to civil magistrates is one of the laws of Christ, whose religion helps to make people good subjects; and it was \ erv unjust to charge upon Christianity that faction and rebellion, which its principles and j'ules are so directly contrary to. 2. Because of the temptation wliich the christians lay under to be otherwise afiected to civil magistrates; some of them being originally Jews, and so leavened with a principle, tliat it vvas unmeet for any of the seed of Abraham to be subject to one of another nation ; their king must be of their l)rethren, Deut. 17. 15. Besides, Paul had taught them, that they were 720^' under the law, thev were made free by Christ. Lest that liberty should be turned into licentiousness, and misconstrued to countenance faction and rebellion, the apostle enjoins obedience to civil government; which was the more necessary to be pressed now, because the magistrates were heathen and unbelievers ; which vet does not destroy their civil power and authority. Besides, the civil powers were persecuting jjowers: the body of the law was against them.

n. Th? reasons to enforce this duty. "Why must we be subject ?

1. For wrath's sake. Because of the danger we run ourselves into by resistar .-e. Magistrates bear the sword, and to o]ipose them, is to hazard all that is dear to us in this world ; for it is to no ynirpose to contend with him that bears the sword. The christians were then in those persecuting times obnoxious to the sword of the magistrate for their religion, and they needed not make themselves more obnoxious by their rebellion. The least shew of resistance or sedition in a christian would soon be aggravated and improved, and would be Aery j^rejudicial to the whole society; and therefore thev had more need than others to be exact in their subjection, that tliose who had so much occasion against them in the matter of their God, might have no other occasion.

To this head must that argument be referred, (f. 2.) They that resist shall receive to themselves damnation : K^i/utt x»'4tvT«/, they shall be called to an account for it. God will reckon with them for it, because the resistance reflects upon him ; the magistrate will reckon with them for it, for they will come under the lash of the law, and will find the higher powers too high to be trampled upon, all civil governments being justly strict and severe against treason and rebellion ; so it follows, (v. 3.) Rvleis are a terror. This is a good argument, but it is low for a christian.

2. We must be subject, not only/or wrath, but im- conscience-sake: not so mnchformidinepcsme — from the fear of puninhmcnt, as virtutis amore — from the love of virtue. This makes common civil offices acceptable to God, when they are done for conscience-sake, with an eye to Ciod, to his providence putting us into such relations, and to his precept making subjection the duty of those relations. Thus the same thing may be done from a very different principle.

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Now to oblige conscience to this subjection, he argues, v. 1—4, 6.

(1.) From the institution of magistracy ; There is no flower but of God; God, as ruler and governor of the world, hath appointed the ordinance of magistracy ; so that all civil power is derived from him as from its original, and he hath by his providence put the administration into those hands, whatever they are, that have it By him kings reign, Prov. 8. 15.

The usurpation of power and the abuse of power are not of God, for he is not the author of sin ; but the power itself is. As our natural powers, though often abused and made instruments of sin, are from God's creating power, so civil powers are fi'om God's governing power. The most unjust and ojjjjressive princes in the world have no power but what is given them from above ; (John 19. 11.) The Divine Providence being in a special manner conversant about those changes and revolutions of governments, which have such an influence upon states and kingdoms, and such a multitude of particular persons and lesser communities.

Or, it may be meant of government in general: it is an instance of God's wisdom, power, and goodness, in the management of mankind, that he has disposed them into such a state as distinguishes between governors and governed; and has not left them like the fishes of the sea, where the greater devour the lesser. He did herein consult the benefit of his creatures.

T/ie fioivers that be: whatever the particular form and method of government are; whether by monarchy, aristocracy, or democracy; wherever the governing power is lodged, it is an ordinance of God, and it is to be received and submitted to accordingly; though immediately an ordinance of man, (1 Pet. 2. 13.) yet originally an ordinance of God.

Ordained of God; Tirwrjuiv^i; a militarj'word, signifying not only the ordination of magistrates, but the subordination of inferior magistrates to the supreme, as m an army ; for among magistrates there is a diversity of gifts, and tiiists, and services.

Hence it follows, (y. 2. ) that whosoever resisteth the fiovjer, resisteth the ordinance of God. There are other things from God, that are the greatest calamities : but magistracy is from (iod, as an ordinance, it is a great law, and it is a great blessing: so that the children of Belial, that will not endure the yoke of government, will be found breaking a law, and despising a blessing. Magistrates are therefore called gods, (Ps. 82. 6.) liecause they bear the image of God's authority. And those who spurn at their ])ower, reflect upon God himself. This is not at all applicable to tlie particular rights of kings and kingdoms, and the branches of their constitution ; nor can any certain i-ule be fetched from hence for the modelling of the original contracts between the governors and governed ; but it is intended for direction to private persons in their private capacity, to behave themselves quietly and peaceably in the sphere which God has set them in, with a due regard to the civil powers which God in his providence has set over them, 1 Tim. 2. 1,2.

Magistrates are here again and again called God's ministers. He is the minister of God, v. 4, 6. Magistrates are in a more peculiar manner God's servants; the dignity they have, calls for dutv. Though they are lords to us, they are servants to God, have work to do for him, and an account to make up to him.

In the administration of public justice, the determining of quarrels, the protecting of the innocent, the righting of the wronged, the punishing of offenders, and the preserving of national peace and order, that every man may not do what is right in his own eyes; in these things it is that magistrates act as God's ministers. As the killing of an inferior

Vol. VI.—3 A

magistrate, while he is actually doing his duty, is, accounted treason against the prince ; so the resisting of any magistrates in the discharge of these duties of their place, is the resisting of an ordinance of God.

(2.) From the intention of magistracy ; Rulers are not a terror to good works, but to the evil, &c. Magistracy was designed to be,

[l.]'A terror to evil works, and evil workers. They bear the sword ; not only the swi-rd of war, but the sword of justice. They are heirs of restraint, to put (flfenders to shame; Laish wanted buch, Judg. 18. 7. Such is the jjower of sin and corruption, that many will not be restrained from the greatest enormities, and such as are most jjernicious to human society, by any regard to the law of God and nature or the wrath to come ; but only l)y the fear of temporal punishments, which the wilfulness and per-verseness of degenerate mankind have made neces-saiy. Hence it appears, that laws with penalties for the lawless and disobedient, (1 Tim. 1. 9.) must be constituted in christian nations, and arc agreeable with, and not contradictory to, the gospel. A\'hen men are become such beasts, such ravenous beasts, one to another, they must be dealt with accordingly, taken and destroyed in terrorem — to deter others. The horse and the mule must thus be held in with bit and bridle.

In this work the magistiate is the 7:unisttr of God, V. 4. He acts as God's agent, to whom vengeance belongs; and therefore must take heed of infusing into his judgments any private personal resentments of his own. To execute wrath iifion him that doeth evil. In this the judicial processes of the most vigilant faithful magistrates, though some faint resemblance and preludium of the judgments of the great day, yet come far short of the judgment of God: they reach only to the evil act, can execute wrath only on him that doeth evil: but God's judgment ex tends to the evil thought, and is a discerner of the intents of the heart.

He beareth not the sword in vain. It is not for nothing that God hath put such a power into the magistrate's hand ; but it is intended for the restraining and suppressing of disorders. And therefore, " If thou do that which is evil, which falls under the cognizance and censure of the civil magistrate, be afraid; for civil powers have quick eyes and long arms."

It is a good thing when the punishment of malefactors is managed as an ordinance of God, instituted and appointed by him.

First, As a holy God, that hates sin; against which, as it appears and puts up its head, a public testimony is thus borne. Secondly, As King of nations, and the God of peace and order, which are hereby i^reserved. Thirdly, As the Protector of the good whose persons, families, estates, and names, are bv this means hedged about. Fourthly, As one that desires not the eternal i-uin of sinners, but by the punishment of some would terrify others, and so prevent the like wickedness, that others mav hear and fear, and do no more presumptuouslv. Nav, it is intended for a kmdness to those that are punished, that by the destruction of the flesh the spirit mav be saved in the day of the Lord Jesus.

[2.] A praise to them that do well. Those that keep in the way of their duty, shall have the commendation and protection of the civil powers, to their credit and comfort. " Do that which is good, {v. 3.) and thou needest not be afraid of the power, which, though terrible, reaches none but those that by their own sin make themselves obnoxi'^us to it; the fire bums only that which is combustible : nay, thou shalt have praise of it."

This is the intention of magistracy, and therefore we must; for conscience-sake, be subject to it," as a

ROMANS, XIII.

constitution designed for the puljlic good, to which all private interests must give way. But j)ity it is, that ever this gracious intention should be i)er\erted, and that those who bear the sword, while they countenance and connive at sin, should be a terror to those who do well. But so it is, when the vilest men are exalted ; (Ps. 12. 1, 8.) and yet even then, the blessing and benefit of a common protection and a face of government and ordei", are such, that it is our duty in that case rather to submit to persecution for weli-doing, and to take it patiently, than by any irregulai- an I disorderly practices to attempt a redress. Never did sovereign prince pervert the ends of government as Nero did, and yet to him Paul appealed, and mider him had the protection of the law and the inferior magistrates more than once. Better a bad government than none at all.

(.1.) From our interest in it; "He is the minister of God to thee for good. Thou hast the benefit and advantage of the government, and therefore must do what thou canst to preserve it, and nothing to disturb it." Protection draws allegiance. If we have protection from the government, we owe subjection to it; bv upholding the govemment, we keep up our own hedge. This subjection is likewise consented to by the tribute we pay; (r. 6.) " For this cause fiay you tribute; as a testimony of your submission, and an acknowledgment that in conscience you think It to be due. You do by paying taxes contribute your share to the support of the power; if therefore you 1)6 not subject, you do but pull down with one hand what \'ou support with the other; and is that conscience ?"

•' By your paving tribute, you not only own the magistrate's authority, but the blessing of that authority to yourselves ; a sense of which you thereby testify, giving him that as a recompense for the great pains he takes in the government; for honour is a burthen ; and if he do as he ought, he is attending coJitinualh/ u/ion this very thing: for it is enough to take up all a man's thoughts and time : in consideration of which fatigue, we pay tribute, and must be subject."

Pay you tribute, <|>og«? r(\uTt. He does not say, ** You give it as an alms," hut, " You pay it as a just debt, or lend it to be repaid in all the blessings and advantages of public government, which you reap the benefit of." This is the lesson the apostle teaches, and it becomes all christians to learn and practise it, that the godlv in the land may he found (whatever others are,) the quiet and the peaceable in the land.

7. Render therefore to all their dues: tribute to whom tribute is due. ,• custom to whom custom -, fear to \Ahom fear; honour to whom honour. 8. Owe no man any thin^, but to love one another: for he that loveth Canother, hath fulfilled the law. 9. For this, Thou shalt not commit adultery. Thou shalt not kill, Thou shalt not steal. Thou shalt not l)oar false witness. Thou shalt not covet; and \i thero he any other commandment, it i*^ briefly com))rehended in thissay-infi, namely, Thou shalt love thy neifjhbour as thyself 10. Love worketh no ill to his neifjhbour: therefore love is the fulfilling of the law.

Wv arc here taught a lesson of justice and charity.

I. Of justice ; (t-. 7.) I^mder then fore tc all their dues; especially to magistrates, for this refers to what goes before ; and likewise to all with whom we have to do. To be just, is to give to all their due, to give every body his own. What we have, we have

it is stewards; others have an interest in it, and must have tlieir dues. " Render to God his due in the first place, to yourselves, to your families, your relations, to the commonwealth, to the church, to the poor, to those that you have deahngs with, in buying, selling, exchanging, &;c. Render to all their dues; and that readily and cheerfully, not tarrying- till \o\. are bv law compelled to it." He specifies,

1. t)ue taxes; Tribute to whom tribute is due^ custom to ivhom custom. Most of the countric where the gospel was first preached, were subjec at this time to the Roman yoke, and were made provinces of the empire. He wrote this to the Romans who, as they were rich, so they were drained b) taxes and imjwsitions, to the just and honest pay men of which they are hei'e pressed by the apostle. Som» distinguish between tribute and custojn, understand ing by the former constant standing taxes, and by th« other those which were occasionally required : botl which are to be faithfully and conscientiouslj- paic as they become legally due. Our Lord was borr when his mother went to be taxed ; and enjoined th< payment of tribute to Cscsar. Many, who in othei things seem to be just, yet make no conscience of this, but pass it off with a false ill-favoured maxim, that it is no sin to cheat the king ; directly contrarj to Paul's rule. Tribute to ivhom tribute is due.

2. Due respect ; Fear to whom fear, honour tc whom honour. This sums up the duty which we owe not only to magistrates, but to all superiors, parents, masters, all that are over us in the I^ord, according to the fifth commandment; Honour thy father and mother. Compare Lev.-19. 3. Ye shall fear every man his mother and his father; not with a fear of amazement, but a loving, reverent, re- \ spectful, obediential fear. Where there is not this I respect in the neart to our superiors, no other duty ' will be paid aright.

3. Due payment of debts ; {v. 8.) " Owe no man any thing ; do not continue in any one's debt, while you are able to pay it, farther than by, at least, the tacit consent of the person to whom you are indeljted; Give every one his own. Do not spend that uparT' yourselves, much less heap it up for yourselves, ; which you owe to others." The wicked borrowetii^ and fiayeth not again, Ps. 37. 21. Many that are i very sensil^le of the trouble, think little of the sin of being in debt.

II. Of charity; Owe no man any thing; i<f(i>,t]i — you do owe no maii any thing ; so some read it; " Whatever you owe to any relation, or to any with whom you have to do, it is eminently summed up and included in this debt of love. But to love one another, that is a debt that must be always in the paying, and yet always owing." Love is a debt; the law of (iod and the interest of mankind made it so; it is not a thing which we are left at liberty about; but it is enjoined us, as the principle and summary of all dutv owing one to another ; for love is the fulfilling of the law; not perfectly, but it is a good step towards it. It is mclusive of all the duties of the second table, which he specifies v. 9. and those suppose the love of God. See 1 John 4. 20. If the love be sincere, it is accepted as the fulfilling of the law. Surelv we serve a good mastei-, that has :^ summed up all our duty in one word, and that a j short word and a sweet word, love, the beauty and harmony of the universe. Loving and being loved, is all the pleasvn-e, jov, and hanpiness, of an intelligent being. God is love, (1 John 4. 16.) and love is his image upon the soul: where it is, the soul is well moulded, and the heart fitted for every good work^ Now, to prove that love is the fulfilling of the law, he gives us,

1. An induction of particular precepts, v. 9. He s])ccifies the five last of the ten commandments, which he observes to be all summed up in this royal

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law, Thou shall love thy neighbour as thyself; with an as of quality, not of equality ; " with the same sincerity that thou lovest thyself, though not in the same measure and degree." He that loves his neigli-bour as himself, will be desirous of the welfare of his neighbour's body, goods, and good name, as of his own. On this is built that golden rule, of doin^j as we would be done by. Were tiiere no restiaints of human laws in these things, no punishments incurred, (which the malignity of human nature hath made necessary,) the law ot love would of itself be effectual to prevent all such wrongs and injuries, and to keep peace and good order anioiig us. In the enumeration of these commandments, he puts the seventh before the sixth, and mentions this first. Thou shall not commit adultery; for though that commonly goes under the name of love, (pity it is that so good a word should be so abused,) yet it is really as great a violation of it as killing and stealing is : which shews that true brotherly love is love to the souls of our brethren in the first place. He that tempts others to sin, and defiles their minds and consciences, though he may pretend the most passionate love, (Prov. 7. 15, 18.) does really hate them, just as the devil does, who wars against the soul.

2. A general rule concerning the nature of bi*o-therly love ; Love ivorketh ?io ill; (v. 10.) he that walks in love, that is acted and governed by a principle of love, he nvorheth no ill; he neither practices nor contrives any ill to his neighbour, to any one that he has any thing to do with: ix. i^yd^tr^tt, the projecting of evil is in effect the performing of it. Hence devising of iniquity is called the working of evil, upon the bed, Mic. 2. L Love intends and (designs no ill to any body, is utterly against the doing of that which may turn to the prejudice, offence, or grief, of any. It ivorketh no ill; it prohibits the working of any ill: more is implied than is expressed ; it not only worketh no ill, but it worketh all the good that may be, deviseth liberal things. For it is a sin not only to devise evil against thy neighbour, but to withhold good from them to whom it is due ; both are forbidden together, Prov. 3. 27 —29. This proves that love is the fulfilling of the law, answers all the end of it; for what else is that but to restrain us from evil-doing, and to constrain us to well-doing ? Love is a living active principle of obedience to the whole law. The whole law is written in the heart, if the law of love be there.

11. And that, knowing; the time, that now it is high time to wake out of sleep: for now is our salvation nearer than when we believed. 12. The night rs far spent, the day is at hand : let us therefore cast olf the works of darkness, and let us put on the armour of light. 13. Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 14. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to ful^l the lusts thereof.

We are here taught a lesson of sobriety and godliness in ourselves. Our main care must be to look to ourselves. Four things we are here taught, as a christian's directory, for his day's work ; when to awake, how to dress ourselves, how to walk, and what provision to make.

1. When to awake ; A'ow it is high time to awake ; (v. 11.) to awake out of the sleep of sin ; for a sinful condition is a sleeping condition ; out of the sleep of carnal security, sloth and negligence; out of the

sleep of spiritual death, and out of the slei.p of spiri* tual deaciness ; both the wise and fiohsh virgins siuni-bered and slept, Matt. '25. 5. We liave need to be often excited and stirred up to awake. The wiJid of command to all Cliri.st's disciples, is, Hatch. " .^wake, be coriccrned about your souls and ymr eternal interest; take i.eed of sin, be ready to, anil serious in, that which is good, and 1:\ e in aconstaiit expectation of the coming of our Lord. C( iisidering,"

1. " I'he time we are cast into ; Kiiowmg the liiiu. Consider what lime of day it is witli u^, and you will see it is high time to awake. It is gospel-iime, it is the acceptcxl time, it is working time ; it is a time when more is expected than was in the times li tliat ignorance which God winked at, when people sat in darkness. It is high time to awake; tor the sun hath been uj) a great while, and shines in our faces. Have we this light to sleep in ? See 1 Thess, 5. 5, 6. It is high lime to awake ; for others are awake and uj) about us. Know the time to lie a bus) time ; we have a great deal of work to do, and our master is calling; us to it again and again. Know the time to be a perilous time ; we are in the midst of enemies and snares ; it is high time to awake, for the Philistines are upon us ; our neighbour's house is on fire, and our own in danger. It is time to awake, for we have slept enough, (1 Pet. 4. 3.) high time indeed, for Behold, the Bridegroom coineth."

2. " The salvation we are upon the brink of; Alw is our salvation ?iearer than when we delitved ; than when we first believed, and so took ujjon us the profession of Christianity. The eternal happiness we chose for ouj- portion, is now nearer us than it was when we became christians. Let us mind our way, and mend our pace, for we are now nearer our journey's end, than we were when we had our first love. The nearer we are to our centre, the quicker should our motion be. Is there but a step betwixt us and heaven, and shall we be so very slow and dull in our christian course, and move so heavily ? The more the days are shortened, and the more grace is increased, the nearer is our salvation, and the more quick and vigorous we should be in our spiritual motions."

II. How to dress ourselves. That is the next care, when we are awake and up ; " The night isfars/ient, the day is at hand ; therefore it is time to dress ourselves. Clearer discoveries will be quickly made of gospel-grace than have been yet made, as light gets ground. The night of Jewish rage and ci-uelty is just at an end ; their persecuting power is near a period ; the day of our deliverance from them is at hand, that day of redt-m/ifion which Christ promised, Luke 21. 28. And the day of our complete salvation, in the heavenly glory, is at hand. Observe then,"

1. " What we must /ml off; jjut off our night-clothes, which it is a shame m api)ear abroad in ; cast off the works of darkness." Sinful works are works of darkness ; they come from the darkness of ignorance and mistake,' they covet the darkness of privacv and concealment, and they end in the darkness of hell and destruction. Let us therefore, who are of the day, cast them off; not only cease from the practice of them, but detest and abhor them, and have no more tot:lo with them. Because eternity is just at the door, let us take heed lest we be found doing that which will then make against us, 2 Pet. 3. 11, 14.

2. "What we must/?u? on." The christian's care must be wherewithal we shall be clothed, how shall we dress our souls ?

(1.) Futon the armour of light. Christians are soldiers in the midst of enemies, and their life a warfare, therefore their array must be armour, that they may stand upon their defence; the armour of God, which we are directed to, Eph. 6. 13, &;c. A christian may reckon himself undressed, if he be

ROMANS, XTV.

unarmed. The graces of the Spirit are this armour, to secure the soul from Satan's temptations, and the assaults of this present evil world.

This is called the armour of light, some think, alluding to the bright glittering armour which the itoman soldiers used to wear ; or such armour as becomes us to wear in the day-light. The graces of the Spirit are suitable, splendid ornaments ; are, in the sight of God, of great price.

(2.) Put on the Lord Jesus Christ, v. 14. This stands in opposition to a great many base lusts, mentioned T'. 13. Rioting and drunkenness, which must he cast off: one would think it should follow, but, •« Put on sobriety, temperance, chastity, the oj^posite virtues :" no, " Put on Christ, that includes all. Put ■on the righteousness of Christ for justification ; be found in him, (Phil. 3. 9.) as a man is found in his clothes ; put on the priestly garments of the elder lirother, that in them you may obtain the blessing ; put on the spirit and grace of Christ for sanctifica-tion ; put on the 7ieiv man, (Eph. 4. 24.) get the habit of grace confirmed, the acts of it quickened." Jesus Christ is the best clothing for christians to adorn themselves with, to arm themselves with ; it is decent, distinguishing, dignifying, and defending. Without Christ, we are naked, deformed ; all other things are filthy rags, fig-leaves, a sorry shelter. God has provided us coats of skins ; large, strong, warm, and durable. By baptism we have in profession /j?/^ on Christ, Gal. 3. 27. Let us do it in truth and sincerity.

The Lord Jesus Christ; " Put him on as Lord to iTilc you, as Jesus to save you, and in both, as Christ anointed and appointed by the I" ather, to this ruling, saving work."

in. How to walk. When we are up and dressed, we are not to sit still in an affected closeness and privacy, as monks and hermits. What have we good clothes for, but to appear abroad in them ?

Let us walk. Christianity teaches us how to walk so as to please God, whose eye is upon us : 1 Thess. 4.1. Ualk honestly as in the day. Compare Eph. 5. 8. Walk as childre7i of light. Our conversation must be as becomes the gospel.

Walk honestly ; «i/(r;(^«^ova)f— decently and becomingly, so as to credit your profession, and to adorn the doctrine of God our Saviour, and recommend religion in its beauty to others. Christians should be in a special manner careful to conduct themselves veil in those things wherein men liave an e\e upon -hem, and to study that which is lovely and of good report. Particularly, here are three pair of sins we are cautioned against.

1. We must not walk in rioting and drunkenness; we must abstain from all excess in eating and drinking. We must not give the least countenance to revelling, nor indulRC our sensual appetite in any private excesses. Christians must not overcharge their hearts with surfeiting and drunkenness, Luke 21. 34. This is not walking as in the dav ; for they that are drunk, are drunk in the night, 1 Thess. 5. 7.

2. J^ot in chambering and wantonness ; not in any of those lusts of the flesh, those works of dai-kness, which are forljidden in the seventh commandment. Downright adultery and fornication are the f/;rtw-hering forbidden ; lascivious thoughts and affc-ctions, lascivious looks, words, books, songs, gestures, fiances, dalliances, which lead to, and are degrees of, that uncleanncss, are the wantonness here for-))idden ; whatsoever transgrcsseth the pure and sacred law of chastity and mock-stv.

3. Not in strife and envying. These arc also works of darkness; for though the acts and instances of strife and envy are very common, yet none are willing to own the principles, or to acknowledge themselves envious and contentious. It mav oe the lot of the best saints to be envied and striven

with ; but to strive and to envy, ill becomes the disciples and followers of the peaceable and humble Jesus. A\'here there are riot and drurikenness, there usually are chambering and want07iness, and strife and envy. Solomon puts them all togethtr, Prov. 23. 29, &c. Those that tarry long at the wine, {y. 30.) have contentions and wounds witho\it cause, {y. 29.) urtd their eyes behold strange women, V. 33.

IV. What provision to make; (y. 14.) "Make not provision for the flesh. Be not careful about the body." Our gieat care must be to provide fc^r our souls ; but must we take no care about our brdies ? Must we not provide for them, when they need it ? Yes, but two things are here forbidden ;

1. Preplexing ourselves with an inordinate care, intimated in those words, Trg^ovotar /ui, Trcitl^^t; " Be not solicitous in forecasting for the body; do n(,t stretch your wits, nor set your thoughts, upon tlie tenter-hooks in making this provision : be not careful and cumbered about it, do not take thought," Matt. 6. 31. It forbids an anxious incumbering care.

2. Indulging ourselves in an irregular desire. We are not forbidden barely \.o provide for the body, (it is a lamp that must be supplied with oil,) but we are foi-bidden to fulfil the lusts thereof The nccc;--sities of the body must be considered, but the lusts of it must not be gratified. Natural desires must be answered, but wanton appetites must be checked and denied. To ask meat for our necessities, is duty, we are taught to pray for daily bread ; but to ask meat for our lusts, is provoking, Ps. 78. IS. Those who profess to walk in the spirit, must not fulfil the lusts of the flesh. Gal. 5. 16.

CHAP. XIV.

The apostle having;, in the former chapter, directed our conduct one towards another in civil things, and prescribed the sacred laws of justice, peaceahleness, and order, to he ohserved by us as members of the commonwcallli ; he comes, in this, and part of the following chapter, in like manner to direct our demeanour one towards another in sacred things, which pertain more immediately to conscience and reliainn, and which we observe as members of the church. Paiticiilarly, he prives rules how to manage our different apprehensions about indifferent things ; in the management of which, it seems, there was sometiiing amiss among the Roman christians, to whiom he wrote, which he here labours to redress. But the rules are general, and of standing use in the churcii, for the preservation of tiiat christian love which he had so earnestly pressed in the foregoing chapter as the fulfilling of the law. It is certain that nothing is more threatening, nor more often fatal, to christian societies, than the contentions and divisions of their members. By these wounds the life and soul of religion expire. Now in this chapter, we are furnished with the sovereign balm of Gilead ; the blessed apostle prescribes like a wise physician. Why then is not the hurt of the daughter of my people recovered, but because his directions are not followed ? This chapter, rightly understood, made use of, and lived up to, would set thing's to rights, and heal us all,

L XXIM tliat is weak in tlie faith receive JX ye, hut not to (loul)trul disputations.

2. For one helieveth that he may eat all things : anothm-, who is weak, eateth herbs.

3. Let not him that eateth despise him that eateth not; and let not him vvhicii eateth not judge him that eateth : for God hath received him. 4. "Who art thou that judgest another man's servant ? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. 5. One man esteemeth one day above another: another esteemeth every day alike. Let eveiy man be fully per-

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suaded in his own mnici. &. He tliat le-gardeth the (lay,regardeth ^7unto the Lord; and he that legardeth not the day, to the Lord lie doth not regard it. He that eat-eth, eateth to the Lord, for he' giveth God thanks; and he that eateth not, to the Lord he eateth not, and givetli God thanks. 7. For none of us liveth to himself, and no man dieth to himself. 8. For whether we jve, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's. 9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10. But why dost thou judge thy brother ? Or why dost thou set at nought thy brother ? for we shall all stand before the judgment-seat of Christ. 11. For it is written, yis I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12. So tiien every one of us shall give account of himself to God. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way. 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 15. But if thy brother be grieved ; with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 16. Let not then I your good be evil spoken of: 17. For the ' kingdom of God is not meat and drink ;; but righteousness, and peace, and joy in the J Holy Ghost. 18. For he that in these j things serveth Christ is acceptable to God, and approved of men. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20. For meat destroy not the work of God. All things indeed are pure ; but if is evil for that man who eateth with offence, ^l. It is good neither to eat flesh, nor to drink wine, nor nruj thing whereby thy brother stumbleth, or is offended, or is made weak. 22. Hast thou faith ? Have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23. And he that doubteth is damned if he eat, because he eateth not of faith : for whatsoever is not of faith is sin.

We have, in this chaptcM*,

I. An account of the unliappy contention which nad broken out \i. the christian church. Our master nad foretold that offences would come ; and, it seems, so they did, for want of that wisdom and love '.'hich would have prevented it, and kept up union ajn'i«g them.

1. Tlierc was a difference among them about the distinction of 7ntats and days; those are the two things specified. There might be other similar occasions of difference, while these made the most noise, and were most taken notice of.

The case was this : the members of the christian church at Rome were some of them originally Gentiles, and others of them Jews. We find Jews at Rome, believing. Acts 8. 24. Now those that had been Jews, were trained up in the observance uf the ceremonial ajjpointments, touching meats and days. This, which had been bred in the bone with them, would hardly, be got out of tiie flesh, even after tiiey turned christians ; especially with some of them, who were not easily weaned from what they liud long been wedded to. They were not well instructed touching the cancelling of the ceremonial law by the death of Christ, and tlierefore retained the ceremonial institutions, and practised accordingly ; while other christians, that understood themselves better, and knew their christiiui liberty, made no such difference.

(1.) Concermng meats ; (v. 2.) One believeth that he maij eat all things, he is well satisfied that the ceremonial distinction of meats into clean and unclean, is no longer in force, but that every creature of God is good, and nothing to be refused ; nothing unclean of itself, v. 14. This he was assured of, not only from the general tenor and scope of the gospel, but particularly from the revelation, which Peter, the apostle of the circumcision, (and therefore more immediately concerned in it,) had to this purport, Acts 10. 15, 28. This the strong christian is clear in, and practises accordingly ; eating what is set before him, and asking no question for conscience-sake, 1 Cor. 10. 27.

On the other hand, another, who is weak, is dissatisfied in tliis point, is not clear in his christian li-bertv, but rather inclines to think, that the meats forbidden by the law, remain still unclean; and therefore, to keep at a (hstance from them, he will eat no flesh at all, but eateth herbs, contenting himself only with the fruits of the earth. See to what degrees of mortification and self-denial a tender conscience will submit. None know but they that experience it, how great botli the restraining and the coTzstraining power of conscience is.

(2.) Concerning days ; {v. 5.) Those who thought themselves still under some kind of obligation by the ceremoniid law, esteemed one day above another; kept up a respect to the times of the passover, pentecost, new moons, and feasts of tabernacles ; thought those days better than other davs, and solemnized them accordingly with particular observances, binding themselves to some religious rest and exercise on those days. Those who knew that all these things were abolished and done awav by Christ's coming, esteemed ex'ery day alike. We must understand it with an exception of the Lord's day, which all christians unanimously obsened; but they made no account, took no notice, of those antiquated festivals of the Jews.

Here the apostle speaks of the distinction of meats and days as a thing indifferent, when it went no further than the opinion and practice of some particular persons, who had been trained up all theii days to such observances, and therefore were the more excusable if they hardly parted with them. But in the epistle to the Galatians, where he deals with those that were originally Gentiles, but were influenced by some judaizing teachers, not only to believe such a distinction, and to practise accord-inglv, but to lay a stress upon it as necessary to salvation, and to make the observation of the Jewish festivals public and congregational ; here the case was altered, and it is charged upon thenri as the frustrating of the design of the gospel, falling from

ROMANS, XIV.

grace, Gal. 4. 9—11. These here did it out of weakness, the Galatians did it out of wilfulness and wickedness; and therefore the apostle handles them thus differently.

This epistle is supposed to have been written some time betore that to the Galatians. The apostle seems willing to let the ceremonial law wither by degi'ees, and to let it have an honourable burial; now these weak Romans seem to be only following it weeping to its grave, but those Galatians were raking it out of its ashes.

2. It was not so much the difference itself that did the mischief, as the mismanagement of the difference, making it a bone of contention.

(1.) Those who were strong, and knew their christian liberty, and made use of -it, despised the weak, who did not: whereas they should have pitied them, and helped them, and afforded them meek and friendly instruction, they trampled upon them as silly, and humoursome, and superstitious, for scrupling those things which they knew to be lawful. So apt are those who have knowledge, to be puffed up with it, and to look disdainfully and scornfully upon their brethren.

(2.) Those who were weak, and durst not use their christian liberty. Judged and censured the strong, who did, as if they were loose christians, canial professors, that cared not what thry did, but walked at all adventures, and stuck at nothing. They judged them as breakers of the law, contemners of God's ordinance, and the like. Such censures as these discovered a great deal of rashness and uncharitableness, and would doubtless tend much to the alienating of affection.

Well, this was the disease, and we see it remaining in the church to this day ; the like differences, in like manner mismanaged, are still the disturbers of the church's peace. But,

II. We have proper directions and suggestions laid down for allaying this contention, and preventing the ill consequences of it. The apostle, as a wise physician, prescriljes proper remedies for the disease; which are made up ot rules and reasons.

Such gentle methods does he take, with such cords of a man does he draw them together ; not by excommunicating, suspending and silencing either side, but by persuading them both to a mutual forbearance : and as a faithful day's-man, he lays his hand upon them both ; reasoning the case with the strong, that they should not be so scornful; and with the weak, that they should not be so censorious. If ihe contending parties will but submit to this fair arbitration, each abate of his rigour, and sacrifice their differences to their graces, all will be well quickly.

Let us observe the rules he gives, some to the strong, and some to the vveak, and some to both, for they are interwoven ; and reduce the reasons to their j)roper rules.

1. 'I'hnse who are weak, must be received, but not to doubtful dis/iutations, v. 1. "Take this for a general rule ; spend your zeal in those things whei'ein you and all the people of God are agreed, and do not dispute about matters that are douljtful. Receive him, Tr^'.vKat/uCdvKrd-t — take fiitn to you, b'd him welcome, receive him with the greatest affection and tenderness; Porriififr mcinum ; (so the Syriac;) Lend him your hand, to helj) him, to fetch him to you, to encourage him. Receive him into your company and converse and communion, entertain him with readiness and condescension, and treat him with all possible endearments."

*' Receive him; not to q\iarrel with him, and to argue about uncertain points tliat are in controversy, which will but confound him, and fill his head with •-■mpty notions, perjjlex him, and shake his faith. Let not your christian fiiendship and fellowship be

disturbed with such vain janglings and strifes of words."

"A'ot to Judge his doubtful thoughts;" (so the margin;) "not to pump out his weak sentiments concerning those things, which he is in doubt about, that you may "censure and condenm him. Receive him, not to expose him, but to instruct and strengthen him." See 1 Cor. 1. 10. Phil. 3. 15, 16.

2. Those who are strong, must by no means des-fiise the weak ; nor those who are vfeak,judge the strong, V. 3. This is levelled directly against the fault of each party. It is seldom that any such contention exists, but there is a fault on both sides, and both must mend.

He argues against both these jointly; we must not despise or judge our brethren. \\"hy so.''

(1.) Because God ha!/i received them; and we reflect upon him, if we reject those whom he hath received. God never cast off any one that had true grace, though we were but weak in it; never broke the bruised reed. Strong believers and weak be-liexers, those that eat, and those that eat not, if they he true believers, are accepted of (iod.

It will be good for us to put this question to ourselves, when we are tempted to behave scornfully towards our brethren, to disdain and censure them ; " Has not God owned them ; and if he has, dare I disown them ?"

"Nay, God doth not only receive him, but hold him up, V. 4. You think that he who eateth, will fall by his presumption, or that he who eateth not, will sink under the weight of his own fears and scruples : but if they have true faith, and an eye to God, the one in the intelligent use of his christian liberty, and the other in the conscientious forbearance of it, they shall be held up ; the one in his integrity, and the other in his comfort. This hope is built upon the power of God, for God is able to make him stand ; and being able, no doubt he is willing to exert that power for the preservation of those that are his own." In reference to spiritual difficulties and dangers, (our own and others,) much of our hope and comfort is grounded upon the divine power, 1 Pet. 1. 5. Jude V. 24.

(2.) Because they are servants to their own master ; {v. 4.) Who art thou that judgest another man^s sei~i'ant? We reckon it apiece of ill manners to meddle with other people's servants, and to find fault with them, and censure them. W'eak and strong christians are indeed our brethren, but they are not our servants. This rash judging is reproved. Jam. 3. 1. under the notion of Iieing many masters. We make oursehes our brethren's masters, and do in effect usurp the throne of God, when we take upon us thus to judge them ; especially to judge their th(Hights and intentions, which are out of our view ; to judge their persons and state, concerning which it is hard to conclude by those few indications which fall within our cognizance. God sees not as man sees ; and he is their mastei", and not we. In judging and censuring our brethren, we meddle with that which does not belong to us : we have work enough to do at home ; and if we must needs be Judging, let us exercise our faculty ujion our own hearts and ways.

To his own master he stands or falls; his doom will be according to his master's sentence, and not according to our's. How well for us is it, that we are not to stand or fall by the judgment one of another, Init bv the righteous and unerring judgment <*f God, which is according to truth ! " \\'hilc thy bi-other's cause is before thy judgment, it is coram non judice—before one who is not the judge; tht court of heaven is the pro])cr court for trial, where, and where only, tlie sentence is definitive and con eluding; and to which, if his heart be upright, he m:iy comfortaljly appeal from thy rash censure.'*

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(;i.) Becavise both the one and the other, if they be true believers, and are right in tlie main, have an eye to God, and do approve themselves to God in wliat they do, v. 6.

He l/iat regards the day, that makes conscience of observing the Jewish fasts and festivals, not imposing it upon others, nor laying a stress upon it, but willing to be as he thinks on the surer side, as thinking there is no harm in resting from worldly labours, and worshipping God on those days, it is well. We have reason to think, because in other things he conducts himself like a good christian, that in this also his eye is single, and that he re-eardelh it unto the Lord; and God will accept of his honest intention, though he be under a mistake about the observation of days; for the sincerity and uprightness of the heart were never rejected for the weakness and infirmity of the head : so good a master do we serve.

On the otlier hand, he that regards not the day, that does not make a difference between one day and another; does not call one day holy, and another profane ; one day lucky, and another unlucky ; but esteems every day alike : he does not do it out of a spirit of opposition, contradiction, or contempt of his brother; it he be a good christian, he does not, he dares not, do it from such a principle : and therefore we charitably conclude, that to the Lord he doth not regard it. He therefore makes no such difference of days, because he knows God hath made none; and therefore intends his honour in endeavouring to dedicate every day to him.

So for the other instance ; He that eateth whatever is set before him, though it be blood, though it be swine's flesh, if it be food convenient for him, he eateth to the Lord. He understands the liberty that God has granted him, and uses it to the glory of God, with an eye to his wisdom and goodness, in enlarging our allowance now under the gospel, and takmg off the yoke of legal restraints ; and he giveth God thanks, for the variety of food he has, and the libert\- he has to eat it, and that in those things his conscience is not fettered.

On the other hand, he that eateth not those meats which were forbidden by the ceremonial law, to the I^ord he eateth not; it is for God's sake, because he is afraid of offending God by eating that which he is sure was once prohibited ; and he giveth God thanks too, that there is enough beside. If he conscientiously deny himself that which he takes to be forbidden fruit, yet he blesses God that of other trees in the garden he may freel}' eat. Thus while both have an eye to God in what they do, and approve themselves to him in their integrity, why should either of them be judged or despised }

Observe, Whether we eat flesh, or eat herbs, it is a thankful regard to God, the author and giver of all our mercies, that sanctifies and sweetens it.

Bishop Sanderson, in his 34th sermon, upon 1 Tim. 4. 4. justly makes this observation: It appears by this, that «aj/i>7^ grace (as we commonly call it, perhaps from 1 Cor. 10. 30.) before and after meat, was the common known practice of the church, among christians of all sorts, weak and strong: an ancieJit, commendable, apostolical, christian practice, derived down from Christ's example through all the ages of the church ; (Matt. 14. 19.—15. 36. Luke 9. 16. John 6. 11. Matt. 26. 26, 27. Acts 27. 35.) blessing the creatures in the name of God before we use them, and blessing the name of (iod for them after, both included ; for iuxo^i/f and «w;t*S'5'"' are used promiscuously.

To clear this argument against rash judging and despising, he shews how essential it is to true Christianity, to have a regard to God, and not to ourselves; which therefore, unless the contrary do manifestly appear, we must presume, concerning

!| those that in lesser things differ from us. Observe his description of true christians, taken from their end and aim, {v. 7, 8.) and tlie ground of it, v. 9.

[1.] Our end and aim: not self, but the Lord. As the particular end specifies the action, so the general scope and tendency specify the state. If we would know what way we walk in, we must inquire what end we walk toivard.

First, Not to self. We have learned to deny ourselves ; that was our first lesson ; .A^c/Wf of us liveih to himself. This is a thing in which all tlie people of God are one, however they differ in other things ; though some, are weak and others are strong, yet both agree in this, not to live to themselves. Not one that hath given up his name to Christ, is allowedly a self-seeker; it is contrary to the foundation of true Christianity.

We neither lii'e to ourselves, nor die to ourselves, we are not our own masters, nor our own propne-tors; we are not at our own disposal. The business of our lives is not to please ourselves, but to please God. The business of our deaths, which we are every day exposed to, and deli\ ered to, is not to make oui-selves talked of; we run not such hazards out of vain-gloiy, while we arc dj ing daily. \\'hen we come to die actually, neither is that to ourselves ; it is not barely that we w^ould be unclothed, and eased of the burthen of the flesh; but it is to the Lord, that we may depart, and be with Christ, may be firesent with the Lord.

Secondly, But to the Lord, {v. 8.) to the Lord Chrigt, to whom all power and judgment are committed, and in whose name wc are taught, as christians, to do every thing we do, (Col. 3. 17.) with an eye to the will of Christ as our i-ule, to the glory of Christ as our end, Phil. 1. 21. Christ is the gain we aim at, living and dying. M'e live, to glorify him in all the actions and affairs of life ; we die, whether a natural or a violent death, to glorify him, and to go to be glorified with him. Christ is the centre, in which all the lines of life and death do meet. This is true Christianity, which makes Christ all in all.

So that, whether we live or die, we are the Lord's, devoted to him, depending on him, designed and designing for him. Though some christians are weak, and others sti-ong; though of different sizes capacities, apprehensions and practices, in lesser things, yet they are all the Lord's: alleying, and serving, and approving themselves to Christ, and are accordingly owned and accepted of him. Is it for us then to judge or despise them, as if we were their masters, and thev were to make it their business to please us, and to stand or fall by our dooms ?

[2.] The ground of this, v. 9. It is grounded upon Christ's absolute sovereignty and dominion, which were the fruit and end of his death and resurrection. To this end he both died, and rose, and revived, (he, being risen, entered upon a heavenly life, the glory which he had before, that he might be Lord, both of dead and living, that he might be universal Monarch, Lord of all, (Acts 10. 36.) all the animate and inanimate creatures ; for he is head over all things to the church. He is Lord uf those that are living, to rule them, of those that avedead, to revive them, and raise them up. This was that name above n<erv name, which Ciod gave him as the reward of his humiliation, Phil. 2. 8, 9. It was after he had died and risen, that he said, Jill power is given unto me; (Matt. 28. 18.) and presently he exerts that power in issuing out commissions, v. 19, 20.

Now if Christ paid so dear for his dominion ovrr sovds and consciences, and has such a just and undisputed right to exercise that dominion ; we must not so much as seem to invade it, or intrench upon it,

ROMANS, XIV.

by judging the consciences of our brethren, and arraigning tliem at our bar.

When \vc are ready to reproach, and reflect upon, the name and memory of those that are dead and gone, and to pass a censure upon them, (which some the I'ather do, because such judgments of the dead are more likely to pass uncontrolled and uncontradicted,) we must consider that Christ is Lord of the dead, as well as of the living. If they are dead, they have already given up their account, and let that suffice.

And this leads to another reason against judging and desjMsing;

(4.) Because both the one and the other must shortly give an account, v. 10—12. A believing regard to the judgment of the great day, would silence all these rash judgings; TF/iy dost thou that art v/eak, judge thy brother that is strong? And why dost thou ihat arc strong, set at nought thy brother that is weak ? Why is all this clashing, and contradicting, and censuring, among christians ? We shall all stand before the judgrnent-seat of Christ, 2 Cor. 5. 10. Christ will be the Judge, and he has both authority and ability to determine men's eternal Stat, .ccording to their works, and before him we shall -itaud as persons to be tried, and to give up an account; expecting our final doom from him, which will be eternally conclusive.

To illustrate this, (r. 11.) he quotes a passage out of the Old Testament, which speaks of Christ's univei-sal sovereignty and dominion, and that established with an oath ; Js I live, (saith the Lord,) cve7-y knee shall bow to 7ne. It is quoted from Isa. 45. 23. there it is, I have sworn by myself; here it is, As I live. So that whenever God saith, Js I live, it is to be interpreted as swearing bv himself; for it is God's prerogative to have life m himself: there is a farther ratification of it there, The word is gone out of my mouth.

It is a prophecy, in general, of Christ's dominion ; and here very fully applied to the judgment of the great day, which will be the highest and most illustrious exercise of that dominion. Here is a proof of Christ's godhead, he is the Lord, and he is God, efjual with the Father. Divine honour is due to him, and must be paid. It is paid to God through him as Mediator. God will judge the world by him, Acts 17. 31.

The bowing of the knee to him, and the confession made with the tongue, are but outward expressions of inward adoration and praise. Every knee, and ei^ery tongue, either freely, or by force.

[1. ] All his friends do \t freely ; are made willing in the day of his power. Grace is the soul's cheerful, entire, and avowed subjection to Jesus Christ. First, Bowing to him ; the understanding bowed to his truths, the will to his laws, the whole man to his authority ; and this expressed by the bowing of the knee, the posture of adoration and praver. It is proclaimed before our Joseph, Bonv the knee, Gen. 41. 43. 'rhoueh bodily exercise alone profits little, yet as it is guided by inward fear and reverence, it is acce])ted. Secondly, Confessing to him; ac-knovvlcduing his glory, grace, and greatness; acknowledging our own meanness and vileness, confessing oui" vins to him ; so some understand it.

[2.] All his f.ics shall be constrained to do it, whether they will or no. When he shall come in the clouds, and every eye shall see him ; then, and not till then, will all those promises, which speak of his victoi-ics over his enemies and their subjection to him, have their fidl and complete accomplishment: then his foes shall be his footstool, and all his enemies shall lick the dust.

Hence he concludes, (v. 12.) Every one of us shall give account of himself to God. We must not give account for others, nor they for us: but eveiy one

for himself. We must give account how Ave have spent our time, how we have improved our oppor tunities: what we have done, and how we have done it.

And therefore, Elrst, We have little tj do, to judge others, for they are not accountable to us, nor are we accountable for them ; (Gal. 2. 6.) Whatsoever they were, it maketh no matter to me, God ac-cefiteth no man's person. Whatever they are, and whatever they do, they must give account to their own master, and not to us; if we can in any thing be helpers of their joy, it is well; but we have not dominion over their faith. And, Secondly, We have the more to do, to judge ourselves, we have an account of our own to make up; and that is enough for us; let every man Jxrove his &wn work, (Gal. 6. 4.) state his own accounts, search his own heart and life; let that take up his thoughts, and he that is strict in judging himself and abasing himself, will not be apt to judge and despise his brother. Let all these differences be referred to the arbitration of Christ at the great day,

(5.) Because the stress of Christianity is not to be laid upon these things, nor are they at all essential to religion, either on the one side or on the other. This is his reason, {v. 17, 18.) which is reducible to this branch of exhortation ;

W^hy should you spend your zeal either for or against those things which are so minute and inconsiderable in religion ? Some make it a reason, why, in case of offence likely to be taken, we should refrain the use of our christian liberty; but it seems directed in general against that heat about those things, which he observed on both sides. The kingdom of God is not meat, &c. Obser\e here,

[1.] The nature of true Christianity, what it is> ■ it is here called, The kingdom of God; it is a religion intended to rule us, a kingdom : it stands in a true and hearty subjection to God's power and dominion. The gospel-dispensation is in a special manner called the kingdom of God, in distinction from the legal dispensation, Matt. 3. 2.—4. 17.

First, It is not meat and dri?ik: it does not consist either in using, or in abstaining from, such and such meats and drinks. Christianity gives no nile in that case, either in one way or other. The Jewish religion consisted much in 7neats and drinks; (Heb. 9. 10.) abstaining from some meats religiously, (Lev. 11. 2.) eating other meats religiously ; as in severa' of the sacrifices, part of which were to be eaten before the Lord : but all those appointments are now abolished, and are no more. Col. 2. 21, 22. The matter is left at large ; every creature of God is good, 1 Tim. 4. 4. So, as to other things, it is neither circumcision nor uncircumcision, (Gal. 5. 6.—6. 15. 1 Cor. 7. 19.) it is not being of this party and persuasion, of this or the other opinion in lesser things, that will recommend us to God. It will not be askei' at the great day, " W'ho ate flesh, and who ate herbs ?" " Who kept holy days, and who did not ?" Nor will it be asked, " Who was conformist, and who was nonconformist?" But it will be asked, •' Who feared God, and worked i-ighteousncss, and who did not ?" Nothing more destructive to true Christianity than placing it in modes and forms, and circumstantials, which eat out the essentials.

Secondly, It is righteousness, and fieace, and Joy in the Holy Ghost. These are some of the essentials of Christianity ; things in which all the ])eoi)le of God are agreed ; in the jjursuit of which we must spend our zeal, and which we must mind with an excelling care. Righteousness, peace, and joy, are very comprehensive words ; and each of tliem includes much, both of the foundation and the supcrstnuture of religion. Might I limit the sense of them, it should be thus. As to God, our great concern is righteousness; to appear before him justified b)- the merit of

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Christ's death, sanctified by tlie spirit of his grace ; \ I- the righteous Lord loveth righteousnebs. As to our brethren, it in fieace ; to live in peace and love, and charity witl\ them ; tbUowing peace with all itiun ; Christ came into the world, to be the great Ptraie-maker. As to ourselves, it hjoy hi the Holy Ghoat; that spiritual joy which is wrought by the ■ b.ebsed Spirit in the hear:s of believers, which re-•ijx'its God as their reconciled Father, and heaven as their expected home. Next to (-ur coaipliance witii (iod, the life of itligion consists in uur complacency in him ; to delight ourselves always in the Lord. Surely we serve a good Master, who makes ]jeace and joy so essential to our religion. Then and then only we may expect peace and joy in the Holy Ghost, wiien the foundation is laid in righteousness, Isa. 32. 17.

Thirdly, It is in these things to serve Chriat, {v, 18.) to do all this out of respect to Christ himself as our Master, to his will as our rule, and to his glory as our end. That which puts an acceptableness upon all our good duties, is, a regard to Christ in the doing of them. We are to serve his interests and designs in the world; which are in the first jilace to reconcile us to (iod, and then to reconcile us f>ne to anothei-. What is Christianity but the serving of Christ P And we may well afford to serve him, who for us and for our salvation took upon him the form of a servant.

[2. ] The advantages of it. He that duly observeth ♦.hese things,

First, Is acceptable to God. God is well pleased with such a one, though he be not in every thing just of our length. He has the love and favour of (iod ; his person, his performances, are accepted of God, and we need no more to make us happy. If God now accepts thy works, thou mayest eat thy bread with joy. Those are most pleasing to God, that are best pleased with him ; and they are those fhat abound most in peace and joy in the Holy Ghost. Secondly, He is ap/iroved of men, of all wise and good men, and the opinion of others is not to be regarded. The persons and things, which are acceptable to God, should be approved of us. Should not we be pleased with that which God is pleased with ? What is it to be sanctified, but to be of God's mind ? Observe, The approbation of men is not to be slighted ; for we must provide things honest in the sight of all men, and study those things that are lovely and of good report: but the acceptance of God is to be desired and aimed at in the first place, because, sooner or later, God will bring all the world to be of his mind.

3. Another rule here given, is this, that in these doubtful things, every one not only may, but must, walk according to the light that God hath given him. This is laid down, v. 5. Let every man be fully /lersuaded in his oivn mind; that is, "Practice according to your own judgment in those things, and leave others to do so too. Do not censure the jnacticeof others, let them enjoy their own opmion ; if they be persuaded in their own mind that they ought to do so and so, do not condemn them ; but if your sober sentiments be otherwise, do not make tlicir practice a rule to you, any more than you must prescribe yours as a rule to them. Take heed of acting contrary to the dictates of a doubting con- ' science. First, be persuaded that what you do is lawful, before you venture to doit." In doubtful things, it is good keeping on the sure side of the hedije. If a weak christian doubt whether it be Inwtul to eat flesh, while he remains under that doubt he had best forbear, till he be fully persuaded in hm own mind. 'V\'e must not i)in our faith upon ;my one's sleeve, or make the practice of others oui- rule; but follow the dictates of our own under-irar.ding. I

V^oL. VI.—3 B

To this purport he argues, v. 14. and v. lio. Which two \erses explain this, and give us a rule not to act against the dictates,

(^1.) Of a miatuken conscience, v. 14. If a thing be indiftei'tnt, so that it is not in itself a sin ntt to do it, if we really think it a sin to do it, it is to us a sin, though not to others, because we act against cur consciences, though mistaken and niisinformed.

He specifies the case in hand, ccnccrning the dif-feience of meats. Observe,

[1.] His own clearness in this matter; ^^ I knonv and am persuudtd, 1 am fuliy persuaded, I am ac-quaintetl w ith my christian liberty, and am satisfied in it, wiilu ut any doubt or scruple, that there is nothin'^ unclean of itself, no kind of meat that lies under any ceremonial uncleanness, nor is forbidden to hii eaten, if it be food pioper for human bodies." Several kinds of meat were forbidden to the Jews, that in that, as in other things, they might be a peculiar and separate people. Lev. 11. 44. Deut. 14. 2, o. Sin had brought a curse upon the whole creation. Cursed is the ground for thy sake; the use of the creatures and dominion over them were forfeited, so that to man they were all unclean. Tit, 1. 15. In token of which, God in the ceremonial law prohibited the use of some, to shew what he might have done concerning all ; but new that Chiist has removed the curse, the matter is set at large again, and that prohibition is taken away.

Therefore he says that he was persuaded by (he Lord Jesus, not only as the author of that pei-sua-sion, but as tlie ground of it; it was built upon the efficacy of Christ's death, which lemoved the curse, took off the forfeiture, and restored our right to the creature in general, and, consetjuently, put a peiiod to that particular distinguishing ])i-ohibition. So that now there is nothing unclean of itself, every creature of God is good ; nothing common : so the margin, i IV Kiivcv; nothing which is common to others to eat, from the use of which thejjrofessors of religion are restrained : nothing profane; in this sense the Jews used the word common. It is explained by the word u.x.a.^^(l'.i, Acts 10. 14. nothing common or unclean.

It was m.t only from the revelation made to Peter in this matter, but fi-om the tenor and tendency of the \vhole gospel, and the manifest design of Christ's death in genei'al, that Paul learned to count nothing common or unclean. This was Paul's own clearness, and he practised accordingly.

[2.] But here is a caution he gives to those who had not that clearness in this matter, which he had; To him that esteemeth any thing to be unclean, though it be his erroi-, yet to him it is unclean. This particular case, thus determined, gives a general rule. That he who does a thing which he verily believes to be unlawful, however the thing be in itself, to him it is a sin. This arises from that unchangeable law of our creation, which is, that our wills, in all their choices, motions and directions, should follow the dictates of our understandings. This is the order of nature ; which order is broken, if the understanding (though misguided) tell us that such a thing is a sin, and yet we will do it. This is a will to do evil; for if it appears to us to be sin, there is the same pravity and corruption of the will in the doing of it, as if really it were a sin ; and therefcre we ought not to do it. Not that it is in the power of any man's conscience to alter the nature of the action in itself, but only as to himself. It must be understood likewise with this proviso, though men's judgments and opinions may make that which is good in itself, to become e\ il i<> them, yet they cannot make that which is evil in itself, to become good, either in itself or to them. If a man were verily ]^ersuaded (it is Dr. Sanderson's instance, sermon on ch. 14. 23.) that it were

ROIS1ANS, XIV.

evil to ask his father's blessing, that mispersuasion would make it become evil to him : but it he should be as verily jjcrsuaded that it were good to curse his father, that would not make it become good. The Pharisees taught people to plead ci nsciencc, when they made corban an excuse for denying relief to their parents, Matt. 15. 5, 6. But that would not serve any more than Paul's erroneous conscience would justify liis rage against christianitv, (Acts 26. 9.) or their's, John 16. 2.

(2.) Nor must we act against the dictates of a doubling conscience. In those indifferent things which we are sure it is no sin not to do, and yet are not clear that it is lawful to do them, we must not do them while we continue under those doubts; for he that doubteth, is damned if he eat, {v. 23.) it turns into sin to him ; he is damned, nsLlnKiK^irxi — /le is condemned of his own conscience, because he eateth not of faith, because he does that which he is not fully persuaded he may lawfully do. He is not clear that it is lawful for him to eat swine's flesh, (suppose,) and yet is drawn, notwithstanding his doubts, to eat it, because he sees others do it, because he would giatify his appetite with it, or because he would not be reproached for his singularity. Here his own heart cannot but condemn him as a transgressor. Our rule is, to walk as far as we have attained, not further, Phil. 3. 15, 16. For whatsoever is not of faith, is sin. Taking it in general, it is the same with that of the apostle, (Heb. 11. 6.) Without faith it is impossible to fdease God. Whatever we do in religion, it will not turn to any good account, except we do it from a principle of faith, with a believing regard to the will of Christ as our rule, to the glory of Christ as our end, and to the righteousness of Chi-ist as our plea. Here it seems to be taken more strictly ; whatever is not of faith, whatever is done while we are not clearly persuaded of the lawfulness of it, is a sin against conscience. He that will venture to do that which his own conscience suggests to him to be unlawful, when it is not so in itself, will bv a like temptation be brought to do that which his conscience tells him is unlawful, when it is really so. The spirit of a man is the candle of the Lord, and it is a dangerous thing to debauch and put a force upon conscience, though it be under a mistake.

This seems to be the meaning of that aphorism, which sounds somewhat darkly, (t. 22.) Ha/ifiy is he that condemns not himself in that thing which he allows. Many a one allows himself in jjractice to do that, which yet in his judgment and conscience he condemns himself for; allows it for the sake of the pleasure, ])rofit, or credit of it; allows it in confoi-mity to the custom ; and yet whilst he does it, and pleads for it, his own heart gives him the lie, and his conscience condemns liim for it. Now, happy is the man who so orders his conversation, as not in any action to expose himself to the challenges and leproaches of his own conscience ; that does not make his own heart his adversary, as he must needs do, who does that which he is not clear he may lawfully do. He is happy, that has peace and (luietness within ; for the testimony of conscience will he a special cordial in troublesome times; though men condemn us, it is well enough if our hearts condemn us not, 1 John 3. 21.

4. Another rule here prescribed is to those who are clear in these matters, and know their christian liberty, yet to take heed of using it so as to give offence to a weak brother. This is laid down, v. 13. " Let us 7tot judffe one another any mo7-e. Let it suffice, that you have hitherto continued in this uncharitable practice, and do so no more." The better to insinuate the exhortation, he puts himself in; Let us not; as if he had said, "It is what I have resolved against, therefore do you lea\e it: but

judge this rather; instead of censuring the practice of others, let us look to the conduct of our own, t i.it no man put a stumbling-bloc/c, or an occasion tofutl, in his brother's way," T^itrx-./j-fxtJi, i a-x.dv^xxi,v. We must take heed of saying or doing any thing which may occasion our brother to stumble or full; the one signifies a lesser, the other a greater degree of mischief and offence, that which may be an occasion,

(1.) Of grief to our brother. "One that is weak, and thinks it unlawful to eat such and such meats, will be gradually troubled to see thee eat them, out of a concern for the h( nour of the law which hf^ thinks forbids them, and for the good of thy scul which he thinks is wronged by them ; especially when thou dost it wilfull}-, and with a seeming presumption, and not with that tenderness and that care to give satisfaction to thy weak brother, which would become thee." Christians should take heed of grieving one another, and of saddening the hearts of Christ's httle ones. See Matt. 18.' 6. 10.

(2.) Of guilt to our brother. The former is a stumbling-block, that gives our brother a gi'eat shake, and is a hinderance and discouragement to him ; but this is an occasion to full. "If thv weak brother, purely by thine example and influence, without any satisfaction recei\ed concerning his christian liberty, be drawn to act against his conscience, and to walk contrary to the light he has, and so to contract guilt upon the soul; though the thing were lawful to thee, yet not being so to him, (he having not yet then to attained,) thou wast to be blamed forgiving him the occasion." See this case explained, 1 Cor. 8. 9—11.

To the same purport, (y. 21.) he recommends it to our care, not to give offence to any one by the use of lawful things. It is good neither to eat flesh, nor Xo drink wine; these are things lawful indeed and comfortalile, but not necessary to the sui:>port ot human life ; and therefore we may, and must, deny ourselves iiT them, rathei- than give < ffence.

It is good, pleasing to God, pn fitable to our brother, and no harm to oursehes. Daniel and his fellows were in better liking with pulse and water, than they were, who ate the portion of the king's meat. It is a generous piece of self-denial, for which we have Paul's example ; (1 Cor. 8. 13.) If meat make my brother to offend; he does not say, I will eat no meat, that is to destrov himself; I will eat 710 flesh, that is to deny himself, while the world sta7ids. This is to be extended to all such indifferent things, whereby thy brother stujnbleth, or is offended, is involved either in sin or in trouble: or, is made weak; his graces weakened, his comforts weakened, his resolutions weakened. Is 7nade weak, that is, takes occasion to shew his weakness by his censures and scruples. We must not weaken those that are weak ; that is to quench the smoking flax, and to break the bi'uised reed.

Observ e the motives to enforce this caution.

[1.] Consider the royal law of christian love and charity, which is hereby broken; {v. 15.) If thy brother be grieved with thy meat, be troubled to see thee eat tliose things which the law of Moses did forbid, which yet thou mayest lawfully do; possibly thou art ready to say, "Now he talks f<iolishly and weaklv, and it is no great matter what he says." We are apt, in such a case, to lay all the blame on that side. But the reproof here is ghen to the stronger and more knowing christi^iii ; .Voi." walkest thou not cha7-itably. Thus the a])ostlc takes jjart with the weakest, "and condennis the defect in h ve on the one side more than the defect in knowk-v-'pc on the other side ; agreeai)ly to his ])nnciples elsewhere, that the way of love is the more excellent wax/, 1 Cor. 12. 31. Knowledge pufleth \ip, but charity edifieth, 1 Cor. 8. 1—3. Now w;!lke«-t flio7i not charitably. Charity to the s(.uls ef c ur bi clhren

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is the best charity. True love wou'd make us tender of their peace and purity, and beget a regard to their consciences as well as to our own. Christ deals gently with those that have true gi'ace, though they are weak in it.

[2. ] Consider tlie design of Christ's death ; De-Htroy not him with thy meat, for whom Christ died, V. 5. First, Drawing of a Sf)ul to sin, threatens the destruction of that soul. By shaking his faith, provoking Ills passion, and tempting him to act against the light of^ his own conscience, thou dost, as much as ill tlu'c lies, destroy him, giving him an occasion to return to Judaism again. Mj) iTroKKut. It notes an utter destruction. The beginning of sin is as the letting forth of water; we are not sure that it will stop any where on tliis side eternal destruction. Secona-lu'. The consideration of the love of Christ in dying for souls, should make us very tender of the happiness and salvation of souls, and careful not to do any tiling which may obstruct and hinder it. Did Christ quit a life foi- souls, such a life, and shall not we quit a morsel of meat for them ? Shall we despise those whom Christ valued at so high a rate ? Did he think it worth while to deny himself so much for them as to die for them, and shall not we think it worth while to deny ourselves so little for them as abstaining from flesh comes to ?

]Vith thy meat. Thou plcadest that it is thy own meat, and thou mayest do what thou wilt with it; but remember, that though the meat is thine, the orother offended by it, is Christ's, and a part of his purchase. While thou destroyest thy brother, thou art helping forward the Dexil's design, for he is the great (lestro\-er; and, as much as in thee lies, thou art CT-ossing the design of Christ, for he is the great Saviour; and dost not only offend thy brother, but offend Christ; fir the work of salvation is that which his heart is upon.

But ai"e any destroyed, for whom Christ died ? If we understand it of the sufficiency and general intendment of Christ's death, which was to save all upon gospel terms, no doubt but multitudes are. If of the particular determination of the eflficacy of his death to the elect, then, though none that were given to Christ shall perish, (John 6. 39.) yet thou mayest, as much as in thy power, destroy such. No thanks to thee if they be not; by doing that which Imth a tendency to it, thou dost manifest a great opposition to Christ. Nay, and thou mayest utterly destroy some, whose profession may be so justifiable, that thou art bound to believe in a judgment of charitv, that Christ died for them. Com-]iare this with 1 Cor. 8. 10, 11.

[3. ] Consider the work of God ; {v. 20.) " For meat destroy not the work of God, the work of grace, particularly the work of faith in thy brother's soul." The works of peace and comfort are destroyed by such an offence given; take heed of it therefore : do not undo that which God hath done ; vou should work together with God, do not countermine his work.

First, The work of grace and peace is the ivork of (iod: it is wrought by him, it is wrought for him ; it is a good work of his beginning, Phil. 1. 6. Observe, The same /b?-Tt'Aom Christ died, {v. 15.) are here called the work of God; beside the work that is wrought for us, there is a work to be wrought in us, in order to our salvation. Evcrv saint is God's workmanshi/i, his husbandrv, his building, Ej)h. 2. 10. 1 C(^r. 3. 9.

Secondly, We must be veiy careful to do nothing which tends to the destruction of this work, either in ovirselves or others. We must deny ourselves in our appetites, inclinations, and in the use of christian liberty, rather than obstruct and prejudice «nir own or others' grace and peace. Many do for meat and drink destroy the work of God in themselves;

nothing more destructive to the soul than j)ami)er-ing and pleasing the flesh, and fulfilling the lusts i)f it; so likewise in others, by wilful (/ffiiue given. Think what thou destroyest, the work of God, whose work is honourable and glorious; think for what thou destroyest \t,for ineut, which was but f(.r the belly, and the belly for it.

[■i.] Consider the evil of giving offence, and what an abuse it is of our christian liberty. He grants, thai all thing's indeed ai-e pure; we may lawfully cat flesh, even those meats wliich were prohibited by the ceremonial law ; but if we abuse this lil)erty, it turns into sin to us ; it is evil to him that cats with offence. Lawful things may be done unlawfully. Fats with offence ; either carelessly, or designedly, giving offence to his brethren.

It is observable, that the apostle directs his reproof most against those who gave the offence ; not as if they were not to be blamed, who causelessly and weakly took the offence fi-oni the ignorance of christian liberty, and the want of that charity which is not easily jjrovoked, and which thinketh no evil; (he several times tacitly reflects upon them ;) but he directs his speech to the strong, because they were better able to bear the reproof, and to begin the reformation.

For the further pressing of this rule, we may here observe two directions which have relation to it.

First, Let not then your good be n'il sfioken of; (t. 16.) take heed of doing any thing which may give occasion to others to speak evil, either of the christian religion in general, or of your christian liberty in particular. The gospel is your good; the liberties and franchises, the privileges and immunities granted by it, are your good ; vour knowledge and strength of grace to discern and use your liberty in things disputed, are your good; a good which the weak brother hath not. Now let not this be evil sfioken of It is true, we cannot hinder loose and ungovemed tongues from speaking evil of us, and of the best things we have ; but we must not (if we c^an help it) give them any occasion to do it. Let not the reproach arise from any default of ours; as 1 Tim. 4. 12. Let no man despise thee, that is, do not make thyself despicable. So here, Do not use your knowledge and strength in such a manner as to give occasion to people to call it presumption and loose walking, and disobedience to God's law. We must deny ourselves in many cases for the preservation of our credit and reputation ; forbearing to do that which we rightly know we may lawfully do, when our doing of it may be a prejudice to our good name: as, when it is suspicious, and hath the appearance of evil ; or when it is become scandalous among good people ; or hath any way a brand u])on it. In such a case we must rather cross oui-selves than shame ourselves. Though it be but a little folly, it may be like a dead fly, very prejudicial to one that is in reputation for wisdom and honour, Eccl. 10. 1.

\\'e mav apply it more generally. We should manage all our good duties in such a mnnner that they may not be evil spoken of. That which for the matter of it is good and unexceptionable, mav sometimes, bv mismanagement, be rendered liable to a great deal of censure and reproach. Good praying, preaching, and discourse, mav often, for ^yant of prudence in ordering the time, the exjjres-sion, and other circumstances to erlificatinn, he evil spoken of. It is indeed their sin, who do '.pe:Jc evil of that which is good, for the sake of am- such circumstantial errors; but it is our follv, if we ppve any occasion to do so. As we tender the reputation of the good we profess and pi-actise, let us so order it that it may not be evil spoken of.

Seconaly, 'Hast thou faith ? Have it to thyscfbe-

ROMANS, XV.

fore God, v. 22. It is not meant of justifying faith ; (ihat must not be hid, but manifested by our works ;) bu: of a knowledge and persuasion of our christian liberty in tilings disputed. " Hast thou clearness in such a jjarticular ? Art thou satisfied that thou ma\est eat all meats, and observe all days, (except the Lord's day,) alike.-' Have it to thyself, enjoy the comfort of it in thy own bosom, and do not trouble others ijy the imprudent use of it, when it might give offence, and cause thy weak brother to stumble and fall." In these indifferent things, though we must never contradict our persuasion, yet we may sometimes conceal it, when the avowing of it \\ ill do more hurt than good. " Have it to thyself; a rule to thyself, not to be imposed upon others, or made a rule to them ; or a rejoicing to thyself." Clearness in doubtful matters contributes very much to our comfort:ible walking, as it frees us from those scruples, jealousies, and suspicions, which those who have not such clearness, are entangled in endlessly. Compare (jal. 6. 4. Let every man firove his own ivork, bring it to the touchstone of the word, and trv it bv that so exactly, as to be well satisfied in wiiat lie docs; and then he shall have rejoicini^ in himself alone, and not in another. Paul had faith in these things ; lam persuaded that there isiiothing ujtclean of itself; but he had it to himself, so as not to use his liberty to the offence of others.

How hajjpy were it for the churcli, if those that ha\ e a clearness in disputable things, would be satisfied to have it to themselves before God, and not impose those things upon others, and make them terms of connnunion ; than which nothing is more opposite to christian liberty, nor more destructive both to the peace of churches and the peace of consciences. That healing method is not the less excellent for being common ; in things necessary, let there be unity, in things unnecessary let there be liberty, and in both let tliere be charity, then all will be well (|uickly.

Have it to thyself before God. The end of such knowledge is, that, being satisfied in our liberty, we mav have a conscience void of offence toward God, and let that content us. That is the true comfort which we liave before Ciod. Those are right indeed, that are so in God's sight.

5. There is one rule more laid down here ; and it is general, Let us therefore folloiu after the things which ftmlre for fwace, and things wherewith one may edify another, xk 19. Here is the sum of our duty towards our brethren.

(1.) Wq must study mutual peace. Many wish for peace, and talk loud for it, that do not follow the things thiit make for peace, but the contrary. Liberty in tilings indifferent, condescension to those that are weak and tender, zeal in the great things of God wherein we are all agreed ; these are things that make for peace. Meekness, humility, self-denial, and love, arc the springs of peace ; the things that make for our j)eace. Wc arc not always so happv as to obtain peace ; there are so many that delight in war : but the God of peace will accejjt us, if wc follow after the things that make for peace, if we do oni- endeavour.

(2.) V\'e must study mutual edification. The former makes way for this. We cannot edify one another, while we are quarrelling and contending. There are many wavs by which wc may edify one another, if we did but seriously mind it; l)v good counsel, repmnf, instruction, exam])le, building up not only ourselves, Imt one another, in the most holy faith. We are (iod's building, God's temple, and have need to be edified ; and therefore m\ist study to promote die spiritual growth one of another. None so strong hut thev mav be edified ; none so weak, but may edify ; and while we edify others, we benefit ourselves.

CHAP. XV.

The apostle in tliis clia['t«r, continues the discourse ol tli'» former, concerning' tnutual fnrbcarance in inJiflitrent thines ; and fo draw> towards a conclusion of ll\c epistle. Where such differences oC apprehension, and c( tirequently distances of affection, are anions cliristiaiis, there is nee(l of precept upon precept, line upon line, to all?y the heat, and to beget a better temper. 'I'he apostle, bei.ig desirous to drive the nail home, as a nail in a sure pki.ee, lollous liis blow, unwillinp; to le;ive the subject till h'; had some hopes of prevailins;: to which end he orders the cause before them, and fills his mouth with the most ppjssinjj; arguments.

We may observe, in this ciiapter, I. His precepts to them. II. His prayers for them. III. His apology f( r writing to them. IV. His account of himself and his own afl'airs. V. His declaration of his purpose to come to se^ them. VI. His desire of a share in their prayers.

1. "V%7E then that are strong o.ight to ▼ T bear the Mifirmities of tliu- weak, and not to please ourselves. 2. Let every one of us please his neighbour for Jils good to edification. .3, For even Christ pleased not himself; but, as it is written, I'he reproaches of them that reproached diee fell on me. 4. For whatsoever things were written aforetime uere written for our learning, that we through patiem-e and comfort of the scriptures might have hope.

The apostle here lays down two precepts, with reasons to enforce them, shewing the duty of the strong christian to consider and condescend to the weakest.

I. We must bear the infirmities of the weak, v. 1. We all have our infirmities ; but the weak are more subject to them than others ; the weak in know ledge or grace ; the bruised reed, and the smoking flax. We must consider these ; not trample u]jon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and not have our affections alienated from them. Alas! it is their weakness, they cannot help it. Thus Christ bore with his weak disciples, and excused for them. But there is more in it;, we nmst also bear their iiifirmities, by sympathizing with them, concerning ourselves tor them, ministering strength to them, as there is occasion. That is bearing one another's burthens.

II. W'e must 7:ot fxlvase our^flves, but our neigh-botir, V. 1, 2. We must deny our own humoui', in consideration of our brethren's weakness and infirmity. 1. Christians must not jjlease themselves. We must not make it owv business to gratify all the little appetites and desires cf cur own heart; it is good for us to cross ourselves sometimes ; and then we shall the l)etter bear others crossing of us. \\'e shall be s])oilcd, (as Adonijah was,) if we be always humoured. The first lesson wc have to learn, is, to deny ourselves. Matt. 16. 24. 2. Christiaiis nmst please their brethren. The design of Christianity is to soften and meeken the spirit, to teach us the ait of obliging and true complaisance; not to be servants to the lusts of any, but to the necessities and infirmities of cur brethren ; to comi)ly with all tlnit we have to do with, as far as wc can with a gnc d conscience. Christians should study to be i)le;isiiHv.

Not///«/«' ourselves in the use of our christian liberty, which was allowed us, not for our own plea-svn-e, hut for the glory of (iod, and the ))rofit and edification of others. So we must ])lease our tieigh-hour. How amiable and comf« rtable a society would the church of Christ be, if christians would study to please one another, as now wc see them common

ROMANS, XV.

38 T

Iv industrious to cross,' and thwart, and contradict out- another !

Plcuse his Jieig/ibour, not in every thing, it is not an unlimited rule ; but for his good, especially for tlie good of his soul: not please him by serving his wicked wills, and humouring him in a sinful wa_\-, or consenting to his enticements, or suffering sin upon him ; this is a base way of pleasing our neighbour to tlie ruin of his soul: if we thus please men, we are not the servants of Christ: but please him for his good; not for our own secular good, or to make a prey of him, but for his spiritual good.

To edification, not only for his profit, but for the profit of otliers, to edify the body of Christ, by stu-d}ing to oblige one another. The closer the stones lie, and the better they are squared to fit one an -other, the stronger is the building.

Now observe the reason, why christians must please one another; for even Christ pleased not himself The self-denial of our Lord Jesus is the best argument against the selfishness of christians. Observe,

(1.) That Christ pleased not himself. He did not consult his own worldly credit, ease, safety, or pleasure ; he had not where to lav his head, lived upon alms, would not be made a king; detested no proposal with greater abhorrence than that, Master, sfiare thyself; did not seek his own will, (John 5. 30.) svashed his discijiles' feet, endured the contradiction of sinners against himself, troubled himself, (John 11. 33.) did not consult his own honour; and, in a word, emptied himself, and made himself of no reputation : and all this for our sakes, to bring in a righteousness for us, and to set us an example. His whole life was a self-denying, self-displeasing life. H" bore the infirmities of the weak, Heb. 4. 15.

(2.) That herein the scripture was fulfilled; As It iswritte?!, The reproaches of them that reproached 'hee, fell on me. This is quoted out of Ps. 69. 9. the former part of which verse is applied to Christ, (John 2. 17.) The zeal of thine house hath eaten me up: and the latter part here ; for David was a type of Chi-ist, and his sufferings, of Christ's sufferings.

It is quoted, to shew that Christ was so far from pleasing himself, that he did in the highest degree displease himself. Not as if his undertaking, considered on tlie whole, were a task and grievance to him, for he was very willing to it, and very cheerful in it; but in his humiliation, the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure. This the apostle chooses to express in scrijiturc-language ; for liow can the things of the Spirit of God be better spoken of than in the Spirit's own words ? And in that scripture he alleges, The reproaches of them that reproached thee, fell on me.

[1. J The shame of those reproaches which Christ underwent. Wliatever dishonour was done to Ciod, ■was a trouble to the Lord Jesus. He was grieved for the hardness of peo])le's hearts, beheld a sinful place with sorrow and tears, \\nien the saints were persecuted, Christ so far displeased himself, as to take what was done to them as done against himself; Saul, Saul, why persecutest thou me? Christ also did himself endure the greatest indignities; there was much of reproach in his sufferings.

[2. ] The sin of those reproaches which Christ undertook to satisfy for; so many understand it. Every sin is a kind'of reproach to God, especially presumptuous sins ; now the guilt of these fell iipon Christ, when he was made Sin, that is, a sacrifice, a Sin-offering for us. When the Lord laid upon him the iniquities of us all, and he bore our sins in his own body upon the tree, they fell upon him as upon our surety. Upon me be the curse. This was the greatest piece of self-displacency

that could be : considering his infinite spotless purity and holiness; ihe infinite love of the Feather to him, and his eternal concern for his Father's glory; nothing could be more contrarj' to him, nor more against him, than to be made Sin and a Curse for us, and to have the reproaches of (iod fall upon him ; especially, considering for whom he thus displeased himself, for strangers, enemies, and traitors; the just for the unjust, 1 Pet. 3. 18.

This seems to come in as a reason, why we should bear the iiifirmities of the weak. We must not please ourselves, for Christ pleased not himself; we nmst bear the infirmities of tlie weak, for Christ bore the reproaches of those that reproached (iod. He bore the guilt of sin, and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked ; we are called onlv to bear the infinnities of the weak.

£ven Christ; /. ^ig o Xg/rcf. Even he who was infinitely happy in tlie enjoyment of himself, who needed not us or our sen'ices ; even he who thought it no robbery to be equal with God, who had reason enough to please himself, and no reason to be concerned, much less to be crossed, for us; even he pleased not himself, even he bore our sins. And should not we be humble and self-denying, and ready to consider one another, who are members one of another.''

(3.) 'I'hat therefore we must go and do likewise ; For whatsoever things were written aforetime, were writt.'n for our learning. [1.] That which is written of Christ, concerning his self-denial and sufferings, is written for our learning; he hath left us an example. If Christ denied himself, surely we should deny ourselves, from a principle of ingenuousness and of gratitude, and especially of conformity to his image. The example of Christ, in what he did and said, is recorded for our imitation. [2.] That which is written in the scriptures of the Old Testament in the general, is written for our learning. What David had said in his own person, Paul had iust now applied to Christ. Now lest this should look like a straining of the scripture, he gives us this excellent niic in general, that all the scriptures of the Old Testament (much more those of the New) were written for our learning, and are not to be looked upon as of private interpretation. What happened to the Old Testament saints, happened to them for ensample ; and the scriptures of the Old Testament have many fulfillings. The scriptures are left for a standing rule to us : they are ivritfen, that thev might remain for our use and benefit.

First, YoY our learning. There are many things to be leanied out of the scripture ; and that is the best learning, that is drawn fi-om those fountains. Those are the most leamed, that are most mighty in the scriptures. \\'e must therefore labour, not onlv to understand the literal meaning of the scriptures, but to learn out of it that which will do us good ; and have need of help therefore not only to roll away the stone, but to draw out the v.ater ; for in manv places the well is deep. Practical observations are more necessary than critical expositions.

Secondly, That we through patience and comfort of the scriptures might have hope. That ho/ie wiiich hath eternal life for its object, is here projiosed as the end of scripture-learning. The scripture was written, that we might know what to hope for from God, and upon v.hat grounds, and in what way.

This should recommend the scripture to tis, that it is a special friend to christian hope. Now the way of attaining this hope, is, through patience and comfort of ihe scripture. Patience and con fort suppose trouble and sorrow; such is the lot of the saints in this world ; and were it not so, we shculd have no occasion for patience and confort. But both these befriend that hope, which is the life of

ROMANS, XV.

our souls. Patience works cxjierience, and exjie-ritnce, ho/ie, tliat niaketh not ashamed, ch. 5. 3—5. The more patience we exercise under troubles, tiie more hopetuily we may look tlirough our tn.ubles ; nothing more destructive to hope than impatience.

And tlie coinfjrt of the scrt/iturcs, tliat comfort which sjjiings from the woi-d of God, (that is the surest and sweetest comfort,) is likewise a great stay to liope, as it is an earnest in hand of the good hoped for. The Spirit, as a Comforter, is the Earnest of our inheritance.

5. Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus ; 6. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

The apostle, having delivered two exhortations, before he proceeds to more, intermixes here a prayer for the success of what he had said. Faithful ministers water their preaching with their prayers, because, whoever sows the seed, it is (iod that gives the increase. We can but speak to the ear, it is God's prerogative to speak to the heart. Observe,

I. The title he gives to God ; the God of patience and consolation, who is both the Author and the Foundation of all the patience and consolation of the saints; from whom it springs, and on whom it is built. He gives the grace of fiatience, he confirms and keeps it up as the God of consolation ; for the comforts of the Holy Ghost help to support believ-ei's, and to bear them up with courage and cheerfulness under all their afflictions. When lie comes to i)eg the ])ouring out of the si)irit of love and unity, he addresses himself to God as the God of fiatience and consolation ; 1. As a God that bears with us, and comforts us; is not extreme to mark what we do amiss, but is ready to comfort them that are cast down ; to teach us so to testify our love to our brethren, and bv these means to preserve and maintain unity, by being patient one with another, and comfortable one to another. Or, 2. As a God that gives us patience and comfort. He had spoken {xk 4.) of patience and comfoi't of the scriptures ; but here he looks uj) to God as the God oi fiatience and consolation : it comes through the scripture as the conduil-pi])e, but from God as the fountain-head. Tlie more patience and comfort we receive from Ciod, the better disposed we are to love one another. Nothing breaks tht peace more than an impatient and peevish, and fretful melancholy temper.

II. The mercy he begs of God ; Grant you to be like-minded one towards another, according to Jesus Christ. 1. The foundation of christian love and peace is laid in like-mindedness ; a consent in judgment, as far as vou have attained ; or hovvcvei-, a concord and agreement in affection. To <wto ^^iv«7v — to mind the same thin,^, all occasions of difference removed, and all quarrels laid aside. 2. This like-mindedness must be according- to Christ Jesus ; according to the i)reccpt of Christ, the royal law of I >ve, according to the pattern and example of Christ, wliich he had propounded to them for their imitation, V. 3. Or, "Let Christ Jesus be the Centre of unitv. Agree in tlie trutli, not in any error." It was a cursed concord and harnionv of tliose who were of one mind, to give their iiower and strength to the beast; (Rev. 17^ 13.) that was not a like-mindednoss according in Christ, but against Christ; like the Habel-builders, who were one in their rebellion. Gen. 11. 6. The method ot our prayer must l)e, first for truth, and then for ])eace; for such is the method of the wisdom that is from above ; it is first flitre, then peaceable. That is to be like-mind-

ed accord-ng to Christ Jesus.- 3. Like-mbdedness anionv; chn^ll.ul^, according to Clirist Jesus, is the gift of God ; and a precious gift it is, for which we must earne- ily seek unto inm. I-ie is the Father of sfiirits, and fasiiion;-, the hearts of men alike, (Ps, 33. 15.) opens tlie understanding, softens the htartA sweetens the affections, and gives the grace of love, and the Spirit, as a Spirit (,f love, to those that ask him. We are taught to jn-ay, that the will of God may l)e done on earth, as it is done in heaven : now, ' thei'c it is done unanimously, among the angels, who I are one in their praises and services ; and our desirej must be, that the saints on earth may be so too.

111. The end of liis desire ; that Cjod may be glo rified, v. 6. This is his plea with (iod in pra\er, and is likewise an argument v. jth t:,em to endeavour it. We should have the gh^y of (iod in our e- e ir. every prayer ; therefore our first petition, as the foundation of all the rest, must be. Hallowed be thy na?ne.

Like-mindedness among christians, is in order to our glorifying of God ;

1. With one mind and one mouth. It is desirable that christians should agree in every thing, that so they may agree in this, to praise God together. It tends very much to the glory of God who is one, and his name one, when it is s(>. It will not suffice, that there be one mouth, but there must be one mind ; for God looks at the heart; nay, there will hanllv be one mouth, where there is not one mind ; and God will scarcely be glorified, where there is wX a sweet conjunction of both. One mouth in confessing the truths of God, in praising the narhe of God ; one mouth in common converse, not jarring, biting, and devouring one another ; one mouth in the solemn assembly ; one s])eaking, but all joining.

2. As tfie Father of our Lord Jesus Christ. That is his New Testament style, (iod must be glorified as he has now revealed himself in the face of Jesus Christ; according to the niles of the gospel, and with an eye to Christ, in whom he is our Father. The unity of christians glorifies God as the Father of our Lord Jesus Christ; because it is a kind of counter-part or re])resentation of the oneness that is between the Fathei- and the Son. We are warranted so to speak (f it, and, with that in our eye, to desire it, and pray for it, from John 17. 21. 77)0/ they all may be one, as thou, Father, art in me, and Tin thee: a high expression ( f the honour and sweetness of the saint.^' unity. And it follows, Thai the world may believe that thou hast sent me; and so God may be glorified as the Father of our Lord Jesus Christ.

7. Wherefore receive ye one anotner, as (yhrist also received us to I lie gloiy of (rod. 8, Now 1 say ihat Jesus Christ was a minister of the circumcision for the trulh of God, to confirm the promises made unto the fathers: 9. And that the Gentiles might glorify God for hh mercy; as if i> written. For this cause I will conf("ss to thee among the Gentiles, and sing mito thy name. 10. And again he saifh, Rejoice, ye Gentiles, with his people. 11. And aiiain, Praise the Lord, all ye Gentiles; and laud him, all ye peojjle. 12. And again Ivaias saith, Tliere shall be a root of Jesse, and he that shall rise to reign over the Gentiles \ in him shall the Gentiles trust.

The apostle here returns to his exhortation to christians. What he says here, (r. 7.) is lo th«

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383

same purport with Ihe tornner; but the repetition sliews how much the apostle's iie;irt was upon it.

•' Receive one another into yonr afFcciion, into your communion, and into your common conversation, as there is occasion." He had exhorted tlie strong to receive the weak; {ch. 14. 1.) here. Receive one another; for sometimes the jjrejudices of the weak, christian make him shy of tlie strong, as much as the ])ride of the strong christian makes him shy of the weak ; neitlier of whicli ought to be. Let there be a mutual emliracing among christians. Those that liave received Christ by faith, must receive all christians by brotherly love ; thougli poor in the world, though persecuted and despised, though it may be matter of reproach and danger to you to receive them ; though in the less weighty matters of the law they are of different apprehensions, thou.^li there may have been occasion for private piques; yet laying aside these, and the like considerations, receive ye one another.

Now the reason why christians must receive one another, is taken, as before, fi-om the condescending love of Christ to us ; As Christ also received us, to the glory of God. Can there be a more cogent argument .•• Has Christ been so kind to us, and shall we Ije so unkind to those that are his ? Was he so forward to entertain us, and shall we be backward to entertain our brethren ? Christ has received us into the nearest and dearest relations to himself: has received us into his fold, into his family, into the adoption of sons, into a covenant of friendship, yea, into a marriage-covenant with himself; has received us (though we were strangers and enemies, and had played tlie prodigal) into fellowship and communion with himself.

Those words, to the glory of God, may refer both to Christ's receiving us, which is our pattern ; and to our receiving one another, which is our practice according to that pattern.

I. Christ hath received us to the glory of God. The end of our reception by Christ, is, that we might glorifv God in this world, and be glorified with him in that to come. It was the glory of God, and our glory in the enjoyment of God, that Christ had in his eve, when he condescended to receive us. We are called to an eternal glory by Christ Jesus, John 17. 24. See to what he received us, to a happiness transcending all comprehension : see for what he received us, for his Father's glory ; he had ••hat in his eye in all the instances of his favour to us.

II. \\'e must receive one another to the glory of God. That must he our great end in all our actions, that (iod may be glorified ; and nothing more conduces to that, than the mutual love and kindness ot those that profess religion ; compare t'. 6. That ye may ibith o^e mind and one mouth glorify God.

That which was a b'ne of contention among them, was, a different apprehension about meats and drinks, which took rise in distinction, between Tews and Gentiles. Now, to prevent and make up this difference, he shews how Jesus Christ hath received both Jews and Gentiles ; in him they are both one, one new man, Eph. 2. 14—16. Now it is a rule, Qufe conx>eniunt in aliquo tertio, inter se con-veniunt — Things r^'hich agree ivith a third thing, agree with each other. Those that agree in Christ, who is the Alpha and the Omega, the First and the Last, and the great Centre of unitv, may well aff"ord to agree among themselves. This coalescence of the Jews and iGentik's in Christ and Christianity, was a thing that filled and affected Paul so much, that he could not mention it without some enlargement and illustration.

1. He received the Jews, v. 8. Let not any think hardly or scornfullv therefore of those that were originally Jews, and still, through weakness, retain some savour of their old Judaism : for,

(1.) Jesus Christ was a Minister of the circumci' sion. That he was a Afini.ster, iiaK-.y.^ — a Servant, speaks his great and exemplary condescension, and puts an honour upon the ministry: but that he was a Minister of the circumcision, was himself circumcised, and made under the law, and did in his own ])erson preach tlie gospel to the Jews, who were of the circumcision —this makes the nation of the Jews more considerable than otherwise they appear to be. Christ conversed with the Jews, blessed them, looked upon himself as primarily sent to the lo&t shecfi of the house of Israel, laid hold of the seed of Abraham, (Heb. 2. 16. margin,') and by them, as it were, catched at the whole body of mankind. Christ's personal ministry was appropiiated to them, though the apostles had their commission enlarged.

(20 He was si for the truth of God. That which he preached to them, was, the truth ,- for he came into the world to bear witness to the truth, John 18. 37. And he is himself the Truth, John 14. 6. Or, for the truth of God, that is, to make good the promises given to the patriarchs, concerning the s-pecial mercy God had in store for their seed. It was not for the merit of the Jews, but for the truth of God, that thev were thus distinguished ; that Ciod might approve himself true to this word which he had spoken.

To confirm the firomises made unto the fathers. The best confirmation of promises is the performance of them. It was jjromised, that in the seed ot Abraham all the nations of the earth should be blessed ; that Shiloh should come from betwten the feet of Judah ; that out of Israel should jjroceed he that should have the dominion ; that out (.f Zion should go forth the law ; and many the like. There were many intermediate providences, which seemed to weaken those promises ; providences which threatened the fatal decay of that peojjle ; but when Messiah the Prince ajjjjeared in the fulness of time, as a Minister of the circumcision, all these jjromises were confirmed, and the truth of them was made to ap-])ear ; for in Christ all the premises of God, both those of the Old Testament and those of the New, are Yea, and in him Amen. Understanding by the firomises made to the fathers, the whole coxenant of grace, darklv administered under the Old Testament, and brought to a clearer light now under the gospel; it was thrist's great errand to confirm that covenant, Dan. 9. 27. He confirmed it by shedding the blood of the covenant.

2. He received the Gentiles likewise. This he shews, v. 9—12.

(1.) Observe Christ's favour to the Gentiles, in taking them in to praise God—the work of the church on earth, and the wages of that in heaven. One design of Christ, was, that the Gentiles likewise might be converted ; that they might be one with the Jews in Christ's mystical body. A good reason whv they should not think the worse of any christian for his having been formerly a Gentile ; for Christ hath received him. He invites the Gentiles, and welcomes them. Now observe how their conversion is here expressed ; That the Gentiles might glorify God for his mercy. A periphrasis of conversion.

[1.] They shall have matter for praise, even the mercy of God. Considering the miserable and deplorable condition that the Gentile world was in, the receiving of them appears more as an act of mercy than the receiving ot the Jews.

They that were Lo-ammi — not a fieofile, were Lo-ruhatna — not obtaining inercy, Hos. 1. 6, 9.— 2. 23. The greatest mercy of God to an\- pef^ple, is, the receiving of them into covenant with himself: and it is good to take notice of God's mercy in receiving us.

[2.] They shall have a heart for praise. They

ROMANS, XV.

shall 5'/or//i/ God for his mercy. Unconverted sinners do nothing to glorify God ; but converting grace works in the soul a disposition to speak and do all to tlie gloiy of G 'd; God intended to reap a harvest of glory from the Gentiles, who had been so long turning his glury into shame.

(2.) The fulfilling of the scriptures in this. The favour of (iod to the Cientiles was not only mercy, but truth. Thou;^h there were not promises directly given to them, as to the fathers of the Jews; yet there were many prophecies concerning them, which related to the calling of them, and the im-b^ving of them in the church : some of which he mentions, because it was a thing that the Jews were hardly persuaded to believe. Thus, by referring them to the Old Testament, he labours to qualify their dislike of the Gentiles, and so to reconcile the parties at variance.

[1. ] It was foretold, that the Gentiles should have the gospel preached to them, " / vjill confess to thee among' the Gentiles, (y. 9.) thy name shall be known, and owned in the Gentile world ; there shall gospel-grace and love be celebrated." This is quoted from Ps. 18. 49. / ivill gix'C thanks unto thee, O Lord, among the heathen. A thankful explication and commemoration of the name of God, are an excellent means of drawing others to know and praise God. Christ, in and by his apostles and ministers, whom he sent to disciple all nations, did confess to God among the Gentiles. The exaltation of Christ, as well as the conversion of sinners, is set forth by the praising of Ciod. Christ's declaring God's name to his brethren, is called his firaimng of God in the midst of the congregation, Ps. 22. 22.

Taking these words as spoken by David, they were spoken when he was old and dying, and he was not likely to confess to God among the Gentiles : but when David's psalms are read and sung among the Gentiles, to the praise and glory of God, it may be said, that David is confessing to God among the Gentiles, and singing to his name. He that was the sweet psalmist of Israel, is now the sweet psalmist of the Gentiles. Converting grace makes people greatly in lore with David's psalms. Taking them as spoken by Christ, the Son of David, it may be understood of his spiritual indwelling by faith in the hearts of all the praising saints.

If any confess to God among the Gentiles, and sing to his name, it is not they, but Christ and his grace in them. I live, yet not I, but Christ liveth in me; so, I praise, yet not I, but Christ in me.

[2.] That the Gentiles should rejoice with his people, V. 10. This is quoted from that song of Moses, Deut. 32. 43. Observe, Those who were incorporated among his people, are said to rejoice with his people. No greater joy can come to any people, than the coming of the gospel among them in power. Those Jews that retain a prejudice against the Gentiles, will by no means admit them to any of their joyful festivities ; for (say they) astanger intermed-dleth not with the joy, Prov. 14. 10. But the partition-wall being taken down, the Gentiles are welcome to rejoice with his people. Being brought into the church, they share in its sufferings, are companions in patience and tribulation ; to recompense which, thev share in the joy.

[3.] That they should praise God ; {v. 11.) Praise the Lord, all ur Gentiles. This isquoted out of that short psalm, Ps. 117. 1. Converting grace sets people a prai-ing God, furnishes with the richest matter forpraise, and gives a heart to it. The Gentiles had been, for many ages, praising their idols of wood and stone, but now they arc brought to praise the Lord ; and this, David in spirit speaks of. In calhng upon all the nations to praise the Lord, it is intimated, that they shall have the knowledge of him.

[4. ] That they shojild believe in Christ, {v. 12.) quoted from Isa. 11. 10. Where observe,

Ju7'st, The revelation of Christ, as the Gentiles' King. He IS here called the Hoot of Jesse, that is, such a Branch from the family of David, as is the very life and strength of the famly : compare Isa. 11 1. Christ was David's Lord, and yet withal he was the Son of David, (Matt. 22. 45.) for he was tht Root and Offspring of David, Rev. 22. 16. Christ, as God, was David's Root; Christ, as Man, was David's Offspring.

^nd he that shall rise to reign over the Gentilff. This explains the figurative expression of the pnv phet, he shall stand fur an ensign of the people. When Christ rose from the dead, when he ascended on higli, it was to reign over the Gentiles.

Secondly, The recourse of the Gentiles to him ; In him shall the Gentiles trust. Faith is the soul's confidence in Christ, and dependence on him. The prophet has it. To him shall the Gentiles seek. The^ method of faith, is, first to seek unto Christ, as to one 1 proposed to us for a Saviour ; and, finding him able \ and willing to save, then to trust in him. They that know him will ti-ust in him. Or, this seeking to him is the effect of a trust in him; seeking him by pra\er, 1 and pursuant endeavours. \\'e shall never seek to } Christ till we tmst in him. Trust is the mother; / diligence in the use of means, the daughter. -

Jews and Gentiles being thus united in Christ's love, why should they not be united in one another's love }

13. Now the God of hope fill yon with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

Here is another prayer directed to Ciod, as the God of hope ; and it is, as the former, {v. 5, 6.) for spiritual blessings; those are the best blessings, and to be first and chiefly prayed for.

I. Observe how he addresses himself to God, af the God of hope. It is good in prayer to fasten upon those names, titles, and attributes of God, which are most suitable to the errand we come upon, and will best serve to enc9urage our faith concerning it. Every word in the prayer should be a plea. Thus should the cause be skilfully ordered, and the mouth filled with arguments. God is the God of hope. He is the Foundation on which our hope is built, and he is the Builder that doth himself raise it: he is both the Object of our hope, and the Author of it. That hope is but fancy, and will deceive us, which is not fastened upon God, (as the Goodness hoped for, and the Truth hoped in,) and which is not of his working in us. We have both together, Ps. 119. 49. Thu word, (there is Ciod the Object,) on which thou hast caused me to hope, there is God the Author of our hope, 1 Pet. 1. 3.

II. What he asks of God; not for himself, but for them.

1. That they might he filed with all joy and peace in believing. Joy and peace are two of those things in which the kingdom of God consists, ch. 14. 17. Joy in (iod, peace of conscience, both arising from a sense of our justification ; sec ch. 5. 1, 2. Joy and peace in our own bosoms wnxAd promote a che'jrful unity and unanimity with our brethren. Observe,

(1.) How desirable this jov and peace are: they are filling. Carnal joy puffs up the s(mi1, but cannot fill it; therefore in laughter the heart is sad. _ True, heavenly, spiritual joy ]sjilling to the soul; it has a satisfaction in it, answerable to the soul's vast and just desires. Thus does God satiate .md replenish the weary soul. Nothing more than this joy, only more of it, even the pcr*"ection of it in glory, is th''

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desire of the soul that, hath it, Ps. 4 6, 7.—36. 8.—

63. 5.-65. 4.

(2.) How it is attainable. [!•] By prayer. We must go to God for it; he will for this be inquired of. Prayer fetches in spiritual joy and peace. [2. ] By believing ; that is tlie means to be used. It is vain, and flashy, and transient joy, that is the product of fancy ; true substantial joy is the fruit of faith. Believing, ye rejoice with joy unsfieakable, 1 Pet. 1. 8. It is owing to the weakness of our faith, that we are so much wanting in joy and peace. Only believe ; believe the goodness of Christ, the love of Christ, the promises of the covenant, and the joys and glories of heaven; let faith be the substance and evidence of these things, and the result must needs be joy and peace.

Observe, It is all joy and peace; all sorts of true joy and peace. When we come to God by prayer, we must enlarge our desires; we are not straitened in him, why should we be straitened in ourselves ? Ask for all joy; open thy mouth wide, and he will fill it. 2. That they might abound in liofxe through the flower of the Holy Ghost. The joy and peace of believers arise chiefly from their hopes. What is laid out upon them, is but little, compared with what is laid up for them ; therefore the more hope they have the more joy and peace they have. We do then abound in hope, when we hope for great things from God, and are greatly established and confirmed in these hopes. Christians should desire and labour after an abundance of hope, such hope as will not make ashamed. This is through the fioiver of the Holy Ghost. The same almighty power that works grace, begets and strengthens this hope. Our own power will never reach it; and therefore where this hope is, and is abounding, the blessed Spirit must , have all the gloiy.

14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctfied by the Holy Ghost.

Here,

I. He commends these christians with the highest characters that could be. He began his epistle with their praises, {ch. 1. 8.) Your faith is sfioken of throughout the world, thereby to make way for his discourse : and now he concludes with the like commendation, because sometimes he had reproved them sharply, to qualify them, and to part friends. This he does like an orator. It was not a piece of idle flatterv and compliment, but a due acknowledgment of their worth, and of the grace of God in tliem. We must be forward to oI)serve and commend that in others, which is excellent and praiseworthy ; it is part of the present recompense of virtue and usefulness, and will be of use to quicken others to a holy emulation. It was a great credit to the Romans to be commended by Paul, a man of so great judgment and integrity, too skilful to be deceived, and too honest to flatter.

Paul had no personal acquaintance with these christians, and yet he says, he was persuaded of their excellencies, though he knew them only by hearsay. As we must not, on the one hand, be so

Vol. VI,—3 C

simple as to believe every word; so, on the other hand, we must not be so sceptical as to believe nothing \ but especially we must be forward to believe good concerning others : in that case charity hopeth all things, and believeth all things, and (if the probabilities be any thing strong, as here they were) is fiersuaded. It is safer to err on that hand.

Now observe what it was that he commended them for. ,

1. Thatihey were full of goodness; therefore the more likely to take in good part what he had written, and to account it a kindness; and not only so, but to comply with it, and to put it in practice; especially that which relates to their union, and to the healing of their differences. A good understanding of one another, and a good will to one another, would soon put an end to strife.

2. Filled with all knowledge. Goodness and knowledge together! A very rare and an excellent conjunction : the head and heart of the new man. All knowledge, all necessary knowledge, all the knowledge of those things which belong to their everlasting peace.

3. Able to admonish one another. To this there is a further gift requisite, even the gift of utterance. Those that have goodness and knowledge, should communicate what they have for the use and benefit of others. "You that excel so much in good gifts, may think you have no need of any instructions of mine." It is a comfort to faithful ministers, to see their work superseded by the gifts and graces of their people. How gladly would ministers leave off" their admonishing work, if people were able and willing to admonish one another! Would to God, that all the Lord's people were prophets. But that which is every body's work, is no body's work; and therefore,

II. He clears himself from the suspicion of intermeddling needlessly with that which did not belong^ to him, V. 15. Observe how affectionately he speaks to them ; My brethren, (v. 14.) and again, brethren, V. 15. He had himself, and taught others, the art of obliging. He calls them all his brethren, to teach them brotherlv love one to another. Probably, he wrote the more courteously to them, because, being Roman citizens, living near the court, they were more genteel, and made a better figure ; and therefore Paul, who became all things to all men, was willing, by the respectfulness of his style, to please them for their good. He acknowledges he had written boldly in some sort — Tox/uDifiiTtfcy uto /uiput, in a manner that looked like boldness and presumption, and for which some might perhaps charge him with taking too much upon him. But then consider,

1. He did it only as their remembrancer; as putting you in mi?td. Such humble thoughts had Paul of himself, though he excelled in knowledge, that he would not pretend to tell them that which they did not know before ; but only to remind them of that in which they had formerly been by others instructed. So Peter, 2 Pet. I.'l2.—3. 1. People commonly excuse themselves from the hearing of the word, that the minister can tell them nothing but what thev knew before. If it be so, yet have they not need to know it better, and to be put in mind of it ?

2. He did it as the apostle of the Gentiles. It was in pursuance of his office; Because of the grace (the afiostleship, ch. 1. 5.) given to me of God, to be the minister of Jesus Christ to the Gentiles, v. IC. Paul reckoned it a great favour, and an honour that God had put upon him, in putting him into that ofike. Now because of tliis grace given to him, he thus laid out himself among the Gentiles, that he might not receive that grace of God in vain. Chi-ist re ceived, that he might give; so did Paul; so have we

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talents which must not be buried. Places and offices must be filled up with duty. It is good for ministers to be often remembering the grace that is given unto them of God. Minister verbi es, hoc age — Y'ou are a minister of the word; give yourself wholly to it, was Mr. Perkins's motto. Paul was a minister. Observe here,

(1.) Whose minister he was; the minister of Jesus C'iirist, 1 Cor. 4. 1. He is our Master; his we are, and him we serve.

(2.) To whom ; to the Gentiles. So God had appointed him, Acts 22. 21. So Peter and he had agreed. Gal. 2. 7 —9. These Romans were Gentiles; "Now," says he, "I do not thrust myself upon you, or seek any lordship over you; I am appointed to it: if you think I am i-ude and bold, my commission is my warrant, and must bear me out."

(3.) What he ministered; the gosfiel of God; itfHfyhTdi TO uayyixtot — ministering as about holy things; so the word signifies; executing the office of a christian priest, more spiritual, and therefore more excellent, than the Leviticali)riesthood.

(4.) For what end; that the offering up (or sacrificing) of the Gentiles might oe acceptable, that God may have the glory which would redound to his name by the conversion of the Gentiles. Paul laid out himself thus, to bring about something that might be acceptable to God. Observe how the conversion of the Gentiles is expressed; it is the offering up of the Gentiles; it is ^r/iiir^o^a tCi- ibvZi — the oblation of the Gentiles: in which the Gentiles are looked upon, either, [1.] As the priests offering the oblation of prayer and praise, and other acts of religion. Long had the Jews been the holy nation, the kingdom of priests, but now the Gentiles are become priests unto God, (Rev. 5. 10.) by their conversion to the christian faith consecrated to the service of God, that the scripture might be fulfilled, (Mai. 1. 1\.) In every place incense shall be offered, and a pure offering. The converted Gentiles are said to be made nigh, (Eph. 2. 13.)—the periphrasis of priests. Or, [2.] The Gentiles are themselves the sacrifice offered up to God by Paul, in the name of Christ; a living sacrifice, holy, acceptable to God, ch. 12. 1. A sanctified soul is offered up to God in the flames of love, upon Christ the Altar. Paul gathered in souls by his preaching, not to keep them to himself, but to offer them up to God; Behold, I, and the children that God hath given me. And it is an acceptable offering; being sanctified by the Holy Ghost. Paul preached to them, and dealt with them; but that which made them sacrifices to God, was, their sanctification ; and that was not his work, but the work of the Holy Ghost, None are acceptably offered to God, but those that are sanctified: unholy things can never be pleasing to the holy God.

17.1 have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18. For I will not dare to speak any of those things which Christ hath not wrought by me, to njake the Gentiles obedient, by word and deed, 19. Through mighty signs and wonders, by the power of 1 he Spirit of God; so that from Jerusalem, a nd round about unto lllyricum, I have fu lly preached the gospel of Christ. 20. Yt ^a, so have 1 strived to preach the gospel, not where Christ was named, lest I should built "1 upon another man's foundation: 21. But i IS it is written, To whom he was not

spoken of, they shall see: and they that have not heard shall understand.

The apostle here gives some account of himself and of his own affairs. Having mentioned his ministry and apostleship, he goes on further to magnify his office in the efficacy of it; and to mention, to the glory of God, the great success of his ministry, and the wonderful things that Gcd had done by him ; for encouragement to the christian church at Rome, that they were not alone in the profession of Christianity ; but though, compared with the multitude of theii idolatrous neighbours, they were but a little flock, yet, up and down the country, there were many that were their companions in the kingdom and patience of Jesus Christ. It was likewise a great confirmation of the truth of the christian doctrine, that it had such strange success, and was so far propagated by such weak and unlikely means ; such multitudes captivated to the obedience of Christ by the foolishness of preaching. Therefore Paul gives them this account; which he makes the matter of his glorying ; not vain glory, but holy, gracious gloiying; which appears by the limitations; it is through Jesus Christ. Thus does he centre all his glorying in Christ; he teaches us to do so, 1 Cor. 1. 31. JVot unto us, Ps. 115. 1. And it is in those things which pertain to God, The conversion of souls is one of those things that pertain to God, and therefore is the matter of Paul s glorying ; not the things of the flesh.

Whereof I may glory, 'ixf* «v Knuj^^na-n iv Xpis-^'iufa TO. Trfii Qioy. I would rather read it thus; Therefore I have a rejoicing in Christ Jesus, (it is the same word that is used, 2 Cor. 1. 12. and Phil. 3. 3. where it is the character of the circumcision, that they rejoice — kav^^^/uivoi, in Christ Jesus,) concerning the things of God ; or those things that are offered to God—the living sacrifices of the Gentiles, v. 16. Paul would have them to rejoice with him in the extent and efficacy of his ministry ; of which he speaks not only with the greatest deference possible to the power of Christ, and the effectual working of the Spirit as all in all; but with a protestation of the truth of what he said; (x'. 18.) / will not dare to speak of any of those things which Christ hath not wrought by me. He would not boast of things without his line, nor take the praise of another man's work, as he might have done when he was writing to distant strangers, who perhaps could not contradict him ; but (says he) I dare not do it: a faithful man dares not lie, however he be tempted; dares be true, however he be terrified. Now, in this account of himself, we may observe, I. His unwearied diligence and industry in his work. He was one that laboured more abundantly than they all.

1. He preached in many places ;from Jerusalem, whence the law went forth as a lamp that shineth, and round about unto lllyricum, many hundred miles distant from Jerusalem. We have in the book of the Acts an account of Paul's travels. There we find him, after he was sent forth to preach to the Gentiles, (Acts 13.) labouring in that blessed work in Seleucia, Cyprus, Pamphylia, Pisidia, and Zi/roo-nia; {ch. 13, 14.) afterward travelling through Syria and Cilicia, Phrygia, Galatia, Mysia, Trcfus; and thence called over to Macedonia, and so into Europe, ch. 15, 16. Then we find him very busy at Thessa-lonica, Berea, Athens, Corinth, Jiphrsus, and the parts adjacent. Those that know the extent and distance of these countries, will conclude Paul an active man, rejoicing as a strong man to run a race. Jlly ricum is the country now called Sclavonia, bordering upon Hungary. Some take it for the same with Bulgaria; others for the lower/'anwow/a; however, it was a great way from Jerusalem. Now it might

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be suspected, that if Paul undertook so much work, surely he did it by the halves. " No," says he, " / have fully fireached the gospel of Christ; have given them a full account of the truth and terms of the gospel; have not shunned to declare the whole counsel of God, (Acts 20. 27.) I have kept back no-,thing that was necessaiy for them to know." Filled the gos/iel, so the word is; ■n-tTTKHfUKhai ts lunyyiKiot, filled it as the net is filled with fishes in a large draught; or filled the gospel, that is, filled them with the gospel. Such a change does the gospel make, that, when it comes in power to any place, it fills the place. Other knowledge is airy, and leaves souls empty, but the knowledge of the gospel is filling.

2. He preached in places that had not heard the gospel before, v. 20, 21. He brake up fallow ground, laid the first stone in many places, and introduced Christianity there, where nothing had reigned for many ages but idolatry and witchcraft, and all sorts of diabolism. Paul brake the ice, and therefore must needs meet with the more difficulties and discouragements in his work. Those who preached in Judea, had, upon this account, a much easier task than Paul, who was the apostle of the Gentiles; for they entered into the labours of others, John 4. 38.

Paul, being a hardy man, was called out to the hardest work; there were many instructors, but Paul was the great father ; many that watered, but Paul was the great planter. Well, he was a bold man that made the first attack upon the palace of the strong man armed in the Gentile world; that first assaulted Satan's interest there ; and Paul was that man who ventured the first onset in many places, and suffered greatly for it. He mentions this as a proof of his apostleship; for the office of the apostles was especially to bring in those that were without, and to lay the foundations of the new Jerusalem ; see Rev. 21. 14. Not but that Paul preached in many

Elaces where others had been at work before him ; ut he principally and mainly laid himself out for the good of those that sat in darkness. He was in care not to build ufion another man's foundation, lest he should thereby disprove his apostleship, and give occasion to those who sought occasion to reflect upon him. He quotes a scripture for this, out of Isa. 52. 15. To whom he was not sfioken of, they shall see. That which had not been told them, shall they see; so the prophet has it, much to the same purport. This made the success of Paul's preaching the more remarkable. The transition from darkness to light is more sensible than the after-growth and increase of that light. And commonly the greatest success of the gospel is at its first coming to a place; afterward, people become sermon-proof.

n. The great and wonderful success that he had In this work. It was effectual to make the Gentiles obedient. The design of the gospel is to bring people to be obedient; it is not onlv a truth to be believed, but a law to be obeyed. This Paul aimed at in all his travels ; not his own wealth and honour, (if he had, he had sadly missed his aim,) but the conversion and salvation of souls : that his heart was upon, and for that he travailed in birth again.

Now how wiis this great work wrought f

1. Christ was the principal Agent. He does not say, " which I worked,'' but, " which Christ wrought by me," v. 18. Whatever good we do, it is not we, but Christ by us, that does it; the work* is his, the strength his ; he is All in all, he works all our works, Phil. 2. 13. Isa. 26. 12. Paul takes all occasions to own this, that the whole praise might be transmitted to Christ.

Paul was a very active minister; By word and deed, that is, by his preaching, and by the miracles he wrought to confirm his doctrine ; or his preach-mg and his living. Those minister* are likely to win

souls, that preach both by word and deed ; by their convei-sation shewing forth the power of the truths they preach. This is according to Christ's example, who began both to do and teach. Acts 1. 1.

Through mighty signs and wonders: iv iuyifxu (TUfxiittv — by the power, or in the strength, of signs and wonders. These made the preaching of the word so effectual, being the appointed means of conviction, and the divine seal affixed to the gospel-charter, Mark 16. 17, 18.

3. The flower of the Spirit of God made this effectual, and crowned all with the desired success, V. 19. (1.) The power of the Spirit in Paul, as in the other apostles, for the working of those miracles. Miracles were wrought by the power of the Holy Ghost, (Acts 1. 8.) therefore reproaching the miracles is call'ed the blasphemy against the Holy Ghost. Or, (2.) The power of the Spirit in the hearts of those to whom the word was preached, and who saw the miracles, making these means effectual to some, and not to others. It is the Spirit's operation that makes the difference. Paul himself, great a preacher as he was, with all his mighty signs and wonders, could not make one soul obedient farther than the power of the Spirit of God accompanied his labours. It was the Spirit of the Lord of hosts that made those great mountains plain btfore this Zerubbabel. This is an encouragement to faithful ministers, who labour under the sense of great weakness and infirmity, that it is all one to the blessed Spirit to work by many, or by those that have no power. The same almighty Spirit that wrought with Paul, often perfects strength in weakness, and ordains praise out of the mouth of babes and sucklings. This success which he had in preaching, is that which he here rejoices in; for the converted nations were his joy, and crown of rejoicing: and he tells them of it, not only that they might rejoice with him, but that they might be the more ready to receive the truths which he had written to them, and to own him whcm Christ had thus signally owned.

22. For which cause also 1 have been much hindered from coming to you. 23. But now having no more place in these parts, and having a great desire these many years to come unto you ; 24. Whensoever 1 take my journey into Spain, I will come to you : for I trust to see you in my journey, and to be brought on my way thitherward by you, if first 1 be soniew hat filled with your company. 25. But now I go unto Jerusalem to minister unto the saints. 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29. And I am sure that, when I come unto you, I shall come in the fulness of the bless-mg of the gospel of Christ.

St. Paul here declares his purpose to come and see the christians at Rome. Upon this head his matter is but common and ordinary, appointing a visit to his

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friends; but the manner of his exfiression is gracious and savoury, very instructive, and for our imitation. We should learn by it to speak of our common affairs in the language of Canaan. Even our common discourse should have an air of grace ; by that it will appear what country we belong to.

It sliould seem that Paul's company was very much desired at Rome. He was a man that had as many friends and as many enemies as most men ever had : he passed through evil report and good report. No doubt, they had heard much of him at Rome, and longed to see him. Should the apostle of the Gentiles be a stranger at Rome, the metropolis of the Gentile world ? Why, as to this, he excuses it, that he had not come yet, he promises to come shortly, and gives a good reason why he could not come now.

I. Heexciisesit, that he fiever came yet. Observe how careful Paul was to keep in with his friends, and to prevent and anticipate any exceptions against him ; not as one that lorded it over God's heritage.

1. He assures them that he had a great desire to see them ; not to see Rome, though it was now in its greatest pomp and splendour ; nor to see the emperor's court ; nor to converse with the philosophers and learned men that were then at Rome, though such conversation must needs be very desirable to so great a scholar as Paul was, but to come unto you, {v. 33.) a company of poor despised saints in Rome, hated of the world, but loving God, and beloved of him. These were the men that Paul was ambitious of an acquaintance with at Rome ; they were the ex- ^ cellent ones in whom he delighted, Ps. 16. 3. And he had a special desire to see them, because of the great character they had in all the churches for faith and holiness; they were men that excelled in virtue, and therefore Paul was so desirous to come to them.

This desire Paul had had for many years, and yet could never compass it. The providence of God wisely over-rules the purposes and desires of men. God's dearest servants are not always gratified in every thing that they have a mind to. Yet all that delight in God, have the desire o/their heart fulfilled, (Ps. 37. 4.) though all the desires in their heart be not humoured.

2. He tells them, that therefore he could not come to them, because he had so much work cut out for him elsewhere. For which cause, that is, because of his labours in other countries, thence it was that he was so much hindered. God had opened a wide door for him in other places, and so diverted him.

Observe, in this, (1.) The gracious providence of God conversant in a special manner about his ministers, casting their lot, not according to their contrivance, but according to his own purpose. Paul was several times crossed in his intentions ; sometimes hindered by Satan, (as 1 Thess. 2. 18.) sometimes forbidden by the Spirit, (Acts 16. 7.) and here diverted by other work. Man purposes but God disposes, Prov. 16. 9.—19. 21. Jer. 10. 23. Ministers Eurpose, and their friends purpose concerning them, ut God over-rules both, and ordei's the journeys, removes, and settlements, of his faithful ministers as he pleases. The stars are in the right hand f>f Christ, to shine where he sets them. The gospel does not come by chance to anv place, but by the will and counsel of God. (2.) The gracious prudence of Paul, in bestowing his time and pains there where there was most need. Had Paul consulted his own ease, wealth, and honour, tlie greatness of the work would never have hindered him from seeing Rome, but would rather have driven him thither, where he might hive had more preferment, and taken less pains. But Paul sought the things of Christ more than his own things, and therefore would not leave his work of planting churches, no not for a time, to go see Rome. The Romans were whole, and needed not the physician so as other poor places that were

sick and dying, \^^lile men and women were every day droppmg into eternity, and their precious souls perishing for lack of vision, it was no time for Paul to trifle. There was now a gale of opportunitv, the fields were white unto the harvest; such a season slipt might never be retrieved ; the necessities of poor souls were pressing, and called loud, and there' tore Paul must be busy. It concerns us all to do that first, which is most needful. Tnie grace teaches us to prefer that which is necessary before that which is unnecessar)', Luke 10. 41, 42. And christian prudence teaches us to prefer that which is more necessary before that which is less so. This, Paul mentions as a sufficient satisfying reason. We must not take it ill of our friends, if they prefer necessary work, which is pleasing to God, beiore unnecessary visits and compliments, which may be pleasing to us. In this, as in other things, we must deny ourselves.

II. He promised to come and see them shortly, V. 23, 24, 29.

Having no ?nore place in these parts, that is, in Greece, where he then was. The whole of that country being more or less leavened with the savour of the gospel, churches being planted in the most considerable towns, and pastors settled to carry on the work which Paul had begun, he had little more to do there. He had driven the chariot of the gospel to the sea-coast, and having thus conquered Greece, he is ready to wish there were another Greece to conquer. Paul was one that went through with his work, and yet then did not think of taking his ease, but set himself to contrive" more work, to devise liberal things. Here was a workman that needed not be ashamed. Observe,

1. How he forecasted his intended visit. His project was to see them in his way to Sjiain. It appears by this, that Paul intended a journey into Spain, to plant Christianity there. The difficulty and p-eril of the work, the distance of the place, the danger of the voyage, the other good works (though less needful, he thinks) which Paul might find to do in other places, did not quench the flame of his holy zeal for the propagating of the gospel, which did even eat him up, and make hi.Tn forget himself. But it is not certain, whether e\er he fulfilled this purpose, and went to Spain. Many of the best expositors think he did not, but was hindered in this as he was in others of his purposes. He did indeed come to Rome, but he was brought thither a prisoner, and there wasdetained two years; and whither he went after is uncertain : but several of his epistles which he wrote in prison, intimate his purpose to go eastward, and not toward Spain. However, Paul, for as much as it was in thine heart to bring the light of the gospel into Spain, thoJ4 didst well, in that it was in thine heart; as God said to David, 2 Chron. 6. 8. The grace of God often with favour accepts the sincere intention, when the i^rovidence of God in wisdom prohibits the execution. And do not we serve a good Master then .'' 2 Cor. 8. 12.

Now, in his way to Spain, he proposed to come to them. Observe his prudence. It is \visdom for every one of us to order our affairs so that we may do the most work in'the least time.

Observe how doulitfully he s])eaks ; I trust to see you : not, " I am resolved I will," but, " I hope I shall." We must purpose all our purposes and make all our ])romises, ui like manner, with a submission to the Divine Providence ; not boasting ourselves of to-morrow, because we know not wliat a day mav bring forth, Prov. 27. 1. James 4. 13—15.

2. What he expected in this intended visit.

(1.) What he expected from them. He expected they would bring him on his way towaid Spam. It was not a stately attendance, such as princes have, hut a loving attendance, such as friends give, that Paul expected, Spain was then a province of the

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empire, well known to the Romans, who had a great correspondence with it, and therefore they might be helpful to Paul in his voyage thhher; and it was not barely the accompanying of him part of the wav, but their furthering him in his expedition, that he counted upon : not only out of their respect to Paul, but out of respect to the souls of those poor Spaniards that Paul was going to preach 'to. It is justly expected from all christians, that they should lay out tliemselves for the promoting and furthering of every good work', especially that blessed work of theconversion of souls; which they should contrive to make as easy as may be to then* ministers, and as successful as may be to poor souls.

(2.) What he expected in them ; to be somewhat filled nvitli their coinfiany. That whicli Paul desired, was, their comfiany and conversation. The good company of the saints is very desirable and delightful. Paul was himself a man of great attainments in knowledge and grace, taller by head and shoulders than other christains in these things, and yet see how he pleased himself with the thoughts of good company ; for as iron sharpens iron, so does a man the countenance of his friend. He intimates that he intended to make some stay with them, for he would he filled with their company ; not just look at them, and away: and yet he thinks their con-vei-se so pleasant, that he should never have enough of it; it is but somewhat filled, he thought he should leave them with a desire of more of their company. Christian society, rightly managed and improved, is a heaven upon earth, a comfortable earnest of our gathering together unto Christ at the great day. Yet observe, it is but somewhat filled, avro /uepnc — in fiart. The satisfaction we have in communion with the saints in this world, is but partial; we are but somewhat filled: it is partial, compared with our communion with Christ; that, and that only, will completely satisfy, that will fill the soul: it is partial, compared with the communion we hope to have •vith the saints in the other world. When we shall sit down with Abraham, and Isaac, and Jacol), with all the saints, and none but saints, and saints made perfect, we shall have enough of that society, and be quite filled with that company.

(3.) What he expected from God with them, v. 29. He expected to come in the fulness of the blessing of the gospel of Christ. Observe, Concerning what he ex/iected from them he speaks doubtfully, I trust to be brought on my way, and to be filled with your com/jany. Paul had learnt not to be too confident of the best. These very men slipped from him afterward, when he had occasion for service therein ; (2 Tim. 16.) ^4t my first answer, no man stood by me; none of the christians at Rome. The Lord teach us to cease from man. But concerning what he exfiected from God, he speaks confidently. It was uncertain whether he should come or no, but lam sure when I do co?ne, I shall come in the fulness, isfc. We cannot expect too little from man, nor too much from God. Now Paul expected that God would bring him to them, loaded with blessings, so that he should be an instrument of doing fi deal of good among them, and fill tliem with the blessings of the gospel. Compare ch. 1. 11. That I may imfiart unto you some sfiiritual gift. The blessing of the gospel of Christ is the best and more desirable blessing. When Paul would raise their expectation of something great and giwd in his coming, he directs them to hope for the blessings of the gospel, spiritual blessings, knowledge, and grace, and comfort. There is then a happy meeting between people and ministers, when they are both under the fulness of the blessing. The blessing oj the gosfiel is the treasure, which we have in earthen vessels. \\Tien ministei-s are fully prepared to give out, and people fully prepared to receive, this bless-

ing, both are happy. Many have the gospel, who have not the blessing of the gospel, and so they have it in vain. The gospel will not profit, unless God bless it to us; and it is our duty to wait upon him for that blessing, and for the fulness of it.

III. He gives them a good reason why he could not come and see them now ; because he had other business upon his hands, which required his attendance, upon which he must first make a journey to Jerusalem, v. 25—28. He gives a jjarticular ac count of it, to shew that the excuse was real. He was going to Jerusalem, as the messenger of the church's charity to the poor saints there. Observe what he says,

1. Concerhing this charity itself. And he speaks of that upon this occasion—prol:)ably, to excite the Roman christians to do the like, according to their ability. Examples arc moving, and Paul was very ingenious at begging, not for himself, but for others. Observe,

(1.) For whom it was intended -.for the poor saints which are at Jerusalem, v. 26. It is no strange thing for saints to be jioor. Those whom God favours, the world often frowns upon ; therefore riches are not the best things, nor po\ erty a curse.

It seems, tlic saints at Jerusalem were poorer than other saints ; either, because the wealth of that people in general was now declining, as their utter ruin was hastening on ; and, to be sure, if any must be kept poor, the saints must: or, because the famine that was over all the world in the days of Claudius Cxsar, did in a special manner prevail in Judea, a dry country; and God having called the poor of this world, the chi'istians smarted most by it. This was the occasion of that contribution mentioned Acts 11. 28—30. Or, because the saints at Jerusalem suffered most by persecution ; for of all people the unbelieving Jews were most inveterate in their rage and malice against the christians, wrath being come upon them to the uttermost, 1 Thess. 2. 16. The cliristian Hebrews arc particularly noted to as having had their goods spoiled, (Heb. 10. 34.) in consideration of which this contribution Avas made for them. Though the saints at Jerusalem were at a great distance from them, yet they thus extended their bounty and liberality to them ; to teach us, as we have abilitv, and as there is occasion, to stretch out the hand of our charity to all that are of the household of faith, though in places distant from us. Though in personal instances of poverty, every church should take care to maintam their own poor, (for such poor we have always with us,) yet sometimes, when more ])ublic instances of poverty are presented as objects of our charity, though a great way off from us, we must extend our bounty, as the sun his beams; and with the virtuous woman, stretch out our hands to the poor, and reach forth our hand to the needy, Prov. 31. 20.

(2.) By whom it was collected ; bi/ them of Macedonia (the chief of whom were the Philippians) and Jlchaia, (the chief of whom were the Corinthians,) two flourishing churches, though yet in their infancy, newly converted to Christianity. And I wish the observation did not hold, that people are commonly more liberal at their first accquaintance with the gospel than they are afterward; that, as well as other instances of the first love and the love ot the espousals, being apt to cool and decay after a while.

It seems, they of Macedonia and Achaia were rich and wealtliy, while they at Jerusalem were poor and needy; Infinite Wisdom ordering it so, that some should have what others want, and so this mutual dependence of christians one upon another might be maintained.

Jt pleased them. This intimates how ready they were to it; they were not- pressed or constrained to

ROMANS, XV.

t, but they did it of their own accord; and how cheerful they were in it, they took a pleasure in do-inggood; and God loves a cheerful giver.

To make a certain contribution ; mivmiitr tdo. — a communication; in token of the communion of saints, and their fellow-membership, as in the natural body one member communicates to the relief, and succour, and preservation of another, as there is occasion. Every thing that passes between christians should be a proof and instance of that common union which they have one with another in Jesus Christ.

Time was, when the saints at Jerusalem were on the giving hand, and very liberal thev were, when they laid their estates at the apostles feet for charitable uses, and took special care that the Grecian widows should not be neglected in the daily ministration, Acts 6. 1, &c. And now that the providence of God had turned the scale, and made them necessitous, they found the Grecians kind to them ; for the merciful shall obtain mercy. We should therefore give a portion to seven, and also to eight, because we know not what evil may be on the earth, which may make us glad to be beholden to others.

(3.) What reason there was for it; {v. 27.) And their debtors they are. Alms are called righteousness, Ps. 112. 9. Being but stewards of what we have, we owe it there where our great Master (by the calls of providence, concurring with the precepts of the word) orders us to dispose of it: but here there was a special debt owing ; the Gentiles •were greatly beholden to the Jews, and were bound in gratitude to be very kind to them. From the stock of Israel came Christ himself, according to the flesh, who is the Light to lighten the Gentiles; out of the same stock came the prophets, and apostles, and first preachers of the gospel. The Jews, having had the lively oracles committed to them, were the chi'istians' library-keepers; out of Zion ivent forth the law, and the word of the Lord from Jerusalem; their political church-state was dissolved, and they were cut off, that the Gentiles might be admitted in. Thus did the Gentiles partake of their sfiiritual things, and did receive the gospel of salvation as it were at second-hand from the Jews; and therefore their duty is, they are bound in gratitude, to minister unto them in carnal things: it is the least they can do: xuTufyyia-nt — to minister as unto God in holy things; so the word signifies. A conscientious regard to God in works of charity and almsgiving, makes them an acceptable service and sacrifice to God, and fruit abounding to a good account. Paul mentions this, probably, as the argument he had used with them to persuade them to it, and it is an argument of equal cogency to other Gentile churches.

2. Concerning Paul's agency in this business. He could himself contribute nothing ; silver and gold he had none, but lived upon the kindness of his friends; yet he minktered unto the saints, {y. 25.) by stirring up others, receiving what was gathered, and transmitting it to Jerusalem. Many good works of that kind stand at a stay for want of some one active person to lead in them, and to set the wheels a-going.

Paul's labour in this work is not to be interpreted as any neglect of his preaching-work ; nor did Paul leave the word of God, to serve tables; for beside that Paul, had other business in this journey, to visit and confirm the churches, and took this by the bye; this was indeed a part of the trust committed to him, in which he was concerned to approve himself faithful; (Gal. 2. 10.) They would that we should remember the floor. Paul was one that laid out himself to do good every way, like his Master, to the bodies as well as the souls of people. Minister-

ing to the saints is good work, and is not below the greatest apostles.

This, Paul had undertaken, and therefore he resolves to go through with it, before he fell upon other work; (v. 28.) When I have sealed to them this fruit. He calls the alms fruit, for it is one of the fi-uil;s of righteousness; it sprang from the root of grace in the givers, and redounded to the benefit and comfort of the receivers. And his sealing of it intimates his great care about it, that what was given might be kept entire, and not embezzled, but disposed of according to the design of the givers. Paul was very solicitous to approve himself faithful in the management of this matter: an excellent pattern for ministers to write after, that the ministry may in nothing be blamed.

30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in yoiir prayers to God for me; 31. That I may be dehvered from them that do not beheve in Judea; and that my service which I have for Jerusalem may be accepted of the saints: 32. That I may come unto you with joy by the will of God, and may with you be refreshed. 33. Now the God of peace be with you all. Amen

Here we have,

I. St. Paul's desire of a share in the prayers of the Romans for him, expressed very earnestly, v. 30—32. Though Paul was a great apostle, yet he begged the prayers of the meanest christians, not here only, but in several other of the epistles. He had prayed much for them, and this he desires as the return of his kindness. Interchanging of prayers is an excellent token of the interchanging of loves. Paul speaks like one that knew himself, and would hereby teach us how to value the effectual fervent prayer of the righteous. How careful should we be lest we do any thing to forfet our interest in the love and prayers of God's praying people !

1. Observe why they must pray for him. He begs it with the greatest importunity. He might suspect they would forget him in their prayei-s, because they had no personal acquaintance with him, and therefore he urged them very closely, and begs it with the most affectionate obtestations, by all that is sacred and valuable ; / beseech you,

(1.) ''For the Lord Jesus Christ's sake; He is my Master, I am going about his work, and his glory is interested in the success of it: if you have any regard to Jesus Christ, and to his cause and kingdom, prav for me. You love Christ, and own Christ; for his sake then do me this kindness."

(2.) "For the love of the S/iirit. As a proof and instance of that love which the Spirit works in the hearts of believers one to another, pray for me; as a fruit of that communion which we have one with another by the Spirit, though we never saw one another. If ever you experienced the Spirit's love to you, and would be found returning your love to the Spirit, be not wanting in this office of kindness."

2. How they must pray for him; that ye strive together.

(1.) That ye strive in firayer. Those that would prevail in prayer, must strive in prayer. Wt must put forth all that is within us, in that duty ; pray wlh fixedness, faith, and fervency ; wrestle with God, as Jacob did; pray in praying, as Elias did, (Jam. 5. 17.) and stir up ourselves to take hold on God; (Isa. 64. 7.) and this is not only when we are praying for ourselves, but when we are praying for cut

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fi;cnds. True love to our brethren should make us as earnest for them as sense of our own need makes it for ourselves.

(2.) That ye strive together with me. When he begged their prayers for him, he did not intend thereby to excuse his praying for himself; no, " Strive together with me, who am wrestling with God daily, upon my own and my friends' account." He would have them to ply the same oar. Paul and these Romans were distant in place, and likely to be so, and yet they might join together in praver; those who are put far asunder by the disposal of God's providence, may yet meet together at the throne of nis grace. Those who beg the prayers of others, must not neglect to pray for themselves.

3. What they must beg of God for him. He men-cions particulars; for in praying both for ourselves and for our friends, it is good to be particular. What wilt thou that I shall do for thee ? So says Christ, when he holds out the golden sceptre. Though he knows our state and wants perfectly, he will know them from us. He recommends himself to their [ prayers, with reference to three things.

(i.) The dangers which he was exposed to; That I may be delivered from them that do not believe in Judea. The unbelieving Jews were the most violent enemies Paul had, and most enraged against him, and some prospect he had of trouble from them in this journey : and therefore they must pray that God would deliver him. We may, and must, pray against persecution. This prayer was answered in several remarkable deliverances of Paul, recorded Acts 21, 22, 23, 24.

(2.) His services; Pray, that my service which I have for Jerusalem, may he accepted of the saints. Why, was there any danger that it would not be accepted ? Can money be otherwise than acceptable to the poor ? Yes, there was some ground of suspicion in this case; for Paul was the apostle of the Gentiles, and as the unbelieving Jews looked spitefully at him, which was their wickedness, so those that believed, were shy of him upon that account, which was their weakness. He does not say, •• Let them choose whether they will accept it or no ; if they will not, it shall be better bestowed;" but, "Pray that it may be accepted." As God must be sought unto for the restraining of the ill will of our enemies, so also for the preserving and increasing of the good will of our friends; for God hath the hearts both of the one and of the other in his hands.

(3.) His journey to them. To engage their prayers for him, he interests them in his concerns ; {v. 32.) That I may come unto you with joy. If his present journey to Jerusalem proved unsuccessful, his intended journey to Rome would be uncomfortable. If he should not do gootl, and prosper, in one visit, he thought he should have small joy of the next: may cohie with joy, by the will of (iod. All our joy depends upon the will of God. The comfort of the creature is in every thing according to the disposal of the Creator.

II. Here is another prayer of the apostle for them ; (t*. 33.) JVow the God of fieace be with you all. Amen. Tlie Lord of hosts, the God of battle, is the God of peace, the Author and Lover of peace. He describes God under this title here, because of the divisions among them, to recommend peace to them ; if God be the God of peace, let us be men of peace. The Old Testament blessing, was. Peace be with you ; now, The God of/ieace be with you. They who have the fountain, cannot want any of the streams. With you all; both weak and strong. To dispose them to a nearer union, he puts them all together in this prayer. Those who are united in the blessing of God, should be united in affection one to another.

CHAP. XVI.

Paul is now concluding this long and excellent epistle, and he does it with a great deal of affection. As in the main body of the epistle he appears to have been a very knowing man, so in these appurtenances of it he appears to have been a very loving man. So much knowledge and so much love are a very rare, but (where it is) a very excellent and amiable, composition ; for wliat is heaven, but knowledge and love made perfect? It is observable how often Paul speaks as if he were concluding, and yet takes fresh hold again. One would have thought tiiat solemn benediction which closed the foregoing chapter, should liave ended the epistle; and yet here he begins again, and in this chapter he repeats the blessing, (v. 20.) The grace of our Lord Jesus Christ be with you, Amen. And yet he has something more to say ; nay, again he repeats the blessing, (v. 24.) and yet has not done ; an expression of his tender love. These repeated benedictions, which stand for valedictions, speak Paul loath to part. Now, in this closing chapter, we may observe, I. His recommendation of one friend to the Roman christians, and his particular salutation of several among them, V. 1.. 16. II. A caution to take heed of those who caused divisions, v. 17. .20. III. Salutations added from some who were with Paul, v. 21.. 24. IV. He concludes with a solemn celebration of the glory of God, v. 25.. 27.

I. X COMMEND unto you Phebe our JL sister, who is a servant of the church

which is at Cenchrea; 2. That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you : for siie hath been a succourer of many, and of myself also. 3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4. Who have for my life laid down their own necks : unto whom not only I give thanks, but also all the churches of the Gentiles. 5. hikewise greet the church that is in their house. Salute my v/ell beloved Epenetus, who is the first fruits of Achaia unto Christ. 6. Greet Mary who bestowed much labour on us. 7. Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me. 8. Greet Amplias my beloved in the Lord. 9. Salute Urbane, our helper in Christ, and Stachys my beloved. 10. Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.

II. Salute Herodion my kinsman. Greet them that are of the household of Narcissus, which are in the Lord. 12. Salute Try-phena and Tryphosa, who labour in the Lord. Salute the beloved Persis, who laboured much in the Lord. 13. Salute Ru-fus chosen in the Lord, and his mother and mine. 14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 13. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all tlie saints which are with them. 16. Salute one another with a holy kiss. The churches of Christ salute you.

Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness

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of his expressions, sanctifies these common compliments.

I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent—one Phebe, v. 1, 2. It should seem, that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It was not in compliment to her, but in sincei'ity, that,

1. He gives a very good character of her.

(1.) As a sister to Paul; Phebe our sister : not in nature, but in grace ; not in affinity or consanguinity, but in pure chnstianity : his own sister in the faith of Christ; loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal. 3. 28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) ivomen.

(2.) As a servant to the church at Cenchrea: J'ldx.cvov, a servant by office, a stated servant, not to preach the word, (that was forbidden to women,) but in acts of charity and hospitality. Some think she was one of the widows that mmistered to the sick, and were taken into the church's number, 1 Tim. 5. 9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably, they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-

{)ort town adjoining to Corinth, about twelve fur-ongs distant. Some think there was a church there, distinct from that at Corinth ; though, being so near, it is very probable tliat the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city ; (Acts 18. 12.) as at Philippi they met out of tlie city by the water-side, Acts 16. 13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city.

(3.) As a succourer of many, and particularly of Paul, V. 2. She relieved many that were in want and distress ; a good copy for women to write after, that have al)ility. She was kind to those that needed kindness, intimated in her succouring of them ; and her bounty was extensive, she was a succourer ot many. Observe the gratitude of Paul in mentioning her particular kindness to him ; ajid to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour, that Paul left tliis upon record ; for wherever this epistle is read, her kindness to Paul is told for a memorial of her.

2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar resjject.

(1.) " Receive hrr in the Lord. Entertain her, bid her welcome." This pass, under Paul's hand, could not but recommend her to any christian church. " Receive her in the Lord," that is, "for the Lord's sake ; receive her as a servant and friend of Christ." ^s it becometh saints to receive ; who love Christ, and therefore love all that are his, for his sake : or, as becometh saints to be received, with love and honour and the tendcrest affection. There may DC occasion sometimes to improve our interest in our friends, not only for ourselves, but for others

also; interest being a price in the hand for doing good.

(2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however, being a woman, a stranger, a christian, she had need of help : and Paul engaged them to be assistant to her. It becomes christians to be helpful one to an other in their affairs, especially to be helpful to strangers; for we are members one of another, and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so heljiful to many; he that watereth, shall be watered also himself.

II. Here are commendations to some particulai friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection, as to send salutations to each of them, with particular characters of them, and expressions of love to them, and concern for them. Greet them, salute them; it is the same word, d<r5rao-c£o-6e. " Let them know that I remember them, and love them, and wish them well." There is something observable in divers of these salutations.

1. Concerning ylquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Acts 18. 2. At Corinth, Paul became acquainted with them,- wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus ; by private instructions and converse furthering the success of Paul's public preaching; one instance whereof we have in their instructing of Apollos, Acts 18. 26. Those are helpers to faithful ministers, that lay out themselves in their families and among their neighbours, to do good to souls. Nay, they did not only do much, but tliey venturea much, for Paul; they have for my life laid down their own necks. They exposed themselves, to secure Paul; hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them ; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitude. Acts 18. 12, 17. It was a good while ago that they had done Paul this kindness; and yet he speaks as sensibly of it as if it had been but yesterday. To who?n (says he) not only Igix'e thanks, but also all the churches of the Gnitiles ; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the christians at Rome to be more kind to Aquila and Priscilla.

He sends likewise greeting to the church in their house, V. 5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of christians that used to meet at their house at stated times ; and then, no doubt, it was, like the house of Obed-Kdoni, blessed for the ark's sake. Others think that tlie church was no moi-e than a religious, pious, well-governed family, that kept u]) the worship of God. Religion, in the power of it reigning in a family, will turn a house into a chuixh. And doubtless it had a good influence upon this, that Priscilla the good wife of the family wa« so very eminent and forward in religion ; so eminent, that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towaid the advancement of religion in a family. When Priscilla and Aquila

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were at Ephesus, though but sojourners there, yet there also they had a church in their house, 1 Cor. 16. 19. /X truly godly man will be careful to taEe\ (religion along with him, wherever he goes. When"^ 7\IUhiham removed his tent, he renewed his altar, Gen. 1.3. 18.

2. Concerning Efienetus, -v. 5. He calls him hi$ well-beloved. TWhere the law of love is in the heart,! Jy\e law of kindness will be in the tonijuc. Endearing language should pass among christians, to ex-Jiress love, and to engage love. So he calls jim/ilias, beloved in the Lord, with true christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third.heaven, he was so much made up of love.

Of Epenetus it is further said, that he was the Jirst-fruits of Achaia unto .Christ: not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ; one that wasoflFered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the cJiief city of Achaia, Ciod had much people, Acts 18. 10. Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Ste/:hanas is likewi^ said to be the Jirst-fruits of Achaia, 1 Cor. 16. 15. Perhaps Epenetus was one of that household ; or, however, he was one of the first three; not the first alone, but one of the first fleece of christians, that the region of Achaia afforded.

3. Concerning Alary, and some others who were laborious in that which is good; industrious christians; Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love, there will be much labour. Some think tliis Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to liim ; others thhik Paul speaks of her labour as bestowed upon him, because it was bestowed upon his friends mv\ fellow-labourers, and he took what was done to them as done to himself. He says of Try-fihena and Tryfihosa, two useful women in their places, that they labour in the Lord; (p. 12.) and of tlie beloved Persis, another good woman, that she laboured much in the Lord, more than others did. Among useful people, some are more useful than others ; abounding more in the work of the Lord.

4. Concerning Andronicus and Junia, v. 7. Some take them for a man and his wife, and the original will well enough bear it; and considering the name of the latter, that is more probable than that they should be two men, as others think, and brethren. Observe,

(1.) They were Paul's coi^sms, akin to him; so was Herodion, v. 11. Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred; engaging us to lay out ourselves most for their good, and to rejoice in them the more, when wc find them related to Christ by faith.

(2.) They were his fellow-firisoners. Partnership in suffering sometimes does much toward the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Acts 16. 23. But Paul was in firisons more frequent; (2 Cor. 11. 23.) in some of which, it seems, he met with his friends Andronicus and Junia; yoke-fellows, as in other things, so in suffering for Christ, and bearing his yoke.

(3.) They were of note among the afiostles ; not so much perhaps, because they were persons of estate and quality in the world, as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were

Vol. VI.—3 D

competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the emincncy, of christians.

(4.) Wiio also were in Christ before me, that is, were converted to the christian faith. In time they had got the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency !

5. Conceniing Ajielles, who is here said to be ap proved in Christ; {v. 10.) a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. He was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in.

6. Concerning Aristnbulus and Mircissns; notice is taken of their household, v. 10, 11. Those of their household which are in the Lord, (as it is limited, x'. 11.) that were christians. How studious was Paul to leave none out of his salutations',' that he had any knowledge of or acquaintance with ! Aristobulus and Narcissus themselves, some thjnk, were absent, or lately dead; others thiuk they were unbelievers, and such as did not themselves embrace Christianity ; so Parens : and some think this Narcissus was the same with one of that name, w'ho is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems then, there were some good servants, or other retainers, even in the family of a wicked man ; a common case, 1 Tim. 6. i. Compare v. 2. The poor servant is called, and chosen, and faithful, while the rich niaster is passed by, and left to perish in unbelief. Even so. Father, because it seemed good unto thcc.

7. Concerning Rufus, {v. 13.) chose?! in the Lord. He Avas a choice christian, whose gifts and graces did evidence that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness. And his inother and mine; his mother by nature, and mine bv christian love and spiritual affection ; as he calls Phcbc his sister, and teaches Timothy to treat the elder women as mothers, 1 Tim. 5. 2. This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting of him ; and Paul here gratefully owns it, and calls her mother.

8. Concerning the rest, this is observable, that he salutes the brethren which are with them, (v. 14.) and the saints which are with them, {v. 15.) with them in family-relations, with them in the l:)ond of christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten tliem^ he concludes with the remembrance of the rest, as brethren and saints, though not named. In christian congregations there should be lesser societies linked together in love and converse, and taking opportunities of being often together. Among all these to whom Paul sends greeting, here is not a word of Peter ; which gives occasion to suspect that he wais not bishop of Rome, as the Papists say he was ; for if he was, we cannot but suppose him resident : or however, how could Paul write so long an epistle to the christians there, and take no notice of him ?

Lastly, He concludes with the recommendation of them to the love and embraces one of another; Sahcte one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear christians one to another : therefore Paul here encourages the use of them, and only directs that they may be holy; a

ROMANS, XVI.

chaste kiss, in opposition to that which is wanton and lascivious ; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ; {v. 16.) " The churches of Christ salute you; the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints.

17. Now 1 beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned-, and avoid them. 18. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 19. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet 1 would have you wise unto that which is good, and simple concerning evil. 20. And the God of peace shall bruise Satan under your feet sliortly. The grace of our Lord Jesus Christ be with you. Amen.

The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to christian love. And we may observe,

I. The caution itself, wliich is given in the most obliging manner that could be; I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but, for love's sake beseeches. How earnest, how endearing, are Paul's exhortations ! He teaches them,

1. To see their danger; Mark them which cause divisions and offences. Our Master had himself foretold, that divisions and offences would come ; but had entailed a woe on those by whom they come; (Matt. 18. 7.) against such we are here cautioned. Those who Ijurthen the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and ofFeiuling notions, which are erroneous or justly suspected, who, out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisiiigs, alienate the affections of christians one from another; these cause divisions and offences, contrary to, or different from, (for that also is implied, it is -r^fa t«v Jii^a^i.v,) the doctrine nvhich nve have learned. Whatever varies from the form of sound doctrine which we have in the scriptures, opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long.

Now, mark those that thus cause divisions ; o-xo-wm. Observe them, the method they take, the end they drive at; there is need of a piercing watchful eye to discern the danger we are in from such people: for commonly the pretences are plausible, when the projects are very ])ernicio\is. Do not look only at the divisions and offences, but v\m up tliose streams to the fountain, and mark those^that cause them ; and especially that in them which causes these divisions and offences; those lusts on each side, whence come these wars and fightings. A danger discovered is half prevented.

2. To shun it; " jivoid them. Shun all unnecessary communion and communication with them,

lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to christian love and charity, or to the truth which is according to godliness. Their word will eat as doth a canker." Some think he especially warns them to take heed of the Judaizing teachers, who, under the covert of the christian name, kept uj) the Mosaical ceremonies, and preached the necessity of them ; who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of. n. The reasons to enforce this caution.

1. Because of the pernicious policy of these seducers, V. 18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things.

(1.) The master they serve : not our Lord Jesus Christ; though they call themselves christians, they do not serve Christ; do not aim at his gloiy, promote his interest, or do his will, whatever they pretend. How many are there, who call Christ Master and Lord, that are far from serving him ! But they sei-ve their own belly, their carnal, sensual, secular interests; it is some base lust or other that they are pleasing; pride, ambition, covetousnt/^s, luxury, lasciViousness, these are the designs which they are really carrving on. Their God is theii belly, Phil. 3.'19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies; that make gain their godliness, and the gratifying of a sensual appetite the veiy scope and business of their lives, to which all other jjurposes and designs must truckle and be made subservient.

(2.) The method they take to compass their d«' sign ; By good words and fair sfieeches they deceivt the hearts of the sim/ile. Their words and speeches have a shew of hohness and zeal for God; (it is an easy thing to be godly from the teeth outward ;) and a shew of kindness and love to those into whom they instil their corrupt doctrines, speaking them fair when they intend them the greatest mischief. Thus by good words and fair s/ieeches the serpent beguiled Eve. Observe, They corrupt tlieir heads by deceiving their hearts; pervert their judgments by a sly insinuating of themselves into their affections. We have great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad.

2. Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them ; •• For ijour obedience is come abroad unto all ?nen; you are noted in all the churches for a willing, tractable, complying people." And,

(1.) Therefore, because it was so, these seducing teachers would be the more apt to assault them. The Devil and his agents have a particular spite at flourishing churches and flourishing souls, i'he ship that is known to be richly laden, is most exposed to jjrivateers; the adversary and enemy covets such a prey, therefore look to yourselves, 2 John, V. 8. "The false teachers hear th.it you are an obedient people, and therefore they will l^e likely to come among you, to see if you will be olicdient to them." It has been the common policy of seducers, to set upon those who are softened by convictions, and begin to inquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses, how many who have begun to ask the way to Zion, with their faces thitherward, have fatally sjjlit upon this rock: which s])eaks it much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young.

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(2.) Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them ; "Your obedience is come abroad unto all men; we grant that and rejoice in it; I am glad therefore on vour behalf." 'I'hus docs he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well consist with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure ; I would have you ivise unto that which is good, and simfile concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A phable temper is good when it is under good conduct; but otherwise it may be very insnar-ing; and therefore he gives two general rules.

[1.] To be wise unto that which is good, to be skuful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serfients ; (Matt. 10. 16.) wise to discern that which is really good from that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent, which is to understand his way, Prov. 14. 8.

[2.] To be simfile concerning evil; so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, or palliate, or carry on, any evil design; d»tf»iii( — harmless, unmixed, inoffensive. In malice be ye children, 1 Cor. 14. 20. The wisdom of the serpent becomes christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man, that knows not how to do any thing against the truth.

Now Paul was the more solicitous for the Roman church, that that might keep its integrity, because it was so famous ; it was a city upon a hill, and many eyes were upon the christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches. As indeed it has since proved in fact; the great apostacy of the latter days taking its rise from that capital city. The errors of leading churches, are leading errors. When the bishop of Rome fell as a great star from heaven, (Rev. 8. 10.) his tail dre^u a third fiart of the stars after him. Rev. 12. 4.

3. Because of tlie promises of (iod, that we should have victory at last; which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a veiy sweet promise, (v. 20.) The God of peace shall bruise Satan under your feet.

(1.) The titles he gives to God ; the God offieace, the Author and Giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of

Seace than as the God of war; for in all our con-icts, peace is the thing %> o must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church.

(2.) The blessing he expects from God; a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet, doubtless, it comprehends all the other designs and

devices of Satan against souls, to defile, disturb, and destroy them ; all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of fieace-wWX bruise under our feet. He had cautioned them before against simplicity : now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us ? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors. "

[1.] The victory shall be complete; He shall bruise Satan under your feet; plainly alluding to the first promise of the Messiah made in paradise, (Gen. 3. 15.) that the seed of the woman should break the serpent's head; which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan ; and will be perfectly fulfilled, when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings; (Josh. 10. 24.) so will Clirist, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us, disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith ; we have to do with a conquered enemy, and the victory will be perfect shortly.

[2.] The victory shall be speedy; He shall doit shortly. Yet a little while, and he that shall come will come. He hath said it. Behold, I come quickly. When Satan seems to have prevailed, and we am ready to give up all for gone, then will the God of peace cut the work short in righteousness. If will encourage soldiers, when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity ; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constan-tine, and the church under his government; it is rather to be applied to the victory which all the saints shall have over Satan, when they come to heaven, and shall be for ever out of his reach ; together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we are once got tnrough the Red sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses, and the song of the Lamb.'

To this therefore he subjoins the benediction. The grace of our Lord Jesus Christ be with you ; the good will of Christ toward you, the good work of Christ in you. This will be the best presenative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail ? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, v. 24

21. Timotheus my work-fellow, and Lucius, and Jason, and Sosipater, my kins-

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men, salute you. 22. I Tertius, who wrote this epistle, salute you in the Lord. 23. Gaius, my host, and of the whole church, saluteth you. Erastus, the chamberlain of the cit}', saluteth you, and Quartus a brother. 24. The grace of our Lord Jesus Christ be with you all. Amen.

As the apostle had before sent liis own salutations to many of this church, and that of the churches round him to them all; he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints; and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions,

1. Some that were his particular friends, and, probably, known to the Roman christians; Timo-tfieus my work-fellovo. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his ivork-felloiv, as one equal with him ; such a respect does he put upon him : and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch, (Acts 13. 1.) as Jason wasat Thessalonica, where he suffered for entertaining Paul, (Acts 17. 5, 6.) and Sosijiater, supposed to be the same with So/iater of Berea, mentioned Acts 20. 4. These last Paul calls his kinsmen ; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred.

2. One that was Paul's amanuensis; {v. 22.) / Tertius, who wrote t/iis epistle. Paul made use of a scribe, not out of state, or idleness, but 'because he ■wrote a bad hand, which was not very legible, which he excuses, when he wrote to the Galatians with his own hand, Gal. 6. 11. TniKtKoi; yfaupidLg-i — with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either ■wrote as Paul dictated, or transcribed it fair over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompense. It was an honour to Tertius, that he had a hand, though but as a scribe, in writing this epistle.

3. Some others that were of note among the christians; (f. 23.) Gaius my host. It is uncertain ■whether this was Gaius of Derbe, (Acts 20. 4.) or Gaius of Macedonia, (Acts 19. 29.) or rather Gaius of Corinth ; (1 Cor. 1. 14.) and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality ; not only 7ny host, but of the whole church ; one that entertained them all, as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all christian strangers that came to them.

Erastus, the chamberlain of the city, is another; he means of the city of Corinth, whence this epistle ■was dated. It seems, he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul, and laying out himself for the good of the church, it should seem, in the work of the ministry ; for he is joined with Timothy, (Acts 19. 22.) and is mentioned 2 Tim. 4. 20. It was no disparagement to the chamberlain of the city, to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even (Christ, so all we are brethren

25. Now to him who is of power to sta-blish you according to my gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery, which \\ as kept secret since the world began, 26. But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith,) 27. To God only wise, be glory through Jesus Christ for ever. Amen.

Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him, and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle, which he made the end of his life. Observe here,

I. A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it, as the means by which the power of Ciod sta-blishes souls, and the rule of that establishment; To stablish you according to my gospel. Paul calls it his gospel, because he was the preacher of it, and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle ; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labom-er. Through their word, (John 17. 20.) the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel, that he could scarcely mention it without a digression to set forth the nature and excellency of it.

1. It is the preaching of Jesus Christ. Christ was the Preacher of it himself; it began to be s])oken by the Lord, Heb. 2. 3. So pleased was Chi-ist with his undertaking for our salvation, that he would himself be the Publisher of it. Or, Christ is the Subject-matter of it; the sum and substance of the whole gospel was Jesus Christ, and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which stablishes souls, is, the plam preaching of Jesus Christ.

2. It is the rex'elation of the mystery which was kept secret sijice the world begaji, and by the scriptures of the firophets-made known. The subject-matter of the gospel is a mystery ; our redemjition and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, 1 Tim. 3. 16. This speaks tlie honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an unconceivable height, such an unfathomal)le depth, as pass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this niysten' made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now,

(1.) This mystery was kept secret since the world began; XP'"''^ n-'im^iott a-to-iyx/uiyn. It was wrapped uji in silence from eternity ; so some ; a temporibus ceternis; it is no new and upstart notion, no late invention, l)ut took rise from the days of eternity and the jmqjoses of God's everlasting love. Before the foundation of the world was laid, this mystery was hid in Ciod, F^ph. 3. 9. Or, since the world began, so Ave translate it; during all the times of the Old

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Testament, this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark, predictions of the proi^iets, which pointed at it, but bo that they could not steadfastly look to tlie end of those things, 2 Cor. 3. 13. Thus it was hid from ages and generations, even among the Jews ; much more among the Gentiles that sat in darkness, and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were veiy much in the dark about the mystery of redemption, and their notion of it was very much cloudecl and confused; such a secret was it for many ages. But,

(2.) It is now made inaiiifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness is risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it; no, it is made manifest to many others.

But hpw is it made manifest by the scriptures of the txrofihets? Surely, because now the event had given the best exposition to the prophecies of the Old Testament. Being accomplished, they were explained. 'l"he preaching of the prophets, as far as it related to this mystery, was dark and unintelligible in a great measure, in the ages wherein they lived; but the scriptures of the pi-ophets, that which they left in writing, is now not only made plain in itselt, but by it this mystery is made known to all nations. The Old Testament does not only borrow light from, but return light to, the revelation of the New Testament. If the New Testament explains the Old, the Old Testament, by way of requital, veiy much illustrates the New. Thus the Old Testament pi-o-pheisprophesy again, now their prophecies are fulfilled, before many people, and nations, and tofigues. I refer to Rev. 10. 11. which this explains. Now Christ appears to have been the Treasure hid in the field of the Old Testament. To him bear all the prophets witness. See Luke 24. 27.

(3.) It is manifested according to the command-ment of the ex<erlasting God, the purpose, counsel, and decree, of God from eternity; and the commission and appointment given first to Christ, and then to the apostles, in the fulness of time. They received commandment from the Father, to do what they did in i)reaching the gospel. Lest any should object, " \\ hy was this mystery kept secret so long, and why made manifest now ?" He resolves it into the will of (iod, who is an absolute Sovereign, and gives not account of any of his matters. The commandment of the everlasting God was enough to bear out the apostles and ministers of the gospel in their preaching.

The everlasting God, This attribute of eternity is here given to God very emphatically. [1.] He is from everlasting; which intimates that, though he had kept this mystery secret since the world began, and had but lately revealed it, yet he had framed and contrived it from everlasting, before the worlds were. The oaths and covenants in the written word, are but the copy of the oath and covenant which were between the Father and the Son from eternity : those the extracts, these the original. And, [2.] He is to everlasting; intimating the eternal continuance of this revelation, and its eternal consequence to us. We must never look for any new revelation, but abide bv this, for this is according to the commandment of the everlasting God. Christ in the gospel, is the same yesterday, to-day, and for ever. (4.) It is ?nade known to all nations for the obedience of faith. The extent of this revelation he often takes notice of; that whereas hitherto in Judah

only God was known, now Christ is Salvation to the ends of the earth, to all nations. And the design and intention of it is very observable; it is for the obedience of faith ; that they might believe and obey it, receive it, and be ruled by it. The gospel is revealed, not to l)e talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word ot faith, (see that phrase. Acts 6. 7.) and which is produced by the grace of faith. See here what is the right faith — even that which works in obedience ; and wliat is the ri,^ht obedience—even that which springs from faith; and what is the design of the gospel—to bring us to both.

II. A doxology to that God whose gospel it is; ascribing glory to him for ever, (d. 27.) acknow -ledging that he is a glorious God, and adoring him accordingly, with the most awful affections; desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity.

This is praising God, ascribing glory to him for ever. Observe,

1. The matter of this praise. In thanking God, we fasten upon his favours to us; in praising and adoring God, we fasten upon his perfections in himself.

Two of his principal attributes are here taken notice of.

(1.) His power; {y. 25.) To him that is of power to stablish you. It is no less than a divine power that stablishes the saints. Considering the disposition that is in them to fall, the industry of their spiritual enemies that seek to overthrow them, and the shaking times into which their lot is cast, no less than an almighty power will stablish them.

That power of God, which is put forth for the establishment of the saints, is, and oueht to be, the matter of our praise, as Jude v. 24. To him that is able to keep you from falling. In giving Ciod the glory of this power, we'may, and must, take to ourselves the comfort of it; that, whatever our doubts, and difficulties, and fears, may be, our God, whom we serve, is of power to stablish us. See 1 Pet. 1. 5. John 10. 29.

(2.) His wisdom ; {y. 27.) To God only wise. Power to effect without wisdom to contrive, and wisdom to contrive without power to effect, are alike vain and fruitless ; but both together, and both infinite, make ixperfrt being. He \s only wise ; not the Father only wise, exclusive of the Son, but Father, Son, and Holv Ghost, three persons, and one God, only wise, comjiared with the creatui'cs. IVIan, the wisest of all the creatures in the lower world, is born like a wild ass's colt; nav, the angels themselves are charged wi/h folly, in comparison with God. He only is perfectly and infalliblv wise ; he only is originally wise, in and of himself; for he is the Spring and Fountain of all the wisdom of the creatures; the Father o/"all the lights of wisdom that any creature can pretend to; (James 1. 17.) with him are strength and wisdom, the deceived and deceiver are his.

2. The Mediator of this praise; through Jesus Christ. To find only ivise through Jesus Christ; so some. It is in and through Christ that God is mani fested to the world as the only wise God ; for he is> the Wisdom of Gnd, and the Power of God. Or rather, as we read it, glory through Jesus Christ. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can l)e, pleasing to God. Of his righteousness therefore we must make mention, even ot his only ; who, as he is the Media tor of all our prayers, so he is, and I believe will be, to eternity, the Mediator of all our praises.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

FIRST EPISTLE

OF

ST. PAUL TO THE CORINTHIANS.

Completed by Mr. Simon Brown.

CORINTH was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the south em side, and had two ports adjoining; one at the bottom of the Corinthian gulf, called Lecheeum, not far from the city, from whence they traded to Italy and the west; the other, at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, from whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth. And as affluence is apt to produce luxury of all kinds ; neither is it to be wondered at, if a place so famous for wealth and arts, should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian ivommi was a proverbial phrase for a strumpet, and K'.fty^ia^ui, KCftv^Kxa-to-b-ai — to filay the Coririthian^ is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a christian church, chiefly among the Gentiles, as seems very probable from the history of this matter. Acts 18. 1—18. compared with some passages in this epistle, particularly ch. 12. 2. where the apostle tells them, Ye know that ye were Gentiles carried away to those dumb idols even as ye were led ; though it is not improbable that many Jewish converts might be also among them ; for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, •with all his house. Acts 18. 8. He continued in this city near two years, as is plain from Acts 18. 11, and 18. compared, and laboured with great success, being encouraged by a divine vision, assuring him God had much people in that city. Acts 18. 9, 10. Nor did he use to stay long in a place, where his ministry met not with acceptance and success.

Some time after he left them, he wrote this epistle to them, to water what he had planted, and rectify some gross disorders, which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and ])artly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust, (the natural offspring of a carnal and corrupt mind,) are all fed and prompted by outward affluence. And with all these, eitlier the bodv of this peo])le, or sonic particular persons among them, are here charged by the apostle. Thc'xr pride discovered itself in their sidings and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, hut by the insight they had into the Cireek learning and philosojjhy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to desjjise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor ])lease the ear with artful speeches, and a flow of fine words. Their avarice was manifest in their law-suits and litigations about wfwm— mine, and tuum — thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, where the rich, who were most faulty on this account, were guilty also of a \'ery proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation—that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to have been the fault of a particular jjerson ; but the whole church were to blame that they had this crime in no greater abhorrence, that they could endure one of such ver}' connipt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf ot the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle, that they were not so entirely free fi-om their former lewd inclinations, as not to need very strict cautions and strong arguments against fornication: see ch. 6. 9—20. The pride of their learning had also carried many of them so far, as to dis'lielieve or dispute against the doctnne of the resurrection. It is not imi)robable, that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

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It is manifest from this state of things, that there was much that deser\'ed reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames thepi for their discord and factions, enters into the original and source ot them, shews them how much pride and vanity, and the affectation of science and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism ; and prescribes humility,

■ and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shews them the vanity of their pretended science and eloquence on many accounts. This he does through the firsty&ur chapters. In ihe^flh he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and /lead of one party at least among them. The apostle seems to tax them with being pufied up on his account, c/i. 5. 2. In the sixth chapter, he blames them for their law-suits carried on before heathen judges, when the disputes about property should have been amicably determined amongst themselves; and in the close of the chapter warns them against the sin of fornication, and urges his caution with variety of arguments. In the seventh chapter, he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage; and shews it to be appointed of Ciod, as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a Heathen, when the other became a Christian ; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' inquiries. In the eighth, he directs them about meats offered to idols, and cautions them against abusing their christian liberty. From whence he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For though he might have insisted on a maintenance from the churches where he ministered, he waved this demand, that he might make the goafiel of Christ without charge: and did in other things comply with, and suit himself to, the tempers and circumstances of those among whom he laboured, for their good. In the te?ith chapter, he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils ; though they were not bound to inquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter, he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter, he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same Original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this pui-pose. Toward the close, he informs them, that they were indeed valuable gifts, but he could recommend to them somewhat far more excellent. Upon which, he breaks out, in the thirteenth chapter, into the commendation and characters of charity. And then, in the fourteenth, directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts, and a vanity of shewing them. T\\e fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

I. CORINTHIANS, I.

CHAP. I.

In this chapter, we have, I. Tlie preface or introduction to tlie whole epistle, v. 1. .9. II. One principal occasion of writing it hinted, that is, their divisions, and the orii^inal of them, V. 10.. 13. III. An account of Paul's ministry among them, which was principally preaching the posp'l, v. 14 .. 17. IV. The manner wherein he preached tlie gospel, and the diflerent success of it, with an account how admirably it was fitted to brinjr glory to God, and beat down the pride and vanity of men, v. 17, to the end.

PAUL, called to he an apostle of Jesus Christ, through the will of God, and Sosthenes our brother, 2. Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in everyplace call upon the name of Jesus Christ our Lord, both their's and our's. 3. Grace he unto you, and peace, from God our Father, and/rom the Lord Jesus Christ. 4. I thank my God always on your behalf, for the grace of God

which is given you by Jesus Christ; 5. That in every thing ye are enriched by him, in all utterance,and in all knowledge; 6. Even as the testimony of Christ was confirmed in you. 7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8. AA'ho shall also confirm you unto the end, that ye moyhe blameless in the day of our Lord Jesus Christ. 9. God is faith-ful,by whom ye were called unto the fellowship of his son Jesus Christ our Lord.

We have here the apostle's preface to his whole epistle ; in which we may take notice,

I. Of the inscri/ition ; in which, according to the custom of writing letters then, the name of the per son by whom it was written, and the persons tc whom it was written, are both inserted.

1. It is an epistle from Paul, the apostle of the Gentiles, to the church of Corinth, which himself had planted, though there were some among them,

I. CORINTHIANS, I.

that now questioned his apostleship, {ch. 9. 1, 2.) and vilified his ministry, 2 Cor. 10. 10. The most faithful and useful ministers are not secure fi'om this contempt. He begins with challenging this character. Paul, called to be an ajiostle of Jesus Christ, through the nvill of God. He had not taken this honour to himself, but had a divine commission for it. It was proper at any time, but necessary at this time, to assert his character, and magnfy his office; when false teachers made a merit of running him down, and their giddy and deluded followers were so apt to set them up in competition with hi??!. It was not firide in Paul, but faithfulness to his trust, in this juncture, to maintain his ajwstolical character and authority. And to make this more fully appear, he joins Sosthenes with him in writing, who was a minister of a lower rank. Paul, and Sosthenes his brother, not a fellow-apostle, but a fellow-minister : once a ruler of a Jewish synagogue, afterward a convert to Christianity : a Corinthian by birth, as is most probable, and dear to this people ; for which reason, Paul, to ingratiate himself with them, joins him with himself in his first salutations. There is no reason to suppose he was made a partaker of the apostle's inspiration ;. for which reason he speaks, through the rest of tlxe epistle, in his own name, and in the singular number. Paul did not in any case lessen his apostolical authority, and yet he was ready upon all occasions to do a kind and condescending thing, for their good, to whom he ministered.

2. The persons to whom this epistle was directed, are, the church of God that was at Corinth, sanctijied in Christ Jesus, and called to be saints. All christians are thus far sanctified in Christ Jesus—that they are by baptism dedicated and devoted to him, they are under strict obligations to be holy, and they make profession of real sanctity. If they be not truly holy, it is their own fault and reproach. Note, It is the design of Christianity to sanctify us in Christ. He gave himself for us, to redeem us from all iniquity, and fnirify Jis to himself a /lecu-liar pcGfile, zealous of goocl works. In conjunction with the church at "Corinth, he directs the epistle to all that in every place call on the name of Christ Jesus our Lord, both their's aud our's. Hereby Christians are distinguished from the profane and atheistical —that they dare not live without prayer : and hereby they are distinguished from Jews and Pagans—that they call on the name of Christ. He is their common Head and Lord. Observe, In every place, in the Christian world, there are some that call on the name of Christ, (iod hath a remnant in all places; and we should have a common concern for, and hold communion with, all that call on Chi'ist's name.

II. Of the apostolical benediction ; Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. An apostle of the Prince of peace must be a messenger and minister of i)cace. This lilessing the gospel brings with it, and this blessing every preacher of the gosj)el should heartily wish and pray may be the lot of all among whom he ministers. Grace and peace ; the favour of God, and reconciliation to him. It is indeed the summary of all blessings. The Lord lift up his countenance %Lpon thee, and give thee peace, was the form of benediction under the Old Testament; (Numb. 6. 26.) but this advantage we have by the gospel,

1. That we are dii-ectcd how to cibtain that peace from God : it is in and by Christ. Sinners can have no peace with God, nor any good from him, but through Christ.

2. We are told what must qualify us for this peace ; namely, grace: first grace, and tlien peace. God first reconciles sinners to himself, before he bestows his peace upon them.

III. Of the apostle's thanksgixnng io God on their behalf. Paul begins most of his epistles with thanksgiving to God for his friends, and prayer for them. Note, The best way of manifesting our affection to our friends, is, by praying and giving thanks for them. It is one branch of the communion of saints, to give thanks to God mutually for our gifts, graces, and comforts. He gives thanks,

(1.) For their conversion to the faith of Christ; that grace noas given them by Jesus Christ, v. 4. He is the great Procurer and Disposer of the favours of God. Those who are united to him bv faith, and made to partake of his Spirit and merits, are the objects of divine favour. God loves them, bears them hearty good-will, and bestows on them his fatherly smiles and blessings.

(2.) For the abundance of their spiritual gifts. This the church of Corinth was famous for. They did not come behind any of the churches in ajiy gift, V. 7. He specifies utterance and knowledge, v. 5. Where God has given these two gifts, he has given great capacity for usefulness. Many have the flower of utterance, that have not the root of knowledge; and their converse is barren. Many have the treasure of knowledge, and want utterance to employ it for the good of others; and then it is in a manner wrapped up in a napkin. But where God gives both, a man is qualified for eminent usefulness. When the church of Corinth Avas eririchrd with all utterance, and all kywwledge, it was fit that a large tribute of praise should be rendered to God ; especially when these gifts were a testimony to the truth of the Christian doctrine, a confirm'ation of the tes-timony of Christ among them, v. 6. They were signs and woiiders, and gifts of the Holy Ghost, by which God did bear witness to the apostles, both to their mission and docti'ine ; (Heb. 2. 4.) so that the more plentifully they were poured forth on any church, the more full attestation was given to that doctrine which was delivered by the apostles; the more confirming evidence they had of their divine mission. And it is no wonder, that when they had such foundation for their faith, they should live in expectation of the coming of their Lord Jesus Christ, V. 7. It is the character of Christians, that they wait for Christ's second coming; all our religion hath regard to that: we believe it, and hope for it, and it is the business of our lives to prepare for it, if we are Christians indeed. And the more confirmed we are in the Christian faith, the more firm is our belief of our Lord's second coming, and the more earnest our expectation of it.

IV. Of the encouraging hopes the apostle had of them for the time to come, founded on the jiower and love of Christ, and the faithfulness of God, v. 8, 9. He who had begun a good work in them, and carried it on thus far, would not leave it unfinislied. Those that wait for the coming of our I^ord Jesus Christ, will be kept by him, aud confirmed to the end ; and those that arc so, 7."/// be blameless in the day of Christ: not upon the foot of strict justice, but gracious absolution ; not in rigour of law, but frorin ricli and free grace. How desirable is it to be confirmed and kept of Christ for such a purpose as this ! How glorious are the ho])es of such a privilege, whether ifor ourselves or others ' To be kept by the jjower of Christ from the power of our own corruptions and Satan's temptations, that we may appear without blame in the great day ! O glorious ex])cct:ition, especially when the f lithfulncss of God conies in to support our hopes ! He who hath called us- info the fellowship of his Son, is faithful, and will do it, 1 Thess. 5. 24. He who hatli brought us into near and dear relation to Clirist, into sweet and intimate communion with Chi'ist, is faithful; he may be trusted with our dearest concerns. Tliose that come at his call, shall never be disappointed in their

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hopes in liiin. If we approve ourselves faithful to G (1, WK sliall never find him unfaithful to us. He iviil not suffer his faU/ifidnens to fail, Ps. 89. 33.

10. Now I beseech you, brethren, by the name of our f^ord Jesus Christ, that ye all speak tiie same thhig, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. 11. For it hath been declared unto me of you, my brethren, by them who are, of the house of Chloe, that there are contentions among you. 1 2. Now this I say, that every one of you saith, \ am of Paul; and T of Apollos; and 1 of Cephas; and lof Christ. 13. Js Christ divided ] Was Paul crucified for you ? Or were ye baptized in the name of Paul ?

Here the apostle enters on his subject.

I. He exhorts them to unity and brothei'ly love, and reproves them for their divisions. He had re-cei\ed an account from some tliat wished them well, of some unhappy differences among them. It was neither ill-will to the church, nor to their ministers, that prompted them to rive this account; but a kind and y)rudent concern to have these heats qualified by Paul's interposition. He writes to them in a very ent;aging way ; " / beseech you, brethren, by the 77ame of our Lord Jesus Christ; if you have anv regard to that dear and worthy name by which yoii are called, be unanimous. Sfieak all the same thing'; avoid divisions or schisms," (as the original is,) " that is, all alienation of affection from each other. Be perfectUi joined together in the same mind, as far as you can. In the great things of religion be of a mind: but when there is not a unity of sentiment, let there be a union of affections. The consideration of being agreed in greater things, should extinguisli all feuds and divisions about lesser ones."

II. He hints at the oi-iginal of these contentions. Pride lav at the bottom, and this made them factious. Only of pride cometh contention, Prov. 13. 10. They quan-elled about their ministers. Paul and Ajiollos were both faithful ministers of Jesus Christ, and helpers of their faith and joy : l)ut tiiose who were disposed to l)e contentious, broke into parties, and set their ministers at the head of their several factions: some cried up Paul, perhaps as the mnst sublime and spiritual teaclier; others cried up Apollos, perhaps as the most eloquent speaker; some Cephas, or Peter, perhaps fir the authority f)f his age, or because he was the a])ostle of the circumcision ; and some were for neither, but Clirisl onlv. So liable are the best things in the world to be corrupted, and the gospel and its institutions, which are at perfect harmony with themselves and one another, to be made the engines of variance, dis-coj-d, and contention. This is no reproach to our religion, but a very melancholy evidence of the corruption and depravity of human nature. Note, How far will pride carry Christians in (.pj^osition to one anotlier ! Even so far as to set Christ and his own apostles at .variance, and make them rivals and competitors.

III. He expostulates with them upon their discord and quarrels; " Is Christ divided '/ No, there is but one Christ, and therefore Christians should be of one heart. JVas Paul crucijied for you ? Was he your sacrifice and atonement ? Did I ever pretend to be your saviour, or any more than his muiistcr? Or, were ye baptized in the name of Paul? Were ve devoted to my service, or engaged to be my disciples, bv that sacred right.' Did I challenge that

Vol.' VI.—3 E

right in you, or dependence from you, as aie the proper claims of your God and Redeemer?" No; ministers, however instrumental they are of good to us, are not to be jnit in Christ's stead. They are not to usurp Clu-ist's authority, nor encourage anv thing in the people, that looks like transferring his authority to them. He is our Saviour and Sacrifice, he is our Lord and Guide. And happv weie it fur the churches, if thi re were no name of distinctic n among them, as Christ is not divided.

14. r thank God that I baptized none of you, but Cr.ispus and Gains; 1.5. Lest any should say that 1 had bapti'/ed in mine own name. IG. And I baptizt^d also the household of Stephanas: besides, I know not whether I baptized any other.

Here the apostle gives an account of his ministry among them. He thanks God, he had l)a])tized iKit a few among them ; Crisfius, wlio had been a iiiler f)f a synagoi^'ie at Corinth, (Acts 18. 8.) Gains, and the household of S'r/ihanas; besides, he savs he did not rcmembtr he had baptized any. Rut how was tliis a ))ro])er niatter for thankfulness ? Was it not a ])art of the apostolic;il commission to baptize aH nations.^ And could Paul give thanks to God for his own neglect of duty ? He is not to be understood in such a sense, as if he was thankful for not having baptized at all, but for not having done it in present circumstances, lest it should ha\e had this \erv bad construction ]nit upon it—that he had bajjtizcd in his oii'n name, made disci])les forliimself, or set himself up as the head of a sect. He left it to other ministers to baptize, while he set himself to niore useful work ; and filled up his time with preaching the gosjjel. This he thought was more his lousiness, because the more imjxirtant business of the two. Me had assistants that covdd baptize, when none could discharge the other ])art of his office as well as himself. In this' sense he says, Christ sent him not to baptize, but to fireach the gospel; not so much to baptize as to ])reach. Note, Ministers slimld esteem themselves sent and set apart more especially to that ser\'ice in which Clirist will be most honoured, and the salvation of souls promoted, and for which themselves are best fitted ; thougli no part of their duty is to be neglected. The principal business Paul did among them, was, to preach ; to preach the gospel, {v. 17.) the cross, {v. 18.) Chrtst crucified, v. 23. Ministers are the soldiers of Christ, and are to erect and disjjlay the banner of the cross. He did not preach his own fancv, but tlie gospel ; the glad tidings of peace, and reconciliation to Ciod, through the Mediation of a crucified Redeemer. This is the sum and sulistance of the gospel. Christ crucified is the foundation of .all cur hopes, and tlie fountain of all our jovs. Bv his death we live. 'Phat is what Paul preached, what all ministers should preach, and what all the saints live upon.

17. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18. For the preaching of the cross is to them that perish foolishness; but unto us w^ho are saved it is the power of God. 19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the undersfandiiiir of the prudent. 20. Where is the wise? Where is the scribe ? Where is the dis-

T. CORIXTHIANS. I.

piiter of this world ? Ilatii not God made ; foolish tlie wisdom of this world ? '21. For after that, in the wisdom of God, the woild by wisdom knew not God, it pleased God by the foolishness of preaching; to save them that believe. 22. For the Jews require a sign, and the Greeks seek after wisdom: 23. But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; 24. But unto them who are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25. Because the foolishness of God is w'iser than men; and the weakness of God is stronger than men. 26. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27. But God hath chosen the foolish things of the w-orld to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty: 28. And base things of the world, and things which are despised, hath God chosen, ?/er^ and things which are not, to bring to nought things that are: 29. That no flesh sliould glory in his presence. 30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctifica-tion, and redemption: 31. That, according as it is written. He that glorieth, let him glory in the Lord.

We have here,

I. The manner in which Paul preached the gospel, and the cross of Christ; J^'ot with the ivk-dom of words, {y. 17.) the enticing words of /nan's wis-(lom, {ch. 2. 4.) the flourish ot" oratory, or the accuracies of philosophical langua;j,e, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church, that most opposed this apostle. He did not ])rcach the gospel in this manner, lest the cross of Christ should be of none effect; lest the success should have been ascribed to the force of art, and not of truth ; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it; and hereby the honour of the cross had been diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, l)ut in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in ])lain language, and told the people that that Jesus who was ci-ucified at Jerusalem, was the Hon of God and Saviour of men ; and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress, it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without anv human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philoso])hy of the heathen world.

H. We have the d'.flTcrcnt effects of this preaching ; To them who perish it is foolishness, but to them who are saved it is the power of God, v. 18. It » to the Jews a stumbling-block, and to the

Greeks foolishness ; but unto them who are called, both Je^i's and Greeks, Christ the Jiowcr of God, and the wiadom of God, v. 23, 24.

1. Christ crucified is a Stumbling-block to the Jews. They c(jukl not get over it. They had a conceit that their expected Messiah was to tie a great temporal jjrince, and therefore would never own one who made so mean an apjjearance in life, and died so accursed a death, for their Deliverer and King. They des])istd him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shmie out in innumer able miracles. The Jews require a sign, v. 22. Sep Matt. 12. 38.

2. He was to the Greeks foolishness. They laugh ed at the story of a crucified Savicair, and despised, the apostles' way of telling it. They sought for wisdom. They were men of wit and readinir, men that had cultivated arts and sciences, and had, for some ages, been in a manner the vei-y mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, or humour their vanity, or gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved bv one that could not save himself ! And trust in one who was condemned and crucified for a malefactor, a Man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death ! 'lliis was what the pride of human reason and learning could not relish. The Greeks thought it ILttle better than stupidity to receive such a doctrine, and pay this high regard to such a person; and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to them selves, who pour such proud contempt on divine wisdom and grace.

3. To them which are called and saved, he is the IVisdom of God, and the Power of God. Those who are called and sanctified, who recei^■e the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved, are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified.

III. We have here the triumphs of the cross ovei human wisdom ; accoiding to the ancient prophecy, (Isa. 29. 14.) I nvill destroy the nvi.^dom of the wise, and bring to nothing the undeistanding of the prudent. Where is the wise? Where is the scribe? ]Vhere is the dis/iuter of this world ? Hath not God made foolish the wisdo/n of this world? v. 19, 20. All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation, and the glorious trium])hs of the cross. The Heathen jjoliticians and ])hilosophers, the Jewish rabbles and doctors, the curious scarchei's into the secrets of nature, were all posed and j)ut to a iion-filus. This scheme lay out of the reach of the deepest statesmen and i)hilosophers, and the gi-eat-estpretenders to learning both among the Jews and Greeks. WHien Ciod would sa\e the world, he took a way by himself; and good reason, for the world by wisdo?n'knew not God', v. 21. All the boasted science of the heathen world did not, could not, effectually bring home tlie world to (iod. In s])ite of all their wisdom, ignorance still prevailed, iiii(juity still abounded. Men were puffed up b\' their imaginary knowledge, and rather fmther alienated from (iod : and therefore it pleased him, by the foolishness of preaching, to sax-e them that believe. By the foolishness of preaching —not such in truth, but hi vulgar reckoning.

1. The thing preached was foolishnes? 'n the eyes

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of worldly-wise men. Our living through one who died, our being bless<Si by one who was made a curse, our being justified by one who was himself con-dcnuicJ.was all tolly and inconsistency to men blinded with self-conceit, and wedded to their own prejudices, and the boasted discoveries of their reason and philosophy.

2. The maimer of preaching the gospel w^ foolishness to them too. None of tlie famous men for wisdom or eloquence were eniployed to pl^mt the churcli, or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations; the vessels chosen to convey the ti-easuve of saving knowledge to the world: there was nothing in them, that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it And yet the foolishness of God is wiser than men, v. 25. Those methods of divine conduct that vain men are apt to censure as unwise and weak, have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men; " Ye see your calling, brethren, how that not many wise men after the Jiish, not many mighty, not many noble, ore called, v. 26, is'c. Ye see the state of Christianity ; not many men of learning or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For,

(1.) Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh ; though men would be apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagme that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth : He hath chosen the foolisli things of the world, the wf ik things of the world, the base and despicable th .igs of the world, men of mean birth, of low rank, o* no liberal education, to be the preacher of the gvispel, and planters of the cliurch. His thoughts are not as our thoughts, nor his ivctys as our ways. He is a better Judge than we, what instnmients and measures will liest serve the pui-poscs of his glorv.

(2.) Few of distinguished rank and character were called to be Christians. As the preachers we' e poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, botii among .Tews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental impro\e-ments, and very mean rank and condition as to their outward estate : and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success!

IV. We have an account how admirably all is fitted,

1. To beat down the firide and vanity of men. (iod hath chosen the foolish things of the world, to confound the wise; men of no learning, to confound ihe" most learned . the weafc things of the world, to confound the mighty; men of mean rank and cir-(uiiistances, to confound and prevail against all the power and authority of earthly kings: and base tilings, and things which are desfiised, things which men have in the lowest esteem, or in the utmost con-tem])t, to pour contempt and disgrace on all thev \ alue and have in veneration : and things which are vot, to bring to nought, tn abolish, things that arc.

I The conversion of the Gentiles, (of whom the Jews had the most contem|nu(,iis and vilifying thoughts,) was to open a way to ihe abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the w( rid. It is common f( r the Jews to speak of tlie Gentiles under this character, as thing.s that are not. 'I'hus, in the apocryphiil l>ook of Estlicr, sIk- is brought in praying that God would n(.t give Iiis sceptre to tliem who are ?iOt, Esther 14. 11. Ksdras, in one of the a!)ocryphal books under his name, sjjeaks to God, of the heathen, as those who arc rvjiuted as nothing, 2 Esdras 6. 5(5, 57. .\nd the ajxistle Paul seems to have this com-lo'^n language of the Jews in his view, when he culls Alirahum the father of us all before him whom he helifvcd, God, who calleth those things that are not, as though they were, Rom. 4. 17. The gospel is fitted to bring down the pride of both Jews aiul Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves, and despised all tlie world l)esides; that no flesh should glory u: Im firesence, {v. 29.) that there might be no pretence for boasting. l)i\ ine wisdom alone had the contrivance of the method of redemption ; Divine grace al(!ne revealed it, and made it known. It lav, in both respects out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with fi-oni human art or authoritv : so effectually did Ciod veil the glory and disgrace the pride of man in all. The gosT:)el-dispensation is a contrivance to humlile man. But,

2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of christianit)-. Though the ministers were poor rmd unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers : and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have, we ha\c from God as tlic Fountain, and in and through Christ as the Channel of conveyance. He is made of God to us Wisdom, Rightiousness, Sanctijication, and Redemption ; {v. 30.) all we need, or can desire. We are foolishness, ignorant and blind in the things of (iod, with all our Ijoasted knowledge; and he is made IVisdom to us. We are guilty, obnoxious to justice ; and he is made Righteousness, cur great Atonement and Sacrifice. We are depraved and corrupt; and he is made Sanctijication, the Sj)iing of our spiritual life ; from him, the Head, it is communicated to all the members of his mystical body by his Holy Sjjirit. We. are in bonds, and he is made Redemfition to us, our Saviour and Deliverer. / Observe, Where Christ is made Righteousness to any soul, he is also made Sanetifcation. He nevcj discharges from the guilt of sin, without delivering from the power of it; and he is made Righteousne:;-and Sanctification, that he may in the end be made complete Redemption, and free the soul from the ver\- being of sin, and loose the body from the bonds of the grave: and what is designed in all, is, that all flesh may glory in the Lord, v. 31. Observe, It is the will of God, that all our glorving should be in the Lord : and our salvation being only through Christ, it is thereby effectually provided it should be so. Mi'n is humbled, and God glorified and exalted, by the whole scheme.

CHAP. IT.

The apostle procprds with his arsrument in this chapter, and, I. Reminds the Corinthians of the plain manner wherein he driivcred the pospcl to them, v. I.. 5. But yrt, II. Shews them that he liad communicated to them a treasure of the truest and highest wisdom ; sucli as exceeded all the at

1. CORINTHIANS, II.

fuinments of learned men ; such as could never have entered into the lieurt of man, if it had not been revealed; nor can be received and improved to salvation, but by the light and influence of that Spirit who revealed it, v. tJ, to the end.

1. 4 ND 1, brethren, when 1 came to j\. you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2. For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3. And I was with you in weakness, and in fear, and in much trembling: 4. And my speech and my preaching jverc not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5. That your faith should not stand in the wisdom of men, but in the power of God.

In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them.

I. As to the matter or subject, he tells ns, {v. 2.) He determined to knovj nothmgamont^ them hut Jesus Christ, a^dhim crucified ; to make a shew of no other knowledge than this ; to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the Sum and Substance of the gosjjel, and ought to be the great Subject of a gospel minister's preaching. His business is, to display the banner of the cross, and invite people under it. Any one tliat heard Paid preach, found him to harp so continually on this string, that he would say he knew nothing but Christ, and him crucified. Whatever other knowledge he had, this was the only knowledge he discovered, and shewed himself ccmcemed to propagate among his hearers.

II. Tho manner wherein he preached Christ, is here also observable.

1. Negatively. He came not amon^ them with excellency ofsfxeech or wisdom, v. 1. His speech and fireaching were not with enticing words of man's wvidom, V. 4. He did not affect to appear a fine orator, or a deep fihilosofiher; nor did he insinuate himself into their minds, by a flourish of words, or a pompous shew of deep reason, and extraordinary science and skill. He did not set himself to captivate the ear by fine turns and eloquent expressions ; nor please and entertain the fancy with lofty flights or sublime notions. Neither his speech, nor the wis-

I dom he taught, savoured of hvmian skill: he learnt both in another school. Divine wisdom ncL-ded not to be set off with such human ornamcntc.

2. Positively. He came among them, declaring the testimony of God, v. 1. He published a divine revelation, and gave in suflricient vouchers for the authority of it, both by its consonancy to ancient predictions, and bv present miraculous operations ; and there he left the matter. Ornaments of speech and philosophical skill and argument could add no weight to what came recommended by such authority. He was also among them in weakness, and fear, and in much trembling; and yet his sfieech and fireaching were demonstration of the S/iirit, and of /lower, v. 3, 4. His enemies in the chuirh of Corinth spake very contemptuously of him ; His bodily firesence, say they, is weak, and his sfieech contemfitible, 2 Cor. 10. 10. Possibly, he had a little body, and a low voice; bi;t though he had not so good an elocution as some, it is plain that he was no mean speaker. The men of Lystra looked on him to be the heathen god Mercury, come down to them in the form of a man, because he was the chief speaker, Acts 14.

12. Nor did he want courage or resolution to zo through his work ; he was in nothing terrJ ed "By his adversaries. Yet he was no boaster. lie did not proudly vaunt himself, like his opposers. He acted in his office with much modesty, concern, and care. He carried it with great humility among them; not as one grown vain with the honour and authority coiiferred on him, but as one concerneil to ajjprove him^elf faithful; and fearful of himseii, lest he should mismanage in his trust. Observe, None know the fear and trembling of faithful ministers, who are jealous over souls with a godly jealousy: and a deep sense of their own weakness is the occasion of this fear and treuibling. They know how insuflBcient they are, and are there;ore fearfid for themselves. But though Paul managed with this modt'Sty and concern, yet he spake with authoritv, in the demonstration of the Spirit, and of power. He preached the truths c^f Christ in their native dress, with plainness of sj)eech. He laid down the doctrine as the Spirit delivered it ; and left the Spirit, by his external operation in >igns and mii-acles, and his internal influences on the hearts of men, to demonstrate the truth of it, and procure its recejnion.

111. Here is the end mentioned for which he preached Ciirist cnicified in this mantier. That their faith should not stand in the wisdom of man, but the povjer of God; (v. 5.) that they might not be drawn by human motives, or overcome by mere human arguments, lest it should be said that either rhetoric or/o_§-/c hul made them Christians. But when nothing but Christ crucified was plaiiily preached, the success must be entirely attributed to a di\ ine power accompanying the word. Their faith must be tound-ed, not on human wisdom, but divine evidence and operation. The gospel was so preached, that God might appear and be glorified in all.

6. Howbcit we speak wisd(nn among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7. But we spenk the wisdom of God in a mystery, cvm the liid-den itnsdom., which God ordained before the world unto our glory: 8. Which none oi the princes of this world knew : for had they known it, they would not have crucified the LiOrd of glory. 9. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prejiared for them that love him. 10. But God hath revealed///fwiniio us by his Spirit: for the Spirit searcheth all things, yea, the deej) things of God. 11. Vor what man knoweth the things of a man,save the spirit of man which is in him ? Even so the things of God knoweth no man, but the Spirit of God. 1 '2. Now we hav(> received, not the spiritof the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.

13. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost tearhpth ; comparing spiritual things with spiritual. M. But the natmal man rec(>iveth not thr- things of the Spirit of God: for they are foolishness unto him; neither can he know them, be

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405

cause they are spiritually disccM-iJcd. 13. But he that is spiritual jucijictli all things, yel he hinist'll'is judged ol no mau. 16. For who hath kuovvu the mind of the Lord, that he may instruct him / But we have the mind ■ of Christ.

In this part of the chapter, the apobtle shews t'K';ii til t though he had not come to them with the excellency ot'l'.uinuii wisdom, with any of the boast-Cvl kn )wled,4C and literature of the Jews or Greeks, yet he had communicated to them a treasure of the truest and the highest wisdom ; We sfieak ivkdo7n among them who are perfect, {y. 6.) among them who are well instructed in Christianity, and come to maturity in the things of God. They that receive the doctrine as divine, and, having been illuminated by tlie Holy Spirit, have looked well into it, discover true wisdom in it. Tliey take in not only the plain history of Christ, and iiim crucified, but discern the<leep and admirable designs of the di\ ine wisdom therein. Though what we preach \ be foolishness to the world, it is wisdom to them. They are made wise by it, and can discern wisdom i ill it. Note, Those who are wise tiiemselves, are , the only jjropcr judges of what is wisdom ; not . indeed the luisdom of this vjorld, nor of the /i?-inces ' of thin world, but the windom of God in a niyntej-y: {y. 6, 7.) not worldly wisdom, but divine; not such ' as the men of this world could have discovered, | nor such as ivordly men, under the conduct of ' pride, and passion, and ai^petite, and worldly inter- { est, and destitute of the Spirit of God, can receive. { Note, How different is the judgment of (iod from t I ii of the world ! He necth not as man seeth. The wisdom he teaches is of a quite different kind from what passes under that notion in the world. It is not the wisdom of /loHticians, fior /ihiloso/ihers, nor rabbies, (see xk 6.) not such as they teach, nor such us tliey relish ; but the vjisdom of Ood in a mystery, the hidden wisdom of God; what he had a long time kept to himself, and concealed from the world, and the dejith of which, now it is revealed, none but himself can fathom. // is the mystery which hath been hid from ag(s and generations, though tiow made manifest to the saints; (Col. 1. 26.) hid in a manner entirely from the heathen world, and made mysterious to the Jews, by being wrapped up in dark ty/ies and distant /iro/ihecies, but revealed and made known to us by the Sfiirit of God. Observe the privilege of those who enjoy the gosjjel-revelation : to them types are unveiled, mysteries made plain, prophecies interpreted, and the secret counsels of God published and laid open. The wisdom of God in a mystery is now made manifest to the saints. Now concerning this wisdom, observe,

I. The rise and original of it: it was ordained o God, before the world, to our glory, v. 7. was ordained of (iod; he had determined long ago to reveal and make it known, from many ages past, from the beginning, nay, from eternity ; and that to our glory, the glory of us, either us apostles, or us Christians. It was a great honour put upon the apostles, to be inti-usted with the revelation of this wisdom. It was a great and honouraijle privilege i ir Christians to have this glorious wisdom dis-I overed to them. And the wisdom of Ciod disco-' ered in the gospel, the divine wisdom taught by the gospel, prepares for our everlasting glory and happiness in the world to come. The counsels of Ciod concerning our redemption are dated from eternity, and designed for the glory and happiness of the saints. .'Vnd wliat dee]) wisdom was in these counsels! Note, riie wisdom of God is both emfxloyed and dis-[tlayed for the honour of his saints; employed from ecernity, and displayed in time, to make them glori-

ous both here and hereafter, in time and to eternity. What honour dots he put on his saints !

11. The /i'«o/\7?;a'of the great men of the world about It: which none ofthefirmces of this world knew; {v. 8.) the principal men in authority and powci-, or in wisdom and learning. The Romaii governor, and the guides and rulers of the Jewish church and nation, seem to be the persons here chiefly meant. These were the firinces of this world, or this age, who, had they known this true and heavenly wisdom, would not have crucified the Lord of glory. This Pilate and the Jewish rulers literally did, w lien our Redeemer was crucified, upon the sentence of the one, and the clamorous demands of the other. Observe, Jesus'Clirist is the Lord of glory; atitle much too great for any creatui-c to bear: and therefore was he hated, liccause he was not known. Had his cruci-fiers known him, known who and what he was, they would have withheld their impious hands, -aM not have taken and slain him. This he pleaded with his Father for their pardon ; Father, forgive them, for they know not what they do, Luke 23. ;34. Note, There are things which jieople would not do, if they knew the wisdom of God in the ereat work of re-

t

demption. They act as they do,'because they are blind or heedless. They know not the truth, or will not attend to it.

III. It is such wisdom as could not have been discovered without a revelation ; according to what the prophet Isaiah says, (ch. 64. i.) Eye hath not seen, nor ear heard, nor have entered into the heart of man the things which God hath firefxared for them, that love him; for him that waiteth for him, that waiteth for his mercy, as the LXX. It was a testimony of love to God in the Jewish believers, to live in expectationof the accomplishment of evpni^elical promises. Waiting upon (iod is an e\idcnceof love to him. Lo,lhisisour God, we have waited for him, Isa- 25. 9. Observe, 7yiere are things which Goa hath pre flared for them that love him, and wail for him. There are such things prepared in a future life for them. Things which sense cannot discover, no present information can convey to our ears, nor can yet enter our hearts. Life and'immortality are brought to light through the gospel, 2 Tim. 1. 10. But the apostle speaks here of ijie subject-matter of the divine revelation under the gospel. These are siich as eye hath not seen, nor ear heard. Observe, The great truths of the gospel are things Iving out of the s])here of human disco\'ery. Eye hath riot seen, nor ear heard them, nor have they entered into the heart of man. Were they objects of sense, could they be discovered by an e\ e of reason, and communicated by the car, to the mind as matters of common human knowledge may, there had been no need of a revelation. But lying out of the sphere of nature, we cannot discover them but by the light of revelation. And therefore we must take them as they lie in the scriptures, and as God has been pleased to reveal them.

IV. We here see by whom this wisdom is discovered to us; God hath revealed them to us by his Spirit, V. 10. The scripture is given by inspiration of God. Holy men spake of old as they were moved by the Holy Ghost, 2 Pet. 1. 21. And the apostles spake by inspiration of the same Spirit, as he taught them, and gave them utterance. Here isa proof of the divine authority of the holv scriptures. Paul w rote what he taught ;'and what he taught was re\ ealed of God by his Spirit, that Spirit that searches all things, yea, the deep things of God, and knows the things of God, as the spirit of man that in in him knows the things of a man, v. \\. A double argument is drawn from these words, in proof of the divinity of the Holy Ghost.

1. Omniscience \s attributed to him; He searches all things, even the deep things of God. He has

1. CORINTHIANS, II.

exact knowledge of all things, and enters into the very depths ot (iod, penetrates into his most secret counsels. Now, who cnn have such a thorough knowledge of God, but God ?

2. This allusion seems to imply that the Holy Spirit is as much in (iod, as a man's mind is in himself Now the mind of the man is jjlainly essential to liim. He cannot be witliout liis mind. Nor can God be without his Spirit. He is as mucli and as intimately one with God, as the man's mind is w-ith the man. The man knows his own mind, l)ecause his mind is one with himself. The Spirit of (iod knows the things of God, because he is one with God. And as no man can come at the knowledge of what is in another man's mind, till he communicates and reveals it; so neither can we know the secret counsels and purposes of (iod, till they are made known to us by his Holy Spirit. We cannot know them at. all, till he has proposed tlicm objcctix'ely (as it is called) in the external revelation ; we cannot know or believe them to salvation, till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them. And it was by this Spirit that the apostles had recei\ ed the vjindom of God in a mystery, wiiich thay spake. " jYotv ive have received not the Sfiirit of the ivorld, hut the Spirit which is of (iod, that ive might knoiv the things freely gtven to us of God; (v. 12.) not the spirit which is in the wise men of the world, (z'. 6.) nor in the rulers of the ".J >rld, (r. 8.) but the Sfiirit which is of God, pro-I c cdeth from (iod. We have what we deliver in I'le name of God, by inspiration from him ; and it is )>• his gracious illumination and influence that we icnonv the things freely given to iis of God, unto salvation," that is, " the great privileges of the gospel, which are the free gift of (iod, distributions of mere aTid rich grace." Thougli these things are given us, and the revelation of this gift be made to us, we cannot know them to any saving purpose, till we have the Spirit. The apostles had the revelation of these things from the Spirit of (iod, and the saving im-jjression of them from the same Spirit.

V. We see here in what manner thh wisdom was taught or communicated ; which things we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches, v. 13. They had received the wisdom they taught, not from the wise men of the woild, not from their own inquiry or invention, but from the Spirit of God. Nor did they put a human dress on it, but plainly declared the doctrine of Christ, in terms also taught them by the Holy Spirit. He not only gave the knowledge of these things, but gave them utterance. Observe, The truths of (iod need no garnishing by human skill or eloquence, but look best in the woi-ds which the Holy (iho&t teaches. The Spirit of God knows much ))et-ter how to speak of the things of (iod thun the best critics, orators, or philosophers. Comparing spirit tual things with spiritual^ one part of revelation with another ; the revelation of the gospel witli that of the Jews ; the discoveries of the New Testament with the types and jjrophecics of the Old. The comparing of matters of revelation with matters of sriev.ce, things supernatural with things natural and common, is going by a wrong measure. Spiritual things, when brought together, will help to illustrate one another; but if the principles of human art and science are to be made a test of revelation, we shall certainly judge amiss concerning it, ;ind the things contained in it. Or, adafitiug spiritual things ft spiritual; s])eakingof s])iritiud niatters, matters of revelation, and the s]iiritual life, in language that is proper and ])lain. The language of the S])irit of God IS the most jjroper to convey his meaning.

VI. We have an account how this wisdom is reel ved.

1. The natural man receivcth not the things of

the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually disruned, V. ]4. The natural man, the animal man. Either,

(1.) The man under the power of corruption, and never yet illuminated by the Spirit of God, j such as Jude calls sensual, not having the S/iirit, T. 19. Men unsanctified receive not the things of i (iod. The understanding, thi-ough the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudice against them. The truths of Gocl are\foolishness to such a mind. The man looks on them as trifling and impertinent things, not wortliy his minding. The light shineth in darkness, and the darkness comprehendeth it not, John 1. 5. Not that tlie natural faculty of discerning is lost, but evil inclinations and wicked principles render the man unwilling to enter into the mind of (iod, in the s])u-itual matters of his kingdom, and yield to their force and power. It is the quickening beams of the Spirit of truth and holiness, that must help the mind to discern their excellency, and to so thorough a conviction of their truth as heartily to receive and eiVibrace them. Thus the natural man, the man destitute of the Spirit of (iod, cannot know them, because they are spiritually discerned. Or,

(2.) The natural man, that is, the wise man of the world, (ch. 1. 19, 20.) the wise 7nan after the flesh, or according to the flesh ; {xk 26.) one who hath the wisdom of the ivorld, 7nan's xvisdom ; (ch. 2. 4—6.) a man, as so7ne of the ancients, that would learn all truth by his own ratiocinations, receive nothing by faith, nor own any need of supernatural assistance. This was very much the charMCter of the pretenders to philosophy, and the (irecian learning and wisdom, in that day. Such a man receives not the things of the Spirit of God. Revelation is not with him a principle of science ; he looks u])on it as delirium and dotage, the extravagant thought of some deluded dreamer. It is no way to wisdom among the famous masters of the world ; and for that reason he can have no knowledge of things revealed, because they are only spiritually discerned, or made known by the revelation of the Spirit, which is a principle of science or knowledge which he will not admit.

2. But he that is spiritual judgeth all things, yet he himself is judged, or discerned, of no man, v. \5. Either,

(1.) He who is sanctified and made spiritually-7ninded, (Rom. 8. 6.) judgeth all things, or discer/i-eth all things ; he is capable of judging about matters of hun\an wisdom, and has also a relish and savour of divine truths; he sees divine wisdom, and experiences divine power, in gospel revelations and mysteries, which the carnal and unsanctified mind looks u])on as weakness and folly ; as things destitute of all power, and not worthy any regard. It is the sanctified mind that must discern the real beauties of holiness : Init bv the refinement of its faculties, they do not lose their yjower of discerning and judging about common and natural things. The spiritual man may judire of all things, natural and supernatural, human and divine, the deductions of reason, and the discoveries of revelation. But he himself is judged or discemed of JVO AfJM God's saints are 7;w hidden ones, Vs. 83. 3. Their life is hid vjith Christ in God, Col. 3. 3. The carnal man knows no more of a spiritual man than he does of other s])iritual things. He is a strani^er to the prin-clnles, ;ind ])leasures, and actings, of the divine life. The spii'itual man does not lie open to his observation. Or,

(2.) He that issfiritual, has had divine revelations made to him, receives them as such, and founds h's faith and religion upon them ; he can judge both rf common things and things divine; he can discern what is, and what is not, the doctrine of the gospel

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and of salvation ; and whether a man preaches the truths of (iod or not. He does not hise the power of reasoning, nor renounce the principles of it, by founding his fnith and religion on revelation. But he liinm-lf m jiidged of 710 tna?i; can be judged, so as to be coiifuted, by no man ; nor can any man wlio is not spiritual, not under a divine afflatus himself, (see ch. 14. Zl.) or not founding his faith on a divine revelation, discern or judge whether what he speaks be true or divine, or not. In short, he who founds all his knowledge upon principles of science, and the mere light of reason, can never be a judge of the truth or falsehood of what is received by revelation. For who hath known the mind of the Lord, that he may hmtnict him, [y. 16.) the spiritual man? Who can enter so fai- into the mind of God, as to instruct him who has the Spirit of (iod, and is under his inspiration ? He only is the person to whom God irn-mediately comnmnicates the knowledge of his will. And who can inform or instruct him in the mind of God, who is so immediately under the conduct of his own Spirit ? Very few have known any thing of the mind of God by a natural power. But, adds the apostle, we have the mind of Christ: and the mind of Christ is the mind of (iod. He is God, and the principal Messenger and Prophet of God. And the apostles were impowered by his Spirit to make known his mind to us. And :n the holy scriptures, the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians, that they have the mind of Christ revealed to them by his Spirit.

CHAP. III.

In this chupter, llie apostle, I. Bimnes the Corinthians for their carnality and divisions, v. I .. 4. II. He instructs tliem hoiv what was amiss aniona; them mij^ht be rectified, hj remembering^, 1. That their ministers were no more than ministers, v. 5. "2. That they were unanimous, and carried on the same design, v. 6. . 10. 3. That tliey built on one and the same foundation, v. II.. 15. III. He exhorts them to give due honour to their bodies, by keeping them pure; (v. 16, 17.) and to humility, and self-diffidence, v. 18 .. 21. IV. And dehorts them from glorying in particular mitiisters, because of Uie equal interest they had in ail, v. 22, to the end.

1. 4 ND I, brethren, could not speak i~V unto you as unto spiritual, but as

unto carnal, even as unto babes in Christ.

2. I have feti you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3. For ye are yet carnal: for whereas llie.re is among you envyins;, and strife, and divisions, are ye not carnal, and walk as men ? 4. For while one saith, I am of j-'aul; and another, I am of Apollos; are ye not car:i?l ?

Here,

I. St. Paul blames the Corinthians for their weakness and non-pioficicncy. TJjey who are sanctified, are so only in part: thei-e is still room for growth and increase, lioth in grace and knoivledi^e, 2 Pet.

3. 18. Those who through divine grace are renewed to a spiritual life, may yet in many things be defective. The ajwstle tells them he could not s/ieak to them, as unto sfnritual men, but as unto carnal men, as to babes in Christ, v. 1. They were so far from forming their maxims and measures upon the foot of divine revelation, and entering into the spirit of the gospel, that it was but too evident they were much under the command of carnal and corrupt affections. They were still very babes in Christ. I'hey had received some of the first principles of Christianity, but were grown up to no maturity of under-

standing in them, or of faith and holiness. And yet it is plain, from several passages in tliis epistle, that the Corinthians were very proud of their wisdom and knowledge. Note, It is but too L(jmmon for persons of very moderate knowledge and understanding to have a gre.it measure of self-conceit. The apostle assigns their little proficiency in the knowledge of Christianity, us a reasi n why he had communicated no more of the deep tilings of it to them. They could not bear such food, they needed to be fed with milk, not with meat, v. 2. Note, It is the duty of a faithful minister of Christ, to consult the capacities of his heaiers, and teach them as they can bear. And yet it is natural for babes to grow up to rhen ; and babes in Christ should endeavour to grow in stature, and become men in Christ. It is expected tliat their advances in knowledge should be in projjoi-tion to their means and opportunities, and their time of professing religion; tliat they may be able to bear discourses of the mysteries of our religion, and not always rest in plain things. It was a reproach to the Corinthians, that they had so long sat under the ministry of St. l^aul, and had made no more improvement in Christian knowledge. Note, Christians are utterly to blame, who do not endeavour ii> grow in grace and knowledge.

II. He blames them for their carnality, and gives their contention and discord about thfii' ministers, as an evidence of it; For ye are yet carnal; for whereas there arc arnong you nnnjings, and strifes, and divisions, are ye not carnal, and walk as men? V. 3. They had mutual emulations, and quarrels, and factions among them, upon the account of their ministers; while one said, I am of Paul; and another, I am of Ajiollus, v. 4. These were proofs of their being carnal; that fleshly iiitei-ests and affections too much swayed them. Note, Contentions and quarrels ab(nit religion are sad evidences of remaining carnality. True religion makes men jieace-ablc, and not contentious. Factious spirits act ui)on human jirinciiilcs, not upon princii'les of ti-ue i-eli-gion ; they are guided by their own pride and passions, and not by the rules of Christianity; J)o ye not walk as 7nen ? Note, It is to be lamented, that inany who should walk as Christians, that is, above the common rate of men, do indeed walk as men, live and act too much like other men.

5. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man .? 6.1 have planted, Apollos watered; but God gave the increase. 7. So tiien neither is he that I planteth any thing, neither he that water-|eth;but God that giveth the increase. 8. j Now he that planteth and he that water-leth are one: and every man shall receive his own reward according to his own labour. 9. For we are labourers together with God: ye are God's husbandry, ije are God's building. 10. According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

Here the apostle instructs them how to cure this humour, and rectify what was amiss among them upon this head.

! I. By reminding them, that the ministers about whom they contended, were but ministers; JVho then is Paul, or who is ^ijiollos, but minviters by

, whom ye believed? Even as the Lord gave to e-uery

1. CORINTHIANS, III.

i7ian, V. 5. They are but ministers, mere instruments used by tlie God ui all grace. Some of the factious people in Corinth seem to luivc made more of them, as if ihey were lords of their faith, authors of their reiiv^ion. Note, We should take care not to deify ministers, or put them into the place of God. Apostles were not the authors of oui' faith and religion, though they were authorized and qualified to reveal and propagate it. Thev acted in this oHice as God gave to every man. Observe, All the gifts and powers that even apostles discovered and exerted in the work of the ministry, were from God. They were intended to manifest their mission and doctrine to be divine. It was perfectly wrong, upon their account, to transfer that regai'd to the apostles, which was solely to be jjaid to the divine authority by which they acted, and to God, from whom they had tlieir authority. Paid had planted, and Afiollos had ivatered, v. 6. Botli were useful, one for one p\irpose, the.othcr for a different. Note, God makes use of variety of instruments, and fits them to their sevei-al uses and intentions. Paul was fitted for planting work, and Apollos for watering work; but God gave the increase. Note, The success of the ministry must be derived from the divine blessing. .A^either he that filanteth is any thing, nor- he that wa'ereth, but God who giveth the increase, v. 7. E\ en apostolical ministers are nothing of themselves, can do nothing with efficacy and success, unless God give the increase. Note.The best qualified and most faithful ministers have a just sense of their own insufficiency, and are very desirous that God should have all the glory of their success. Paul and Apollos are nothing at all in their own account, but God IS all in all.

II. By representing to them the unanimity of Christ's ministers ; He that filanteth and he thatwa-tereth arc one; {v. 8.) employed by one Master, intrusted with the same revelation, busied in one work, and engaged in one design ; in harmony with one another, however they may be set in opposition to each otlier by factious party-makers. They have their different gifts from one and the same Spirit, for the vei-y same pnr])oses ; and they heartily carry on the same design. Planters and waterers are but fellow-labourers in the same work.

Note, All the faithful ministers of Christ are one in the great business and intention of their ministry. Thev may have difference of sentiment in lesser things; they may have their debates and contests; but they heartily concur in the great design of honouring God and saving souls, by promoting true Christianity in the world. All such may expect a glorious recompense of their fidelity, and in proportion to it; Every man shall receive his own reward, according to his own labour. Their business is one, but some may mind it more than others : their end and design are one, but some mav pursue it more closely than others : their Master also is one, and yet this good and gracious Master may make a difference in the rewards he gives, according to the different ser\ice they do; Even/ one's own work shall have its own r'-ward. Thev that work hardest shall fare best. They that are most faithful shall have the greatest reward; and glorious work it is, in which all faithful ministers are employed. Thei/ are labourers with God, irvvipyo)—co-workers, fellow-la-hourrrs, (t. 9.) not indeed in the same "order and degree, but in subordination to him, as instruments in his hand. They are engaged in his business. They are working together with God, in promoting the puT-poses of his glorv, and the salvation of precious souls ; and he who knows their work, will take care thev do not labour in vain. Men may neglect and vilifv one minister, while they crv up another, and have no reason for either : they may condemn when they should commend, and applaud what they

should neglect and avoid; but the judgment of Got*, is according to truth. He never rewards but upon just reason, and he e\er rewards in proportion to the diligence and faithfulness of his servants. Note, Faithful ministers, when they are ill used by men, should encourage themselves in (i. cl. And it is to God, the chief Agent and Director ot the gieat work of the gospel, to whom they tlvat Labour with him should endeavour to approve themselves. 'I'hey are always under his eye, employed in his husbandry and building; and therefore, to be sure, he will carefully look over them ; " Ye are God's husbujidry, ye are God's building; and therefore ai'e neither of Paul nor of Apollos; neither belong to one nor other, but to God : they only plant and water you, but it is the divine blessing on his own husbandry, that alone can make it yield fruit. Vou are not our husbandry, but God's. We work under him, and with him, and for him. It is all for God, that we have been doing among you. You are Ciod's husbaiidr) and building." He had employed the former metaphor before, and now he goes on to the other of a building; According to the grace of God which is gii>en unto me, as a wise master-builder; I have laid the foundation, a7id another buildeth thereon. Paul here calls himself a wise master-builder; a character doubly reflecting honour on him. It v, as honourable, to be a master-builder in the edifice of God ; but it added to his character, to be a wise one. Persons may be in an office for which they are not qualified, or not so thoroughly qualified as this expression implies Paul was. But though he gives himself such a character, it is not to gratify his own jjiide, but to magnify divine grace. He was a wise master-builder, but the grace of God made him such. Note, It is no crime in a Christian, but much to his commendation, to take notice of the good that is in him, to the praise of divine grace. Spiritual pride is abominable, it is making us • of the greatest favours of God, to feed our own vanity, and make idols of ourselves. But to take notice of the fa\ ours of Ciod, to promote our gratitude to him, and to sj)eak of them to his honour, (be they of what sort they will,) is but a proper expression of the duty and regard we owe him. Note, Ministers should not be jjioud of their gifts or graces; but the better qualified the}' are for their work, and the more success they have in it, the more thankful should they be to Ciod for his distinguishing goodness; I have laid the foundatioji, and another buildeth thereon. As betore he had said, I have planted, Apollos watered. It was Paul that laid the foundation of a church among them. He had begotten them through the gospel, ch. 4. 15. Whatever instructors they had besides, they had not many fathers. He would derogate from none that had done service among them, nor would he be robbed of his own honour and respect. Note, Faithful ministers may and ought to have a concern for their own reputation. Their usefulness depends much upon it. But let every man take heed hovj he buildeth thereon. This is a proper caution ; there may be very indifferent building on a good foundation. It is easy to err here; and great care sh.ould be used, not only to lay a sure and right foundation, but to erect a regular building uj^on it. Noihnig must be laid upon it, but what the foundation will bear, and what is of a piece with it. Gold and dirt must not be mingled together. Note, Ministers of Christ should take great care that they do not build their own fancies or false reasonings on the foundation of divine revelation. \A'hat they preach should be the plain doctrine of their Master, or what is j^erfectly agreeable with it.

11. For other fouiulatioii can no nmn lay than that is laid, whicii is Jesus Christ. 12. Now if any man build upon this foun-

J

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409

Ja.tion gold, silver, precious stones, wood, liay, stubble; 13. Every man's work shall be made manifest: For the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is. 14. jf any man's work abide, which he hath built thereupon, he shall receive a reward. 15. If any man's work shall be burnt, he shall sulifer loss: but he himself shall be saved; yet so as by fire.

Here the apostle info» ns us what foundation he had laid at the bottom of all his labours among them — evaj Jesus Christ, the chief Corner-stone, Eph. 2. 20. Upon this foundation all the faithful ministers of Christ build. Upon thi. Rock all Christians found their hopes. They that build their hopes of heaven on any other foundation, build upon the sand. Other foundation can no man lay, beside what is laid — even Jesus Christ.

Note, The doctrine cri our Saviour and his mediation, is the principal doctrine of Christianity. It lies at the bottom, and is the foundation, of all the rest. Leave out this, and you lay waste all our comforts, and leave no foundation for our hopes as sinners. It is in Christ only that God is reconciling a sinful world to himself, 2 Cor. 5. 19. But of those that hold the foundation, and embrace the general doctrine of Christ's tcing the Mediator between God and man, there are two sorts.

I. Some build upon this foundation gold, silver, aid firecious sto7ies; v. 12. They are those who receive and propagate the ]iure truths of the gospel; who hold nothing but the truth as it is in Jesus, and preach nothing else. This is building well upon a good foundation, making all of apiece ; when ministers not only depend upon Christ as the great Prophet of the church, and take him for their Guide and infallible Teacher, but receive and spread the doctrines he taught, in their purity, without any corrupt mixtures, without adding or diminishing.

II. Others build wood, hay, and stubble, on this foundation; that is, though they adhere to the foundation, they depart from the mmd ot Christ in many particulars ; substitute their own fancies and inventions in the room of his doctrines and institutions, and build upon the good foundation what will not abide the test, when the day of trial comes, and the fire must make it manifest. As wood, hay, and stubble, will not bear the trial by fire, but must be consumed in it. There is a time coming, when a discovery will be made of what men have built on this foundation ; Every man's work shall be made manifest; shall be laid open to view, to his own, and that of others. Some may, in the simplicity of their hearts, build wood and stubble on the good foundation, and know not, all the while, what they have been doing; but in the day of the Lord their own conduct shall appear to them in its proper light. Every man's work shall be made manifest to himself, and made manifest to others, both those that have been misled by him, and those that have escaped his errors. Now we may be mistaken in ourselves and others; but there is a day coming, that will cure all our mistakes, and shew us ourselves, and shew us our actions in the true light, without covering or disguise ; For the day shall declare it, that is, every man's work, because it shall be revealed by fire; and the fire shall try every man's work, of what sort it is, v. 13. The day shall declare and make it manifest, the last day, the great day of trial; see ch. 4. 5. Though some understand it of the time when the Jewish nation was destroyed, and

Vol. VI.—3 F

j their constitution thereby abolished ; when the sn I perstructure jiidaizing teachers would iia\e raised [ on the Christian foundation was maniicsted to be no better than hay and stubble, that would not beai the trial. The expression carries in it a plain allusion to tlie refiner's art, in which the fire separates and distinguishes the di-oss from the gold and silver; as it also will silver and gold and j^recious stones, that will endure the fire, from wood and hay and stubble, that will be consumed in it. Note, There is a day coming that will as nicely distinguish one man from another, and one man's work from another's, as the fire distinguishes gold from dross, or metal that will bear the fire, from other niaterials that will be consumed in it. In that day,

1. Some men's works will aA/c/e ^//e/7v'a/; will be found standard. It will appear, that they not only held the foundation, but that they built regularly and well upon it ; that they laid on proper materials, and in due form and order. The foundation and the superstructure were all of apiece. The foundation-truths, and those that had a manifest connexion with them, were taught together. It may not be so easy to discern this connexion now, nor know what works will abide the trial; but that day will make a full discovery. And such a builder shall not, cannot fail of a reward. He will have praise and honour in that day, and eternal recompense after it. Note, Fidelity in the ministers of Christ will meet with full and ample reward in a future life. They who spread true and pure religion in all the branches of it, and wliose work will abide in the great day, shall receive a reward. And, Lord, how great! how much exceeding their deserts !

2. There are others, whose works shall be burnt, {v. 15.) whose corrupt opinions and doctrines, or vain inventions and usages in the worship of God, shall be discovered, disowned, and rejected, in that day; shall be first manifested to be corrupt, and then disapproved of God and rejected. Note, The great day will pluck cfF all disguises, and make things appear as they are ; He whose work shall be burnt, will suffer loss. If he has built upon the right foundation wood and hay and stubble, he will suffer loss. His weakness and corruption will be the lessening of his glory, though he may in the general have been an honest and an upright Christian. This part of his work will be lost, turning no way to his advantage, though himself may be saved. Observe, Those who hold the foundation of Christianity, thoueh they build hay, wood, and stubble, upon it, may be saved. This'may help to enlarge our charity. We should not reprobate men for their wickedness; for nothing will damn men but wickedness. He shall be saved, yet so as by fire, saved out of the fire. Himself shall be snatched out of thac flame which will consume his work. It intimates that it will be difficult for those that corrupt and deprave Christianity, to be saved. God will have no mercy on their works, though he may pluck them as brands out of the burning. On this'passage of scripture the Papists found their doctrine of Purgatory, which is certainly hay and stubble : a doctrine never originally fetched from scripture, but invented in barbarous ages, to feed the avarice and ambition of the clergy, at their cost, who would rather part with their money than their lusts, for the salvation of their souls. It can have no countenanc.t from this text, (1.) Because this is plainly meam of a figurative fire, not of a real one : for what i '.^J fire can consume religious rites or doctrines? (2.) Because this fire is to try men's works, of what sort they are ; but purgatory-fii-e is not for trial, not to bring men's actions to the test, but to punish for them. They are supposed to be venial sins, not satisfied for in this life, for which satisfaction must be made by suffering the fire of purgatory. (3.) Be-

.1. COR1NTH1A?nS, 111.

cause this fire is to try evcnj man a works, those of Paul and ApoUos, as well as those of others. Now, no Papists will have the front to say, apostles must have passed through purgatory-fires.

16. Know ye not that ye are the temple of God, and that the Spirit of God dvvelletli in you ? 17. If any man defile the temple of God, him shall God destroy ; for the temple of God is holy, wiiich temple ye are.

Here the apostle resumes his argument and exhortation, founding it on his former allusion, Ye are God's building, v. 9. and here, Knoiv ye not that ye are the temfile of God, and the SjmHt of God dwelleth in you? if any man defile, corrupt and destrov the temfile of God, him shall God destroy ; (the same word is in the original, in both clauses;) for the temfile of God is holy, tohich temfile ye are. It looks from other parts of the epistle, where the ajjostle argues to the very same purport, (see ch. 6. 13—20.) as if the false teachers among the Corinthians were not only loose livers, but taught licentious doctrines, and what was particularly fitted to the taste of this lewd city, on the head of fornication. Such doctrine was not to be reckoned among hay and stubble; that would be consumed, while the person who laid them on the foundation escaped the burning; for it tended to corinipt, to pollute, and destroy the church, which was a building erected for God, and consecrated to him, and therefore should be kejjt pure and holy. Those who spread principles of this sort, would provoke God to destroy them.

Note, Those who spread loose principles, that have a direct tendency to pollute the church of God, and render it unholy and unclean, are likely to bring cestruction on themselves. It may be understood also as an argument against their discord and factious strifes; division being the way to destruction. But what I have been mentioning seems to be the proper meaning of the passage ; Knoiv ye not that ye are the temfile of God, and that the Sfiirit of God dwelleth in you? It may be understood of the church of Corinth collectively, or of every single believer among them ; Christian churches are temples of God. He dwells among them by his Holy Spirit. They are built together for a habitation of God through the Sfiirit, Kph. 2. 22. Every Christian is a living tem])le of the living God. God dwelt in the Jewish temple, took possession of it, and resided in it, by that glorious cloud that was the token of his preseiice with that people. So Christ by his Spirit dwells in all true believers. The temple was devoted and consecrated to God, and set apart from every common to a holy use, to the immediate service of God. So all Christians are separate from common uses, and set apart for God and his service. They are sacred to him—A very good argument this against all fleshly lusts, and all doctrines that give countenance to them. If we are the temples of God, we must do nothing that shall alienate ourselves from him, or con-upt and pollute ourselves, and thereby unfit ourselves for his use ; and we must hearken to no doctrine, nor doctor, that would seduce us to any such practices. Note, Christians are holy by profession, and should be pure and clean, both in heart and conversation. We should heartily abhor, and carefully avoid, what will defile God's temple, and prostitute what ought to be sacred to him.

18. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, ihat he may be wise 19. For the wisdom of this world

is foolishness with God. Fo! it is written, He taketh the wise in their own craftiness. 20. And again. The Lord knoweth the thoughts of the wise, that they are vain.

Here he prescribes humility, and a modest opinion of themselves, for the remedy of the irregularities in the church of Corinth, the divisions and contests among them ; "JL,et no man deceive himself V. 18. Do not be led away from the truth and simplicity of the gospel, by pretenders to science and eloquence, by a shew of deep learning, or a flourisli of words, by rabbies, orators, or philosophers. " Note, We are in great danger of decei\ing ourselves, when we have too high an opinion of human wisdom and arts; plain and pftre Christianity will be likely to bt-despised by those who can suit their doctrines to the corrupt taste of their hearers, and set them off with fine language, or support them with a shew of deep and strong reasoning. But he ivho seems to be niise, must become a fool, that he may be nvise. He must be sensible of his own ignorance, and lament it; he must distrust his own understanding, and 7iot lean on it. To have a high opinion of our own wisdom, is but to flatter ourselves; and self-flattery is the verj next step to self-deceit. The way to time wisdom, is, to sink our opinion of our own to a due level, and be willing to be taught of God. He must become a fool, who would be truly and thoroughly wise. The person who resigns his own understanding, that In-may follow the insti-uction of God, is in the way t(; time and everlasting wisdom. The meek nvill he guide in judgment, the meek ivill he teach his way, Ps. 25. 9. He that has a low opinion of his own knowledge and powers, will submit to better information ; such a person may be informed and ini proved by revelation : but the proud man, conceited of his own wisdom and understanding, will undertake to correct even divine wisdom itself, and prefer his own shallow reasonings to the re\elat!ons of infallible truth and wisdom. Note, We must abase ourselves before God, if we would he either truly wise or good ; For the wisdojn of this world is foolishness with God, V. 19. The wisdom which worldly men esteem, (policy, philosophy, oratory,) is foolishness with God. It IS so in a way of comfiarison with his wisdom. He chargeth his angels with folly, (Job 4. 18.) and much more the wisest among the children of men. His understanding is infinite, Ps. 147. 5. There can be no more comparison between his wisdom and our's, than between his power and being and our's. There is no common measure by whicli to compare finite and infinite. And much more is the wisdom of man foolishness with God, when set in competition with his. How justly does he despise, how easily can he baffle and confound it! He taketh the wise in their own craftiness; (Job 5. 13.) he catches them in their own nets, and entangles them in their own snares: he tunis their most studied, plausible, and promising schemes against themselves; and imins them by their own contrivance. Nay, He knows the thoughts of the wise, that they are vain, {y. 20.) that they are vanity, Ps. 94. 11. Note, God has a perfect knowledge of the thoughts of men, the deepest thoughts of the wisest men, their most secret counsels and puiposes, nothing is hidden from him, but all things are naked and bare before him, Heb. 4. 13. And he knows them to be vanity. The thoughts of the wisest men in the world have a great mixture of \;unty, of weakness and folly, in them ; and before Ciod their wisest and best thoughts are very vanity, comjiared, I mean, with his thoughts of things. And she uld wx all this teach us modesty, diffidence in ourselves and a deference to the wisdom nf (kd; make is thankful for his revelations, and willing to be taught

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411

of God, and not be led away, by glorious pretences to human wisdom and skill, from the simplicity of Christ, or a rei^ard to his heavenly doctiine ? Note, 'ie who would be wise iiideed, must leiirn of (iod, and not set his own wisdom up in competition with God's.

.21. Therefore let no man glory in men. For all things are your's. 22. Whether Paul, or ApoUos, or Cephas, or the world, or life, or death, or things present, or things to come; all are your's; 23. And ye are Christ's; and Christ w God's.

Here the apostle founds an exhortation against over-valuing their teachers, on what he had just said, and on the consideration that they iiad an equal interest in all their ministers; Therefore let no man glory in men, {v. 21.) forget that their ministers are men, or pay that deference to tliem, that is due only to God ; set them at the head of parties, have them in immoderate esteem and admiration, and servilely and implicitly follow their conduct, or submit to Ineir dictates ; and especially in contradiction to God, and the truths taught by his Holy Spirit. Mankind are very apt to make the mercies of God i.ross their intentions. The ministry is a very useful :ind very gracious institution, and faithful ministers ire a great blessing to any people ; yet the folly and weakness of people may do much mischief by what IS in itself a blessing. They may fall into factions, side with particular ministers, and set them at their head, glory in their leaders, and be carried by them they know not whither. The only way to avoid this mischief, is, to have a modest opinion of oui'selves, a due sense of the common weakness of human understanding, and an entire deference to the wisdom of God speaking in his word. Ministers are not to be set up in competition with one another. All faithful ministers are serving one Lord, and pursuing one puq)ose. They were appointed of Christ, for the common benefit of the church ; "Paul, and .4fiollos, and Cephas, are all your^s. One is not to be set up against another, but all are to be valued and used for your own spiritual benefit." Upon this occasion also he gives in an inventoiy of the church's possessions, the spiritual riches of a true believer; ".411 is your's; ministers of all ranks, ordinary and extraordinary. Nay, the world itself is your's." Not that saints are proprietors of the world, but it stands for their sake, they have as much of it as Infinite Wisdom sees to be fit for them, and they have all they have, with the divine blessing. "Life is your^s, that you may have season and opportu-Qity to prepare for the life of heaven ; and death is your's, that you may go to the possession of it. It is the kind messenger that will fetch you to your Father's house. Things present are your's, for your support on the road; things to come are your's, to enrich and regale you for ever at your journey's end." Note, If we belong to Christ, and are true to him, all good belongs to us, and is sure to us. All is our's, time and eternity, earth and heaven, life and death. JVe shall want no good thing, Ps. 84. 11. But it must be remembered, at the same time, that ive are Christ's, the subjects of his kingdom, his property. He is Lord over us, and we must own his donriinion, and cheerfullv submit to his command, and yield ourselves to his pleasure, if we would have all things minister to our advantage. All things are our's, upon no other foot than our being Christ's. Out of him we are vvithout just title or claim to any thing that is good. Note, They that would be safe for time, and happy to eternity, must be Christ's, ^nd Christ is God's. He is the Christ ( f God; anointed of God, and commissioned by him,

to bear the olfice of a Mediator, and to act therein for the purposes of his gl^ry. Note, All things arc the believer's, that Christ might have homur in his great undertaking, and God in all might have the glory. God in Christ reconciling a sinful world to himself, and shedding abroad the riches of his gi-ace on a reconciled world, is the sum and substance ot the gospel

CHAP. IV.

In this chapter, the apostle, I. Directs them how to account of him and his fellow-ministers, and lliereiii, tacitly at lea>t, reproves them for their unworthy carriage toward him V. 1 .. 6. II. He cautions tliem against pride and self-elati^n, and hints at the many temptations they liad trfcon-ceive too highly of themselves, and despise him, and other apostles, because of the great diversity in tlieir circumstances and condition, v. 7.. 13. III. He challenges llieir regard to him as their father in Christ, v. 14.. 16. IV. He tells them of his having sent Timothy to them, and of his own purpose to come to them shortly, however some amiing them had pleased themselves, and grown vain, upon the quite contrary expectation, v. 17, to the end.

1. X ET a man so account of us, as of the jLA ministers of Christ, and stewards of the mysteries of God. 2. Moreover it is required in stewards, that a man be found faithful. 3. But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, 1 judge not mine own self. 4. For 1 know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts* and then shall every man have praise of God. 6. And these things, brethren, I have in a figure transferred to myself, and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

Here,

I.' The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed; Let a marl so account of us, as of the ministers of Christ, and stewards of the mysteries of God: {v. 1.) though possibly others might have valued him too highly, by setting him up as the head of a party, and professing to be his disciples. Note, In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were, 1. Not to be over-valued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, thai were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their ])ower, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Chiist, employed in hts work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to pro]5agate their own fancies, but to spread Christian faith, 2. Apostles were not to br

J. CORIXTIITAXS, 1\

undervalued: for thou;i;h tliev were nrniistt.Ts, they were miiiistcrs of Christ. 'I'^he character aiul dii;-nity of tlieh- Master put an honour on them. Thoutjh they are but stewards, they are not stewards of the common things of tlie world, but of divine mysteries. They had a i^reat trust, and for that reason had an honourable office. They were stewards of God's nousehold, liigh-stewards in his kingdom of grace. They did not set up for masters, but tliey deserved risjject and esteem in this honourable service. E pecially,

II. When they did their duty in it, and approved themselves faithful; It ii ref/uired in stewards, that a man be found faitliful, {v. 2.) ti-ust-worthy. The stewards in Christ's family must appoint what he hath apjjointed : they must not set their fellow-servants to work, for themselves : they must not require any thing from them without their Master's warrant : they nnist not feed them with the chaff of their own ln\entions, instead of the wholesome food of Christian doctrine and truth : they must teach what he hath commanded, and not the doctrines and commandments of men: they must !)e trye to the mterest of tlieir Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trust-wr)rthy; and when they have the testimony of a good conscience and the approl)atinn of their Master, they must slight the opinions and cfnsures of their fellow-servants; But with me, saith the apostle. It is a small thintf that I should be judi^ed of you, or of man''s judgment, v. 3. Indeed, reputation and esteem among men are a good step towards usefulness in the ministry ; and Paul's whole argument upon this head, shews lie jiad a just concern for his own reputation. But he that would make it his cliief endeavour to filease men, would hardly approve himself a faithful serxnnit of Christ, Cial. 1. 10. He tliat would "b;t faithful to Christ, must despise the censures of men for his sake. He must look u[)on it as a very little thing, (if his Lord approves him,) what judgment men form of him. They may think very meanly or very hardly of him, ■while he is doing his duty ; but it is not by their Judgment tliat he must stand or fall. And happy is It for f litlifnl ministers, that they liave a more just and candid Judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to fall into the hands of God than into the hands of men, 2 Sam. 24. 14. The best of men are too apt to judge rashly and hardly and unjustlv ; Init his judgment is always according to truth. It is a comfort that men are not to be ou'" final judges. Nav, we are not thus to jnilge ourselves; " Yea, T jndcfe not mi/self For thoutch I know nothinff by rnyself cannot charge mvself with unfaithfulness, yet am I not thereby justified, this will not clear me of the charge ; htit he that judt^eth me, is, the Lord. It ishis juflgment that must determine me. Bv his sentence I must abide. S\ich I am as lie shall find and judge me to be." Note, It is not judging well of ourselves, justi-fving ourselves, that will prove us safe and hajjpy. Nothing will do this, but tlie acceptance and apjjro-bation of our sovereign Judge. J^ot he that com-mendeth himself, is afifiroved, but he whom the Lord commendeth, 2 Cor. 10. 18.

in. The a])nslle takes occasion from hence to caution the (Corinthians against censoriousness—for-warrl and severe judging others; Therefore judi^e nothiui^ hifore the time, until the Lord come, t. 5. It is judtring out of season, and judging at an adventure. He is not to l)e tmderstoofl of judging by persons in authoritv, within the verge of their office, ,ior of private judging concemintr facts that are no-tirio\is ; but of judging person's future state, or the secret springs and nrinci])les of their actions, or

aljout facts d'ubtful in themselves. To judge in these cases, and give decisive sentence, is to assume the seat of Ciod, and cliallenge his prerogative. Note, How bold a sinner is the forward and severe censurer ! How ill-timed and arrogant are his censures ! But there is one who will judge the censurer, and those he censures, without firejudice, passion, or partiality. And there is a time coming, when men cannot fail of judging right concerning themselves and others, by following his judgment. This should make them now cautious of judging others, and careful in judging themselves. There is a time coming, when the Lord will brint^ to lii^ht the hidden thint^s of darkness, and make manifest the counsels of the hearts ; deeds of darkness that are now done in secret, and all the secret inclinations, pur-

Roses, and intentions, of the hidden man of the heart. fote. There is a day coming, that will lighten the darkness, and lay open the face of the dcej); will fetch men's secret sins into open day, and discover the secrets of their hearts; The day shall declare it. The Judge will bring these things to light. The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ nmst have the knowledge of the counsels of the heart, else he could not make them manifest. This is a divine prerogative; (Jer. 17. 10.) and vet it is what our Saviour challenges to himself in a very peculiar manner, (Rev. 2. 23.) jill the churches shall know that I am HE who aearcheth the reins and hearts, and wUl (five to every one of you accord-inif to your works. Note, We should be very careful how we censure others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie open to our notice, but we lie all open to his: and when he comes to judge, every man shall have praise of God. Every man, that is, every one qualified for it, every one who has done well. Though none of (iod's servants can deserve any thing from him, though there be much that is blameable even in their best services, vet shall their fidelity be commended and crowned by him ; and should they be condemned, reproached', or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches, and shew them in their own amiable light. Note, Christians may well be patient under unjust censures, when they know such a day as this is coming, especially when they have their consciences testifying to their integrity. But how fearful should they be of loading any with reproaches now, whom their common Judge shall hereafter commend !

IV'. The apostle here lets us into the reason why he had used his own name and that of ,'\pollos, in this discourse of his. He had done it in a figure, and he had done it for their sakes. He .chose rather to mention his own name, and the name of a faithful fellow-labourer, than the names of any heads of factions among them, that hereby he might avoid what would provoke, and so procure his advice the greater regard. Note, Ministers should use prudence in their advices and admonitions, but especially in their reproofs, lest they lose their end. The advice the apostle woidd by this means inculcate, was, that they might learn not to think of men above what is written, nor bep uffi'd up for one against another, {y. 6.) above what he had been writing. Apostles were not to be esteemed other than planters or waterers in God's husbandry, tlian master-builders in his building, than stewards of his mysteries, and servants of Christ. And common ministers cannot bear these characters in the same sense that a]>ostles did. Note, We must be very carefid not to transfer the honoin- and authoritv of the Master to his servant. iVe must call no man Master on earth; one is our Master, even Christ, Matt. 23. 8, 10. We must not think of them above what is

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413

•written. Note, The word of (iod is the best lule by wliich to judye conccmiiig men. And again, judging rigluly concerning men, and not judging more hi. hly ot' them than is fit, is one way to prevent quarrels and contentions in the churclies. Pride commonly lies at the bottom of these quarrels. Self-conciit contributes very much to our immoderate esteem of our teachers, as well as ourselves. Our commendation of our own taste and judgment com-m.only goes along with our unreasonable aj;plause, and always with a factious adherence to one teacher, in opjjosition to others that may be equally faithful and well qualified. But to think modestly of ourselves, and not above what is 'writien of our teachers, is the most eflTectual means to prevent quarrels and contests, sidings and parties, in the chuich. We shall not be puffed up for one aga nst another, if we remember that they are all instruments employed by God in his husbandry and building, and endowed by him with their various talents and qualifications.

7. For who maketh thee to differ from another? And what hast thou that thou didst not receive ? Now if \\\o\x didst receive it^ why dost thou glory, as if thou hadst not received//.'' 8. Now ye are full, now ye are rich, ye liave reigned as kings without us: and I would to God ye did reign, that we also might reign with you. 9. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10. We are fools for Christ's sake, hut ye are wise in Christ; we are weak, but ye are strong ; ye are honourable, but we are despised. 11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwel'ing-place; 12. And labour, working with our own hands: being reviled, we bless: being persecuted, we suffer it: 13. Being defamed, we entreat: we are made as the filth of the world, and are the off-scouring of all things unto this day.

Here the apostle imjjroves the fi regoing hint to a caution against jnide and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances.

I. He cautions them against pride and self-conceit, by this consideration, that all the distinction made among them was owing to (Jod; ]V/io luak-eth thee to dijfer?x'. 7. yJnd what has thou that thou didst not receive? Here the apostle turns his discourse to the ministers, who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. \N'hat had they to glory in, when all their peculiar gifts were from God ? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim : We have no reason to be i)roud of our attainments, enjoyments, or fierformunces; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever ex-•rJuded. There is nothing we have that we can

preperly call cur rAvn, al' i', rccci\ed frr ni Gcd. It IS toolish in us therefore, ana nijuvi(/us to lum, to boast cf .t; they w ho receive all, should be proud of nothing, Ps. 115. 1. Beggars and dependents may glory in their sufijiorts ; but to glory m themselves, is to be proud at once of meanness, impotence, and want. Note, Due attentiori to our obligations to di\ ine grace would cure us of arrogance and self-conceit.

II. He presses the duty of humility upon them by a very smart irony, or at least repro\ es them for their pride and self-conceit; " Ye are Jull, ye are rich, ye have reigned as kings without us. Ye have not only a sufficiency, but an affluence, of spiritual gifts ; nay, ye can make them the matter of your glory without us, in mine absence, and without having any need of me." There is a very elegant gi-adation from sufficiency to wealth, and from thence to royalty ; to intimate how much the Corinthians were elated by the abundance of theii' w isdom and s])iritual gifts; which was a humour that prevailed among ttiem, while the apostle was away from tliem, and made them forget what an interest he had in all. See how apt pride is to over-rate benefits, and overlook the benefactor, to swell upon its possessions, and forget from whom they come; nay, it is apt to behold them in a magnifying-glass, " Ye have reigned as kings," says the apostle, " that is, in your own conceit; and / would to God ye did reign, that we also might reign with you. 1 wish ye had as much of the true glory ot a Christian church upon you, as you arrogate to yourselves. I should come in then for a share of the honour; I should reign with you ; I should not be o\erlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best, who think best of themseh es, who have the highest ojnnion of themselves, 'the Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Piide is a great prejudice to our improvement, lie is stopped fit ni growing wiser or better, who thinks himself at the lieight; not onlv full, but rich, nay a king.

III. lie comes to set forth his own circumstances, and those of the other apostles, and compares them with their's.

1. To set forth the case of the apostles ; For I think it hath fileused God to set forth us the ajiostles last, as it ivere appointed to death. For we are made a sfiectucle to the world, and to angels, and to men. Paul and his fellow-apostles were exjjosed to great hardshi])s. Ne\er were any men in thiswoildso hunted and worried. They carried theii- li\ es in their hands ; God hath set forth us the afiostUs last, as it were afi/iointed to death, v. 9. An allusion is niade to some of the bloody spectacles in the Noman a/n-/ihithcatres; where men were exposed to fight wild beasts, or to cut one another to pieces, to make diversion for the populace ; where the victor did not escape with his life, though he should destroy his ad versaiy, but was only reserved for another combat, and must be devoured or cut in pieces at last. So that such wretched criminals (for they were oidina-rily condenmed persons that were thus exjjosed) might very properly be called imdc/ta'rnt — /ursotis dei'ot(d ora/i/iointed to death. They are said to be set forth last, because the mcrkWungludiat'ir/,, those who combated one another in the aftei-jjart of the day, were most exposed, being obliged to figlu naked. So that (as Seneca says, e/iist. 7.) this was peifect butchery ; and those exposed to beasts in the morning, were treated mercifully, in comparison of these. The general meaning is, that the apostles were exposed to continual danger of death, and that of the woi-st kinds, in the faitlifid discharge of their office.

I. CORINTHIANS, IV.

God had set tliem forth, brought them into view, as the Roman emperors brought their combatants into the arena, tlie place of shew, though not for the same purposes. They did it, to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shewn, to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God ; noble vievvs, fit to animate them to the combat. But they had like difficulties to encounter, and were in d manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, ds an honourable, so a hard and hazardous one ; "■For we arc made a spectacle to (he world, and to angels, and to men, v. 9. A shcxv; we are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encoiHiter them ; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Our's is hard work, but honourable ; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master ! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour.

2. He compares his own case with that of the Corinthians; " We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised, v. 10. tVe are fools for Christ's sake ; such in common account, and we are well content to be so accounted. We can pass for foo's in the world, and be despised as such ; so that the wisdom of God and the honour of the gospel be by this means secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. " But ye are wise in Christ. Ye have the fame of being wise and learned Christians, and ve do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: ye are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. IVe are weak, but ye are strong. We are suffering for Christ's sake," (so being weak plainly signifies, 2 Cor. 12. 10.) " when ye are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others, who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, " We i)ass upon tiie world for persons of but mean endowments, very striplings in Christianity ; but ye look u])on yourselves, and arc looked upon h\ others, as men, as those of a much more advanced growth and confirmed strength." Note, They are not al-wavs the greatest proficients in Christianity, who think thus of themselves, or pass for such upon others. It is !)ut too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themsehes. But O ! how gross is the mistake !

IV. He enters into some particularities of their ;^ufferings ; Even (o this present hour; that is, after all the service we have been doing among you and .';th'. V churches, we both hunger, and thirst, and are

naked, and are buffeted, aiid have no certain dwelling-place ; and labour, working with our own hands, V. 11, 12. A'ay, they were made as the Jilth of the world, and dff-scourmg of all things, v. 13. They were forced to labour with their own hands, to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comiortabie livelihood, but were exposed to hunger, thirst, and nakedness; many times wanted meat, and drink, and clothes. They were driven about the world, without having ariy fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom, to have no house nor home, and to be desiiuiie of food and raiment ! But yet no poorer than his, who had not where to lay his head, Luke 9. 58. But, O glorious charity and devotion, that w( uld carry them through all these hardships ! How ardently did they love God, how vehemently did they thii st for the salvation of souls ! Their's was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ, and save souls. Nay, though they were made the filth of the world, and the off-scouring of all (hirigs. They were treated as men not fit to live, vipix-abap/uctTu. It is reasonably thought by the critics, that an allusion is here made to a common custom of many Heathen nations, to offer men in sacrifice, in a time of pestilence, or other like grie^'ous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. 1 hus, in the first ages, Christians were counted the source ef all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men ; as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away : nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing, is bad ; but what is it to be the off-scouring oiall things ? How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church? Col. 1. 24. They suffered for him, and they suffered after his example. Thus j)oor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus, must prepare for the same poverty and contempt. Note, They may be very dear to God, and honourable in his esteem, whom men may think unwoi-thy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, 1 Sam. 16. 7. V. We have here the apostles'behaviour under all; and the return they made for this mal-trcat-ment; Being reviled, we bless ; being persecuted, we suffer it; being defamed, we entreat, v. 12,13. They returned hlessnigs for reproaches, and entreaties and kind exhortations for the rudest slandersand defamation ; and were patient under the sharpest jiersecu-tions. Note, The disciples of Christ, and es])ecially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition or liard-ships they meet with from the world. Whare\ er thev suffer from men, they must follow the e>:ami)le, and' fulfil the will and precepts, of their Lord. They must be content, with him and for him, to Ijc despised and abused.

14. I write not these t!iinp;s to shame you, but as my heloved sons T warn j/att. 15. For though ye have ten liiousand instruitors in Clirist, yet Iiavc ijc not many fathers: for

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in Christ Jesus I have begotten you through the gospel. IG. W'herelbre I beseech you, be ye followers of me.

. Here Paul challenges their regard to him as t heir father. He tells them, 1. That what he had1»#^ was not for their reproach, but admonition ; not with the gall of an enemy, but the bowels of a f .ther; (f. 14.) Iivrite not to shame you, but asTny beloved children I war?i you. Note, In reproving for sin, we should have a tender regard to the reputation, as well as the reformation, of the sinner. VVe should aim to distinguish between them and their sins, and take care not to discover any spite against them ourselves, nor expose them to contempt and reproach in the world. Reproofs that expose, commonly do but exasperate; when those that kindly and affectionately warn, are likely to reform. When the affections of a father mingle with the admonitions of a minister, it is to be hoped that they may at once melt and mend : but to lash like an enemy or executioner, will provoke, and render obstinate. To ex-f)ose to open shame, is but the way to render shame-ess. 2. He shews them upon what foundation he claimed paternal relation to them, and calls them his sons. They might have other pedagogues or instructors, but he was their father ;fo7' in C/irist Jesus he had begotten them by the gospel, v. 15. I'hey were made Christians by his ministry. He had laid the foundation of a churcli tmiong them. Others could only build upon it. Whatever other teachers they had, he was their spiritual father. He first brought them off from Pagan idolatry to the faith of the gospel and the worship of the true and living tiod. He was the instrument of their new birth, and therefore claimed the relation of a father to them, and felt the bowels of a father toward them. Note, Tliere commonly is, and always ought to be, an endeared affection between faithful ministers and those they beget in Christ Jesus through the gospel. They should love like parents and children. 3. W'e have here the special advice he urges on them ; Wherefore I beseech you, be ye followers of me, v. 16. 1 his he elsewhere explains and limits, (ch. 11. l.) *' Be ye follovjers of me, as lalso am of Christ. Follow me as far as I tollow Chi'ist. Come up as close as ye can to my example in those instances wherein I endeavour to copy after his pattern. Be my disciples, as far as I manifest myself to be a faithful minister and disciple of Christ, and no farther. I would not have you be my disciples, but his. But I hope I have approved myself a faithful steward of the mysteries of Christ, and a faithful servant of my master Christ; so far follow me, and tread in my steps." Note, Ministers should so live, that their people may take pattern from them, and live after their copy. They should guide them by their lives as well as their li/is; go before them in the way to heaven, and not content themselves with pointing it out. Note, As ministers are to set a pattern, others must take it. They should follow them, as far as they are satisfied that they follow Christ in faith and pn\ctice.

17. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which are in Christ, as I teach every where in every church. 18. Now some are puffed up, as though I would not come to you. 19. But I will come to you shortly, if the Lord will; and will know, not the speech of them who are puffed up, but the power. 20. For the kingdom of God is not in word, but in

power. 21. What will ye ? Shall I come unto you w ith a rod, or in love, and in the spirit of meekness ?

1. He tells them of his having sent Timothy to them, to bring them into remembrance of his ivaya in Christ, as he taught every nvhere in every church ; {v. 17.) to remind ihem ot his ways in Christ, to refresh tlieir memory as to his preaching and practice, what he taught, and how he lived among tlieu). Note, They who have had ever so good teaching, are apt to forget, and need to have their memories refreshed. The same truth, taught over again, it it give no new light, may make new and quicker impression. He also lets them know, 'hat his teaching ivas the same every -where, and in every church. He had not one doctrine for one place and people, and another for a different one. He kept close to his instructions. What At' received of the Lord, that he delivered, ch. 11. 23. This was the gospel-revelation, which was the equal concern of all men, and did not vary from itself He therefore taught the same things in every church, and lived alter the same manner in all times and places. Note, 'I'he truth of Christ is one and invariable. What one apostle taught, every one taught. What one ai)ostle taught at one time and in one jjlace, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, butChrist and Christian truth are the same yesterday, to-day, and for ever, Heb. 13. 8. Torendertheir regard to Timothy the greater, he gives them his character. He was his beloved son, a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, " He is faithful in the Lord; trust-wortliy, as one that feared the Lord. He will be faithful in the particular office he has now received of the I^ord, the particular errand on which he comes ; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, ye may de])end upon it, he will make a faithful report." Note, It is a great conmienda-tion of any minister, that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God ; this must go a great way in procuring regard to his message with them that fear God.

II. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy ; " I will come to you shortly, though some of you are so vain as to think I will not." But he adds, if the Lord will. It seems, as to the common events ot life, apostles knew no more than other men, nor were thev in these points under inspiration. For had the apostle certainly known the mind of God in this matter, he had not expressed himself with this uncertainty. But he sets a good example to us in it Note, All our purposes must be fojmed with a dependence on Providence, and a reserve for the over-i-uling purposes of God. If the Lord will, we shall live, and do this and that. Jam. 4. 15.

III. He lets them know what would follow upon his coming to them ; / will know, not the sfieech of them that are fluffed up, but the power, r. 19. He would bring the great pretenders among them to a trial, know what they were; not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, the kingdom of God is not in word, but in power. It is not set up, nor propagated, ijor established, in the hearts of

J. CORINTHIANS, V.

men, by plausible reasonings or floi-id discourses, but by the extenud power of tlie Holy Spirit, in miraculous operations at iirst, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of apieacher's ilni •<>niii|g(nilLj|iJi effects of it upon men's hearts be tioily divine. 1 ha is most likely to come from God, which in its own nature is most fit, and in event is found, to produce most likeness to God ; to spread piety and virtue, to change men's hearts, and mend their manners.

IV. He puts it to their choice, how he should come among them, whether ivith a rod, or in love, and the sfiirit of meekness ; {v. 21.) that is, according as they were, they Avould find him. If they continued perverse among themselves and with him, it would be necessary to come with a rod ; that is, to exert his apostolical power in chastising them, by making some examples, and inflicting some diseases and corporal punishments, or by other censures for their faults. Note, Stubborn offenders must be used with severity. In families, in Christian communities, paternal pity and tenderness. Christian love and compassion, will sometimes force the use of the rod. But this is far from being desirable, if it may be prevented. And therefore the apostle adds, that it was in their own option whether he should come with a rod, or in a quite different disposition and manner: or in love and the sfiirit of meekness. As much as if he had said, " Take warn ing, ceas your unchristian feuds, rectify the abuses among you, and return to your duty, and ye shall find me as gentle and benign as ye can wish. It will be a force upon my inclination to proceed with severity. I had ratlier come and display the tenderness of a father among you, than assert his authority. Do but your dutv, and ye have no reason to avoid my presence." ^^ote. It is a happy temper in a minister, to have the spirit of love and meekness predominant, and yet to maintain his just authority.

CHAR V.

In this chapter, the apostle, I. Blames therri for their indulgence in the case of the incestuous person, and orders him to be excommunicated, and dehvered to Satan, v. 1 .. 6. II. He exhorts them to Christian purity, by purging out the old leaven, v /, 8. And, III. Directs them to shun even the common conversation of Christians who we"-guilty of any notorious and flagitious wickedness, v. 9, to the end.

1. TTT is reported commonly, that there is JL fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 2. And ye are puffed up, and have not -ather mourned, that he that hath done this deed might be taken away from among you. 3. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concern-ing him that hath so done this deed; 4. In the name of our Lord Jesus Christ, when ye are gatliorc-d togethfr, and my spirit, with the power of our Lord .Testis Christ, 5. To deliver such an one unto Satan for the destruction of tiie flesh, that the spirit may be saved m the day of the Lord Jesus. 6. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump ? Here the apostle states the case ; and, I. Letsthsm know what was. the common or ge-

|! neral report concerning them, that one of their com* 11 munity was guilty of fornication, v. 1. It was told J in all places, to their dishonoui", and the reproach of Christians. And it was the more reproachful, because it could not be denied. Note, The heinous ofessed Christians are quickly noted and noisea aofoad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a ma?i should have his father's wife ; either marry her while his father was alive, or keep her as his concubine, cither when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be calledybr-nication ; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to many her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication; Scelus incredibile, (as Cicero calls it,) et prBeter ununi in omni vita inauditum; (Orat. pro Cluent.) when a woman had caused her daughter to be put awav, and was married to lier husband. Incredible wickedness I says the orator; such I never heard of in all my life besides. Not that there were no such instances of^incestuous commerce or marriages among the heathens : but, whenever they happened, they gave a shpck to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and; as is probable, a leader of one of the factions among them ; a principal man. Note, The best churches are, in this state of imjjerfcction, lialile to very great conaiptions. Is it any wonder, when so horrible a practice was tolerated in an apostoli al chui'ch, a church planted by the great ajxistlc of the Gentiles? II. He greatly blames them for their own conduct hereupon ; they were fluffed uji, {v. 2.) they gloried ; 1. Perhaps on account of this very scanchilcms per son. He might be a man of great eloquence, ol deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him, and pride themselves in him. Note, Pride and self-esteem often lie at the bottom of our immoderate esteem of others; and tliis makes us blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgment of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform liis blemishes into beauties. Those of tlte Corinthians tliat were admirers of the incestuous person's gifts, could overlook or extenu ate his horrid practices. Or else, 2. It may intimate to us, that some of the opposite party wei-c fiuffec ufi. They were proud of their own standing, and trampled over him that fell. Note, It is a veiy wicked thing to glory over the miscarriages and sins of others. We siiould lay them to heart, and mourn for them, not be puffed up with them. Piobably, this was one effect of the di\isions among them. The opposite i)arty made their advantage of this scandalous la])se,' and were glad of the op])ortunity. Note, It is a sad consequence of divisions among Christians, that it makes them apt to rejoice in inv cjuity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular memiiers, and, if tliey are in

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corrigible, should remove them. He that had done this wicked deed, should liave been taken away from among them.

III. We have the apostle's direction to them how ney should now proceed with this scandalous sinner. He would have him excommunicated, and delivered to Satan; [y. o—5.) as absent in body, yet /iresejit in s/iint, he had Judged already as if he were present. 'I'hat is, he had, by revelation and the miraculous gift of discerning vouchsafed him by tlie Spirit, as jierfect a knowledge of the case, and liad hereupon come to the following determination, not without special authority from the Holy Spirit. He says this, to let them know, that though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as tull cognizance of the case, as if he had been on the spot. Note, Those who would appear righteous judges to the world, will take care to inform them, that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt i)y the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it He had judged that he should be delivered to Satan, {v. 5.) and this was to be done in the name of Christ, with xXm power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh, is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world : and thev that live in sin, when they profess relation to Christ, ">elong to another master, and by excommunication should be delivered up to him ; and this in the naine of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The "more public, the more solemn ; and the more solemn, the more likelv to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be past with great solemnity. They who sin in this manner, are to be rebuked before all, that all may fear, 1 Tim. 5. 20. Others think the apostle is no"t to be understood of mere excommunication, but of a miraculous power or authority thev had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destn.ctioTi of the flesh. In this sense, the destruction of the flesh has been a happy occasion of the salvation of the Spirit. It is probable that this »vas a mixed case. It was an extraordinary instance : and the church was to proceed against him by just censure ; the apostle, when they did so, put forth an act of extraordinary power, and t:,ave him up to Satan ; not for his destruction, but for his deliverance, at least, for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them ; their spiritual and eternal good. It is, that their spirit may be saved in the day of the Lord Jesus, V. 5. Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For,

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rV. He hints the danger of contagion from this example ; Your glorying is not good. Knovj ye not that a little leaven leaveneth the whole lump '^ The bad example of a man in rank and reputation is very mischievous; spreads the contagion far and wide. It did so, probablv, in this very church and case : see 2 Cor. 12. 21. They could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock, A little leaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners.

7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us: v. Therefore let us keep the feast, not with old leaven, neither witli the leaven of malice and wickedness; but with the unleavened ircrt^ of sincerity and truth.

Here the apostle exhorts them to purity, by purging out the old leaven. In which observe,

1. The advice itself; addressed either, (1.) To the church in general: and so, purging out the old leaven, that they might be a new lump, refers to \.\\Q putting away from themselves that wicked person, V. 13. Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, (2.) To each particular member of the church. And so it implies, that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted membei-s out of their society. And they should especially avoid the sins to which themselves were once most addicted, and the reigning vices of the places and people where they live. They were also to jjurge thcnisclvesyV&m malice and wickedness; all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of firide and pique. Note, Christians should be particularly careful to keep fiee from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God,ybr God is Love ; (1 John 4. 16.) and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles ; He that hates his brother, is a murderer; (1 John .3. 15.) he bears the image, and jjroclaims himself the offspring, of him who was a murderer from the beginning, John 8. 44. How hateful shoiild every thing be to a Christian, that looks like malice and mischief.

2. The reason with which this advice is enforced For Christ our Passox'er is sacrificed for us, v. 7. This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we ; not for seven days only, but all our days. We should die with our Saviour to sin ; be planted into the likeness of his death, by mortifying sin ; and into the likeness of his resur-rection, by rising again to jiewness of life, and that internal and external. We must have new hearts, and lead new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His com—

1. CORINTHIANS, VI.

mon conversation and his religious performances must be holy. He must purge out the old leaven, and keep, the feast with the unleavened bread of sincerity and truth. He must be without guilt in his conduct toward God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, on the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he shew to our welfare, in dying for us ! And how terrible a proof was his death, of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God ! And shall a Christian love the murderer of his Lord ? God forbid.

9. I wrote unto you in an epistle not to company with fornicators. 10. Yet not al-togetlier with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out pf the world. 11. But now 1 have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat. 12. For what have I to do to judge them also that are without ? Do not ye judge them that are within ? 13. But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Here the apostle advises them to shun the company and converse of scandalous professors. In which consider,

1. The advice itself; I nvrote to you in a letter, not to company with fornicators, v. 9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which are come down to us; which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. borne think it is to be understood of this very epistle, that he had written this advice before he had ftill information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them, that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, not so much as eat with such a o?ie. They were to avoid all familiarity with him ; they were to have no commerce with him : but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-Christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not christian brethren. They are only fit companions for their brethren in iniquity ; and to such company they should be left, till they mend their ways and doinPB.

2. He limits this advice. He does not forbid Christians the like commerce with scandalously wicked heathens. He does not forbid them eating or conversing with thefornicators of this world, 8cc. They Icnow no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness, " You must

needs go out of the world, if you will have no cci.-versation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen ?

3. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world, to avoid the company of loose heathens. But this was.impossible, as long as they had business in the world. VV'hile they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon the guard. They are a])t to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But besides, heathens were such as Christians had nothing to do, to judge and censure, and avoid, upon a censure past; for they are without, {v. 12.) and must be left to God's judgment, v. 13. But as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress these rules. Even- Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be ashamed, and, if possible, reclaimed thereby: and the more, because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those withoiit, it must endeavour to keep clear of the guilt and reproach of those within.

4. He applies the argument to the case before him; " Therefoi-e put away from among yourselves that wicked person, v. 13. Cast him out of your fellowship, and avoid his conversation."

CHAP. VI.

In this chapter, the apostle, I. Reproves tliem for going; to law with one another about small matters, and l)ring;ing the cause before heathen judtres, v. 1 .. 8. II. He takes occasion hence to warn them against many pross sins, to which they liad been formerly addicted, v. 9.. 11. III. And, havinn[ cautioned them atrainsf the abuse of their liberty, lie vehementl}' dehorts them from fornication, by various arpuments, v. 12, to the end.

1. T^AlxE any of you, having a matter JLF against another, go to law before the unjust, and not before the saints? 2. Do ye not know that the saints shall judge the world ? And if the world shall hv judged by you, are ye unworthy to judge the smallest matters ? 3. Know ye not that we shall judge angels ? How much more things that pertain to this life! 4. If then ye have judgments of things pertaining to this life, set them to judge, who are least esteemed in the church. 5. I speak to your shame. Is it so, that there is not a wise man among

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you, no, not one that shall be able to judge between his brethren / G. But brother goeth to law with brother, and that before the unbelievers. 7. Now therefore there is utterly a fault among you, because ye go to law with one another. Why do ye not rather take wrong ? Why do ye not rather suffer T/nurselves to be defrauded ? 8. Nay, ye do wrong, and defraud, and ihdXyour brethren.

Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all vexatious lavj-siiits. In tlie chapter before he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice. Concerning which observe,

I. The fault he blames them foi-; it was going to law. Not but that the law is good, if a tnan uses if lawfully. But, 1. Brother went to law with brother, {v. 6.) one member of the church with another. Tiie near relation would not preserve peace and good understanding. The bonds of frateinal love were broken through, ylnd a brother offended, as Solomon says, is harder to be won than a strong city ; their contentions are like the bars of a castle, Prov. 18. 19. Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations. 2. They brought the matter before the heathen magistrates; they went to law before the unjust, not before the saints ; {xK 1.) brought the controversy before unbelievers, {v. 6.) and did not compose it among themselves. Christians and saints, at least in protession. This tended much to the reproach of Christianity. It jjublished at once their folly and unpeaceableness ; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the Prince of Peace. And therefore, says the apostle, '^ Dare any of you, liaving a controversy with another, go to law, implead him, I)ring the matter to a hearing before the unjust.'"' Note, Christians should not dare to do any thing that tends to the reproacl\ of their Christian name and profession. 3. Here is at least an intimation that they went to law for trivial matters; things of little value. For the apostle blames them, that Ihcy did not take wrong rather than go to law, (f. 7.) which must be understood of matters not very im])ortant. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down, and suffer the injury tamely, without stirring for our own relief; but in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences, than seem to be contentious.

II. He lays before them the aggravations of their fault; Do not ye know that the saints shall judge the world, {v. 2.) shall judge angels? v. 3. And ai'e they mi worthy to judge the smallest matters ; the 'hings of this life ? It was a dishonour to their Christian character, a forgetting their real dignitj-, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge angels. It is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some tliink, is to be understood, their being assessors to Christ in the great judgment-day ; it being said of our Saviour's disci-i'les, that they should at that day sit on twelve

thrones, judging the twelve tribes of Israel, Matt. 19. 28. And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, &ic. Jude 14, 15. He will come to judgment with all his saints, 1 Thess. 3. 13. They themselves are indeed to be judged; (see Matt. 25. 31— 41.) but they may first be acquitted, and then advanced to the bench, to approve and ai)plaud the righteous judgment of Christ both on men and angels. In no otlver sense can they be judges. They are not partners in the Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant, when" the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian ; and if they had, in what sense could Christian emperors be said to judge angels ? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, or to the apostles. The first sense seems to be most natural; and at the same time, it gives the utmost force to the argument. "Shall iihristians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates .* Cannot they make up your mutual differences f Why must you bring them before heathen judges } When you are to judge them, is it fit to appeal to their judicature ? Must you, about the affairs of this life, set them to judge, who are of no esteein tn the church?^' So some read, and perhaps most properly, (^v. 4.) heathen magistrates, i^ouiivh/miviv;, the thin^gs that are not, ch. 1. 28. " Must they be called in to judge in your controversies, of whom you ought to entertain so low an opinion ? Is not tliis shameful ?" v. 5. Some who read it as our translators, make it an ironical speech ; " If you have such controversies depending, set them to judge, who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. The}' are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a true Christian tempei-. Bear and forbear, and the men of meanest skill among you may end your quarrels. Is/ieak it to your shame," v. 5. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren.

III. He puts them on a method to remedy this fault. And tliis twofold. 1. By refeiring it to some to make it up; "Is it so, that there is no wise man among you, no one able to judge between his brethren? V. 5. You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments* is there none among you fit for this office, none that has wisdom enough to judge in these differences ? Must liretliren quarrel, and the heathen magistrate judge, in a church so famous as your's for knowledge and wisdom ? It is a reproach to you, that quarrels should run so high, and none of your wise men interpose to prevent it." Note, Christians should never engage in law-suits, till all other remedies are tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance. 2. By suffering wrong, rather than taking this method to rght themselves ; It w utterly a fault among you, to go to law in this matter: it is a fault of one side always.

I. CORINTHIANS, VI.

to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law, to decide it. And this is referring it, rather than contending aljout it, which is the thing the apostle here seems chiefly to condemn; Should you not rather take wrong, rathtr suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his ueighliourhood, are more worth than victory in such a contest, or reclaiming his own right; especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them, they were so far from bearing injuries, that they actually did ivroni^, and defrauded, and that their brethren. Note, It is utterly a fault, to wrong and defraud any; but it is an aggravation of this fault, to defraud our Christian brethren. The ties, of mutual love ought to be stronger between them than l)etween others. And love ivorketh no ill to his ?ieighbour, Rom. 13. 10. Those who love the brotherhood, can never, under the influence of this principle, hurt or injure them.

9. Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10. Nor thieves, not covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Here he takes occasion to warn them against many heinous evils, to which they had been for-merlv addicted.

1. He puts it to them as a plain truth, of wbich thev could not be ignorant, that such sinners should not inherit the kingdom of God. The meanest among them must know thus much, that the unrighteous shall not inherit the kingdorn of God, {v. 9.) shall n6t be owned as true members of his church on earth, nor admitted as glorious members of the church in iieaven. All unrighteousness is sin ; and all reigning sin, nay every actual sin, committed deliberately, and not repented of, shuts out of the kingdom of heaven. He specifies several sorts of sins against the first and second commandments, as idolaters ; against the seventh, as adulterers, fornicators, effeminate, ;uu\sodoJnites; against the eighth, as thieves and extortioners, that by force or fraud wrong their neighbours ; against the ninth, as revilers ; and against the tenth, as covetous and drunkards, as those who are in a fair way to break all the rest. -Those who know any thing of religion, /'must know that heaven could never be intended for Lthese. The scum of the earth are no ways fit to fill 'the heavenly mansions. They who do the Devil's work, can never receive God's wages, at least no other'than death, the jv.st wages of sin, Rom. 6. 23.

2. Yet he warns them against deceiving themselves ; Be not deceived. Those who cannot but know the fore-mentioned truth, are but ton apt not to attend to it. Men are very much inclined to flatter themselves, that God is audi a one as themselves; and that they may live in sin, and yet die in Christ; may lead the life of the DevH's childre?!, and yet go to heaven with the children of God. But this is all a gross cheat. Note, It is very much the concern

of mankind, that they do not cheat themselves in the matters of their souls, \^'e cannot hope to sow To) the Jiesh, and yt' reafi everlasting life.

3. He puts them in mind what a change the gospel and grace of God had made in them ; Such were some of you ; {y. 11.) such notorious sinners as he had been reckoning up. The Greek word is tolvto.. Such things were some of you, very monsters rather than men. Note, Some that are eminentlj good after their conversion, have been as remarkabh' wicked before. Quantum mutatus ab illo ! How glorious a change does grace make I It changes the vilest of men into saints and the children of God. Such were some of you, but you are not what you were. Ye are washed, ye are sanctified, ye are justified in the name of Christ, and by the S/iirit of our God. Note, The wickedness of men before conversion is no bar to their regeneration, and reconciliation to God. The blood of Christ, and the washing of regeneration, can purge away all guilt and defilement. Here is a rhetorical cliange of the natural order ; Ye are sanctified, ye are justified. Sanctification is mentioned before justification: and yet the name of Christ, by which we are justified, is placed before the Spirit of God, by whom we are sanctified. Our justification is owing to the merit of Christ; our sanctification, to the operation of the Spirit: but both go together. Note, None are cleansed from the guilt of sin, and reconciled to God through Christ, but those who are also sanctified by his Spirit. All who are made righteous in the sight of God, are made holy by the grace of God.

12. All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13. Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14. And God hath both raised up the Lord, and will also raise up us by his own power. 15. Know ye not, that your bodies are the members of Christ ? Shall I then take the members of Christ, and make them {he members of an harlot? God forbid. 16. What, know ye not that he who is joined to a harlot, is one body? Voy two, saith he, shall be one flesh. \1. But he that is joined unto the Lord is one spirit. 18. Flee fornication. Every sin that a man doeth is without the body: but he that committeth fornication sinneth against his own body. 19. What, know ye not that your body is the temple of the Holy Ghost ichich is in you, which ye have of God, and ye are not your own ? 20. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

The twelfth and former part of the thirteenth verse seem to relate to that early dispute among Christians, about the distinction of meats, and yet to be prefatorv to the caution that follows against/br-nicafion. The connexion seems plain enough, if we attend to the famous determination of the apostles. Acts 15. where the prohibition of certain foods was joined with that of fornication. Now some among the Corinthians seem to have imagined that they

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w« re as much at liberty in the point of fornication as of meats, e^pecially because it was not a sin con demned by the laws c f their country. They were ready to sav, even in the case of tornication, ylU thines are iavjfid for me. This pernicious conceit St. Paul here sets himself to oppose : he tells them • that many things, lawful in themselves, were not expedient at certain times, and under particular circumstances : and Christians sliould not barely consider what was in itself lawful to be done, but what was fit for them to do, considering t\\e\r /irofcssio?!, character, relations, and hofics: they should be very careful, that by carrying this maxim too far they were not brought into bondage, either to a crafty deceiver or a carnal inclination. Jill things are lanvjul for 7)ie, says he, bui I will not he brought into the fioiver of any, v. 12. Even in lawful things, he would not be subject to the impositions of a usurped authority : so far was he fiom apprehending that in the things of God it was lawful for any power on earth to impose its own sentiments. Note, There is a liberty wherewith Christ has made us free, in'which we must stand fast. But surely he would never carry this liberty so far, as to put himself into the power of any bod'ilif a/i/ielite. Though all meats were supposed lawful, he would not become a glutton or a drunkard. And much less would he abuse the maxim of lawful liberty, to countenance the sin of fornication, which, tliough it might be allowed by the Corinthian laws, was a trespass u])on the law of nature, and utterly unbecoming a Christian. He would not abuse this maxim atjout eating and drinking, to encourage any intemperance, or indulge a carnal appetite ; " Though meats are for the belly, and the belly for fneats, {v. 13.) though the belly was made to receive food, and food was originally ordained to fill the belly, yet, if it be not convenient for me, and much more if it be inconvenient, and likely to enslave me, if I am in any danger of being subjected to my belly and appetite, I will abstain. But God shall destroy both it and them ; at least, as to their mutual relation. There is a time coming, when the human body will need no farther recruits of food." Some of the ancients suppose that it is to be understood of abolishing the belly as well as the food ; and that though the same body will be raised at the great day, yet not with all the same members ; some being utterly unnecessary in a future state, as the belly for instance, when the man is never to hunger, nor thirst, nor eat, nor drink more. But whether this be true or no, there is a time coming, when the need and use of food shall be aljolished. Note, Ti\e ex-j)ectation we have of being without bodily appetites m Vi future life, is a very good argument against being under//i<'/r/?07;r7-in i\\e firesrnt life. This seems to me the serise of the apostle's argument; and that this passage is plainly to be connected with his caution against fornication, though some make it a i)art of the former argument against litigious law-suits, especially before heathen magistrates and the enemies to trvie religic-n. These suppose, that the apostle argues, that though it may be lawful to claim our rights, vet it is not always expedient; and it is 'utterly unfit for Christians to put themselves into the 'power of infidel judges, lawyers and solicitors, on these accounts. But this connexion seems not so natural. The transition to his arguments against fornication, as I have laid it, seems very natural ; But the body is riot for fornication, but for the Lord, and the Lord for the body, v. \?->. Meats and the belly are for one another: not so, fornication and the body. The body is not for fornication, but for the Lord.

This is the First argument he uses against this sin, for which the heathen inhabitants of this city were mfamous, and the converts to Christianity retained too favourable an opinion of it. It is making things to cross their intention and use. The body is not for

'[ fornication ; it was never formed for any such purpose, but for the Lord, for the service and honour of God. It is to be an instrument of righteousness to holiness, (Rom. 6. 19.) and therelore is never to be made an instrument of uncleanness. It is to be a member of Chi-ist, and therefore nuist not be made the member of a harlot, v. 15. And the Lord is for the body, that is, as some think, Christ is to be Lord of the body, to have property in it, and donunion over it, having assumed a body, and been made to partake of our nature, that he might be Head of liis church, and Head over all things, Heb. 2. 5, 18. Note, We must take care, that we do not use w hat belongs to Christ, as if it were our own, and much less to his dishoncur. Some understand this last passage, The Lord is for the body, thus, He is for its resurrection and glorification, according to what follows, v. 14. \\ hich is a

Second argument against this sin, the honour intended to be put on our bodies; God hath both raised itfi otir Lord, and nvill raise us ufi by his fioiver; {y. 14.) by the power of him who shall change our vile body, and make it like to his gliMious bcdy, by that fioiver Tjhereby he is able to subdue all things to himself, Phil. 3. 21. It is an honour done to the body, that Jesus Christ was raised from the dead; and'it will be an honour to our bodies, that they will be raised. Let us not abuse those bodies by sin, and make them vile, which, if they be kept pure, shall, notwithstanding their present vileness, be made like to Christ^s glorious body. Note, The hopes of a resurrection to glory should restrain Christians from dishonouring their bo(ilies by fleshly lusts.

A Ihird ai'gument is the honour already put on them ; Knoiv ye not that your bodies are the members of Christ ? V. 15. If the soul be united to Christ by faith, the whole man is become a member of his mystical body. The body is in union with Christ as well as the soul. How honourable is this to the Christian ! His very flesh is a jiart of the mystical body of Christ. Note, It is good to know in what honourable relations we stand, that we may endea\our to become them. But noiv, says the apostle, shall I take the members of Christ, and make them the members of a harlot? God forbid. Or take away the members of Christ.' Were not this a gross abuse, and the most notorious injury ? Is it not dishonouring Christ, and dishonouring ourselves to the very last degree .■' What, make Christ's members the members of a harlot, prostitute them to so vile a use ! The thought is to be abhorred. God forbid. Know ye not, that he who is Joined to a harlot, is one bodt/ with her's ? Tor two, says he, shall be one flesh, liut he who is joined to the Lord, is one s/iirit, x<. 16, 17. Nothing can stand in greater opposition to the iionourable relations and alliances of a Christian man, than this sin. He is joined to the Lord in union with Christ, and made ])urtaker by faith of his Si)irit. One spirit lives and breathes and moves in the head and members. Christ and his faithful disciples are one, John 17. 21, 22. But he that is Joined to a harlot, is one body, for two shall be one flesh, by carnal conjunction, which was ordained of God only to be in a married state. Now shall one in so close a union with Christ as to be one spirit with him, yet be so united to a harlot as to become one flesh with her ? Is not this a vile attempt to make a union between Christ and harlots ? And can a greater indignity be offered to him or ourselves? Can any thing be more inconsistent with our profession or relation .•* Note, The sin of fornication is a great injury in a Christian to his Head and Lord, and a great reproach and blot on his profession. It is no wonder therefore that the apostle should say, " Tlec fornication, (v. 18.) avoid it, keep out of the reach of temptations to it, of provoking objects. Direct the eyes and mind to other things and thoughts." Miavitia fiugnando, sola libido fugiendo vindtur —

1. CORINTHIANS, VII.

Other vices may be conquered in fight, this only by Jiight: so speak many of the fathers.

A Fourth argument is, that it is a sin against our own bodies ; Every sin that a man doeth is without the body; he that committeth fornication, sinneth against his own body; {y. 18.) every sin, that is, every other sin, every external act of sin besides, is without the body. It is not so much an abuse of the body as of somewhat else, as ivine by the drunkard, food by the glutton, &c. Nor does it give the power of the body to another pei'son. Nor does it so much tend to the reproach of the body, and to render it vile. This sin is in a peculiar manner styled uncleanness, fiollution ; because no sin has so much external turpitude in it, especially in a Christian. He sins against his own body ; he defiles it, he degrades it, making it one with the body of that vile creature with whom he sins. He casts vile reproach on what his Redeemer has dignified to the last degi-ee, by taking it into union with himself. Note, \\& should not make our present vile bodies more vile by sinning against them. The

Fifth argument against this sin, is, that the bodies of Christians are the tern files of the Holy Ghost which is in them, and which they have of God, v. 19. He that is joined to Christ, is one Spirit. He is yielded up to him, is consecrated thereljy, and set apart for his use, and is hereupon possessed, and occupied, and inhabited, by his Holy Spirit. This is the proper notion of a temple—a place where God dwells, and sacred to his use, l)y his own claim and his creature's surrender. Such temples real Christians are of the Holy Ghost. Must he not therefore be God ? But the mference is plain, that hence we are not our own. We are yielded up to God, and possessed by and for God ; nay, and this in virtue of a purchase made of us ; Ye are bought with a firice. In short, our bodies were made for God, they were purchased for him. If we are Christians indeed, they are ) ielded to him, and he inhabits and occupies them by his Spirit : so that our bodies are not our own, but his. And shall we desecrate his temple, defile it, prostitute it, and offer it up to the use and service of a harlot ? Horrid sacrilege ! This is robbing God in the worst sense. Note, The temple of the Holy Ghost must be kept holy. Our bodies must be kejit as his whose they are, and fit for his use and residence.

Lastly, The apostle argues from the obligation we are under to glorify God both with our body and s/iirit, which arc his, v. 20. He made both, he bought both, and therefore both Ijclong to him, and should be used and employed for him ; and therefore should not be defiled, alienated from him, and prostituted by us. No, they must be kept as vessels fitted for our Master's use. We must look upon our whole selves as holy to the Lord, and must use our bodies as property which belongs to him, and is sacred to his use and service. We are to honour////« with our bodies and sfiirits, which are his ; and therefore, surely, must abstain from fornication ; and not only from the outward act, but from the adultery of the heart, as our Lord calls it. Matt. 5. 28. Body and spirit are to be kept clean, that Ciod may be honoured l)y both. But Ciod is dishonoured, when either is defiled by so beastly a sin. Thei'efore^ef fornication, nay, and everv sin. Use your bodies for the glory and service of their Lord and Master. Note, We are not proprietors of oin'selves, nor have ])Ower over ourselves, and therefore should not use ourselves according to our own pleasure, but according to his will, and for his glory, whose we are, and whom we should serve, Acts 27. 23.

CHAP. VII.

In this chapter, the apostle answers some cases proposed to him by the Corinthians about marriape. lie, 1. Shews them that marriage was appointed as a remedy against for-

nication, and therefore that persons had better marry than burn, V. I. .9. 11. He gives direction to those "ho are married, to continue toother, though they might have an unbelieving relative, unless the unEeliever would part, in which case a Christian would not be in bondage, v. 10.. 16. III. He shews them that becoming Cliristians does not change their external state; and therefore advises every one to continue, in the general, in that state in which lie was called, v. 17.. 24. IV. He advises Ihein, by reason of the present distress, to keep themselves unmarried ; hints the shortness of time, and how tiiey should improve it, so as to grow dead and indiflerent to the comforts of the world; and shews them how worldly cares hinder their devotions, and distract them in the service of God, v. 25.. 35. V. He directs them in the disposal of their virgins, v. 36.. 38. VI. And closes the chapter with advice to widows, how to dispose of themselves in that state, v. 39, 40.

1. I^TOW concerning the things whereof JJ^ ye wrote unto me: It is good for a man not to toucii a woman. 2. Nevertheless, to avoid fornication, let ever}' man have his own wife, and let every woman have her own husband. 3. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 4. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 5. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 6, But I speak this by permission, a?id not of commandment. 7. For I would that all men were even as I myself: but every man hath his proper gift of God, one after this manner, and another after that. 8. I say therefore to the unmarried and widows, Jt is good for them if they abide even as I. 9. But if they cannot contain, let them marry : for it is better to marry than to burn.

The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, v. 1. As the lips of ministers sliould Icee/i knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve, as they were to propose, their doubts.

In the former chapter, he wanis them to avoid fornication; here he gives some dii'cctions about marriage, the remedy (icd had appointed for it He tells them in general,

I. Tiiat it was good, in that juncture of time at least, to abstain from marriage altogether; It is good for a man not to touch a woman ; not to take her to wife : by good here, not understanding what is so conformable to the mind and will of (iod, as if to do otherwise were sin ; an extreme into which many of the ancients have nin, in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances, there are many things in which the state of celibacy has the advantage above the marriage-state ; or else o^ thisjuncture, by reason of the distresses of the Christian church, it would be a convenience for Christians to keep themselves single, provided they ha\ c the gift of continency.

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and at the same time can keep themselves chaste. The expression also may carry in it an intimation, that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them ; must neither look on, nor touch, a woman, so as to provoke lustful inclinations. Yet,

II. He informs them that man-iage, and the comforts and satisfactions of that state, are by divine wisdom i)rescribed for preventing fornication, {y. 2.) n-.fiiixi — Foriikatioiis, TiW sorts of lawless lust. To avoid these. Let every man, says he, /lave his own wife, and ex>ery wuinan her own huaband. That is, marry, and confine themselves to their own mates. And when they are married, let each render the other due benevolence, {v. 3.) consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues, {v. 4.) in the married state neither jjerson has power over their own body, but has delivered it into the ])ower of the other. The wife her's into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, ap])ointed of God for keeping theves- j sel in sancti/ication and honour, and preventing the lusts of uncleanness ; except it be with mutual consent, {v. 5.) and/or a time only, while they employ themselves in some extraordinary duties of religion, or giz'e themselves to fasting and prayer. Note, Seasons of deep humiliation reciuire abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to coiitain. Note, Persons expose themselves to great danger, by attempting to perform what is above tlieir strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be insnared into unlawful ones. The remedies (iod hath provided against sinful inclinations, ai'e certainly best.

III. The apostle limits what he had said about every man's having his own wife, &c. {v. 2.) Isfieak this by permission, not of command. He did not lav it as an injunction upon every man, to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, no law bound a man to marry, so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish all men were as himself; {v. 7.) that is, single, and capable of living continently in that state. There were several conveniences in it, which, at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness, to wish all men as happy as ourselves. But it did not answer the intentions of Divine Providence as well for all men to have as much command of his appetite as Paul had. It was a gift vouchsafed to such persons as Infinite ^^'isdom thought proper; Kx<ery one hath his firofier gift of God, one after this manner, and another after that. Natural constitutions varv ; and where there may not be much difference in the con-stitvition, different degrees of grace are vouchsafed, •which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner, and some after that. Paul could wish all men were as himself, but

all men cannot receive such a saying, save them to whom it is given. Matt. 19. 11.

IV. He sums up his sense on this head; (y. 9, 10.) I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable to u married one. It is convenient therefore, that the unmarried abide ai I, which plainly implies tliat Paul was at that time unmarried. JJut if they cannot contain, let them marry; for it is better to marry than to bujTi. This is Gcd's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in all; but it is a duty to them who cannot contain, nor conquer those inclinations.

10. And unto tlie married I command, yet not [, but tho Lord, Let not tlie wife depart from her husband: 11. But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 12. But to the rest speak I, not the Lord, If any brother have a wife that believeth not, and she be pleased to dwell witii him, let him not put her away. 13. And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14, For tlic unbelievms l^us-band is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean: but now arc they holy. 15. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. 16. For what knowest thou, O wife, whether thou shall save ///?/ husband ? Or how knowest thou, O man, whether thou shalt save thi/ wife ?

In this paragraph the apostle gives them direction in a case which must be very frequent in that age of the world, especially among the Jewish converts; I mean, whether they were to live with heathen relatives in a married state. Moses's law permitted divorce; and there was a famous instance in the Jewish state, when the people were obliged toput away their idolatious wives, Kzra 10. 3. This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerriing this matter, the apostle here gives direction. And,

I. In general, he tells them, that marriage, by Christ's command, w/c/r/j/J-; and therefore those who are married must not think of separation. The wife must not depart from the husband, {v. 10.) nor the husband put away his wife, v. 11. This I command, says the apostle ; yet not I, hut the Lord. Not that he commanded any thing of his own head, or upon his own authority. \\'hateyer he commanded, was the Lord's command; dictated by his Spirit, and enjoined bv his authority. But his meaning is, that the Lord himself, with his own mouth, had forbidden such separations. Matt. 5. 32.—19. 9. Mark 10. 11. Luke 16. 18. Note, Man and wife cannot separate at pleasure, or dissolve, when they will, their matrimonial bonds and relation. The

1. CORINTHIANS, VII.

must not separate for any other cause than what Christ allows. And therefore the apostle advises, that if any woman had been separated, either by a voluntary act of her own, or by an act of her husband, she should continue unmarried, and seek reconciliation with her husband, that they might cohabit again. Note, Husbands and wives should not quarrel at all, or should be quickly reconciled. They are bound to each other for life. The divine law allows of no separation. They cannot throw off the burthen, and therefore should set their shoulders to it, and endeavour to make it as light to each other as they can.

II. He brings the general advice home to the case of such as had an unbelieving mate ; (v. 12.) But to the rest s/ieak I, not the Lord; the Lord had not so expressly spoken to this case as to the former of divorce, it does not mean, that the apostle spake without authority from the Lord, or decided this case bv his own wisdom, without the inspiration of the Holy Ghost. He closes this subject with a declaration to the contrary, {v. 40.) I think also, that I have the S/iirit of God. But having thus prefaced his advice, we may attend,

1. To the advice itself; which is, that if an unbelieving husband or wife were pleased to dwell with a Christian relative, the other should not separate. The husband should not put away an unbelieving wife, nor the wife leave an unbelieving husband, v. 12, 13. The Christian calling did not dissolve the marriage covenant, but bind it the faster, by Ijring-ing it back to the original institution, limiting it to two persons, and liinding them together for life. The believer is not by faith in Christ loosed from matrimonial bonds to an unbeliever, but is at once bound, and made apt, to be a better relative. But though a believing wife or husband should not separate from an unbelieving mate, yet, if the unbelieving relative desert the believer, and no means can reconcile to a cohabitation, in such a case a brother or sister is not in bondage, {v. 15.) not tied up to the unreasonable humour, and bound servilely to follow or cleave to the malicious deserter, or not bound to live unmarried, after all proper means for reconciliation have been tried, at least, if the deserter contract another marriage, or be guilty of adultery ; which was a very easy supposition, because a very common instance among the heathen inhabitants of Corinth. In such a case the deserted person must be free to marry again, and it is granted on all hands. And some think, that sucli a malicious desertion is as much a dissolution of the marriage-covenant as death itself. For how is it possible, that the two shall be onejlesh, when the one is maliciously bent to part from, or put away, the other ? Indeed, the deserter seems still bouiid by the matrimonial contract; and therefore the apostle says, {v. II.) If the ivoinan depart from her husband upon account of his infidelity, let her remain unmarried. But the deserted party seems to be left more at liberty (I mean, supposing all the projjer means have been used to reclaim the deserter, and other circumstances make it necessary) to marry another person. It does not seem reasonable that they should be still bound, when it is rendered impossible to perform conjugal duties or enjoy conjugal comforts, through the mere fault of their mate : in such a case marriage would be a state of servitude indeed. But whatever liberty be indulged Chi'istians in such a case as this, they are not allowed, for the mere infidelity of a husband or wife, to separate ; but, if the unbeliever be willing, they should continue in the relation, and cohabit as those who are thus related. This is the apostle's general direction. 2. We have here the reasons of this advice ; (1.) Because the relation or state is sanctified by ♦he holiness of either party; For the unbelieving

husband is sanctified by the ivife, and the .inbtlieving •wife by the husband, {v. 14.) or hath been sanctified. The relation itself, and the conjugal use of each other, are sanctified to the believer. To the fiure all things are pure. Tit. 1. 15. Marr'age is a di\ine institution; it is a compact for life, by God's ap-pointment. Should converse and congress with unbelievers in that relation defile the believer, or render him or her offensive to (iod, the ends of marriage would have been defeated, and the comforts of it in a manner destroyed, in the circumstances in which Christians then were. But the apostle tells them, that, though they were yoked with unbelievers, yet, if themselves were holy, marriage was to them a holy state, and marriage-comforts, even with an unbelieving relative, were sanctified enjoyments. It was no more displeasing to God for them to continue to live as they did before, with their unbelieving or heathen relation, than if they had become converts together. If one of the relatives were become holy, nothing of the duties or lawful comforts of the married state could defile them, and render them displeasing to God, though the othei were a heathen. He is sanctified for the wife's sake. She is sanctified for the husl)and's sake. Both arc one flesh. He is to be reputed clean, who is one flesh with her that is holy, and vice versa — in likt manner, if the terms are exchanged ; Rlsevjere your children unclean, but now arc they holy; {y. 14.) that is, they would be heathen, out of the pale of the church and covenant of God. They would not be of the holy seed, (as the Jews are called, Isa. 6. 13.) but common and unclean, in the same"sense as heathens in general were styled in the apostle's vision. Acts 10. 28. This way of speaking is according to the dialect of the Jews ; among whom a child, beget by parents yet heathens, was said to be begotten 07it of holiness; and a cliild Ijegotten by parents made proselytes, is said to be begotten intra sancti-tatem — within the holy inclosiire. Thus Christians are called commonly saints; such they are by profession, separated to be a peculiar people of God, and as such distinguished from the world; and therefore the children born to Christians, though married to unbelievers, are not to be reckoned as part of the world, but of the churcii, a holy, not a common and unclean seed. " Continue therefore to live even with unbelieving relatives ; for if you are holy, the relation is so, the state is so, you may make a holy use even of an unbelieving relative, in conjugal duties, and your seed will be holy too." What a comfort is this, where both relatives are believers!

(2.) Another reason is, that God hath called Christians to fieace, v. 15. The Christian religion obliges us to act peaceably in all relations, natural and civil. We are bound, as much as in us lies, to live fieace-ably with all men, (Rom. 12. 18.) and therefore surely to promote the peace and comfort of our nearest relatives, those with whom we are one flesh, nay though they should be infidels. Note, It should be the labour and study of those who are mairied, to make each other as easy and happy as possible.

(3.) A third reason is, that it is possible for the bdieving relative to be an instrument of the other's salvation; {v. 16.) Jl'hat knowest thou, 0 wife, whether thou shall save thy husband? Note, It is the plain duty of those in so near a relation, to endeavour the salvation of their sciu]s to whom they are related. "Do not separate. There is other duty now called for. The conjugal relation calls for the most close and endeared affection ; it is a contract for life. And should a Christian desert a mate, when an opportunity offers to give the most glorious proof of love ? Stay, and labour heartily the conversion ! of thy relative. Endeavour to save a soul. Who

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knows but this may be the event ? It is not impossible. And though there be no great probability, saving a soul is so good and glorious a service, that the bare possibility should put one on exerting one's self." N ote. Mere possibility of success should be a sufficient motive with us to use our diligent endeavours for saving the souls of our relations. " Jiliaf, know I, but I ?nay save his soul? should move me to attempt it."

17. But as God hath distributed to every man, as the Lord iiath called every one, so let him walk: and so ordain 1 in all churches. 18. Is any man called, being circumcised ? Let him not become uncir-cumcised. Is any called in uncircumci-sion ? Let him not become circumcised. 19. Circumcision is nothing, and uncircum-cision is nothing, but the keeping of the commandments of God. 20. Let every man abide in the same calling wherein he was called. 21, Art thou called, ^emg-a servant / Care not for it; but if thou mayest be made free, use it rather. 22. For he that is called in the Lord, being a servant, is the Lord's freeman : likewise also he that is called, bei7ig free, is Christ's servant. 23. Ye are bought with a price, be not ye the servants of men. 24. Brethren, let every man wherein he is called, therein abide with God.

Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and they became converts to it. And here,

I. He lays down this rule in general— as God hath distributed to every one. Note, Our states and circumstances in this world are distributions of Divine Providence. This fixes the bounds of men^s habitations, and orders their steps. God setteth up and puUeth down. And again, jis the Lord hath called every one, so let him walk. Whatever his circumstance and condition were when he was converted to Christianity, let him abide therein, and suit Ivis conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition aniil the rules of religion, to be content with his lot, and conduct himself in his rank, and place as becomes a Christian. The apostle adds, that this was a general rule, to be observed at all times and in all places— So ordain I in all churches.

II. He specifies particular cases; as, 1. That of circumcision. Is any man called, being circumcised ? Let him not be uncircurticised. Is any man called, being uncircumcised? Let him not be circumcised. 'it matters not whether a man be a Jew or Gentile;

within the covenant of peculiarity made with Abraham, or without it. He who is converted, being a lew, has no need to give himself uneasiness upon that head, and wish himself uncircumcised. Nor is ne who is converted from Gentilism, under an obligation to be circumcised : nor should he be concem-ed, because he wants that mark of distinction which did heretofore belong to the people of God. For as the apostle goes on, circumcision is nothing, and un-circumcision is nothing, but kee/iing the commandments of God, V. 19. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is pi-actical religion,

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sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. Therefore let every man abide in the calling, the state, wherein he was called, v. 20. 2. That of servitude and free dom. It was common in that age of the world, for many to be in a state of slavery, bought and sold fot money, and so the property of those who purchased them. " Now," says the apostle, " art thou called, being a servant? Care not for it. Be not over-solicitous about it. It is not inconsistent with thy duty, profession, or hopes, as a Christian. Yet, if thou ?nayest be made free, use it rather," v. 21. There are many conveniences in a state of freedom, above that of servitude : a man has more power over himself, and more command of his time, and is not under the control of another lord ; and therefore, liberty is the more eligible state. But men's outward condition does not let nor further their acceptance with God. For he that is called, being a senmnt, is the Lord's free-?nan — aTnxivdipcc, as lie that is called, being free, is the Lord's servant. Though he be not discharged from his master's service, lie is freed from the dominion and vassalage of sin. Though he be not enslaved to Christ, yet he is bound to yield himself up wholly to his pleasure and service; and yet that service is perfect freedom. Note, Our comfort and happiness depend on what we are to Christ, not what we are in the world. The goodness of our outward condition docs not discharge us from the duties of Christianity, nor the badness of it debar us from Christian privileges. He who is a slave, may yet be a Christian freeman ; he avIio is a freeman, may yet be Christ's servant. He is bought with a price, and should not therefore be the servant of man. Not ihat he must quit the service of his master, or not take all proper measures to please him ; (this were to contradict the whole scope of the apostle's discourse ;) but he must not be so the servant of men, but that Christ's will must be obeyed, and regarded, more than his master's. He has paid a much dearer purchase for him, and has a much fuller property in him. He is to be served and obeyed without limitation or reserve. Note, The servants of Christ should be at the absolute command of no other master beside himself, should serve no man, any farther than is consistent with their duty to him. JN'b jnan can serve two masters. Though some understand this passage of persons being brought out of slavery by the bounty and charity of fellow-Christians ; and read the passage thus, Have you been redeemed out of slavery with a price ? Do not again become enslaved ; just as before he had advised, that, if in slavery they had any prospect of being made free, they should choose it rather. This meaning the words will bear, but the other seems the more natural. See ch. 6. 20.

III. He sums up his advice; Let every man wherein he is called, abide therein with God, v. 24. This is to be understood of the state wherein a man is converted to Christianity. No man should make his faith or religion an argument to break through any natural or civil obligations. He should quietly and comfortably abide in the condition in which he is; and this he may well do, when he may abide therein with God. Note, The special presence and favour of God are not limited to any outward condition or performance. He may enjoy it, who is circumcised; and so may he> who is uncircumcised. He who is bound, may have it as well as he who is free. In this respect, there is neither Greek nor Jew, circumcision nor uncircumcision. Barbarian nor Scythian, bond nor free. Col. 3. 11. The favour of God is not bound.

25. Now concerning virgins, I have no commandment of the Lord: yet I give my

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judgment as one that hath obtained mercy of the Lord to be faithful. 26. I suppose therefore that this is good for the present distress, / say, that it is good for a man so to be. 27. Art thou bound unto a wife ? Seek not to be loosed. Art thou loosed from a wife ? Seek not a wife. 28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned : nevertheless, such shall have trouble in the flesh : but I spare you. 29. But this I say, brethren, the time is short. It remaineth, that both they that have wives, be as though they had none ; 30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31. And they that use this world, as not abusing it: for the fashion of this world passeth away. 32. But I would have you without carefulness. He that is unmarried, careth for the things that belong to the Lord, how he may please the Lord: 33. But he that is married, careth for the things that are of the world, how he may please his wife. 34. There is difference also between a wife and a virgin: The unmarried woman careth for the things of the Lord, that she may be holy, both in body and in spirit: but she that is married, careth for the things of the world, how she may please//cr husband. 35. And this I speak for your own profit, not that I may cast a snare upon you, but for that which is comely, and that you may attend upon the Lord without distraction.

The apostle here resumes his discourse, and gives directions to virgins how to act. Concerning which we may take notice,

I. Of the manner wherein he introduces them; " M)w concerning virtus, I have no commandment of the Lord, v. 25. I have no express and universal law delivered by the Lord hmiself concerning celibacy ; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful, in the apostleship." He acted faithfully, and therefore his direction was to be regarded as a rule of Chnst: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the I.ord, to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions; I laboured more abundantly than they all; yet not I, but the tfrace of God which was with me, ch. 15. 10. And it is a great mercy they obtain from God, who prove faithful in the nnnistry of his word, either ordinary or extraordinary.

II. The determination he gives ; which, considering the present distress, was, that a state of celiljacy was preferable ; It is good for a tnan so to be, that is, lo be single. I su/i/iose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolical authority. It is not tne mere opinion of a private man, but the very

determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus deliver ed, to give it the more weight. Those that were prejudiced against the apostle, might have rejected this advice, had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They Jtuzst become ah things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. I'heir enemies were very bitter against them, and treated them very cruelly. They were continual!}' liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single, to change conditions. The married state would bring more care and cumber along with it, {v. 33, 34.) and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful ill itself, but what may be expedient for them.

III. Notwithstanding he thus determines, he is very cartful to satisfy them that he does not condemn marriage in the gross, or declare it unlawful. And therefore, though he says, " If thou art loosed from a wife, in a single state, whether bachelor or widower, % irgin or widow, do not seek a wife, do not hastily change conditions;" yet he adds, *'If thou art bound to a wife, do not seek to be loosed. It is tliy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off or break through the bonds of dut^. Duty must be done, and God trusted with events." But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore. If thou marry, thou hast not sinned; or if a virgin marry, she hath not sinned: but such shall have trouble in thejicsh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient, that such as could contain, should refrain from it; but adds, that he would not lay celibacy on them as a yoke, or, by seeming to urge it too far, draw them into any snare ; and therefore says. But Isjiare you. Note, How opposite in this the papist casuists are to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear th" yoke or no.

IV. He takes this occasion to give general rules to all Christians, to carry themselves with a holy indif-ferency toward the world, and every thing in it. 1. As to relations; They that had wix'es, must be as though they had none. That is, they must not set their hearts too much on the comforts of the relation : they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children, should be as though they had none. They that were their comfort now, may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions; They that wee/i, must be as though they we/it not; we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world; but keep up a holy joy in God, in the midst of all our troubles, so that even in sorrow the heart may be jovful, and the end of om- grief may be gladness, ifi-e/iing may endure for a night, but Joy will come in the morning. And if" we can l)ut get to heaven at last, all tears shall be wi/ied from our eyes. The prospect of it now, should make us moderate our sorrows, and refrain our tears. 3. As to worldly enjoyments; They that rejoice should be as though

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they rejoiced not; they should not take too great a complacency in any of their comforts. They must .>e moderate in their mirth, and sit loose to the enjoyments they most value. Here is not t/ieir rest, iior are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to ti'nrldly traffic and employment; They that buy, must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that •which is not, (Prov. 23. 5.) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen, kept the guests invited from the wedding-supper, Luke 14. 18, 19. And when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. They are most likely to run so as to obtain the prize, who ease their minds of all foreign cares and cumbrance. 5. As to all worldly concerns; They that use this world, as not abusing it, v. 31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men : wlien, instead of being oil to the wheels of our obedience, it is made fuel to lust: when, instead of being a servant, it is made our master, our idol, and has that room in cur aflFections, which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.

The apostle enforces these advices with two reasons ; (1.) The time is short, v. 29. We have but little time to continue in this world ; but a short season for possessing and enjoying worldly things; x«/-fli iTvyi7Ti.Ky.im. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity, swallowed up of eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave, without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign ? (2.) The fashion of this world fia^seth away, {v. 31.) o-;^!!^*— the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is shew ; nothing solid in it. And yet it is transient shew too, and will be quickly gone. How proper and powerful an argument is this to enforce the former advice ! How irrational is it to be affected with the images, the fading and transient images, of a dream ! Surely man walketh in a vain thew, (Ps. 39. 9.) in an image, amidst the faint and Vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene ?

V. He presses his general advice, by warning them against the embarrassment of worldly cares; But I would have you without carefulness, v. 3. [ndeed, to oe careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be atlerided ufion without distraction, V. 35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and con-rems. They who are engaged in divine worship, i

should attend to this very thing, should make u their whole business. But how is this possible, when the mind is swallowed up of the cares of this life ? Note, It is tlie wisdom of a Christian, so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it. Christian prudence must direct. T. hat condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. By this maxim the apostle solves the case put to him by the Corinthians, whethei it were advisable to marry.' To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity to do so, if they married at all: I say, in these circumstances to continue unmarried, would be the way to free themselves from many cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world, the more freedom we have for the service of God. Now, the married state at that time, (if not at all times,) did bring most worldly care along with it. He that is married, careth for the things of the world, that he may please his wife, v. S3. Ana she that is married, careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, v. 32, 34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage ; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life, that brings care along with it, though sometimes it brings more than others. It is the constant care of those in that relation, to please each other; though this is more difficult to do at some seasons, and in some cases, than in others. At that season, therefore, the apostle advises, that those who were single, should abstain from marriage, if they were under no necessity to change conditions. And where the same reason is plain at other times, the rule is as j)lain, and as fit to be observed. And the very same rule must detcnnine persons for marriage, where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God, than ii'^they were married ; which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian, in whicli it is most likely he shall have the best helps, and the least hinderances, in the service of God, and the affairs of his own salvation.

36. But if any man think that he be-haveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sin-neth not: let them marry. 37. Nevertheless, he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doetl. well SB. So then, he that giveth her i«i

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marriage doeth well: but he that giveth her not in marriage doeth better.

In this passage, the apostle is commonly supposed to give advice about the disposal of children, in marriage, upon the principle of his former deter-minatioii. In this view, the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried, past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. " Now," says the apostle, "if any man thinks he behaves unhandsomely toward his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle, it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him, to dispose of her to a suitable mate. But if a man has determined in himself to keep her a vergin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a vi) gin. In short, he that giveth her in marriage, does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better ; that is, more convenient for her in the present state of things, if not at all times and seasons. Note, Children should be at the disposal of their parents, and not dispose of themselves in marriage. Yet note again, Parents should consult their children's inclinations, both to marriage in general, and to the person in particular, and not reckon they have uncontrolable power to do with them, and dictate to them, as they please. Note, Thirdly, It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we do it.

But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do; the man's vi'-ginbeingmeantof his virginity, lyifuv Thv 'ntvTov TTLtpbbcv, seems to be rather meant of preserving his o\/n virginity, than keeping his daugtiter a virgin ; though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach, both among Jews and civilized Heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon him, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself vnder no necessity to marry, would, at that season, r nd in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, lor Christians to be guided by such a consideration.

39. The wife is bound by the law as long as her husband liveth: but if hor husband be dead, she is at liberty to be married to whom she will; only in the Lord. 40, But slie is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

The whole is here closed up with advice to widows; ./fs long as the husband Iweth^ th civifc is bound by the law; confined to one husband, and bound to

continue and cohabit with him. Note, The marriage-contract is for life ; death only can annul the bond. But the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law, to be married only for such a number of years. It is certain, from this passage, that second marriages are not unlawful; tor then the widow could not be at liberty to many whom she pleased, nor to marry a second time at all. But the apostle asserts, she has such a liberty, when her husband is dead, only with a limitation, that she marry in the Lord, In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are then only likely to have God's blessing, when they are made in the Lord; when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate; when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is ha/i/iier, says the apostle, if she so abide, that is, continue a widow, in my Judgment; and I think I have the Spirit of God, v. 40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hinderance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. " Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God." Note, Change of condition in marriage is so important a matter, that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds at least, that it will be a change to advantage in our spiritual concerns,

CHAP. VIII.

The apostle, in this chapter, answers another case proposed to him by some of the Corinthians, about eatingr those things that had been sacrificed to idols. I. He hints at the occasion of this case, and n-ives a caution acrainst too high an esteem of their knowlcdpc, v. 1 . . 3. II. He asserts the vanity of idols, the unity of the Godhead, and the sole mediation of Christ between God and man, v. 4. . 6. III. He tells them, that upon supposition that it were lawful in itself to eat of thinirs ofi'cred to idols, (for that they themselves are nothing;) yet regard must be had to the weakness of Christian brethren, and nothinc done that would lay a stumbling-block before them, and occasion their sin and destruction, v. 7, to the end.

1. 'TWTOW as touching things oflfered unto A.^ idols, we know that we all have knowledge. Knowledge puffeth up, but charity edificth. 2. And if any man tiiink that he knovveth any thing, he knoweth notiiing yet as he ought to know. 3. But if any man love God, the same is known of him.

The apostle comes here to the case of things that had been offered to idols, concerning which some of them sought satisfaction : a case that frc(|uently occurred \n that age of Christianity, when the church of Christ was ariiong the heathen ; and the Israel of God must live among the Canaanites. For the better understanding of it, it must be observed, that it was a custom among the heathens, to make feasts on their sacrifices ; and not only to eat themselves, but invite their friends to partake with them. These were usually kept in the temple, \yherc the sacrifice was offered ; {v. 10.) and if any thing were left when the feast ended, it was usual to carry away a portion to their friends ; what remained, after all, belonging to the priest, who sometimes sold it in the markets. See ch. 10. 25. Nay, feasts, as Athenxus

L CORINI'HIANS, VIII.

informs us, were always accounted, among the heathen, sacred and religious things, so that the)^ were wont to sacrifice before all their feast; and it was accounted a very profane thing among them, aQurn ia-bim, to eat at their private tables any meat, whereof they had not first sacrificed on such occasions.

in this circumstance of things, while Christians lived among idolaters, had many relations and friends that were such with whom they must keep up acquaintance, and maintain good neighbourhood, and therefore have occasion to eat at their tables, what should they do, if any thing that had been sacrificed should be set before them ? What, if they should be invited to feast with them in their temples ? It seems as if gome of the Corinthians were got into an opinion, that even this might be done, because they knew an idol was nothing in the world, V. 4. The apostle seems to answer more directly to the case, (c/i. 10.) and here to argue upon supposition of their being right in this thought, against their abuse of their liberty, to the prejudice of others; but plainly condemns such liberty in c/i. 10. The apostle introduces his discourse with some remarks about knowledge, that seem to cany in them a censure of such pretences to knowledge as I have mentioned; We know, says the apostle, that we all have knowledge; {y. 1.) as if he had said, "You are not the only knowing persons who take such liberty ; we who abstain, know as much as you of the vanity of idols, and that they are nothing; but we know too, that the liberty you take is very culpable, and that even lawful liberty must be used with charity, and not to the prejudice of weaker Ijrethren. Knowledge fiuffeth ?//?, but charity edi-ficth, V. 1. Note, 1. The preference of charity to conceited knowledge. That is best, which is fitted to do the greatest good. Knowledge, or at least a high conceit of it, is very apt to swell the mind, to fill it with wind, and so puff it up. This tends to no good to ourselves, but in many instances is much to the hurt of others. But true love, and tender regard to our brethren, will put us upon consulting their interest, and acting, as maybe, for their edification. Observe, 2. That there is no more common evidence of ignorance than a conceit of knowledge ; If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. He that knows most, best understands his own ignorance, and the imperfection of human knowledge. He that imagines himself a knowing man, and is vain and conceited on this imagination, has reason to suspect that he knows nothing aright; nothing an he ought to know it. Note, It is one thing to know truth, and another to know it as we ought; so as duly to improve our knowledge. Much maybe known, when nothing is known to any good purpose ; when neither ourselves nor others are the better for our knowledge. And they who think they know any thing, and grow vain hereupon, are of all men most likely to make no good use of their knowledge ; neither tliem-selves nor others are likely to Ije bettered by it. But, adds the apostle, if any man love God, the same is known of God. If any man love God, and is thereby influenced to love his neighbour, the same is known of God; that is, as some understand it, is made by | him to know, is taught of God. Note, They that love God, are most likely to be taught of God, and be made by him to know as they ought. Some understand it, that he shall be approved of God ; he will accept him, and have pleasure in him. Note, The ', charitable person is mostlikelv to have God's favour. [ Thev who love God, and for his sake love their j brethren, and seek their welfare, are likely to be be- , loved of God: and how much better is it to be approved of God than to have a vain opinion of ourselves !

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4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and tliat there is no other God but one. 5. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him,

In this passage he shews the vanity of idols; M to the eating of things that have been aacrijiced to idols, we know that an idol is nothing in the world; or, there is no idol in the world ; or, an idol can do nothing in the world: for the form of expression in the original, is elliptical. The meanin,^ in the ge neral is, that heathen idols have no divinity in them ; and therefore in the Old Testament, are commonly called lies and vanities, or lying vanities. They are mere imajjinary gods, and many of them no better than imaginary beings ; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God-Every creature of God is good, if it be receti<ed with thanksgiving, 1 Tim. 4. 3. It is not in the power of the vanities of the heathens to change its nature.

./ind there is no other God but one. Heathen idols are not gods, nor to be owned and resjiected as gods, for there is no other God but one. Note, The unity of the Godhead is a fundamental principle in Christianity, and in all right, religion. The gods of the heathens must be nothing in the world, must havt no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods ; there are that are called gods in heaven and earth, gods ?nany, and lords many ; but they are there falsely thus called. The heathens had many such, some in heaven, and some on earth ; celestial deities, that were of highest rank and repute among them ; and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called Baalim. They had gods of higher and lower degree; nay, many in eacJi order; gods many, arid lords many ; but all titular deities and mediators : so called, but not such in truth. All their divinity and mediation were imaginary. For, ]. 7o us there is but one God, says the apostle, the Father, of whom are all things, and we in, or for him. We Christians are better informed ; we well know there is but one God, the Fountain of being, the Author of all things, Maker, Preserver, and Governor of the whole world, of whom, and for whom, are all tilings. Not one God to govern one part of mankind, or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are for him. Called the Father here, not in contradistinction to the other persons of the sacred Trinity, and to exclude them from the Godhead, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as Fo7is et fundamentum Trinitatis — as the first fierson in the'Godhead, end the original of the other two, stands here for the Deity, which yet comprehends all three. Tlie name God being sometimes in scripture ascribed to the Father, kolt' \^o^ii, or by way ofeminencii, because he is Fons et /irincijiium Deitatis, (as Calvin ob-

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I. CORINTHIANS, Vlll.

serves,) the Fountain of the Deity in the other two, they having it by communication from him. So that there is but one God the Father, and yet the Son is God too, but is not another God. The Father, -with his Son and Spirit, being the one God, but not without them, or so as to exclude them from tlie Godhead. 2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heatlien imagined, but one only, by whom all things were created, and do consist, and to whom all our hope and happiness are owing. The Man Christ Jesus; but a Man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Acts 2. 36. Jesus Christ, in his human nature and mediatorial state, has a delegated power; a name given him, though above every name, that at his name every knee should bow, and every tongue confess, that he is Lord. And thus he is the only Lord, and only Mediator, that Christians acknowledge ; the only Person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are mere imaginary ones. Note, It is the great privilege of us Christians, that we know the true God, and true Mediator between God and man: the true God, and Jesus Christ ivhom he hath sent, John 17. 3.

7. Howbeit, there is not in every man that knowledge: for some, with conscience of the idol, unto this hour, eat it as a thing offered unto an idol; and their conscience, being weak, is defiled. 8. But meat com-mendeth us not to God: for neither if we eat, are we the better; neither if we eat not, are we the worse. 9. But take heed, lest by any means this liberty of yours become a stumbling-block to them that are weak. 10. For if any man see thee, who hast knowledge, sit at meat in the idol's temple, shall not the conscience of him which is weak be imboldened to eat those things which are offered to idols; 11. And through thy knowledge shall the weak brother perish, for whom Christ died ? 12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

The apostle, having granted, and indeed confirmed, the opinion of some among the Corinthians, that idols were nothing, proceeds now to shew them, that their inference from this assumj.fio'i was not just, namely, That therefore they might go into the idol-teniplc, and eat of the sacrifices, and feast there rwith their heathen neighbours. He does not indeed here s(i much insist upon the unlawfulness of the thing in itself, as the mischief such freedom might do to weaker Christians, persons that had not the same measure of knowledge with these pretenders. And here he,

L Informs them, that every Christian man, at that time, was not so fully convinced and persuaded that an idol was nothnig; Howbeit, there is not in every man this knowledge; for some, with con-icience of the idol, unto this hour, eat it as a thing

offered unto an idol: with conscience of the idol that is, some confused veneration for it. Though they were converts to Christianity, and professed the true religion, they were not perfectly cured of the old leaven, but retained an unaccountable respect for the idols they had worshipped before. Note, Weak Christians may be ignorant, or have but a confused knowledge, of the greatest and plainest truths. Such were those of the one God, and one Mediator. And yet some of those who were turned from heathenism to Christianity among the Corinthians, seem to have retained a veneration for their idols, utterly irreconcilable with those great principles; so that when an opportunity offered to eat things offered to idols, they did not abstain, to testify their abhorrence of idolatry, nor eat with a professed contempt of the idol, by declaring they looked upon it to be nothing; and so their conscience, being" weak, was defiled; they contracted guilt; they ate out of respect to the idol, with an imagination that it had something divine in it, and so committed idolatry : whereas the design of the gospel, was, to turn men from dumb idols to th£ living God. They were weak in their understanding, not thoroughly apprized of the vanity of idols; and while they ate what was sacrificed to them, out of veneration for them, contracted the guilt of idolatry, and so greatly polluted themselves. This seems to be the sense of the place; though some understand it of weak Christians defiling themselves, by eating what was offered to an idol, with an apprehension, that thereby it became unclean, and made them so in a moral sense, who shouM eat it; every one not having a knowledge that the idol was nothing, and therefore that it could not render what was offered to it, in this sense, unclean. Note, We should be careful to do nothing that may occasion weak Christians to defile their consciences.

II. He tells them that mere eating or drinking had nothing in them virtuous or criminal, nothing that could make them better or worse, pleasing or displeasing to God ; Meat commendeth us not to God: for neither if vje eat are we the better; nor if we eat not, are we the worse, v. 8. It looks as if some of the Corinthians made a merit of their eating what had been offered to idols, and that in their very temples too, (t>. 10.) because it plainly shewed that they thought the idols nothing. But eating or drinking are in themselves actions indifferent. It matters little what we eat. What goes into the man of this sort, neither purifies nor defiles. Flesh offered to idols, may in itself be as proper for food as any other ; and the bare eating, or forbearing to eat, has no virtue in it. Note, It is a gross mistake, to think that distinction of food will make any distinction between men in (iod's account. Eating this food, and forl)earing that, have nothing in them to recommend a person to God.

III. He cautions them against abusing their liber-tv, the liberty they thought they had in this matter. For that they mistook this matter, and had no allowance to sit at meat in the idol's temple, seems plain from ch. 10. 20, &:c. But the apostle argues here, that even upon supposition they had such power, they must be cautious how they use it; it might be a stumbling-block to the weak, {v. 9.) it might occasion their falling into idolatrous actions, perhaps their falling off from Christianity, and revolting again to heathenism. "If a man see thee, who hast knowledge, hast superior understanding to his, and hereupon conceited that thou hast a liberty to set at meat, or feast, in an idol's temple, because an idol, thou sayest, is nothing; shall not one who is less thoroughly informed in this matjter, and thinks an idol something, be imboldened to eat what was offered to the idol, not as common food, but sacrifice, and thereby be guilty of idolatry ?"

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Such an occasion of falling they should be careful of laying before their weak brethren, whatever liberty or power they themselves had.

The apostle backs this caution with two considerations; 1. The danger that might accrue to weak brethren, even those weak brethren for whom Christ (lied. We must deny ourselves even what is lawful, rather than occasion their stumbling, and endanger their souls; {v. 11.) Thr-oug-h thy knowledge shall \thy weak brother perish, for whom Christ died? [Note, Those whom Christ hath redeemed with his most precious blood, should be very precious and dear to us. If he had such compassion as to die for them, that they might not perish, we should have so much compassion for them as to deny ourselves, for their sakes, in various instances, and not use our liberty to their hurt, to occasion their stumbling, or hazard their ruin. That man has very little of the spirit of a Redeemer, who had rather his brother should perish than himself be abridged, in any respect, of his liberty. He who hath the Spirit of Christ in him, will love those whom Christ loved, so as to die for them, and will study to promote their spiritual and etei'nal welfare, and shim every thing that shall unnecessarily grieve them, and much more every thing that shall be likely to occasion their stumbling, or falling into sin. 2. The hurt done to them, Christ takes as done to himself; When ye sin so against the weak brethren, and wound their consciences, ye sin against Christ, v. 12. Note, Injuries done to Christians, are injuries to Christ; especially to babes in Christ, to weak Christians; and, most of all, involving them in guilt; wounding their conscience, is wounding him. He has a particular care of the lambs and flock; He gathers them in his arm, and carries them in his bosom, Isa. 40. 11. Strong Christians should be very careful to avoid what will offend weak ones, or lay a stumbling-block in their way. Shall we be void of compassion for them to whom Christ has shewn so much ? Shall we sin against Christ, who suffered for us? Shall we set ourselves to defeat his gracious designs, and help to min those whom he died to save.''

IV. He enforces all with his own example ; {v. 13.) Wherefore if meat make my brother to offend, I will eat no Jiesh while the world standeth, lest I make my brother to offend. He does not say that he will never eat more. This were to destroy himself, and to commit a heinous sin, to prevent the sin and fall of a brother. Such evil must not be done, that good may come of it. But though it was necessary to eat, it was not necessary to eat flesh. And therefore, rather than occasion sin in a brother, he would abstain from it as long as he lived. He had such a value for the soul of his brother, that he would willingly deny himself in a matter of liberty, and forbear any particular food, which he might have lawfully eaten, and might like to eat, rather than lay a stumbling-block in a weak brother's way, and occasion him to sin, by following his example, without being clear in his mind whether it were lawful or no. Note, We should be very tender of doing any thing that may be an occasion of stumbling to others; though it may be innocent in itself. Liberty is valuable, but the weakness of a brother should induce, and sometimes bind, us to wave it. We must not rigorously claim or use our own rights, to the hurt and ruin of a brother's soul, and so to the injury of our Redeemer, who died for him. When it is certainly foreseen that my doing what I mav forbear, will occasion a fellow-Christian to do what he ought to forbear, I shall offend, scandalize, or lay a stumbling-block in his way; which to do is a sin, however lawful the thing itself be, which is done. And if we must be so careful not to occasion other men's sins, how careful should we be to avoid sin ourselves. If we must not endanger other men's

souls, how much should we be concerned not to destroy our own.

CHAP. IX.

In this chapter, the apostle seems to answer some cavils against himself. I. He asserts his apostolical mission and authority, and gives in his success among them, as a testimony to'it, V. 1,2. II. He claims a right to subsist by his ministry, and defends it by several arguments from natural reason and the Mosaical law, and Oisserts it also to be a constitution of Christ, v. 3 . . 14. III. He shews that he had willingly waved this privilege and power for their benefit, v. 15 .. 18. IV. He specifies several other things, in whicii he had denied himself for the sake of otlier men's spiritual interest and salvation, v. 19 .. 23. And, V. Concludes his argument, by shewing what animated him to this course, even the prospect of an incorruptible crown, V. 24, to the end.

1. AMI not an apostle ? Am I not free ? J\. Have I not seen Jesus Christ our

Lord ? Are not ye my work in the Lord ?

2. If I be not an apostle unto others, yet doubtless I am to )^^ou: for the seal of mine apostleship are ye in the Lord.

Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under reproach ; false brethren questioned his apostleship, and were very industrious to lessen his character, and sink his reputation; particularly here at Corinth, a place to which he had been instrumental of doing much good, and from which he had deserved well; and yet there were those among them, who upon these heads created him great uneasiness. >fote. It is no strange or new thing for a minister to meet with very unkind returns for great good-will to a people, and diligent and successful services among them. Some among the Corinthians questioned, if they did not disown, his apostolical character. To their cavils he here answers, and in such a manner as to set foilh himself as a remarkable example of that self-denial, for the good or others, which he had been recommending in the former chapter.

And, 1. He asserts his apostolical mission and character; j^m I not an a/iostle ? Have I not seen Jesus Christ our Lord? To be a witness of his resurrection was one great branch of the apostolical charge. "Now," says Paul, " have not 1 seen the Lord; though not immediately after his resurrection, yet since his ascent ?" See ch. 4. 8. " ^m I not free? Have I not the same commission, and charge, and powers, with the other apostles ? What respect, or honour, or subsistence, can they challenge, which I am not at liberty to demand as well as they ?" It was not because he had no right to live of the gospel, that he maintained himself with his own hands, but for other reasons.

2. He offers the success of his ministry among them, and the good he had done to them, as a proof of his apostleship ; *',4re not ye my work in the Lord? Through the blessing of Christ on my labours, have not I raised a church among you ? The seal of mine a/iostleshi/i are ye in the Lord. Your conversion by my means is a confirmation from God of mv mission." Note, The ministers of Chris* should not think it strange to be put upon the proof of their ministry by some who have had experimental evidence of the power of it, and the presence of God with it.

3. He justly upbraids the Corinthians with their disrespect; " Doubtless, if I am not an afiostle to others, I am so to you, xk 2. I have laboured so long, and with so much success, among you, that you, above all others, should own and honour my character, and not call it in question." Note, It is

1. CORINTHIANS, IX.

no new thing for faithful ministers to meet with the worst tn^atment, where they might expect the best. This church at Corinth had as much reason to be-Heve, and as httle reason to question, his apostolical mission, as any ; they had as much reason, perhaps more than any church, to pay him respect. He had been instrumental to bi'ing them to the knowledge and faith of Christ; he laboured long among them, near two years, and he laboured to good purpose, God having jnuch people amoTig- them. See Acts 8. 10, 11. It was aggravated ingratitude for this people to call in question his authority.

3. Mine answer to thcrn that do examine me, is this: 4. Have we not power to eat and to drink ? 5. Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas ? 6. Or I only and Barnabas, have not we power to forbear working ? 7. Who goeth a warfare at any time at his own charges 1 Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock ? 8. Say I these things as a man ? Or saith not the law the same also ? 9. For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen ? 10. Or saith he it altogether for our sakes ? For our sakes, no doubt, this is written: that he that plougheth, should plough in hope; and he that thresheth in hope, should be partaker of his hope. 11. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12. If others be partakers of this power over you, are not we rather ? Nevertheless,we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13. Do ye not know that they who minister about holy things, live of the things of the temple ; and they which wait at the altar, are partakers with the altar? 14. Even so hath the Lord ordained, that they who preach the gospel, should live of the gospel.

Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it. These he,

I. States, V. 3—6. " Mine answer to them that do examine me, that enquire into mine authority, or the reasons of my conduct, if I am an apostle, is this ; Have ive not power to eat and drink, {v. 4.) or a right to maintenance ? Have ive ?iot power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and not only to be maintained ourselves, but have them maintained also ?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhajis Rarnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the ,s/,s/rr-woman—^iK<fm ywulKct, is plain from hence, that • t would have been ut*^':'rly unfit for the apostles to

have carried about women with them, unless they were wives. The word implies, that they had power over them, and could require their attendance on them, which none could have over any, but wives ov servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe, that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never gi\e any occasion. The apostle therefore plainly asserts, he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labourinf; with his own hands to procure it. Or I only anil Barnabas, have not we power to forbear working J V. 6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim. il. He proceeds, by several arguments, to prove his claim. 1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world, expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate tliem, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it ; {v. 9.) ]Vho goeth a warfare at a?iy time at his own charge? Who planteth a viireyard, and eateth not the fruit thereof? Who feedeth a Jiock, and eateth not the milk thereof? Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law ; Say I these things as a man ? Or saith not the law the same also? v. 8. Is this merely a dictate of common reason, and according to common usage only ? No, it is also consonant to the old law. God had therein ordered, that the ox should not be muzzled, while he was treading out the corn; or hindered from eating, while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind, that all due encouragement should be given to them who are employed by us, or labouring for our good ; that the labourers should taste of the fruit of their labours. They who plough, should plough in hope; and they who thresh in hope, should be partakers of their hope, v. 10. The law saith this about oxeii for our sakes. Note, They that lay themselves out to do our souls good, should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity; If we have soiun unto you spiritual things, is it a great thing if we shall reap your carnal things ? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they wei-e giving themselves up to this work, to exnect a support of their own temporal life. They had 'oecn instruments of conveyini;- to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was ne-cessaiy to subsist them ? Note, Those who enjoy sjnritual benefits hv the ministry of the word, should not grudc;e a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good tn them! Is this grateful or equitable ? 4. He argues from the maintenance they afforded others; " If others are partakers of thLi power over you, are not we rather? You allow

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others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth ? Who has given greater evidence of the apostolical mission ? Who has laboured so much tor your good, or done like service among you .■"* Note, Ministers should be valued and provided for according to their worth. ".Yever-thcicfis,^' sa\s the apostle, " ive have not used this poivc^; but suffer all things^ lest we should hinder the gosficl of Christ. We have not insisted on our right, but liave rather been in straits, to serve the interests of the gospel, and promote the salvation of souls." He I'enounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence ; yet claims his right, lest his self-denial should i)rove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others, who shews a generous disregard to iiis own. It is plain, in this case, that justice, and not self-love, is the principle by which he is acted. 5. He argues from the old Jewish establishment; "Do ye not know, that they who minister about holy things, live of the things of the temfile ; and thry which wait at the altar, are fiar-takers with the altar? v. 13. And if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they ?" 6. He asserts it to be the institution of Christ; "Even so hath the Lord ordained, that they who preach the gosjiel, should live of the gospel, (t\ 14.) should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He niay wave his right, as Paul did, without being a sinner ; but they transgress an ap])ointment of Christ, who deny or withhold it. They who preach the gospel, have a right to live by it; and they who attend on their ministrv, and yet take no thought about their subsistence, fail very much in their duty to Christ, and the respect owing to them.

15. But T have used none of these thin£;s. Neither have I written these things, that it should be so done unto nie : for ?7 wc/ebetter for me to die, than that any man should make my glorying void. 16. For though J preach the gospel, f have nothing to glory of: for necessity is laid upon me; yea, woe is unto me if I preach not the gospel.

17. For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

18. What is my reward then ? f'crihj, that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

Here he tells them that he had, notwithstanding, waved his privilege, and lays down his reason for doing it.

I. He tells them that he had neglected to claim his right in times past; I have used none of these things, V. 15. He neither ate nor drank himself at their cost, nor led about a wife to be maintained by them, nor foi'bore working to maintain himself. From others he received a maintenance, but not from them, for some special reasons. Nor did he write this, to make his claim now. Though he here asserts his right, yet he does not claim his due; but denies himself for their sakes, and the gospel.

Vol. VI.—3 T

II. We have the i-eason assigned of his exercising this self-denial. He would not have his glci-ying made void ; It were better for hiin to die than that any man should make his glorying void, v. 15. This glorying did imply nothing in it i^f boasting, or self-conceit, or catching at applause, but a high degree of satisfacticn and ccmh-i-t. It was a singular pleasure to him to preach the gcspcl without making it burthensomc ; and he was resolved, that amcng them he would not lose this satisfaction. His advantages for promoting the gosjjel were his glciy, and he valued them above his rights, or his very life ; Better were it for him to die than to have his glorying made void, than to have it justly said that he preferi-ed his wages to his work. No, he was ready to deny himself for the sake of the gospel. Note, It is the glory of a minister, to prefer the success of his ministry to his interest, and deny himself, that he may serve Christ, and save souls. Not that in so doing he docs more than he ought; he is still acting within the bounds of the law of charity. But he acts upon truly n(jble principles, he brings much honour to Ciod in so doing ; and those that honour him he will honour. It is what God will a])prove and commend ; what a man may value himself for, and take comfort in, though he cannot make a merit of it before God.

III. He shews that this self-denial was more ho-, nourable in itself, and yielded him much more content and comfort, than his preaching did ; " Though I preach the gospel, I have nothing wJiereof to glory, v. 16. For necessity is laid upon me ; yea, woe is unto me, if I preach not the gospel. It is my charge, my business ; it is the work for winch I am constituted an apostle, ch. 1. 17. This is a duty expressly bound upon me. It is not in any degree a matter of liberty. A^eccssity is upon rne. 1 am false and unfaithful to my trust, I break a plain and express command, and woe be to me, if I do not preach the gospel.'" Those who arc set apart to the office of the ministry, have it in charge to preach the gospel. Woe be to them,.if they do not. From this none is excepted. But it is not given in charge to all, or any preacher of the gospel, to do his work gratis, to preach and have no maintenance out of it. It is not said, "\\'oe be to him if he do not preach. the gospel, and yet maintain himself." In this point he is more at liberty. It may be his duty to pieacli at some seasons, and under some circumstances, without receiving a maintenance for it; but he has, in the general, a right to it, and may expect it from those among whom he labours. A\'hen he renounces this right for the sake of the gospel, and the souls of men, though he does not supererogate, yet he denies himself, waves his privilege and right ; he does more than his charge and office in general, and at all times, obliges him to. Woe be to him, if he do not preach the gospel; but it may sometimes be his duty to insist on his maintenance for so doing ; and whenever he forbears to claim it, he parts with his right; though a man be bound to do so sometimes, by the general duties of love to (iod, and charitv to men. Note, It is a high attainment in religion, to renounce our own rights for the good of others ; this will entitle to a peculiar reward from God. For,

IV. The a])ostle here informs us, that doing our duty with a willing mind, will meet with a gi-acious recompense from God; If I do this thin g^, that is, either preach the gospel, or take no maintenance, willingly, I have a reward. Indeed, it is willing service only that is capable of reward from God. It is not the bare doing any duty, but the doing it heartily, willingly, and cheerfully,' that God has promised to reward. Leave the heart out of our duties, and God abhors them: they are but the caicases, without the life and spirit, of religion. They must preach willingly, wh j would be accepted of CJcd in

1. CORINTHIANS, IX.

this duty. They must make their business a pleasure, and not esteem it a drudgery. And they wlio, out of regard to the honour of God, or good of souls, give up their claim to a maintenance, should do tliis duty willingly, if they would be accepted in it, or rewarded for it. But whether tlie duty of tlie office be done willingly, or with reluctance ; whether the heart be in it, or averse from it; all in office have a trust and charge from God, for which they must be accountable. Ministers have a dispensation of the

• gospel, in- utewards/ii/i — ^/ntcyo/mix, (Luke 16. 7.) committed to ttiem. Note, Christ's willing servants shall fail not of a recompense, and that proportioned to their fidelity, zeal, and diligence; and his slothful and unwilling servants shall all be called to an account. Taking his na ne, and professing to do Ids business, will make men accountable at his bar. And how sad an account have slothful servants to give !

V. The apostle sums up the argument, by laying before them the encouraging hope he had of a large recompense for his remarkable self-denial; JVhat is my rcTvurd them ? v. 18. What is it I expect a recompense from (iod for ? That ivhen I fireach thegosfiel, I may make it without charge, that I abuse not my flower in the gosfiel. Or, " not so to claim my rights, as to make them destroy the great intentions and ends of my office, but renounce them for the sake of those." It is an abuse of power, to employ it against the very ends for which it is given. And the apostle would never use his ])ower, or privilege of being maintained by his ministry, so as to frustrate the ends of it, but would willingly and cheerfully denv himself for the honour of Christ, and the interest of souls. That minister who follows his example, may have cheerful expectations of a recompense.

19. For tliou2;h I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20. And unto the Jews, I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law ; 21. To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22. To the weak became 1 as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23. And this I do for the gospel's sake, that I might be partaker thereof with yon.

The apostle takes occasion, from what he had before discoursed, to mention some instances of his self-denial, and parting with his liberty for the benefit of others.

I. He asserts his liberty ; {v. 19.) Though I be free from all men. He was free-bom, a citizen of Rome. He was in bondage to none, nor depended upon any for his subsistence ; yet he made himself a servant to all, that hr might gain the more. He carried it as a servant; he laboured for their good as a servant; he was careful to please, as a servant to his master; he acted in many cases as if he had no privileges ; and this, that he might gain the more, or make the more converts to Cliristianity. He made himself a servant, that they might be rriade free.

II. He specifies some particulars wherein he made himself a servant to all. He accommodated himself to all sorts of i)ef)ple.

1. To the Jews, ana those under the law, he be-ame a Jew, and as under 'lie law to gain them.

Though he looked on the ceremonial law as a \ oke taken off by Ciirist, yet in many instances he submitted to it, that he might work upon the Jews, re move their prejudices, prevail with them to hear the gospel, and win them over to Christ.

2. To those that are without law, as without law, that is, to the Gentiles, whether converted to the Christian faith or not. In innocent things he could comply with people's usages or humours for their advantage. He would reason with the philosophers in their own way. And as to converted Gentiles, h€ behaved among them as one that was not under the bondage of the Jewish laws, as he.had asserted and maintained c ncerning them ; though he did not act as a lawless person, but as one who was bound by the laws of Christ. He would transgress no laws of Christ, to please or humour any man ; but he would accommodate himself to all men, where he might do it lawfully, to gain some. Paul was the apostle of the Gentiles, and so, one would have thought, might have excused himself from complying with the Jews; and yet, to do them good, and win them over to Christ, he did, in innocent things, neglect the power he had to do otherwise, and conformed to some of their usages and laws. And though he might, by virtue of that character, have challenged authority over the Gentiles, ) et he accommodated himself, as much as he innocently might, to their prejudices and ways of thinking. Doing good was the study and business of his life; and, so that he might reach this end, he did not stand on privileges and punctilios.

3. To the weak he became as weak, that he might gain the weak, v. 22. He was willing to make the best of them. He did not despise nor judge them, but became as one of them, forbore to use his liberty for their sake, and was careful to lay no stumbling-block in their way. Where any, through the weakness of their understanding, or the strength of their prejudices, were likely to fall into sin, or fall off from the gospel into heathen idolatry, through his use of his liberty, he refrained himself. He denied himself for their sakes, that he might insinuate into their affections, and gain their souls. In short, he became all things to all men, that he might by all means, all lawful means, gain some. He would not sin against God, to save the soul of his neighbour, but he would very cheerfully and readily deny himself. The rights of God he could not give up, but he might resign his own, and he very often did it for the good of others.

III. He assigns his reason for acting in this manner; {v. 23.) This I do for the gos/iel's sake, and that I might be fiartaker thereof with you ; that is, for the honour of Christ, whose the gospel is, and for the salvation of souls, for which it was designed, and that he and they might communicate in the privileges of it, or partake together of them. For these ends did he thus condescend, deny himself as to his liberty, and accommodate himself to the capacities and usages of those with whom he had to do, where he lawfully might. Note, A heart warmed with zeal for God, and breathing after the salvation of men, will not plead and insist upon rights and privileges in bar to this design. They manifestly abuse their power in the gospel, who employ it not to edification, but destruction, and therefore breathe nothing of its spirit.

24. Know ye not that they who run in a race, nm all, but one receiveth the prize ? So run, that ye may obtain. 25. And every man that striveth for the mastery, is temperate in all things: nov,-, they th it to obtain a corruptible crown, but we an incorrupt-

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ible. 26. I therefore so run, not as uncertainly: so fight I, not as one that beaieth the air: 27. But I keep under my body, and bring it into subjection: lest that b}^ any means, when I have preached to others, I myself should be a cast-away.

In these verses the apostle hints at the great encouragement he had to act in this m inner. He had a glorious prize, an incorrujjtihle crown, in view. Upon this head, he compares hiniselt" to the racers and combatants in the Isthmian games, an allusion well known to the Corinthians, because they were celebrated in their neighbourhood; " Know ye not that they which run in a race, run all, but one obtain-eth the firize? v. 24. All run at your games, but one gets the race only, and wins the crown. " And here he,

I. Excites them to their duty ; " So run, that ye may obtain. It is quite otherwise in the Christian race than in your races; only one wins the prize in them. You may all run, so as to obtain. You have great encouragement,therefore, to persist constantly, and diligently, and vigorously, in your course. There is room for all to get the prize. You cannot fail if you run well. Yet there should be a noble emulation ; you should endeavour to outdo one another. And it is a glorious contest, who shall get first to heaven, or have the best rewards in that blessed world. I make it my endeavour thus to run ; so do you. No man ever more heartily pursued the prize in your Isthmian races, than I do after the recompense of the reward ; so do you, as you see me go before you." Note, It is the duty of Christians to follow their ministers closely in the chase of etei-nal glory, and the honour and duty of ministers to lead them in the way.

II. He directs them in their course, by setting more fully to view his own example, still carrying on the allusion. 1. They that run in their games, were kept to a set diet; " Every man that strives for the mastery, is temfierate in all thins^s, v. 25. The fighters and wrestlers in your exercises are kept to diet and discipline ; nay, they keep themselves to it. They do not indulge themselves, but restrain themselves from the food they might cat, and so from (he liberties they use on other occasions. And should not Christians much more abridge tiiemselves of their liberty, for so glorious an end as winning the race, and obtaining the prize set before them ? They used a very spare diet, and coarse food, and denied themselves much, to prepare for their race and combat ; so do I; so should you, after my example. It IS hard if, for the heavenly crown, voii cannot abstain from heathen sacrifices." 2. They were not only temperate, but inured themselves' to hardships. They who fought with one another in these exercises, prepared themselves by beating the air, as the apostle calls it, or by throwing out their arms, and thereby inuring themselves, beforehand, to deal about their blows in close combat, or brandish them by way of flourish. There is no room for anv such •exercise in the Christian warfare. Christians are ever in close combat. Their enemies make fierce and hearty opposition, and are ever at hand ; and for this reason they must lay about them in earnest, and never drop the contest, or flag and faint in it. They must fight, not as those that beat the air, but must strive against their enemies, with all their might. One enemy the apostle here mentions, th.it is, the body; this must be kept under, beaten black and blue, as the combatants were in these Cirecian games, and thereby brought into subjection. By the body we are to understand fleshly appetites and inclinations. These the apostle set himself to curb and conquer, and in this the Corinthians were bound to

imitate him. Note, They who would aright pursue the interests of their soiils, must beat down their bodies, and keep them under. They must combat hard with fleslily lusts, till they have subdued them ; and not indulge a wanton appetite, and long for heathenish sacriiiccs, or eat tliein, to please their flesh, at the hazard of their l)retlrin's souls. The bodv must be made to serve the mind, not suffered to lord over it.

III. The apostle presses this advice on the Corinthians, l)y proper arguments drawn from the same contenders. 1. They take pains, and undergo all those hardships, to obtain a corrufitihlc crown ; {v. 25.) but we an incorrufitible. They who conquered in these games, were only crowned with the withering leaves or !)oughs of trees, of olive, bavs, or laurel. But Christians have an incorruptible crown in view, a crown of glorv that ne\ er fadeth away, an inheritance incorruj)tible, reserved in heaven for them. And would they yet suffer themselves to be out-done by these racers or wrestlers ? Can they use abstinence in diet, exert themselves in racing, expose their bodies to so much hardship in u combat, who have no more in view than the trifling hnzzasof a giddy multitude, or a crown of leaves ? And shall not C'hristians, who hope for the approbation of the sovereign Judge, and a crown of glory from his hands, strctcli forward in the heavenly race, and exert themselves in beating down their fleshly inclinations, and the strong holds of sin ?

2. The racers in these games run at uncertainty. All run, but one receives the prize, v. 24. Every racer, therefore, is at a great uncertainty whether he shall win it or no. But the Christian racer is at no such uncertainty. Every one may run here so as to obtain ; but then he must run within the lines, he must keep to the jjath of duty jjrescribed, which, some think, is the meaning of running not as uncertainly, V. 26. He who keeps within the limits prescribed, and keeps on in his race, will never miss his crown, though others may get their's before him. And would the (Grecian racers keep within their bounds, and exert themselves to the very last, when one only could win, and'all must be uncertain which that one would be ? And shall not Christians be much more exact and \igorous, when all are sure of a crown when they conu- to the end of their race?

3. He sets before himself and them the danger of yielding to fleshly inclinations, and i)ampering the bodv, and its lusts and aj)petitcs ; I keefi my bodv under, lest that by any means, when I have fireached to others, I myself should be a cast-away, (t. 27.) rejected, disa/ifwoved, iSiKi/uLot, one to whom the liftCturia — thejudge-umjiire of the race, will not decree the crown. The allusion to the games runs through the whole sentence. Note, .\ preacher of salvation may yet miss it. He may shew others the way to heaven, and never get thither himself To prevent this, Paul took so much jjains in subduing and keeping under bodilv inclinations, lest by anv means he himself, who had preached to others, should let miss the ci-own, be disapproved and rejected bv his sovereign Judge. A holy fear of himself was necessary to preserve the fidelity of an apostle ; and how nuich moi-c necessary is it to our preservation ? Note, H< Iv fear of ourselves, and not presumptuous confidence, is the best security against apostacy from God, and final rejection by him.

CHAP. X.

In Ihis chapter, Ihn apo<itIo prosprutes the aicriimpnt at the close of the last, iind, I. Warns the Corinthians against src'iritv, hv tho example of the Jews; who, not uiihstandinp their profession and privileees, were terrihly punished of God for their many sins, their history beina; left upon record for the admonition of Christians, v. I.. 14. FI. He resumes his former areument. (ch. 8.) about eatine things oflTcred to idols; and shews, that it is utterly inconsistent with true Christianity, that it was do-ynright gross idolatry

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to eat them as things offered to idols; it is having fellow-6hip with devils, which cannot consist with liaviiiff (I'llowsliip with God, V. 15. .22. III. He lets them vet know, that though they must noi eat of tilings sacrificed io idols as such, and out of any regard to the idol, vet they might buy such flesh in the markets, or eat it at the table of heathen acquaintances, without asking any questions; for tliat the heatiiens' abuse of them did not render the creatures of God unfit to be the food of his servants. Yet lib( rty of this kind mu>t be used with a due regard to weak consciences, and no oftience given by it to Jew or Gentile, or the church of God, V. 23, to the end.

MOREOVEK,bretliren, i would not that ye should be ignorant,how that all our fathers were under the cloud, and all passed through the sea; 2. And were all baptized unto Moses in the cloud, and in | the sea; 3. And did all eat the same spi-1 ritual meat; 4. And did all drink the same ' spiritual drink: (for they drank of that spiritual Kock that followed them; and that Rock was Christ:) 5. But with many of them God was not well pleased; for they were overthrown in the wilderness.

In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but having been guilty of heinous provocations, they fell under very grievous punishments. In these'verses he reckons up their privileges, which, in the main, were the same with our's.

I. He prefaces this discourse with a note of regard ; " Moreover, brethren, Iivould not that yenJioidd be ignorant. I would not have you without the knowledge of this matter ; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory." Judaism was Christianity under a veil, wrapt uj) in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God toward them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us.

II. He specifies some of their/zrh'i/c^'-fs. Hebe-gins,

1. With their deliverance from Egy])t; " Our fathers, that is, the ancestors of us Jews, were under the cloud, and all /lassed through the sea. They were all under the divine covering and corrduct. " The cloud served for both purposes : it sometimes contracted itself into a cloudy pillar, shining on one side to shew them their way, dark on the other to hide them from their pursuing enemies ; and sometimes spread itself over them as a n^ighty sheet, to defend them from the buming sun in the sandy desert, Ps. 105. ."9. They vvere miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned : it was a lane to them, but a grave to these. A proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and our's. They were very dear to (iod, and much in his favour, when he would work such miracles for their deliverance, and take them so imme-(liatclv under his guidance and protection.

2. 'I'hey had Hacrumentu like our's ; (1.) They were all ba/itized unto Aloses in the cloud, and in the sea, (f. 2.) or into Moses, that is, brought under obligation to Moses's law and covenant, as we are bv baptism under the Christian law and covenant. It was to them a tyjjical baptism. (2.) They did all cat of the same sfiiritual meat, and drink of'the same sfiiri-tual drink, that we do. 'I'he manna on which they fed was a type of Christ ci'ucified, the Bread which ",ame down from heaven, which whoso eateth shall

live for ever. Their drink was a stream fetched from a Hock which followed them in all their jiair-neyings in the wilderness; and this Rock was Christy that is, in type and figure. He is the Rock on w hich the Christian cluuch is built ; and of the streams that issue from him do all believers drink, aTid are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privilege.s. One would think that this should have saved them ; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise ; With many of them God wan not well pleased ; for they were overthroivn in the wilderness, v. 5. Note, Men may enjoy many and great spiritual ]}ri-vileges in this world, and ) et come short of eternal life. Many of those who were baptized unto Aloses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth ; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter he in us.

6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7. Neither be ye idolaters, as n:(re some of them; as it is written. The people sat down to eat and drink, and rose up to play. 8. iXeither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9. Neither let tis tempt Christ, as some of them also tempted, and were destroyed of serpents. 10. Neither murmur ye, as some of them also murmured,and v\'ere destroyed of the deslioyer. 11. Now all th(>se things happtMied unto them for ensamples: and iliey are written for our admonition, upon whom the ends of the world are come. 12. Wherefore let him that thinketh he standeth, take heed lest he fall. 13. There hath no temptation taken you, but such as is common to man: but God ?'.s faithfid, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye maybe able to bear it. 14. Wherefore, my dearly beloved, flee from idolatry.

The apostle, having recited their privileges, proceeds here to an acc(nint of their faiilts and punishments, their sins and plagues, which are left ujjon record, for an example to us ; a warning against the like sins, if we would escape the like punishments. We must not do as they did, lest we suffer as tliey suffered. Several of their sins are specified, as cautions to us ; as,

I. We should shun inordinate desires aftei- carnal objects ; not lust after ex<il things, as they lusted, v. 6. God fed them with manna, but they must have flesh. Numb. 11. 4. They had food for their sujjply, but, not content with that, they asked meat for their lusts, Ps. 106. 14. Carnal desires get head hy indulgence, and therefore should be observed and checked in their first rise : if once they prevail, and bear sway in us, we know not whither they will carry tjs. This

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caution stands first, because carnal appetites indulged are the root and source of much sin.

II. He warns against idolatry ; {y. 7.) jYeither be ye Uoialers, as were some of them ; as it is written, T/ie /leo/iie sat down to eat and drink, and rose ufi to /day. The sin uf the golden calf is referred to, Exod. 32. 6. They fii-st sacrificed to their idol, then feasted on tlie sacrifices, and then danced before it. Though only eating and drinking are mentioned here, yet tlie sacrifice is supposed. The apostle is speaking to the case of the Corinthians, who were tempted to feasc on the heathen sacrifices, things oi-. fered to idols, though they do not seem to have been under any temptation to sacrifice themselves. Even eating and drinking of the sacrifices befoi-e the idol, and as things sacrificed, was idolatry, which, by the example of the Israelites, they should be warned to avoid.

III. He cautions 7i.<^^.\nst fornication, a sin to which the inhabitants of Corinth were in a peculiar manner addicted. They had a temple among them dedicated to Venus, that is, to lust, with above a thousand priestesses belonging to it, all common harlots. How needful was a caution against fornication, to those who lived in so corrupt a city, and had been used to such dissolute maimers, especially when tliey were under temptations to idolatry too ! and spiritual whoredom did in many cases lead to bodily prostitution. Most of the gods whom the heathens served, were represented as very patterns of lewdness ; and much lewdness was committed in the very worship of many of them. Many of the Jewish writers, and many Christians after them, think that such worship was paid to Baal-Peor; and that fornication was committed with the daughters of Moab, in the worship of that idol. They were enticed by these women both to spiritual and corporal whoredom ; first to feast on the sacrifice, if not to do more beastly acts, in honour of the idol, and then to defile themselves with strange flesh ; (Numb. 25.) which brought on a plague, that in one day slew twenty-three thousand, beside those who fell by the hand of public justice. Note, Whoremongers and adulterers God will judge, in whatever external relation they may stand to him, and whatever outward privileges he may bestow upon them. Let us fear the sins of Israel, if we would sliun their plagues.

IV. He warns us against temfiting Christ, (as some of them temfitcd, and were destroyed of serfients, v. 9.) or provoking him to jealousy, v. 22. He was with the cliurch in the wilderness ; he was the Angel of the covenant, who went before them. But he was greatly grieved and provoked by them many ways ; They s/iake against him and Moses, Wherefore have ue brought us out of Eeyfit to die in the wilderness? iFor whicli reason God sent fiery serpents among them, (Numb. 21. 5, 6.^ by which many of them were stung mortally. And it is but just to fear, that such as tempt Christ under the present dispensation, will be left by him in the power of the old serpent.

V. He warns against ;«wr;/2wn>/^; J^^'ither murmur ye, as some of them also tnurmured, and were destroyed of the destroyer, (v. 10.) by a destroying angel, an executioner of divine vengeance. They quarrelled with God, and murmured against Moses his minister, when any difficulties pressed them. When they met with discouragement in the way to Canaan, they were very apt to fly in the face of their leaders ; were for displacing them, and goin^ back to Egvpt under the conduct of others of their own choosing. Somewhat like this seems to have been the case of the Corinthians ; they murmured against Paul, and in him against Christ, and seem to have set up other teachers, who would indulge and soothe diem in their inclinations, and particularly in a revolt to idolatry. Rather let them feast on idol sacri-

I fices, than bear the reproach, or expose themselve^ to the ill-will, of heathen neighbours. Such conduct was very provoking to God, and was likely to bring unon them swift destruction, as it did en the Israelites, Numb. 14.57. Note, Murnmring against divine disposals and commands, is a sin that greatly provokes, especially when it grows to hucli a heaa as to issue in apostacy, and a revolt from him and his good ways. 1. The apostle subjoins to these particular cautions a more general one; {v. 11.) ^11 thes>e things ha/ifien-ed to the mforensam/iles, and were written for our admonition. Not only the laws and ordinances of the Jews, but the providences of God toward them, were tyfiical.- Their sins against God, and backslidings from him, were typical of the infidelity of many und'.r the gospel. God's judgments on them were types of spiritual judgments now. Their exclusion from the earthly Canaan typified the exclusion of many under the gospel out of the heavenly Canaan, for tiieir unbelief. Their history was written, to be a standing monitory to the church, even under tlie last and most perfect dispensation ; To us, on whom the e?,d of the world is come; the concluding period of (.. u\ gracious government over men. Note, Nothing ui scripture is written in vain. God had wise and gracious purposes towards us in leaving tlie Jewish history upon record ; and it is our wisdom and duty to receive insti ucii(ni from it. Upon this hint the apostle grounds a caution ; {v. 12.) Let him that thinketh he standeth, take heed lest he fall. Note, The harms sustained by others should be cautions to us. He that thinks he stands, should not be confident and secure, but upon his guard. Others have fallen, and so may we. And then we are most likely to fall, when we are most confident of our own strength, and thereupon most apt to be secure, and off" our guard. Distrust of himself, putting him at once upon vigilance and dependence on God, is the Christian's best security against all sin. Note, He who thinks^ he stands, is not likely to keep his footing, if he fears " no fall, nor guards against it. God has not promised to keep us from falling, if we do not look to ourselves : his protection supposes our own care and caution.

2. But to this word of caution he adds a word of comfort, V. 13. Though it is displeasing to God for us to/iresume, it is not pleasing to him for us to de-sfiair. If the former be a great Am, the latter is far from being innocent. Though we must fear and take heed lest we fall, ) et should we not be terrified and amazed ; for either our trials will be proportioned to our strength, or strength shall be supplied in ])ro-^ portion to our temptations. We live indeed in a\ tempting world, where we are compassed about with \ snares. Every filace, condition, relation, employment, and enjoyment, abounds with them ; yet what comfort may we fetch from such a passage ? For, (1.) " JSfo tem/itation," says the apostle, " hath yet taken you, but such as is common to man, what is human ; that is, such as you may expect from men of such principles as heathens, and such power ; or else, such as is common to mankind in the present state ; or else, such as the spirit and resolution of mere men may bear you through." Note, The trials of common Christians are but common trials; others have the like burthens, and the like temptations ; what they bear up under, and break through, ue may also, (2.) God is faithful. Though Satan be a deceiver, God is true. Men may be false, and the world may be false ; but CJod is faithful, and our strength and secunty are in him. He keepeth his covenant, and will never fail the filial hope and ti-ust of his children. (3.) He is wise as well as faithful, and will.proportion our burthen to our strength. Ue will not suffer us to he temfited above what we are able. He knows what we can bear, and what we can bear up agiunst ; and he will, in his wise pro-

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videnre, either proportion our temptations to our strength, or make Ub able to grapple with them. He will take care that we be not overcome, if we rely upon him, and resolve to approve ourselves faithful to him. We need not perplex ourselves with the difficulties in our way, when God will take care that they shall not be too great for us to encounter; especially, (4.) When he will make them to issue well. He will ?nake a way to escape, either the trial itself, or at least the mischief of it. There is no valley so 'dark, but he can find a way through it; no affliction so grievous, but he can prevent, or remove, or enable us to support, and, in the end, over-rule to our advantage.

1 3. And upon this argument he grounds another caution against idolatry ; Wherefore, my dearly beloved, Jlee from idolatry. Observe, (1.) How he addresses them ; My dearly beloved. It is out of tender affection to them that he presses this advice upon them. (2.) The matter of his advice ; " Flee idolatry; shun it, and all approaches towards it." Idolatry is the most heinous injury and affront to the true Ciod : it is transferring his worship and honour to a rival. 3. The ground of this advice ; " Seeing you have such encouragement to trust God, and be faithful, do you approve yourselves men, be not shaken by any discouragements your heathen enemies may lay before you. God will succour and assist, help you in your trials, and help you out of them ; and therefore be not guilty of any idolatrous compliances." Note, We have all the encouragement in the world to flee sin, and prove faithful to God. W^e cannot fall by a temptation, if we cleave fast to him.

15. I speak as to wise men: judge ye what I say. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ ? 17. For we, being many, are one bread, and one body: for we are all partakers of that one bread. 18. Behold Israel after the flesh: are not they who eat of the sacrifices, partakers of the altar? 19. What say I then ? That the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22. Do we provoke the Lord to jealousy? Are we stronger than he?

In this passage the apostle urges the general caution against idolatry, in the particular case of eating the heathen sacrifices a.? such, and out of any reli-pjious respect to the idol, to whom they were sacrificed.

I. He prefaces his argument with an appeal to their own reason and judgment ; '• Ir.fieak to wise 7nen : judge ye what I say, v. 15. Ye are gi-eat pretenders to wisdom, to close reasoning and argument; I can leave it with your own reason and conscience, whether I do not argue justly." Note, It is no dishonour to an inspired teacher, nor disadvantage to his argument, to appeal for the tnith of it to the reason and consciences of his hearers. It comes upon them with the greater force, when it comes

with this conviction. Paul, an inspired apostle, would yet, in some cases, leave it with the Corinthians to judge, whether what he taught was not conformable to their own light and sense.

II. He lays down his argument from the Lord's supper; The cu/i which we bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ? Is not this sacred rite an insti-ument of communion with God ? Do we not therein profess to be in friendship, and to have fellowship, with him ? Is it not a token whereby we professedly hold Communion with Christ, whose body was broken, and blood shed, to procure remission of our sins, and the favour of God ? And can we be in alliance with Christ, or friendship with God, without being devoted to him .'' In short, the Lord's supper is a feast on the sacrijiced body and blood of the Lord ; epulum ex ohlatis. And to eat of the feast, is to partake of the sacrifice, and so to be his guests, to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table, is to profess ourselves his guests, and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, bein^ many, are .one body, for we are made partakers of one bread, or loaf; {y. 17.) which I think is thus more truly rendered ; " By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true Bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by {;\ith, have this communion with Christ, and one another: and those who eat the outward elements, make profession of having this communion of belonging to God, and the blessed fraternity of his j)eople and worshippers. This is the true meaning ofthis holy rite.

III. He confirms this from the Jewish worship and customs ; Behold Israel after the Jiesh: are not they, who eat of the sacrifices, partakers of the altar, that is, of the sacrifice offered upon it ? Those who were admitted to eat of the offerings, were esteemed to partake of the sacrifice itself, as made for them, and to be sanctified thereby ; and therefore sure to worship God, and be in alliance or covenant with him, even the God of Israel, to whom the sacrifice was made: this was a symbol or token of holding communion with him.

IV. He applies this to the argument against feasting with idolaters on their sacrifices, and to prove them that do so, id(^laters. This he does, 1. By following the yirinci])le on which they would argue it to he lawful, namely, that an idol was nothing. Manv of them were nothing at all, none of them had anv divinity in them ; what was sacrificed to idols was nothing, no wav changed from what it was before, Ivit w(s cvcrv whit as fit for food, considered in itself. They indeed seem to ai-gue, that, because an idol was nothing, what was offered was no sacri fire, iMit common and ordinarv food, of which they might therefore eat with as litle scruple. Now the ai)ostle allows, that the food was not changed as to its nature ; was as fit to be eaten as common food, where it was set before any who knew not of its having been offered to an idol. But, 2. He jmovcs, that eating it as a part of a heathen sacrifice, was, (1.) A partaking with them in their idolatry. It was having fellowship with devils; because what the Cientiles sacrificed, they sacrificed to devils. And to feast with them u])on these sacrifices, was to partake in the sacrifice, and therefore to worship

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Ihe god to whom it was made, and have fellowship or communion with him : just as he who eats the Lord's supper, is supposed to partake in the Christian sacrifice ; or as they who ate the Jewish sacrifices, did partake of what was offered on their altar. But heathens sacrificed to devils; "Therefore do hot feast on their sacrifices. Doing it is a token of your haviiig fellowship with the demons to whom they are oflfered. I would not have you be in communion with devils." (2.) It was a virtual renouncing of Christianity ; Ye cannot drink (he cu/i of the Lord, and the cufi ofdevila: ye cannot be fiartakers of the Lord's table', and the table of devils, v. 21. To partake of this Christian feast, was to have communion with Christ: to partake of the feasts made out of honour to the heathen idols, and made of things sacrificed to them, was to have communion with devils. Now this was to compound contraries; it was by no means consistent. Communion with Christ, and communion with devils, could never be had at once. One must be renounced, if the other was maintained. He who held communion with Christ, must renounce that with devils: lie who held comnmnion with devils, must by that very deed renounce communion with Christ. And what a manifest self-contradiction must that man's conduct be, that would partake of the Lord's table, and yet partake of the table of demons ! God and Mammon can never be served together, nor fellowship be at once had with Christ and Satan. Those who communicate with devils, must virtually renounce Christ. This may also intimate, that such as indulge themselves in gluttony or drunkenness, and by so doing make their own table the table of devils, or keep u]j fellowship with Satan by a course of known and wilful wickedness, cannot partake truly of the cup and table of the Lord. They may use the sign, but do not the thing signified thereby. For a man can never be at once in communion with Christ and his church, and yet in fellowship with Satan. Note, How much reason have we to look to it, that every sin and idol be renounced by us, when we eat and drink at the Lord's table.

V. He warns them, upon the whole, against such idolatrv, by signifying to them that God is a jealous God; (v. 22.) Do lue provoke the Lord to jealousy ? yire ivc stronger than he ? It is veiy probable that many among the Corinthians made light of being at these heathen feasts, and thought there was no harm in it. But the apostle bids them beware. The reason with which the second commandment is enforced, is, lam a jealous God. (iod cannot endure a rival in matter of worship ; nor give his glory, nor suffer it to be given, to another. They who have fellowship with other gods, provoke him to jealousy, Deut. 32. 16. And before this be done, persons should consider whether tht-y are stronger than he. It is a dangerous thing to provoke God's anger, unless we could withstand his power. But who can stand before him when he is angry? Numb. 1. 6. This should be considered by all who continue in the love and liking of sin, and in league with it, while yet they profess to keep up communion with Christ. Is it not the way to provoke his jealousy and indignation ? Note, Attention to the greatness of God's power should restrain us from provoking his jealousy, from doing any thing to displease him. Shall we rouse almighty wrath ? And how shall we withstand it ? Are we a match for Gotl ? Can we resist his power, or control it' And if not, shall we arm it against us, by provoking him to jealousy ? No, let us fear his power, and let this restrain us from all provocation.

23. All things are lawful for me, but all are not expedient: all things are

things

lawful for me, l)ut all things edify not. 24. Let no man seek his own, but every man another's ivealth. 25. Whatsoever is sold in the shambles, that eat, asking no question for conscience-sake: 26. For the earth is the Lord's, and tiie fulness thereof 27. If any of them that believe not, bid you to a feast., and ye be disposed to go: whatsoever is set before you, eat, asking no question for conscience-sake. 28. But if any man say unto you, This is offered in sacrifice unto idols, eat not, for liis sake that shewed it, and for conscience-sake: for the earth is the Lord's, and the fuhiess thereof 29. Conscience, f say, not thine own, but of the otiier: for why is my liberty judged of another viaivs conscience? 30. For, if I by grace be a partaker, why am I evil spoken of for that for which 1 give tlianks? 31. Wliether tiierefore ye eat or drink, or whatsoever ye do, do all to the glory of God. 32. Give no offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33. Even as I please all men in all things., not seeking mine own profit, but the projit of many, that they may be saved.

In this passage, the apostle shews in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious resjject to the idols, ni^r go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice ; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice : but there were cases wherein they might eat what had been offered, without sin. Some such the apostle here enumerates. But,

I. He gives a caution against abusing our liberty in lawful things. That may be lawful, which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He 7nu8t not seek his own only, but his ncighbour''8' wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare ; and must consider how to act, so that he may help others, and not hinder them, in their holiness, comfort, or salvation. Tlic\' who allow themselves in every thing not plainly sinful in itself, will often run into what is evil by accident, and d'l much mischief to others. Every thing lawful in itself to be done, is not therefore lawfully done. Circumstances may make that a sin, which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be doiie. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.

II. He tells them, that what wassold in the shambles, they might eat without asking questions. The pnest's share of heathen sacrifices was thus frequently offered to sale, after it had been offered in the tem])le. Now the apostle tells them, they need not be so scrupulous as to ask the butcher in the market, whether the meat he sold had been oifered to an idol ? It was there sold as common food, and

I. CORINTHIANS, XL

as such might be bmight and used ; for the earth is the Lord's,^and the fulnen^ (hi-rvof; (x'.26.) and the frjit and produces of the earch were designed by him, the jji-eat Proprietor, for the use and sutjsistence ot manlcind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received ivith thankx-giving; for it is sanctified 6v the ivord of God and firayer, 1 Tim. 4. 4. To the fiure all things are fnire. Tit."!. 15. Note, Thixigh it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to applv it, in a holv manner, to its common use.

III. He adds, that if they were invited by any heatlien acquaintance to a feast, they might go, and eat what was set before them, without asking (jues-tions; {v. 27.) nav, though they knew things sacrificed to idols were'served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast, ujion the m-vitation of them that believe not. There is a civility owing even to infidels and' heathens. Christianity does by no means bind us up from the common offices of humanity, or allow us an uncourteous behaviour to anv of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels, they were not to ask needless questions al)out the food set before them, but eat without scruple. Needless inquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them as a common entertainment, they might lawfully eat. And whv then should they scrupulously iii'iuire, whether what was set before them had been sacrificed ? It is to be understood of civil feasting, not religious; for these last among the heathens were fe is^s upon their sacrifices, which he had condemned before, as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds', whether what was set be-f-ire them was otherwise or no. Note, Though Christians should be verv careful to know and understand their dutv, yet they should not, by needless in iniries, perplex themselves.

IV. Yet even at such an entertainment, he adds, if an\' should say it was a thing that had been offered to idols, they should refrain ; Eat not, for hvi sake that shewed' U, and for conscience-sake. Whether it were the master of the feast, or any of the guests ; whether it were spoken in the hearing of all, or whispered in the ear; thev should refrain for his sake who suggested this to them, whether he were an infidel, or an infirm Christian; and for conscience-sake, out of regard to conscience, that they might shew a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former ; for the earth is the Lord's. There is food enough provided by our common Lord, of which we may eat without scru-lile. Note, The same doctrine may be variously improved, as here ; " The earth is the Lord's, therefore you may eat any thing without scruple, that is set before you as common food ; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and f-iicourage some in idolatry, or tempt others to eat when thev are not clear in their own mind that it is lawful, and so sin, and wound their own conscience." Nnte, Christians should be very cautious of doing what mav thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.

V. He urges them to refrain, where they will iT've offencej while yet he allows it lawful to eat what was set before them as common food, though t had been offered in sacrifice. " Another man's

conscience is no measure to our conduct. What h^ thinks uulawful, is not therefore made unlawful time, but may be a matter of liberty still; and as long as 1 own God as the (iiver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given, by eating in the circumstance mentioned. Though some understand it to mean, " Why should I, by using the liberty I have, give occasion to those who are scandalized, to speak evil of me .*" According to that advice of the apostle, (Rom. 14. 16.) Let not your good be evil sfioken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.

VI. The apostle takes occasion from this discourse to lay down a general rule for Christians' con-, duct, and apply it to this particular case, {v. 31, 32.) namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. 'I'his is the fundamental principle of practical godliness. The great end of all practical religion must direct us, where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us, to offend any, whether Jew, or Gentile, or the church, V. 32. The Jews should not be unnecessarily grieved or prejudiced, who have such abhorrence of idols, that they reckon every thing offered tc them, thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry, by any behaviour of our's, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct, to retain any veneration for the heathen gods and worship, which they have renounced : nor should we do any thing that might be a means to pervert any members of the church from their Christian profession or practice. Our own humour and ajjpetite must not determine our practice, but the honour of God, and the good and edification of the church. We should not so much consult our own pleasure and interest, as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.

VII. He presses all upon them by his own example ; Even as I filease all men, (or study to do it,) in all things, (that I lawfully can,) 7iot seeking mine own profit, but that of many, that they may be saved, V. 33. Note, A preacher may press his advice home with boldness and authority, when he can enforce it with his own example. He is most likely to promote a public spirit in others, who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantages, that he may promote the salvation of his hearers. This shews that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.

CHAP. XI.

In this chapter, the apostle blames, and endeavours to rectify, some preat indecencies and manifest disorders in Ihechurch of Corinth ; as, I. The misconduct of their women (some of whom seem to have been inspired) in the public assembly, who laid by their veils, the common token of subject tion to their husbands in that part of the world. This behaviour he reprehends, rcquiri.'s 'hem to keep veiled, asserts the superiority of the husband, yet so as to remind the husband that both were made for mutual help and comfort, v. I,. 16. II. He blames them for their discord, riot, and

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neglect and coulempt of the poor, at tlic Loid'a supper, v. l'i...li. III. To rectif) tlicsescMiidalous di.-oidiTS, liesnts befoif tlieiii the iiatun-'aiid intiiitiotis oC this IkiIv iiisUtu-ti(>:i, dii'ects tliern how they sliould aCteiid on it, and warns theiri (if the datiper of a conduct so indeceiit as Iheir's, and of all unworthy receivinL', v. 23, to tlie end.

■1. 'W^ VI ye followers of me, even as I also jl3 <•//« of Christ. 2. N^ovv J praise you, breihreii, that you reuieniber me in all things, and keep the ordinances, as I delivered them to yon. 3. Bui J would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4. Every man praying or prophesying, having his head covered, dishonoureth his head. 5. But every woman that prayeth or pro-phesieth with hcj- head uncovered, disho-nouretii her head: for that is even all one as if she were shaven. G. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7. For a man indeed ought not to cover his head, for as much as he is the image and glory of God: but the woman is the glory of the man. 8. For the man is not of the woman; but the woman of the man. 9. Neither was the man created for tlie woman; but the woman for the man. 10. For this cause ought the woman to have power on her head, because of the angels. 11. Nevertheless, neither is the man without the w^o-man, neither the woman without the man in the Lord. 12. For as the woman is of the man, even so is the man also by the woman; but all things of God. 13. Judge in yourselves: is it comely that a woman pray unto God uncovered? 14. Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him ? 15. But if a u Oman have long hair, it is a glory to her: for her hair is given her for a covering. 16. But if any man seem to be contentious, we have no such custom, neither the churches of God.

Paul, having answered the cases put to him, proceeds in this cliapter to the redress of grievances. The first verse of the chapter is put, by those who divided the epistle into chapters, as a preface to tlie i-est of the epistle, but seems to have been a more proper close to the last, in which he had enforced the cautions he had given against the abuse of liber-tv, by his own example ; Be ye folloivera of me, as T also am of Christ, (v. 1.) fitly closes his argument; and the way of speaking in the next verse looks like a transition to another. But whether it more pro-)>eily belong to this, or the last chapter, it is plain frorn it that Paul not only j)reachcd such doctrine as tliey ought to believe, but led such a life as they ou^ht to imitate. " Be ye followers of me," is, " Be imitators of me ; live as ye see me live." Note, Ministers are likely to preach most to the purpose, wlu-n they can press their hearers to follow their

Vol. VI.—3 K

j example. Yet would mX Paul be followed blindly ; neither. He encourages neither implicit faith nor ■ oI)edicnce. He would be followed himself no far-; ther than lie toUowed Christ. Christ's pattern is a [ copy without a blot; so is no man's else. Note, We .should follow no leader farther than he follows Christ. Apostles should be lift bv us when they deviate from the examj)le of their Master. He l)asses next to rvpi-ehcnd and reform an indecency among them, of whicli the wonicn were more especially guilty. C-onrcrning which, observe,

I. How he ])refaces it. He begins with a commendation of what was pi-aise-wortliy in them ; (r. 2.) I/iraise you, that xjou remember me in all things, and ki^fi the ordinuncis, us Idelh'ered them to you. Many of theiri, it is probal)h', did this in the strictest sense of the expressi(>n : and he takes occasion, from thence, to address the body of the church under this good character; and the body niiglit, in the main, have continued to observe the ordinances and institutions of Christ, though in some things they deviated from, and corrupted, them. Note, When we reprove what is amiss in any, it is very pnident and fit to commend what is good in them ; it will shew that the reproof is not from ill-will, and a humour of censuring and finding fault; and it will theref-re procure tiie more regard to it.

II. He lays a foundation for his further reprehension, by asserting the superiority of the man over the woman ; I vjoii/d have yon know, that the heaa of every man is Christ, and the head of the vjoman is the man, and the head of Christ is (iod. Christ, in his mediatorial character and glorified humanitv, is at the head of mankind. He is not onlv first of the kind, but Lord and Sovereign. He has a name above every name : though in this high office and authority he has a superior, (iod being his Head. .\nd as God is the Head of Christ, and Christ the Head of the whole human kind, so the man is the head of the two sexes : not indeed with such dominion as Christ has over the kind, or God has over the Man Christ Jesus, but a superiority and headship as he has; and the woman should be in subjection, and not assume or usurp the man's place. This is the situation in which God has placed her; and for that reason she should have a mind suited to her rank, and not do any thing that looks like an affectation of changing places. Somewhat like this the women of the church of Corinth seem to have been guilty of, who were under ins])iration, and pra\cd and ]ii"ophesied even in their assemblies, v. 5. It is indeed an apostolical canrn, that the women should kee/i silence iyi the churches, (ch. 14. 34. 1 Tim. 2. 12.) which some understand without limi- ' tation, as if a woman under ins])iration akso musl keep silence ; which seems very well to agree with the connexion of the apostle's discourse, ch. 14. Others with a limitation ; though a woman might not from her own abilities pretend to teach, or so much as question and delxite any thing in the church, yet, when tuuler insj^iration, the case was altered; she had liberty to speak. Or, though she might not preach even by inspiration, (because teaching is the business of a superior,) yet she might prav, or titter hymns l)y inspiration, even in the public assembly. She did not shew any affcctaion of superiority over the man by such acts of public w^<>rship. It is plain, the apostle does not in this place prohibit the thing, but the inanner of doing it. And yet he might utterly disallow the thing, and lav an unlimited restraint on the woman, in another part of the epistle. These things are not contradictor;-. It is to his present purpose to rejirehend the manner wherein the woman prayed and prophesied in the church, without determining in this place, whether they did well or ill in praying or prophesying. Note, The manner of doing a thing enters into the morality

1. CORINTHIANS, XL

of it We must not only be concerned to do good, but that tlie good we do be well done.

III. The thing he reprehends, is, the woman's prayinij oi- projjhesying uncovered, or the man's doing either covered, v. 4, 5. To understand this. It must be observed, that it was a signification either of shame or subjection, for ))ersons to be veiled, or covered, in tht Eastern countries, contrary to the custom of our's, where the being bare-headed betokens subjection, and being covered, superiority and dominion. And this will help us the better to understand,

IV. The reasons on which he grounds his repre-hensicm. 1. The man that {irays or firofihesies with his head covertcf, dinhonoiireth his Head, that is, Christ, the Head of every man, {v. 3.) by appearing in a hab't unsuitable to the rank in which God has placed him. Note, We should, even in our dress and habit, avoid every thing that may dishonour Christ. 77ie woman, on th^ other hand, nvho fir axis or firofihesies with me head uncovered, dishonourcth her head, that is, the man, t. 3. She appears in the dress of her superior, and throws off the token of her subjection. She might, with equal decency, cut her hair short, or cut it close, the common dress of the man in that age. This would be in a manner to declare, that she was desirous of changing sexes ; a manifest affectation of that superiority which God had confei-red on the other sex. And this was properly the fault of these prophetesses in the church of Corintli. It was doing a thing which, in that age of the world, betokened superiority, and therefore a tacit claim of what did not belong to them, but the other sex. The sexes should not affect to change places. The order in which Divine Wisdom has placed persons and things, is best and fittest: to endeavour to amend it, is to destroy all order, and introduce confusion. Wf)men should keeji to the rank God has cliosen for them, and not dishonour their head; for this, in the result, is to dishonour God. If she was made out of the man, and for the man, and made to be the glory of the man, she should do nothin-r, especially in public, that looks like a wish of having this order inverted. 2. Another reason against this conduct was, that the man is the image and glory of God, the representative of that glorious dommion and headship which God has over the world. It is the man who is set at the head of this lower creation, and therein bears the resemblance of God. The woman, on the other hand, is the glory of the man ; {v. 7.) she is his representative. Not but she lias dominion over the inferior creatures, as she is a partaker of human nature, and so far is God's representative too, but it is at second-hand. She is the image of God, inasmuch as she is the image of the man ; For the man was not made out of the woman, but the woman out o, the man, v. 8. The man was first made, and made head of the creation here below, und therein the image of the divine dominion ; and the woman was made out of the man, and shone with a reflection of his gloiy, being made superior to the other creatures here below, but in subjection to her husband, and deriving that honour from him out of whom she was made. 3. The woman was made for the man, to be his help-meet, and not the jnan for the woman. She was naturally, thereffire. made svibject to him, because made for him, for his use and help and comfort. And she who was intended to be always in s\ibjection to the man, should do nothing, in Christian assemblies, that looks like an afTectntion of equality. 4. She ought to have fiower on her head, because of the angeis. Power, that is, a veil, the token, not of her having power or superiority, but being under the power of her husband, subjected to him, and inferior to the other sex. Rebekah, when she met Isaac, and was delivering herself into his possession,

put on her veil, in token of her subjection, Gen. 24. 50. Thus wovdd the apostle have the women appear in Christian assemblies, even though thev spake there by ins])ii-ation, h( cause of the unwls, that is, say some, because of the evil angels. I'lie woman nvas first in the transgression, being dtcrivtd by the Devil, (1 'I'im. 2. 11.) which increased lie' subjection to the man, (un. 3. 16. Now, beci.use evil angels will be sure to mix in all Christian assemblies, therefore should women wear the token of their shamefacedness and subjection, which ir that age and country was a veil. Others say, because of the good angels. Jews and Chi'istians have had an opinion, that these ministering spirits are many of them present in their assemblies. Their presence should restrain Christians from all indecencies in the worship of" (icd. Nrte, We should learn from all to behave in the public assemblies of divine worship, so as to express a reverence foi- G( d, and a content and satisfaction with that rank in which he has placed us.

V. Rethinks fit to guard his argument with a caution, lest the inference be carried too far; {v. 11, 12.) A''evertheless, neither is the man without the woman, nor the woman without the man in the hord. Thev were made for one another. It is not good for him to be alone, (Gen. 2. 18.) and therefore was a woman made, and made for the man ; and the man was intended to be a comfort, and help, and defence, to the woman, though not so directly and immediately made for her. They were made to be a mutual comfoit and l)lessing, not one a slave, and the other a tyi-ant. Both were to be one flesh ; (Gen. 2. 24.) and this for the i)ro])agation of a race of mankind. 'I'hey are recijirocal insti-uments of each (other's production. As the womtm was first formed out of the man, the man is evei" since ])ropa!;ated by the woman ; (t'. 12.) all bv the divine wisdom and power of the First Cause so ordaining it. The authority and subjection should be no greater than are suitable to two in such near i-elati' n and close union to each other. Note, As it is the will of God that the woman know her place, so it is his will also, that the man abuse not his power.

VI. He enforces his argument from the natural covering provided for the woman; {v. 13—15.) "Judge in yourselves, consult your own reason, hearken to what nature suggests ; Is it comely for a womaji to pray to God uncovered? Sh( uld there not be a distinction k'ept up between the sexes, in wearing their hair, since ntiture has made one ? Is it not a distinction which custom has ke])! up among all civilized nations? The woman's hair is a natural covering ; to wear it lonir, is a ulory to her; hut for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concem, especially in Christian and religious assemblies, to make lio breach upon the rules of natural decency.

VII.' He sums up all, by referring them who were contentious, t • the usages and customs of the churches, v. 10. Custom is in a great measure the rule of decency. And the common jiractice of the churches, is what he would have thi m govern themselves by. He does not silence the contentious by mere authority, but letsilieni know that they would appear to the world as very odd and simular in their humour, if thev would quarrel for a custom to which all the churches of Christ were at that time utter strangers, or against a custom in which they all C(>n-curred, and that ujKin the grovmd of natural decency. It was the common usage of the clnnrhes, for wo men to appear in public assemblies, and join in jjub-lic worship, veiled ; and it was nianifestly decent that thev should do so. They must be \ cry contentious indeed, who would quarrel with this, or lay i* aside.

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17. Now in this that I declare unto you^ I praise//o// not, that ye come together, not for tlie better, but for the worse. 18. For first of all, when ye come together in ihe elmrch, I hear that there are divisions among you ; and 1 partly believe it. 19. For there nnist be also heresies among you, that they who are approved may be made manifest among you. ^iO. W hen ye come together therefore into one place,/A/5 is not to eat the Lord's supi)er. 21. For in eating, every one taketh before othei\, his own supper: and one is hungry, and another is drunken. 22. What! iiave ye not houses to eat and to drink in? Or despise ye the church of God, and shame them that have not I What shall I say to you I Shall I praise you in this ? I praise ijou not.

In this passage the apostle sharply rebukes them for niucli greater disorders than the former, in their partaking of the Lord's supper; wliich was commonly done in the first ages, as the ancients tell us, with a love-feast annexed, wliich gave occasion to the scandalous disorders which the apostle here reprehends. C'-oncerning which, observe,

I. The manner in whicli he introduces his charge ; " .Yuw ill thi-t that I declare to you, I praise you not, V. 17. I cannot commend, but must blame and condemn you." It is plain, from the beginning of the cliapter, that he was willing and pleased to commend as far as he could. But such scandalous disorders, in so sacred an institution, as they w ere guilty of, called for a shai-]) i-eprehension. They cjuite turned the institution against itself. It was intended to make them better, to promote their spiritual interests ; l)ut it ically made them worse. They came together, not for the better, but for the ivorse. Note, The ordinances of Christ, if tliey do not make us better, will be very apt to make us worse ; if they do not do our souls good, they may do us harm ; if tliey do not melt and mend, they will harden. Corruptions will be confirmed in us, if the proper means do not work a cure of them.

II. He enters upon his charge against them in more particulars than one ; 1. He tells them, that, upon coming together, they fell into divisions, schisms — a^p^i<rju^rx. Instead of concurring unanimously in celebrating the ordinance, they fell a quan'elling with one anothei*. Note, There may be schism, where there is no separation of communion. Persons may come together in the same church, and sit down at the same talile of the Lord, and yet be schismatics. Uncharitableness, alienation of affection, especially if it grows up to discord, and feuds, and contentions, constitute schism. Christians may sei)arate from each other's communion, and yet be charitable one towards another ; they may continue in tlie same communion, and yet be uncharitable. This luSt is schism, rather than the former. The apostle had he;u'd a report of the Corinthians' divisions, and he tells them he had too much reason to believe it For, adds he, there must be heresies also; not only quarrels, but factions, and perhaps such corrupt opniions as strike at the foundation of Christianity, and all sound religion. Note, No marvel there should be breaches of Christian love in the churches, when such offences will come, as shall make shipwreck of taith and a good conscience. Such offences must come. Not that men are necessitated to be guilty of them ; but the event is certain, and (iod permits them, that they who are approved.

(such honest heaits as will bear the trial,) may be set to view, and appear faithful l)y their constant adherence to the truths and ways (.f Ood, n('t\siih-standing tlie temjHations of seducers. Note, The wisdom of (iod can make the wickedness and eiit 1 s of others a foil to the piety and integrity of the saints. 2. He charges them not only with discord and division, but with scandalous disorder; J'or in eating, every one taketh before the other, his ovjn sujiper; and one is hungry, and another is drunken, v. 21. Heathens used to drink plentifully at their feasts upon their sacrifices. Many of the wealthier Corinthians seem to have taken the same liberty at the Lord's table, or at least at their 'AyoTra/, or love-feasts, that were annexed to the supper. They would not stay for one another; the inch despised the poor, and ate and drank up the provisions them-sehes brought, before the poor were allowed to partake ; and thus some wanted, while others had more than enough. This was profaning a sacred institution, and cornipting a divine ordinance, to the last degree. What was appointed to feed the soul, was employed to feed their lusts and passions. What should have been a bond of mutual amity and affection, was made an instrument of discord and disunion. The poor were deprived of the food prepared for them, and the rich turned a feast of charity nito a debauch. This was scandalous irregularity.

III. The apostle lays the blame of this conduct closely on them, 1. By telling them, that their conduct perfectly destroyed the purpose and use of such an institution ; This is not to eat the Lord's supper, V. 20. It was coming to the Lord's table, and not coming. They might as well have staid away. Thus to eat the outward elements, was not to eat Christ's body. Note, There is a careless and irregular eating of the Lord's supper, which is as n(^ne at all ; it> will turn to no account, but to increase guilt. Such an eating was that of the Corinthians; their practices were a direct contradiction to the puqjoses of this sacred institution. 2. Their conduct carried in it a contempt of God's house, or of the church, v. 22. If they had a mind to feast, they might do it at home in their own houses; but to come to the Lord's table, and cabal and quarrel, and keep the poor from their share of the provision there made for them as well as the rich, was such an abuse of the ordinance, and such a contempt of the poorer members of the church more esjiecially, as merited a very sharp rebuke. Such a behaviour tended much to the shame and discouragement of the poor, whose souls were as dear to Christ, and cost him as much, as those of the rich. Note, Common meals may be managed after a common manner, but religious feasts should be attended religiously. Note also. It is a heinous evil, and severely to be censurtd, for Christians to treat their fellow-Christians with contempt and insolence, but especially at the Lord's table. This is doing what they can to jjour contempt on divine ordinances. And we should look carefully to it, that nothing in our behaviour at the Lord's table have the ajipearance of contemning so sacred an institution.

2.3. For I have received of the Lord ti at which also ] delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread : 24. And w hen he had given thanks, he brake ?/, and said. Take, eat: this is my body, which is broken for you : this do in remembrance of me. 25. After the saine manner also he /oo/the cup, when he had supped, saying, n^his cup is the New Testament in my blood : this do ye, as oft as ye drink ?7, in remembrance

I. CORINTHIANS, XI.

of me. 20. For as often as ye eat this bread, and drink tins cup, ye do shew the Lord's death, till he come. 27. Wherefore, whosoever shall eat this bread, and drink this cnp of the Lord, unworthily, shall be guilty of the body and blood of the Lord, 28. But let a man examine himself, and so Jet him eat of that bread, and drink of that cup. 29. For he that eateth and drinketh unworthily,eateth and drinketh damnation to himself, not discerning the Lord^s body. 30. For this cause many are weak and sickly among you, and many sleep. 31. l^'or if we would judge ourselves, we should not be judged. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33. Wherefore, my brethren, when ye come togeiher to eat, tarry one for another. 34. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order v\ hen I come.

To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses.

I. He tells us how he came by the knowledge of it. He was not among the apostles at the first hi-stitution ; but he had rtceived from the Lord ivhat he delivered to them, v. 2.3. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying fi-om the truth a tittle, without adding or diminishing.

n. He gives us a nuire particular account of the institution than we meet with elsewhere. W'e have here an account, i. Of the Author; our Lord Jesus Christ. The King of the church only has power to institute sacraments. 2. The time of the institution ; it ivas the very nic^ht nvherein he was betrayed,; just as he was entering on his sufferings, which are therein to be commemorated. 3. The institution itself; f)ur Saxiour took bread, and when he had given thanks, or blensed, (as it is in Matt. 26. 26.) he brake, and said. Take, eat; this is my body, broken for yozi; this do in 7'emembrance of me. And in like manner he took the cu/i, when he had su/i/ied, saying. This cnfi is the .Yew Teata?nent in my blood ; this do, us oft as ye drink if, in remembrance of me, V. 2-1, 25. In which observ'e,

(1.) The materials of this sacrament; both, [1.] As to the visible signs; these are bread and the cup ; the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord; a plain argument that the apostle knew nothing of t'leir monstrous and absurd doctrine of transub-s uUiation. The latter is as i)lainly a part of this institution as words can make it. St'. Matthew tells us, our Lord bid them all drink of it, (r/;. 26. 27.) as if he would, by this exjiression, lav in a caveat against the papists' depriving the laitv of the cu]). Bread and the cup are both male use of, Ix-cause it is a holy feast. Nor is it here, or any where, made necessary, that any jjai-ticular lifjuor should lie in the cup. In one evani^'elist, indeed, it is ])lain that wine was the liquor i.sed l)y our Saviour, though it was, perhajjs, mingled with water, accrding to the Jewish custom ; vide Lightfoot on Matt. 26. But this

by no means renders it unlawful to have a sacra ment, where persons cannot come at wine. In everv place of scripture in which we have an account of this part of llie instiiuti'.ii, it is always expressed by a figure. Tlic cup is jnit for what was in it, without once specifying what the liquor was, in the words of the institution. [2.] The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, toi^ether with all the benefits whicli flow from his death and sacrifice ; it is the jVew Tistament in his blood. His blood is the seal and sanction ( f all the privileges of the new covenant; and wortl\y receiveis take it as such, at this holy ordinance. Tliey have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood.

(2.) We have here the sacramental actions, the manner in which the materials of tlie sacrament are to be used. [1.] Our Sa\ iour's actions, which are, taking the bread and cup, giving tlianks, breaking the bread, and giving ab(!ut both the one and the other. [2. ] "I'he actions of the comnmnicants, which were, to take the bread and eat, to take the cujj and drink, and both in remembrance of Christ. But the external acts are not the whole or the princijjal part of what is to be done at this holy ordinance ; eacii of them has a significancy. Our Saviour, having im-dertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gosjiel-benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his'discijjles, and continues to do the same every time the ordinance is administered to true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and bv faith convert them into nourishment to their souls. They are to take him as their Lord and Life, yield themselves uj) to him, and live upon him. He is our Life, Col. 3. 4.

(3.) We have here an account of the ends of this institution. [1.] It was appointed to be done iJi re-inembrance of Christ, to keep fi'csh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at (iod's right hand. The best of friends, and the gieatest acts of kindness, are here to be remembei'ed. The motto on this ordinance, and the very meaning of it, is, Jl'hcn this you see, remember me. [2. ] It was to shciv forth Christ's death, to declare and publish it. It is not bait-iy in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and giace in our redemption. We declare his death to be our life, the sjjrmg of all our comforts and hopes. And we glory in such a declaration ; we shew forth his death, and spread it before Ciod, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening: and we own, before the world, by tids \ ery service, that we are the disciples of Christ, who tiMist in him alone for salvation, and acceptance witli God.

It is moreover hinted here, concei-ning this ordinance, Fii-sf, That it should be frecpient; as often as ye eat this bread, ifcc. Our bodily meals return often ; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often too. The ancient churches celebrated this ordinance every Lord's cav, if not every dav wlu'u they assembled for worsliip. Secondly, That it must be perpetual. It is to be celebrated /;// the Lord shall come; till he shall come the second time,

446

without sin, for the salvation of them th;it believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death an" I passion, till he come in his own glory, and his Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, Tlie Lord's supper is not a temporary, but a standing and perpetual, ordinance.

III. He lavs before the Corinthians the danger of receh'ing unworthily; of prostituting this institution as tliey did, and using it to the purjjoses of feasting and faction, with intentions opposite to its designs, or a temper of mind altogetlier unsuitable to it; or keeping uj) the covenant with sin and death, while thev are there ])rofessedly renewing and confirming tiieir covenant with God. 1. It is great guilt which such contract. They shaU be giiiltij of the body and blood of the Lord ; (r. 27.) of violating this sacred institution; of despising his body and blood. They act as if they counted the blood of the cox<enant, ivhereivith they are sanctified, an unholy thing', Hel). 9. 26. Tliey profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run ; They eat and drink judgment to theinsrlves, v. 29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur gieat guilt, and so 7-ender themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin, as profaning such a holy ordinance, is so. And it is profaned in the grossest sense, by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance, by the sound of these words, as if tlicy bound upon themselves the sentence of damnation, by coming to the table of the Lord unprepared. This sin, as well as all others, leaves room for forgiveness u])on repentance : and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the Devil has often made this advantage of it, and robbed good ("hristians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not decerning the Lord''s body, not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than thev would have done at a civil one. This was very sinful in them, and veiy displeasing to God, and brought down his judgments on them ; For this cause many arevjeak and sickly among you, and many sleefi. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connexion seems to imply, that even those who were thus punished, were in a state of favour with God, at least manv of them ; They were chastened of the Lord, that they should 7iot be condemned with the world, v. 32. Now divine chastening is a sign of divine love; IVhoni the Lord loveth he chasteneth, (Heb. 12. 6.) especially with so mercifid a purpose, to prevent their final condemnation. In the midst of judgment, (iod remembers mercy : he manv times punishes tliosc whom he tenderly loves. It is kindness to use the rod, to ])revent the child's ruin. He will visit such iniquity as this under consideration with stripes, and vet make those stripes the evidence of his loving-kindness. They were in the favovu' of God, who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were : for they were punished by him out of fatherly goou -will; punished now, that they might

not perish for ever. Note, It is better to l)ear trouble m tliis woild, than to be mihcrabie to eternity. And (iod punishes his people now, to pre\ ent their eternal woe.

IV. He jjoints out the dut\ of those who would come to the Lord's table. 1. In general ; Let a man examine himself, {v. 28.) try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature and use ; and compare hisowli views in attending on it, and his disposition of mind for it; and when he has approved himself to his own conscience in the sight ot (iod, then let him attend. Such self-examination is necessarv to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and dnnk of this cup ; nor those who, upon a fair trial, have just ground to charge themselves with im])cnitency, unbelief, and alienation fiom the life of God. They should have the wedding-garment on, who would be welcome at this marria{;,e-feast; grace in habit, and grace in ey • cise. 2. The duty of those who were yet unjm >hed for their profanation of this ordinance ; It .ve would judge ourselves, we should not be jud^id, -v. 31. If we would thoroughly search and exjjlore ourselves, and condemn and correct what we find amiss, we should pre\ent divine judgments. Note, To be exact and severe on ourselves and our own conduct, is the most ])roper way in the world not to fall t.nder the just severity of our heavenlv Father. We must not judge others, lest we be "judged ; (Matt. 7. 1.) but we must judge ourselves, to prevent our being judged and condemned Ijy God. \\'e may be critical as to ourselves, but should be very candid in judging of otliers.

V. He closes all with a caution against all the irregularities of which they were guilty, {v. 33, 34.) charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not change the holy supper to a common feast; and nuich less eat up tlie provisions, before those who could bring none, did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad, but serious truth! O! let all look to it, tha' they do not come to;-cl]ier at any time to God's worship, and all the w'hile provoke him, and bring down vengeance on themselves. Hol\ things are to be used in a holy manner, or else they are profaned, \^'hat else was amiss in this matter, he tells them, he would rectify when he came to them.

CHAP. XII.

In this chapter, Ihe apostle, I. Considers the case ofspiritual cifts, which were very plentifiilly poured out on the Coriii-tliian church. He considers fliVir oricjinal, that thev are from God ; their variety and use, that Ihey were all intended for one and the same (rcneral < nd, the advancement of Christianity, and the church's edification, v. 1..II. II. He illustrates this by an allusion to a human hodv, in which all the nienibers have a mutual relation and suhserviencv, and each its proper place and use, v. 12.. 26. III. He tells us, that the church is the bodv of Chri'f, and the members are variously jrifted for tlie "benefit of the whole body, and each particular member, v. 27 .. 30. And then, IV. Closes with an exhortation to seek sonu what more beneficial than these gifts, v. 31.

1. '^lTO^^'^ concerning; spiritual rr?/??, bre-X^ tlircn, I would not have you io;no-rant. 2. Ye know that vc were Gentiles, carried away unto these dumb idols, even as ye were led. 3. Wherefore 1 give you

I. CORINTHIANS, XII.

to understand, fliat no man, speaking by the Spirit of God, calleth Jesus accursed; and that no man can say that Jesus is the Lord, hut by the Koly Ghost. 4. Now there are diversities of gifts, but the same Spirit. 5. And there are (hfferences of administrations, but the sauje Lord. 6. And there are diversities of operations ; but it is the same God, which worketh all in all. 7. But the manifestation of the Spirit is given to every man to piofit withal. 8. For to one is given, by the Spirit, the word of wisdom ; to another the word of knowledge, by the same Spirit; 9. To another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; 10. To another the working of miracles; to another prophecy ; to another discerning of Spirits ; to another divers kinds of tongues ; to another the interpretation of tongues: 11. But all these uorketh that one and the self-same Spirit, dividing to every man severally as he will.

The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were, is at large told us in the body of the chapter; extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, yf^nfiir^udra. and ;t°V'f> gi'eatly difrer. Both indeed were freely given of God. But where grace is given, it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts, where there is not a dram of grace ; but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but d T not bv themselves prove those who have them to h ■ the objects of divine complacency. This church V ,^ rich in gii'ts, but there were many things scan-fi ! lusly out of order in it. Now concerning these spiritunl gifts, that is, the extraordinary powers thev had received from the Spirit,

I.' The apostle tells them, he would not have them ignorant, either of their original or use. Thev came from Ciod, and were to be used for him. It wn\ild lead them far astray, if they were ignorant of one or the other of these". Note, Right information is of great use to all religious practice. It is wretched work which gifted men make, who either do not know, or do not advert to, the nature and riffht use of the gifts with which they are endowed.

II. He puts tliem in mind of the sad state out of wliich they had been recovered ; Ye vjere Gen-tilffi, carried aivciy to dumb idolfi, even an ye were Ird, V. 2. While thev were so, they could have no pretensions to be spiritual men, or to have spiritual gifts. While thev were imder the conduct of the spirit of Gentilism, thev could not be influenced bv the Spirit of Christ. If thev well understood their f >i'mer condition, they could not but know that all tnie sniritual gifts were from God. Now concerning this, observe,

1. Their former character; thev were Gentiles. Not Gnd's peculiar i)eoplc, but of the nations whom he had in a manner abandoned. The Jews were, l)efore, his chosen ]ieople, distinguished from the rest of the world by his favour. To them the know-rdge and worship of the true God were in a manner

confined. The rest of the world .vcre strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph. 2. 12.. Such Cientiles were the body of the Corinthians, before their conversion to Christianity. What a change was here ! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a jjrojjer consideration to stir him up both to duty and thankfulness, to think what (.nee he was ; Ye were Gentiles.

2. The conduct they were under ; carried away to these dumb idols, eveJi as ye were led. They were hurried upon the grossest idolatry, the worship e\ en of stocks and stones, through the force of a vain imagination, and the fi'and of their priests practising on their ignoi-ancc : foi- whatever were the sentiments of their philosophers, tliis was the practice of the herd. The body of the jjcople paid their homage and worship to dumb idols, that had ears hut could not hear, and mouths but could not speak, Ps. 115. 5, 6. Mi.serable abjectncss of mind! 'And those who despised these gross conceptions of tlie vulgar, yet countenanced them by their practice. O dismal state of Gentilism ! Could the Spirit of God be among such stupid idolaters, or they be influenced by it .'' How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!

III. He shews them how they might discern those gifts that were from the Spirit of God, true spiritual gifts ; .'Vo man, s/ieakinq- by the S/iirit, calls .Jesus accursed. Thus did both Jews and Gentiles : they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders Ijy the Spirit of God ; (vid. Lightfoot's Horx in loc.) and many among the Gentiles pretended to inspiration. Now the apostle tells them, none could act under the influence, or by the power, of the-Spirit of God, who disowned and blasphemed Christ : for the Spiiit of God bore uncontrollable witness to Christ, by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them ; and could never so far contradict itself, as to declare him accursed. And on the other hand, no 7nan could say Jesus ivas the Lord, (that is, live by this faith, and work miracles to prove it,) but it must he by the Holy Ghost. To own this truth before men, and maintain it to death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, with a believing subjection to him, and dependence upon him, unless th.at faith l)e wrought bv the Holy Cihost. No man can confess this truth in the day of trial, but by the Holv Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit's operation and influence for our sanctification and perseverance, as on the mediation of Christ for our reconciliation and acceptance with God : and no m:ui could confirm this truth with a miracle, but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the Devil's kingdom. The substance of what the apostle asserts and argues here, is, that, whatever pretences there were to inspiration or miracles, among those who were enemies to Chris-tianitv, thev could not be from the Spirit of God ; but no man could believe this with his heavt, or piove with a miracle that Jesus was Christ, but by the Holy Ghost. So that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds.

IV. These spiritual gifts, Miough proceeding from the same Spirit, are vet divers. They have one Author and Original, but are themselves of various

1. CORINTHIANS, XII.

•M?

kinds. A ftce cause may picduce variety of effects ; a>i(l ilie same givef may tjtstow various gifts, v. 4. 'J'/icJ'e are divtffsiCu-s of (fij'iff, such as itvclations, tiini^ues, prophecy, inierprciations of touj^ucs ; bm the same Sfiirit. Tiiere arc differences ot administrations, or different offices, and officers to discharge them, different ordinances and institutions; (see t. 28—30.) but the same Lord, who appointed all, v. C. There are diversities of o/ieralions, or iriiraculous powers, called tvifyiiju^iT* ajtafAion, (t. 10.) as here ivi^>M,uaT3t; but it is the same God which ivorketh all in all. There are various gifts, administrations, and operations, but all proceed from one (iod, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the Spring and Origin of all spiritual blessings and bequests: all issue from the same Fountain ; all have the same Author. However different tliev may be in themselves, in this they agree ; all aie from (ind. And several of the kinds are here sjjecified, x*. 8—10. Several j)ersons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the ivord of wisdom ; that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them ; an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say, an uttering grave sentences, like Solomon's pro-Aerbs. Some confine this word of wisdom to the revelations made to and by the apostles. To another, the 7vord of knoivledife, by the same Spirit; that is, say some, the knowledge of mysteries, {ch. 2. 13.) wrapped up in the prophecies, types, and histories of the Old Testament : say others, a skill and readiness to give advice and counsel in preplex-ed cases. To another, faith, by the same S/iirit; that is, the faith of mii-acles, or a faith in the divine power and promise, whereby they were enabled to work miracles; or, an extraordinary impulse from above, whereby they were enabled to trust God in any emergency, and go on in the way of their dutv, and own and jirofess tlie tiiiths of Christ, whatever were the difficulty or danger. To ariother, the gift of healing, by the same S/iirit; that is, healing the Mck, either by laying on of hands, or anointing with oil, or with a bare word. To another, the working of miracles ; the efficacies of powers, ti^fyvfjtant iuvd/ufmr ; such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame. To another, /iro/ihecy, that is, ability to foretell future events ; which is the more usual sense of prophecv; or to explain scripture by a peculiar gift of the Spirit. See ch. 14. 24. To another, the discerning ofS/iirits ; power to distinguish between true and false prophets, or to discei-n the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holv Ghost, as Peter did those of Ananias, Acts 5. 3. To another, diveis kinds of tongues, or ability to speak languages by inspiration. To another, the inter/iretadon of tongues, or ability to render foreign laniiuages readily imd properly into their own. With such variety of s])iritual gifts were the first ministers and churches blessed.

V. The end for which these gifts were bestowed ; the manifestation of the S/iirit is gri'en to ei'erv man, to t^rofit withal, v. 7. The Spu-it was manifested by the exercise of these gifts ; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers <^n any man, he confers them, that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be imj)roved for his glory, and employed in doing good to others. No man has

them merely ft r himi-elf. They are a trust put into his hands, to | if lit wnhal; and the more he prohts others wiiii tli.eiii, the more abundantly will they tuiii to li^sacctnnt in the end, Philip. 4.'17. Spiritual gifts iiVe hisuwcd, that mtn may with thtm pr( fit the chuirh, ami pre mote Christianity. They art not given lor shew, but t( i ^ervlcc ; n(Aforponij) and ostmtaticn, but tor ed.ticatii n ; not to niagniiy those tliat have (hem, but to edify others,

VI. 'ihe measuie and prtpoiiidn in which the) are given ; .411 these r.orkcih oi,e and the same S/tiril, dividing to every man us lie mill. It is acct,icling to the sovereign jileasure (f the Dtiur. What niore free than a gift ? And shall not the Spirit <,f Guii do what he will with his own ? May he lu t gi\e to what persons he pleases, and in what pn pt.riion he pki.scs; one gift lo one man, and another to another; to cue more, and another fewer, as he thinks fit ? Is he net the be>t judge how his own puii)cses shall be jeived, and his own donatives bestowed .' It is n(;t as men will, nor as they ma\ think fit, but as the Spirit pleases. Note, The Holy Ghost is a Divine Pel son. He works divine effects, and di\ ides divine gifts as he will, by his own power, and according to his own pleasure, without dependence or control. But though he distril)utes these gifts free and uncontrolled, they are intended by him, not for private honour and advantage, but for public benefit, foi the edification of the body, the church.

I'i. For as the body is one, and hath many mcnibrrs, and all the members of that one body, being many, are one btidy: so also is Christ. 13. For by one Spirit are we all baptized into one body, uhetiur we be Jews or Gentiles, whether ive be bond or free; and have been all made to drink into one Spirit. 14. For the body is not oiu member, but many. 15. If the foot shall say, Because I am not the hand, 1 am not of the body; is it therefore not of the body ? 16. And if the ear shall say. Because I am not the eye, 1 ar; not of the body; is it therefore not of the bcdy / 17. l( the whole body icere an eye, where ircre the hearing .' If the whole were hearing, where ivcre the smelling ? 18. But now hath God set the members, every one of them in the body, as it hath pleased him. 19. And if they were all one member, where icere the body i 20. But now are they many members, yet but one body. 21. And the eye cannot say unto the hand, I have no need of thee: nor again, the head to the feet, I have no need of vou. 22. Nay, much more, those members of the body, which seem to be more feeble, are [necessary: 2.S. And those members of the i body, which we think to be less honoura-' ble, upon these we bestow more abundant honour; and our uncomely/^r/?/^ have more abundant comeliness. 24. For our comely parts have no need: but God hath tempereii the body together, having given more abundant honour to that part which lacked: 2'-' That there should be no schism in the body, but that the members should have the samt care one for another. 26. And whether onf

1. CORINTHIANS, XII.

member sufl'er, all the members sulTer with it;or one meiuber be honoured, all the liiem-l)ers rejoice with'it.

The apostle here makes out the trutl\ of what was abo\e asserted, ar.d puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body.

I. By telling us that one body may have many members, that the many members of the same body make but one body, {v. 12.) a?td that thr body is not one membtr only, but many. So aUo is Christ, that is, Christ mjstical, as divines commonly speak. Christ and his church making c-ne bod)-, as head and membcis, this body is made uj) of many parts or members, yet but one body : for all the members are baptized into the same body, and made to drink of the sa/fie S/iirit, v. 13. Jews and Gentiles, bond or free, are upon a level in this; all are baptized into the same body, and conmnmicate in the same spirit. Christians become members of this body by baptism : they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration. Tit. 3. 5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained ; but then it is not merely bv drinking the wine, but by drinking into one Spirit. The outward administration is a mean appointed of God for our participation in this great benefit; but it is baptism l)v the Spirit, it is internal renovation, and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's lx)dy, and maintains our union with him. Being animated by one Spirit, makes Christians one body. Note, All who have the Spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, Iwnd or free ; and none but such. And all the members of Christ makeup one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.

II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, jicr-haps, than the hand and eye ; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body ? v. 15, 16. So every member of the body mystical camiot ha\e the same j)lace and office ; but what then ? Shall it hereupon disown relation to the body ? Because it is not fixed in the same station, or favoured with the same gifts, as others, shall it say, "I do not belong to Christ.'"' No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body ; Were the whole body eye, where were the hearing ? Were the whole ear, where were the smelling ? V. 17. If all were one member, where were the body ? V. 19. They are many members, and for that reason must have distinction among them, and yet are but one body, v. 20. One member of a b'nly is not a b'>(ly ; this is made up of manv ; and among these many there must be a distinction, difference of situation, sha])e, use, &c. So it is in the body of Christ; its memliers must have different uses, and therefore have different powers, and be in different places, some havm?; one gift, and others a different one. Variety in the members of the body contributes to the l)eauty of it. What a monster would a bodv be, that were all car, or eye, or arm ? So it is for the beauty and good ajipearance of the church, that

there should be diversity of gifts and offices in n. 3. The disposal of members to a natural body, and their situation, are as God pleases; But now hath God set the members, every one oj thtm, in the body, as it hath pleased him, v. 18. We may plainly perceive the divine wisdom in the distribution it the members; but it was n.ade according to the counsel of-his will; he distinguished and distributed them as lie pleased. So is it also in the members of Christ's bodv : they are chosen out to such stations, and endued with such gifts, as (>3d pleased. He who is sovei'eign Lord (-f all, dispose.^ his favoui's and gifts as he will. And whf) sliouUl gainsay his pleasure.' What foundation is here for repining in ourselves, or envying others.'' ^^'e should be doing the duties of our own jihice, and not murmuring in ourselves, or quarrelling with others, tliat we are not in their's. 4. AH the members of the body are, in some respect, useful and necessary to each other; The eye cannot say to the hand, I have no need of thee; iior the head to the feet, I have no need of you: nay, those members ot the body, which seem to be more feeble, (the bowels, &c.) are necessaj-y ; {y. 21, 22.) God has so fitted and tempered them together, tliat they are all necessary to one another, and to the whole body ; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and (lUght to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each oilier, and concerned for each other, because of their mutual usefulness. Those who excel in any gift, cannot say that they have no need of them who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nav, the lowest members of all have their use, and the highest cannot do well without them. The eve has need of the hand, and the head (,f the feet. 5. Such is the man's concei-n for his whole body, that 07i tlie less honourable members more abundant honour is bestowed, and our uncomely parts have inore abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover ; whereas the comely jiartshave no such need. The wisdom of Provi-(ience has so contrived and tempered things, that the more abundant regard and honour should be ])aid to that which most wanted it, v. 24. So should the members of Christ's body behave toward their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and jiut the best face upon them that they ran. 6. Divine wisdom has contrived and ordered things in tliis manner, that the members of the body should not be schismatics, divided from each other, and acting upon separate interests, but well affected to each other ; tenderly concerned for each other, having a fellow-feeling of each other's griefs, and a commu nion in each other's jileasures and joys, t. 25, 26. God has tempered the members of the body natural in the manner mentioned, that there might be 7io schism in the body, {v. 25.) no rupture or disunion among the members, nor so much as the least mutual disregard. This should be a\ oided also in the spiritual body of Christ. There should !)e no schism in this body, but the members should be closely united by the strongest bonds of lo\e. All deca\s of this affection are the seeds of srh.ism. \^'lle^■ 1 Christians grow cold towards each otlur, the} will be careless and unconcerned for eacli other. .\:\-\

I. CORINTHIAJNS, XII.

this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body ; the members should sym])athize with each other. As in the natural body, the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole ; so should Christians reckon themselves honoured in the honours of their fellow-Christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings, that we should suffer with them; soj far from envying their honours, that we should rejoice with them, and reckon ourselves honoured by them.

27. Now ye are the body of Christ, and members in particular. 28. And God hath set some in the church ; first, apostles ; secondarily, prophets; thirdly, ttachers; after that, miracles; then gifts of healings, helps, governments, diversities of tongues. 29. A re all apostles ? Are all prophets ? Are all teachers? ^irc all workers of miracles? 30; Have all the gifts of healing ? Do all speak with tongues? Do all interpret? 31. But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

Here the apostle sums up the argument, and applies this similitude to the church of Christ. Concerning which, observe, 1. The relation wherein Christians stand to Christ, and one another. The church, or whole collective body of Christians in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member; (t-. 27.) J\'o'iv ye are the body of Christ, and members in particular, or particular members. Each is a member of the body, not the whole body ; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more, contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle's sco])e in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their sjiii-itual gifts. 2. The varietv of offices instituted by Christ, and gifts or favours'dispensed Ijy him ; {v. 28.) God hath set some in the church; First, Ajmstles, the chief ministers intrusted with all the powers necessary to found a church, and make an entire revelation of God's will. Secondarily, Profihets, or persons enabled by inspii-ation to prophesy, intei-])ret scripture, or write by inspiration, as the evangelists did. Thirdly, Teachers, those who labour in word and doctrine, whether with pastoral charge, or without it. After that, miracles, or miracle-workers. Then gifts of healing, or those who had power to heal diseases. Hel/is, or such as had compassion on the sick and weak, and ministered to them. Governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor. Dirersities of tongues, or such as could speak divers languages, Conceming all which observe,

(1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church ;

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he was no niggard of his benefits and favours. No, he provided i-ichly for them. They had no want, but a store; all that was necessar}^ and even more ; ' what was convenient for them too. (2.) Observe the order of these offices and gifts. Thev are here placed in their proper ranks. Those cf most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification : without them, neither eA'angelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth ; and the use of things is the best criterion of their real worth. Those are most valuable, that best answer the highest purposes. Such were apostolical powers, compared with their's who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration, is, diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use : but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise" the admiration, but cannot promote the edification, of the hearers, or do them any good. And yet it is manifest, from ch. 14. that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride, to let persons know the true value of what they pride themselves in ! It is but too com-, mon a thing for men to value themselves most on what is least worth : and it is of gi-eat use to bring them to a sober mind, by letting'them know how much they are mistaken. (3.) The several distribution of these gifts, not all to one, nor to eveiy one alike. All members and officers had not the same rank in the church, nor the same endowments; (v. 29, 30.) Are all apostles? Are all prophets? This were to make the church a monster; all one, as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our owii rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank, and have greater gifts. Every member of the body is to preserve its own rankj and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any oiie particular rnembcr. How blessed a constitution were the Christian church, if all the members did their duty !

He closes this chapter with an advice, (as the generality read it,) and a hint. [1.] An advice to covet the best gift, ;ta/)iV^iT«. to KfUTTnitt—dona potiora, prtestantiora, either the most valuable in themselves, or the most serviceable to others; and these are, in truth, most \aluablc in themselves, though men may be apt to esteem thos" most, that will raise their fame and esteem higuest. Those are truly best, by which God will be most honoured, and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most, which is best, and most worth. Grace is therefore to be ])referred before gifts; and of gifts, those are to be preferred, which are of greatest use. But some read this passage, not as an advice, but a charge ; (fxAoDr*, Ye are envious at each other's gifts.. Ch. 15. 4. the same word is thus translated. You quaiTel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. Only of p-ndt.

J. CORINTHIANS, XIII.

Cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency; (as most quarrels among Christians are, with whatever pretences they are gilded over;) and it is no wonder that a quarrel about precedency should extinguish charity. \Vhen all would stand in the first rank, no wonder if they justle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel ef pride and contention. This therefore the apostle endeavours to prevent, [2.] By giving them the hint of a more excellent way, that is, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. They would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love, is vastly better than to glare with the most pompous titles, offices, or powers.

CHAP. XIII.

In this chapter, the apostle goes on to shew more particularly what that more excellent way was, of which he had just before been speaking. He recommends it, I. Bj' shewing the necessity and importance of it, v. 1. . 3. II. By giving a description of the properties and fruits, v..4.. 7. III. By shewihf^ how much it excels the best of gifts and other graces, by its continuance, when they shall be no longer in being, or of any use, v. 8, to the end.

1. rr^HOUGH I speak with the tongues JL of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains; and have not charity, I am nothing. 3. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

Here the apostle shews what more excellent way he meant, or had in view, in the close of the former chapter, that is, charity, or, as it is commonly elsewhere rendered, love — ^yaTrn: not what is meant by charity in our common use of the word, which most men understand of alms-giving, but love in its fullest and most extensive meaning; true love to God and man ; a benevolent disposition of mind towards our fellow-Christians, growing out of sincere and fervent devotion to God. This living principle of all duty and obedience is the more excellent way of which the apostle speaks; preferable to all gifts. Nay, -without this the most glorious ^fts are nothing, of no account to us, of no esteem m the sight of God. He specifics,

I. The gift of tongues; Though I sfieak with the tongues of men andofangetn, and have not charity, I am become as sounding brass, or a tin/cling cym-bcU, V. 1. Could ii man speak all the languages on earth, and that with the greatest propriety, elegance, or fluency ; could he talk like an angel, and yet be without charity, it would be all empty noise, mere unharmonious and useless sound, that would neither profit nor delight. It is not talking freely, nor finely, ncr learnedly, of the things of God, that will save

ourselves, or profit others, if we are destitute of holy love. It is the charitable heart, not the voluble tongue, that is acceptable with God. The apostle specifies first this gift, because hereupon the Co rinthians seemed chiefly to value themselves, and despise their brethren.

II. Prophecy, and the understanding of mysteries, and all knowledge. This without charity is as nothing, V. 2. Had a man ever so clear an understanding of the prophecies and types under the old dispensation, ever so accurate a knowledge of the doctrines of Christianity, nay, and this by inspiration, from the infallible dictates and illumination of the Spirit of God, without charity he would be nothing; all this would stand him in no stead. Note, A clear and deep head is of no signification, without a benevolent and charitable heart. It is not great knowledge that God sets a value upon, but true and hearty devotion and love.

III. Miraculous faith, the faith of miracles, or the faith by which persons were enabled to work miracles ; Ilad I all faith, (the utmost degree of this kind of faith,) that I could remove mountains, (or say to them, " Go hence into the midst of the sea," and have my command obeyed, Mark 11. 23.) and had no charity, I am nothing. The most wonderworking faith, to which nothing is in a manner impossible, is itself nothing without charity. Moving mountains is a great achievement in the account of men ; but one dram of charity is, in God's account, of much greater worth than all the faith of this sort in the world. They may do many wondrous works in Christ's name, whom yet he will-disown, and bid depart from him, as workers of iniquity. Matt. 7. 22. Saving faith is ever in conjunction with charity, but the faith of miracles may be without it.

IV. The outward works of charity ; Bestowing his goods to feed the floor, v. 3. Should all a man has be laid out in this manner, if he had no charity, it would profit nothing. There may be an open and lavish hand, where there is no liberal and charitable heart. The external act of giving alms may proceed from a very ill principle. Vain-glorious ostentation, or a proud conceit of merit, may put a man to a large expense this way, who has no true love to God or men. Our doing good to others will do none to us, if it be not well done, that is, from aprin ciple of devotion and charity, love to God, and good will to men. Note, If we leave charity out of religion, the most costly services will be of no avail to us. If we give away all we have, while we withhold the heart from God, it will not profit.

V. Even sufferings, and those of the most grievous kind ; If we give our bodies to be burnt without charity, it firojiteth nothing, v. 3. Should we sa crifice our lives for the faith of the gospel, and be bui-nt to death in maintenance of its truth, this will stand us in no stead without charity, unless we are animated to these sufferings by a principle of true devotion to God, and sincere love to his church and people, and good-will to mankind. The outward carriage may be plausiiile, when the invisible principle is vcrv bad. Some men have thrown themselves into the fire, to procure a name and reputation among men. It is possible, that the very same principle may have worked up some to resolution enough to die for their religion, who never heartily believed and embraced it. But vindicating religion at the cost of our lives will profit nothing, if we feel not the power of it: and true charity is the very heart and spirit of religion. If we feel none of its sacred heat in our hearts, it will profit nothing, though we be burnt to ashes for the truth. Note, The most grievous sufferinen, the most costly sacrifices, will not recommend us to God, if we do not love the brethren; should we give our own bodies to be burnt, it would not profit us. How strange a

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way of recommending themselves to God are they got into, who hope to do it by burning others, by murdering, and massacring, and tormenting their fellow-Christians, or by any injurious usage of them ! My soul, enter not thou into their secrets. If I cannot hope to recommend myself to God by giving mine own body to be burnt while I have no charity, I will never hope to do it by burning or mal-treating others, in open defiance to all charity.

4. Charity suffereth long, and is kind; cliarity envieth not; chanty vaunteth not herself, is not puffed up; 5. Doth not behave herself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; 6. Rejoiceth not in iniquity, but re-ioiceth in the truth; 7. Beareth all things, believeth all things, hopeth all things, en-dureth all things.

The apostle gives us in these verses some of the properties and effects of charity, both to describe and commend it, that we may know whether we have this grace; and that if we have not, we may fall in love with what is so exceedingly amiable, and rest not till we have obtained it. It is an excellent grace, and has a world of good properties belonging to it. As,

I. It is long suffering — fjtaK/ioSvfAti. It can endure evil, and injury, and provocation, without being filled with resentment, indignation, or revenge. It makes the mind fii*m, gives it power over the angry passions, and furnishes it with a persevering patience, that shall rather wait and wish for the refxjrmation of a brother, than fly out in resentment of his conduct. It will i)ut up with many slights and neglects from the person it loves, and wait long to see the kindly effects of such patience on him.

II. It is kind — ;)(_phiTTi6tTu.i. It is benign, bountiful; it is courteous and obliging. The law of kindness is in her lifis; her heart is large, and her hand open. She seeks to be useful; and not only siezes on opportunities of doing good, but searches for them. This is her general character. She is patient under Injuries, and apt and inclined to do all good offices in her power. And under these two generals all the particulars of the character may be reduced.

III. Charity suppresses envy; It envieth not; it is not grieved at the good of others; neither at their gifts nor at their good qualities, their honours, or their ^states. If we love our neighbour, we shall be so far from envying his welfare, or being displeased with it, that we shall share in it, and rejoice at it. His bliss and satisfaction will be an addition to our's, instead of impairing or lessening it. This is the proper effect of kindness and benevolence : envy is the effect of ill-will. The prosperity of those to whom we wish well, can never grieve us; and the mind which is bent on doing good to all, can never wish ill to any.

IV. Charity subdues pride and vain-glory; It vaunteth not'itself, vi not fluffed ufi; is not bloated with self-conceit, does not swell upon its acquisi- | tions, nor arrogate to itself that honour, or power, \ or respect, which does not belong to it. It is not insolent, apt to despise others, or trample on them, or treat them with contempt and scorn, /Those who are i animated with a principle of true brotherly love, | will in honour prefer one another, Rom. 12. 10. , They ■w«ll do nothing out of a spirit of contention, or | vain-glory, but in lowliness of mind will esteem others better than themselves, Philip. 2. 3. True love will give us an esteem of our brethren, and raise i our value for them;.and this will limit our esteem of ourselves, and prevent the tumours of self-con-1

ceit and arrogance. These ill qualities can never grow out of tender affection for the brethren, or a diffusive benevolence. The word rendered in our translation, vaunteth itself, bears other significations J nor is the proper meaning, as I can find, settled ; but in every sense and meaning, true charity stands in opposition to it. The Syriac renders it, ?ion tumultuatur — docsnot raise tumults and disturbances. Charity calms the angry passions, instead^ t)f raising them. Others render it, A'on fier/ierdm et fierverse agit — It does not act insidiously with any, seek to insnare them, nor tease them with needless importunies and addresses. It is not fro-ward,. nor stubborn and untractable, nor apt to be cross and contradictory. Some understand it of dissembling and flattery, when a fair face is put on, and fine words said, without any regard to truth, or intention of good. Charity abhors such falsehood and flattery. 'Nothing is commonly more pemicious, nor apt to cross the purposes of true love and goodwill.

V. Charity is careful not to pass the bounds of decency; oIk u<r;^>i^iv«?— it behaveth not unseemly; it does nothing indecorous, nothing that in the common account of men is base or vile. It does nothing out of place or time; but behaves towards all men, as becomes their rank and our's; with reverence and respect to superiors, with kindness and condescension to inferiors, with courtesy and good-will towards all men. It is not for breaking order, confounding ranks, bringing all men on a level; but for keeping up the distinction God has made between men, and acting decently in its own station, and minding its own business, without taking upon it to mend, or censure, or despise, the conduct of others. Charity would do nothing that misbecomes it.

VI. Charity is an utter enemy to selfishness; seeketh not its own ; does not inordinately desire or seek its own praise, or honour, or profit, or pleasure. Indeed self-love, in some degree, is natural to all men, enters into their very constitution. And a reasonable love of self is by our Saviour made the measure of our love to others, that charity which is here described. Thou shalt love thy neighbour as thyself. The apostle does not mean, that charity destroys all regard to self; he does not mean, that the charitable man should never challenge what is his own, but utterly neglect himself and all his interests. Charity must then root up that principle which is wrought into our nature. But charity never setks its own to the hurt of others, or with the neglect of others. It many times neglects its own for the sake of others; prefers their welfare, and satisfaction, and advantage, to its own ; and it ever prefers the weal of the public, of the community whether civil or ecclesi astical, to its private advantage. It would not advance, or aggrandize, or enrich, or gratify itself, at the cost and damage of the public.

VII. It tempers and restrains the passions. O'u Tapo^uvtrtti — is notexas/ierated. It corrects a sharpness of temper, sweetens and softens the mind, so that it docs not suddenly conceive, nor long continue, a vehement passion. Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause, and will endeavour to confine the passions within proper limits, that they do not exceed the measure that is just, either in degree or du ration. Anger cannot rest in the bosom where love reigns. It is hard to be angry with those we love, but very easy to drop our resentments, and be reconciled.

VIII. Charity thinks no evil. It cherishes no malice, nor ^ives way to revenge : so some understand it. It IS not soon, nor long, angry'; it is never mischievous, nor inclined to revenge; does not suspect evil of others, ei \o-yi^tTaii to kakcv — it does not

I CORINTHIANS, XHI.

reason out evil, charge guilt upon them by inference and inuendo, when nothing of this sort appears open. True love is not apt to be jealous and suspicious; it will hide faults that appear, and draw a veil over them, instead of hunting and raking out those that lie covered and concealed : it will never indulge suspicion without proofs, but rather will incline to darken and disbelieve evidence against the person it affects. It will hardly give into an ill opinion of another, and it will do it with regret and reluctance when the evidence cannot be resisted ; hence it will never be forward to suspect ill, and reason itself into a bad opinion upon mere appearances, or give way to suspicion without any. It will not make the worst construction of things, but put the best face that it can on circumstances that have no good appearance.

IX. The matter of its joy and pleasure is here suggested: 1. Negatively ; /; rejoketh not in iniquity ; it takes no pleasure in doing injury or hurt to any; it thinks not evil of any, without very clear proof; it wishes ill to none ; much less will it hurt or wrong any; and least of all make this the matter of its delight, rejoice in doing harm and mischief. Nor will it rejoice at the faults and failings of others, and triumph over them ; either out of pride or ill-will, because it will set off its own excellences, or gratify its spite. The sins of others are rather the grief of a charitable spirit, than its sport or delight; they will toucli it to the quick, and stir all its compassion, but can give it no entertainment. It is the very height of malice, to take pleasure in the misery of a fellow-creature. And is not falling into sin the greatest calamity that can befall one ? How inconsistent is it with Christian charity, to rejoice at such fall ! 2. Affirmatively ; It rejoiceth in the truth; is glad of the success of the gospel, commonly called the truth, by way of emphasis, in the New Testament; and rejoices to see men moulded into an evangelical temper by it, and made good. It takes no pleasure in their sins, but is highly delighted to see them do well, to approve themselves men of probity and integrity. It gives it much satisfaction to see truth and justice prevail among men, innocency cleared, and mutual faith and trust established, and to see piety and true religion flourish.

X. It bearcth all things, it endureth all things, TravTit trriyii, Trdvrai umfxivit. Some read the fii'st, covers all things. So the original also signifies. Charity will cover a multitude of sins, 1 Pet. 4. 8. It will draw a vejl over them, as far as it can in consistence with duty. It is not for blazing and publishing the faults of a brother, till duty manifestly demands it. Necessity only can extort this from the charitable mind. Though sucli a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others ; not publish them to their shame and reproach, but cover them from ]Hiblic notice as long as we can, and be faithful to (iod and to others. Or, it beareth all things ; will pass by and put up with injuries, without indulging anger, or cherishing revenge ; will be jxitient upon provocation, and long patient, TtatTct iTro/xhu ; holds firm, though it ho. much shocked, and Ijorne hard upon ; sustains all manner of injury and ill usage, and bears up under it, such as curses, contumacies, slanders, prison, exile, bonds, torments, and death itself, for the sake of the injurious, and of others ; and perseveres in this firmness. Note, What a fortitude and firmness fervent love will give the mind ! What cannot a lover endure for the beloved, and for his sake ! How many slights and injuries will he put up with ! How many hazards will he run, and how many difficulties encounter !

Xl. Charity believes and hopes well of others; (lelieveth all things, ho/ieth all tL-'igs. Indeed, cha-

rity does by no means destroy prudence, and, out of | mere simplicity and silliness, believe every word,) Prov. 14. 17. Wisdom may dwell with love, and charity be cautious. But it is apt to believe well of all, to entertain a good opinion of them when there is no appearance to the contrary; nay, to believe well when there may be some dark appearances, if the evidence of ill be not clear. All charity is full of candour, apt to make the best of every thing, and put on the best face and appearance : it will judge well, and believe well, as far as it can with any reason ; and will rather stretch its faith beyond appearances for the support of a kind opinion ; but it will go into a bad one with the utmost reluctance, and fence against it as much as it fairly and honestly can. And when, in spite of inclination, it cannot believe well of others, it will yet hope well, and continue to hope as long as there is any ground for it. It will not presently conclude a case desperate, but wishes the amendment of the worst of men, and is very apt to hope for what it wishes. How well natured and amiable a thing is Christian charity ! How lovely a mind is that which is tinctured through-, out with such benevolence, and has it diffiased over\ its whole frame ? Happy the man who has this hea- ^ venly fire glowing in his heart, flowing out of his mouth, and diffiisingits warmth over all with Avhom he has to do ! How lovely a thing would Christianity appear to the world, if those who profess it were more actuated and animated by this divine principle, and paid a due regard to a command on which its blessed Author laid a chief stress !. A new com' mandment give I to you, that ye love 07ie another; as I have loved you, that ye also love one another, John 13. 34. By this shall all men know that ye are my disci/iles, v. 35. Blessed Jesus ! how few of thy professed disciples are to be distinguished and marked out by this characteristic !

8. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease: whether there be knowledge, it shall vanish away. 9. For we know in part, and we prophesy in part. 10. But when that which is perfect is come, then that which is in part shall be done away. 11. When I was a child, 1 spake as a child, I understood as a cliild, I thought as a child; but when I became a man, I put away childish things. 12, For now we see through a glass, darkly; but then face to face: now I know in part: but then shall I know even as also I am known. 13. And now abide faith,hope, charity, these three; but the greatest of these is charity.

Here the apostle goes on to commend charity, and shew how much preferable it is to the gifts on which the Corinthians were so apt to pride themselves, to tlie utter neglect, and almost extinction, of charity. This he makes out,

I. From its longer continuance and duration ; Cha rity never faileth. It is a jjcrmanent and perj^ctual grace, lastmg as eternity ; whereas the extraordinary gifts on which the Corinthians valued themselves, were of a short continuance. They were only to edifv tlie church on earth, and that but for a time, not during its wliole continuance in this wor d; but in heaven would be all sujjerscded, which yet is the very seat and element of love. Profihecy must fail that is, cither the prediction of things to come, (which is its most common senso,) or the interpret*

I. COKINTHIAJNS, XIV.

453

tion of scripture by immediate inspiration. Tongues ivili cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquillity. And knoivledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness, that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way; (see ck. 14. 6.) a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish a\Yay. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when t/iey shall be no more ; it shall enter into heaven, where (/ley will have no place, because they will be of no use ; though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength.

II. He hints, that these gifts are adapted only to a state of imperfection ; lie know in f\art, and we profihesy in part, v. 9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion o\ God, and the unseen world, was heard even by apostles and inspired men ! How much short do others come of them ! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever.

III. He takes occasion hence, to shew how much better it will be with the church hereafter than it can be here. A state of perfection is in view ; {y. 10.) WheJi that which is perfect is come, then that which is in part shall be done away. When the end is once attained, the means will of course be al^olished. There will be no need of tongues, and pi'ophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow ; not by such transient glimpses, and little portions, as here. The difference'between these two states is here pointed at in two particulars ; 1. The present state is a state of childhood, the future that of manhood ; JVhen I was a child, I spake as a child, (that is, as some think, spake with tongues,) I understood as a child; 'Kpfircvt — ^gpiebam, (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state,'') /

^thought, or reasoned, tKoyi^ijunr, as a child: but .when I became a man, I put away childish things. I Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men ! And how naturally do men, when reason is ripened and matured, despise and relinquish their mfant thoughts, put them away, reject tnem, esteem them as nothing ! Thus shall we [ think of our most valued gifts and acquisitions in this I world, when we come to heaven. We shall despise I our childish folly, in priding ourselves in such things when we are grown up to men in Christ 2. Things are all dark and confused now, in comparison of what |

they will be hereafter; A'ow we upe through a glass darkly, {tv aiyiy/uxTi, m a riddle,) thenjuce to face ; now we know in pari, but then we shall know as wc are knowTi. Now we can only discern things at a great distance, as through a telesct-pc, and that involved in clouds and obscurity : but hereafter the things to be known will be near and obvious, open to our eyes ; and cur knowledge will be free Irom all ob-scui'ity and error. God is to be ^itcnface to face; and we are to know him, as we are known by him ; not indeed as perfectly, but in some sense in the same manner. v\'e are known to him by mere inspection ; he turns his eye towards us, and sees, and searches throughout. We shall then fix our eye on him, and see lum as he is, 1 John " 2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change ! To pass from darkness to light, from clouds to the clear sunshine of our Savioui's face, and in God's own light to see light ! Ps. 36. 9. Note, It is the light of hea\en only, that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day.

IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope ; (i". 13.) yhid now abide faith, hope, and charity; but the greatest of these is charity. Ti-ue grace is much more excellent than any spiritual gilts whatever. And faith, hope, and love, are the three principal graces, of which charit)- is the chief, being the end to w hich the other two are Imt means. This is the divine natiu'e, the soul's felicity, or it is com-placential rest in (iod, and holy delight in all his saints. And it is everlasting woik, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and w aits for that: and in heaven, faith will be swallowed up of vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most gloricus splendour in another world, and there will love be made perfect; there wc.shall perfectly love God, because he will appear perfectly amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made peifect.

0 blessed state ! How much surpassing tne best below ! O amiable and excellent grace of charity ! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them ! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, They border most upon the heavenly state and perfection, whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his faiiest impression. For God is Love,

1 John 4. 8, 16. And where God is to be seen as he is, and face to face, there charity is in its greatest height; there, and there only, will it be perfected.

CHAP. XIV.

In this chapter, the apostle directs them about the use of theii spiritual gifts, preferring those most, tliat are best, and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shews that this is much better than speaking with tongues, v. I .. 5. II. He goes on to shew them how unprofitaBle the foreign languages were, and useless to the church; it is like piping in one tone, like sounding a trumpet w ithout any certain note, like talking gibberish; whereas gifts should be used for the good of the church, v. 6. . 14. III. He advises that worship should be celebrated, so that the most ignorant

1. CORINTHIANS, XIV.

might understand, and join in prayer and praise, and presses the advice by his own example, v. 15 .. 20. IV. He informs them, that tongues were a sign for unbelievers, rather than those that beheve; and represents the advantage of prophecy above speaking with tongues, from the difierent suggestions they would give to the mind of an unbeliever coming into their assemblies, v. 21.. 25. V. He blames them for the disorder and confusion they had brought into the assembly, by their vanity and ostentation of their gifts ; and directs them about using the gifts, botli ef tongues and prophecy, r. 26.. 33. VI. He forbids women speaking in tlie church ; and closes this subject, by requiring them to perform every thing in the public worship with order and decency, v. 34, to the end.

l.TT^OLLOW after chanty, and desire X- spiritual gifts; but rather that ye may prophesy. 2. For he that speaketh in an iinknown tongue, speaketh not unto men, but unto God: for no man under-standeth him; hovvbeit in the Spirit he speaketh mysteries. 3. But he that pro-phesieth speaketh unto men to edification, and exhortation, and comfort. 4. He that speaketh in an unknoimi tongue edifieth himself; but he that prophesieth edifieth the church. 5. I would that ye all spake W\\\\ tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

The apostle, in the foregoing chapter, had himself preferred, and advised the Corinthians to prefer. Christian charity to all spiritual gifts. Here he teaches them, among spiritual gifts, which they should prefer, and by what rules they should make comparison. He begins the chapter,

I. With an exhortation to charity ; {y. 1.) Follow after charity, pursue it. The original, cT/wksts, when spoken of a thing, signifies a singular concern to obtain it; and is commonly taken in a good and laudable sense. It is an exhortation to obtain charity, to get this excellent disposition of mind upon any terms, whatever pains or prayers it may cost: as if he had said, " In whatever you fail, see you do not miss of this; the principal of all graces is worth your getting at any rate."

II. He directs them which spiritual gift to prefer, from a principle of charity ; "Deiires/iiritnal gifts, but rather that ye may prophesy, or chiefly that you may prophesy. While they were in close pursuit of charity, and made this Christian disposition their chief scope, they might be zealous of spiritual gifts, be ambitious of them in some measure, but especially of prophesying, that is, of interpreting scripture. This preterence would most plainly discover that they were indeed upon such pursuit, that they had a due value for Christian charity, and were mtent upon it. Note, Gifts are fit objects of our desire and pursuit, in subordination to grace and charity. That should be sought first, and with greatest earnestness, which is most worth.

III. He assigns the reasons of this preference. And it is remarkable here, that he only compares prophesying with speaking with tongues. It seems, this was the gift on which the Corinthians principally valued themselves. This was more ostentatious than the plain interpretation of scripture; more fit to gratify pride, but less fit to pursue the purposes of Christian charity ; it would not equally edify, or do good to, the souls of men. For,

1. He that spake with tongues, must wholly speak between God and himself; for whatever mysteries might be communicated in his language.

none of his own countrymen could understand them, because they did not understand the language, v. 2. Note, What cannot be understood, can never edify. No advantage can be reaped from the most excellent discourses, if delivered in unintelligible language, such as the audience can neither speak nor understand : but he that prophesies, speaks to the advantage of his hearers; they may profit by his gift. In-teipretation of scripture will be for their edification ; they may be exhorted and comforted by it, v, 3. And indeed these two must go together. Duty is the proper way to comfort; and they that would be comforted, must bear being exhorted.

2. He that speaks with tongues, may edify himself, V. 4. He must understand, and be affected with, vvhat he speaks ; and so every minister should; and he that is most edified himself, is in the disposition and fitness to do good to others, by what he speaks; but he that speaks with tongues or language unknown, can only edify himself; others can reap no benefit from his speech. Whereas the end of speaking in the church is to edify the church, {y. 4.) to which prophesying, or interpreting scripture by inspiration, or otherwise, is immediately adapted. Note, That is the best and most eligible gift, which best answers the purposes of charity, and does most good; not that which can edify ourselves only, but that which will edify the church. Such is prophesying, or preaching, and interpreting scripture,- compared with speaking in an unknown tongue.

Indeed, no gift is to be despised, but the best are to be preferred. I could wish, says the apostle, that ye all spake with tongues, but rather that ye prophesied, V. 5. Every gift of God is a favour from God, and may be improved for his glory, and as such is to be valued and thankfully received; but then those are to be most valued, that are most useful. Greater is he that /iruphesieth than he that speaketh with tongues, unless he interpret, that the church may receive edifying, v. 5. Benevolence makes a man truly great. It is viore blessed to give than to receix'e. And it is true magnanimity to study and seek to be useful to others, rather than to raise their admiration, and draw their esteem. Such a man has a large soul, copious and diffused in proportion to his benevolence, and bent of mind for public good. Greater is he who interprets scripture to edify the church, than he who speaks tongues to recommend himself. And what other end he who spake with tongues could have, unless he interpreted what he spake, is not easy to see. Note, That makes most for the honour of a minister, which is most for the church's edification, not that which shews his gifts to most advantage. He acts in a narrow sphere, while he aims at himself ; but his spirit and character increase in proportion to his usefulness, I mean his own intention and endeavours to be useful.

6. Now, brethren, if I come unto juu speaking with tongues, what shall 1 profit you, except I shall speak to you, either bj revelation, or by knowledge, or by prophesying, or by doctrine? 7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped ? 8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle ? 9. So likewise je, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken ? For ye shall speak into the air. 16. Tlierc are, it may be, so many

1. CORINTHIANS, XIV.

t55

kinds of voices in the world, and none of them is without signification. 11. Therefore, if I know not the meaning of the voice, I shall be unto him that speaketh, a barbarian; and he that speaketh shall be a barbarian unto me. 12. Even so ye, for as much as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 13. Wherefore, let him that speaketh in an unknown tongue, pray that he may interpret. 14. For if I pray in an iinknowji tongue, my spirit prayeth, but my understanding is unfruitful.

In this paragraph he goes on to shew how vain a thing that ostentation of speaking unknown and unintelligible language must be. It was altogether un-edifying and unprofitable ; (f. 6.) If I come to you speaking tuith tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine ? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spake to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture, made in an unknown tongue, would need to be interpreted over again, before they could be of any use. This he illustrates by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing ? If there be no distinction of sounds, how should they order their steps or motions ? Llnintelligible language is- like piping or harping, without distinction of sounds : it gives no more direction how a man should order his conversation, than a pipe with but one stop, or a harp with but one string, can direct a dancer how he should order his steps, v. 7. 2. To a trumpet giving an uncertain sound, ^xkov <^avi,v, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding an onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle ? To talk in an unknown language in a Christian assembly, is altogether as vain and to no purpose, as for a tiumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no signincancy to those who hear them, is to leave them ignorant of what is spoken ; it is speaking to the air, v. 9. Words without a meaning can convey no notion or instruction to the mind ; and words not understood, have no meaning with those who do not understand them : to talk to them in such language, is to waste our breath. 3. He compai-es the speaking in an unknown tongue to the gibberish of bai'barians. There are, as he says, {v. 10.) many kinds of voices in the world, none of which are without their proper signification. This IS true of the several languages s])oken by several nations. All of them have their proper signification. Without this they would be <pa.'\ixt a<fotv(,i — a voice, and no voice. For that is no language, nor can answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who Understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other, f. 11. They talk and hear only sounds

without sense ; for this is to be a barbarian. For this, says the polite Ovid, when banished mto Pontus,

Barbarus hie ego sum, quia non intelligor ulli—

1 am a barbarian here, none understand me.

To speak in the church in an unknown tongue, is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this i^^ason utterly vain and unprofitable.

The apostle, having thus established his point, in the two next verses applies it; (1.) By advising them to be chiefly desirous of those gitts that were most for the church's edification, I'. 12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal; be zealous to edify the church, to promote Christian knowledge and practice ; and covet those gifts most, that will do the best service to men's souls." This is the great rule he gives; which, (2.) He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, V. 13. That these were different gifts, see ch. 12. 10. They might speak and understand a foreign language, who could not readily translate it into their ov/n: and yet was this necessary to the church's edification ; for the church must understand, that it might be edified ; which yet it could not do, till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue ; or rather covet and ask of God the gift of intei'preting, than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide v. 12. Some understand it, "Let him pray so as to interpret what he utters in prayer, in a languas>;e unintelligible wiihout it." The sum is, that they should perform all religious exercises in their assemblies, so that all might join in them, and profit by them. (3.) He enforces this advice with a projjer reason, that, it he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be de\outly engaged, but his understanding would be unfruitful, {v. 14.) that is, the sense and meaning of his words would be unfruitful; he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public, to pray intelligibly, not in a foreign language, nor in a language, that, if it be not foreign, is above the level of the audience. Language that is most obvious and easy to be understood, is the most proper for devotions, and other religious cxeicises.

15. AViiat is it then ? I will pray with the spirit, and I will pray with the understanding also: 1 will sing with the spirit, and 1 will sing with the understanding also. 16. Else when thou shall bless with the spirit, how shall he tiiat occupieth the room of the unlearned, say Amen at thy giving thanks, seeing he understandcth not what thou sayest? 17. For thou verily giveth thanks well, but the other is not edified. 18. I thank my God, I speak with tongues more than ye all: id. Yet in the church I had rather speak five words with my understanding, that bij my voice 1 might teach others also, than ten thousand words in an iinJcnown tongue. 20. Brethren, be not children in understanding: howbeit,inma-

r. CORINTHIANS, XIV.

lice be ye children, but in understanding be men.

The apostle here sums up the argument hitherto, and,

I. Directs them how they should sing and pray in public; {v. 15.) What is it then? I will firayivith the sfiirit, and I will firay with the understanding also. I will sing with the sfiirit, iJfc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for tliis purpose, or had such a spiritual gift communicated to them ; but he would have them perform both, so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.

II. He enforces the argument with several reasons. 1. That otherwise the unlearned could not say

Amen to their prayers or thanksgivings ; could not join in tlie worship, for they did not understand it, V. 16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate ; how should they say Amen to prayers in an unknown tongue ? How should they declare their consent and concurrence 'i This is saying Amen, So be it. God grant the thing we have requested; or. We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favoui's. This is the import of saying Amen. All should say Amen inwardly ; and it is not improper to testify this in-Avard concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart, ajiol. 2. prope Jin. Now, how should the people say Amen to what they did not understand ? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is, therefore, entirely destroyed, if they be performed in an unknown tongue. He who performs, may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified {y. 17.) by what they understand not.

2. He alleges his own example, to make the greater impression. Concerning which, observe, (1.) That he did not come behind any of them in this spiritual gift; I thank my God, I speak with tongues more than ye all; {v. 18.) not only more than any single person among you, but more than all together." It was not envy at their better furniture, that made Paul depreciate what they so highly valued, and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift l^ecause he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for tlicm to envy hiin upon this head, than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim, if they can fairly give our conduct this invidious turn. Paul could not be justly censured or suspected for any such principle in this whole argument. He spake more hmguages than they all. Yet, (2.) He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousajid words in an unknown tongue, v. 19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand

them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls, than upon procuring the greatest applause and commendation to himself. This is ti-ue grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.

3. He adds a plain intimation, that the fondness they discovered for this gift, was but too plain an indication of the immaturity of their judgment; Brethren, be not children in understanding; in malice be ye children, but in understanding be men, v. 20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward shew, without inquiring into the true nature and worth of things. Do not you act like them, and prefer noise and shew to worth and sul)stance ; shew a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haugh tiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness, (Heb. 5. 13.) though they should be unskilful in all the arts of mischief.

21. In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. 22. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them that believe. 23. If therefore the whole church be come together into one place, and all speak with tongues, and there come in (hose that are unlearned or unbelievers, wrll they not say that ye are mad ? 24. But if all prophesy, and there come in one that believeth not, or 07ie unlearned, he is convinced of all, he is judged of all: 25. And thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is in you of a truth.

In this passage the apostle pursues the argument and reasons from other topics; as,

I. Tongues, as the Corinthians used them, were rather a token of judgment from God, than mercy to any people; {v. 21.) In the law, that is, the Old Testament, it is written, With men of other tongues and other lips will I speak to this people ; and yet for all that will they not hear me, saith the Lord, Isa. 28. 11. Compare Deut. 28. 46, 49. To both these places, it is thought, the apostle refers. Both are delivered by way of threatening, and one is su])posed to interpret the other. The meaning in this view, is, that it is an evidence that a people are abandoned of God, when he gives them up to this sort of im-struction, to the discipline of those who speak in another language. And surely the apostle s discourse implies. You should not be fond of the tokens of divine displeasure. God can have no gracious regards to those who are left merely to this sort of instruc

I. CORINTHIANS, XIV.

tion, and taught in language which they cannot understand. They can never be benefited by such teaching as this; and when they are left to it, it is a sad sign that God gives them over as past cure. And should Christians covet to be in such a state, or bring ►he churches into it ? Yet tluis did the Corinthian preachers in effect, who would always deliver their inspirations in an unknown tongue.

n. Tongues were rather a sign to unbelievers than to believers, i'. 22. They were a spiritual gift, intended for the conviction and conversion of infidels, that they might be brought into the Christian church ; but converts were to be built up in Christianity bvjn-ofitable instructions in their own language. The gift of tongues was necessary to spread Christianity, and gather churches; it was proper and intended to convince unbelievers of that doctrine which Christians had already embraced; but pro-

f)hesying, and interpreting scripture in their own anguage, were most for the edification of such as did already believe: so that speaking with tongues in Christian assemblies was altogether out of time and place ; neither one nor the other was proper for it. Note, That gifts may be rightly used, it is proper to know the ends which they are intended to serve. To go about the conversion of infidels, as the apostles did, without the gift of tongues, and the discovery of this gift, had been a vain undertaking; but in an assembly of Christians already converted to the Christian faith, to make use and ostentation of this gift would be perfectly impertinent, because it would be of no advantage to the assembly; not for conviction of ti-uth, because they had already embraced it; not for their edification, because thev did not understand, and could not get benefit without understanding, what they heard.

III. The credit and reputation of their assemblies among unbelievers required them to prefer prophesying before speaking with tongues. For, 1. If when tliey were all assembled for Christian worship, their ministers, or all employed in public worship, should talk unintelligible language, and infidels should drop in, they would conclude them to be mad, to be no better than a parcel of wild fanatics. Who m their right senses could carry on religious worship m such a manner ^ Or what sort of religion is that which leaves out sense and understanding .■' Would not this make Christianity ridiculous to a heathen, to hear the ministers of it pray, or preach, or perform any other religious exercise, in a language that neither he nor the assembly understood? Note, Christian religion is a sober and reasonable thing in itself, and slioidd not, by the ministers of it, be made to look wild or senseless. T/mj disgrace their religion, and vilify their own character, v/ho do any thing that has this aspect. But, on the other hand, 2. If instead of speaking with tongues, those who minister, plainly mterpret scripture, or preach, in language intelligible and proper, the great truths and rules of the gospel, a heathen or unleanied person, coming in, would probably be convinced, and become a convert to Christianity ; (v. 24, 25.) his conscience will be touched, the secrets of his heart will be revealed to him, he will be condemned by the ti"uth he liears, and so will be brought to confess his guilt, to pay his homage to God, and own that He is indeed among you, present in the assembly. Note, Scripture-truth, plainly and duly taught, has a marvellous aptness to awaken the conscience, and touch the heart. And is not this much more for the honour of our religion, than that infidels should conclude the ministers of it a set of madmen, and their religious exercises only fits of phrensy ? This last would at once cast contempt on themselves, and their religion too. Instead of procuring applause for themselves, it would render them ridiculous, and involve their profession in the same censure: whereas

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prophesying would certainly edifv the church, much better keep up their credit, and might probably con vince and convert infidels who might occasionally hear them. Note, Religious exercises in Christia-n assemblies should be such as are fit to edify the faitn-ful, and convince, affect, and convert unbelievers. The ministry was not instituted to make ostentation of gifts and parts, but to save souls.

26. How is it then, brethren ? When yo come togetlier, every one of you hath*^ a psahn, iiath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done to edifying. 27. If any man speak in an 7mhioicn tongue, let it be by two, or at the most bf/ three, and that by course ; and let one interpret. 28. But if there be no interpreter, let him keep silence in the church : and let him speak to himself, and to God. 29. Let the prophets speak two or three, and let the other judge. 30. If ajii/ t/w2g be revealed to another that sitteth by, let the first hold his peace. 31. For ye may all prophesy one by one, that all may learn, and all may be comforted. 32. And the spirits of the prophets are suId-ject to the prophets. 33. For God is not the author of confusion, but of peace, as in all churches of the saints.

In this passage the apostle reproves them for their disorder, and endeavours to correct and regulate their conduct for the future.

I. He blames them for the confusion they introduced into the assembly, by ostentation of their gifts; (t^ 26.) TiJien ye coine together, ex'ery one hath a psalm, hath a doctrine, hath a tongue. Sec. that is, either, *« You are apt to confound the several parts of worship; and while one has a psalm to utter by inspiration, another has a doctrine, or re\ elation ;'' or else, " You are apt to be confused in tlie same branch of worship, many of you having psalms or doctrines to propose at the same time, without staying for one another. Is not this perfect uproar .> Can this be edifying.' And yet, all religious exercises in public assemblies should have this view. Let all things be clone to edifying."

II. He corrects their faults, and lays down some regulations for their future conduct. As, 1. To speaking in an unknown tongue, he orders, that no more than two or three should do it at one meeting, and this not altogether, but successivelv, one after another. And even this was not to be done unless there were some one to interpret, {v. 27, 28.) some other inteipreter beside himself, who spake ; for to speak in an unknown tongue, what himself was afterward to inteipret, could only be for ostentation. But if anotlier were present, who could interpret, two miraculous gifts might be exercised at once, and thereby the church edified, an«: the faith of the hearers confirmed at the same time. But if there were none to interpret, he was to be silent in the church, and only exercise his gift between God and himself, {x>. 28.) that is, (as I think,) in private, at home; for all who are present at public worship, should join in it, and not be at their private devotions in public assemblies. Solitary devotions are out of time and place, when the church is met for social worship. 2. As to prophesying, he orders, (1.) That two or three only should speak at one meeting, {v. 20.) and this successively, not all at once; and the other should examine and judge what

1. CORINTHIANS. XIV

he delivered, that is, discern and determine concerning it, wliether it were of divine inspiration or not. There might be false prophets, mere pretenders to divine inspiration ; and the true prophets were to judge of these, and discern and discover who was divinely inspired, and by such inspiration interpreted scripture, and taught the church, and who was not; what was of divine inspiration, and what was not. This seems to be the meaning of this rule. For where a prophet was known to be such, and under the divine a^atus, he could not be judged ; for this were to subject even the Holy Spirit to the judgment of men. He who was indeed inspired, and known to be so, was above all human judgment. (2.) He orders, that, it any assistant prophets had a revelation, while another was prophesying, the other should hold his peace, be silent, {y. 30.) before the inspired assistant uttered his revelation. Indeed, it is by many understood, that the former speaker should immediately hold his peace. But this seems unnatural, and not so well to agree with the context. For wliv must one that was speaking by inspiration, be immediately silent upon another man's being inspired, and supjiress what was dictated to him by tlie same Spirit ? Indeed, he who had the new revelation, might claim liberty of speech in his turn, upon producing his vouchers : but why must liberty of speech be taken from him who was speaking before, and his mouth stopped, when he was delivering the dictates of the same Spirit, and could produce the same vouchers ? Would the Spii'it of God move one to speak, and, before he had delivered what he had to say, move another to interrupt him, and put him to silence ? This seems to me an unnatural thought. Nor is it more agreeable to the context, and the reason annexed, (i^. 31.) That all might firofihesy, one by one, or one after another; which could not be where any one was interrupted and silenced before he had done prophesying; but might easily be, if he, who was afterward inspired, forbore to deliver his new revelation, till the former prophet had finished what he had to say. And to confirm this sense, the apostle quickly adds, The spirits of the firofihets are subject to the Jiro/ihets; {v. 33.) that is, tlic spiritual gilts they have, leave them still possessed of tlieir reason, and capable of using their own judgment in the exercise of them. Divine inspirations are not like the dialjolical possessions of heathen priests, violent and ungovernable, and prompting them to act as if they were beside themselves ; but are sober and calm, and capable of I'egu-lar conluct. The man inspired by the Spirit of God, may still act the man, and observe the rules of natural order and decency in delivering his revelations. His spiritual gift is thus far subject to his pleasure, and to be managed by his discretion.

III. The apostle gives the reasons of these regulations. As, 1. That they would be for the church's benefit, their ir.sti'uction and consolation. It is, that all may learn, and all may be comforted or exhorted, that the i^rophets were to speak ni the orderly manner the apostle advises. Note, The instruction, edification, and comfort, of the church, is that for which C;od instituted the ministry. And surely ministers should, as much as possible, fit their ministrations to these purposes. 2. He tells them, God ia not the God of confusion, but of fieace and i^ood order, v. 33. And therefore divine insjjirations should by no means throw Christian assemblies into confusion, and break through all rules of common decency ; which yet wovild he unavoidable, if several inspired men should jjl at once utter what was suggested to them by the Sjjii-it of God, and not wait to take their turns. Note, The honour fif (iod reciuires that things should be managed in Christian assemblies, so as not to transgress the rules of natural decency. If they are managed in u tumultuous and

confused manner, what a notion must this give of the God who is worshii)ped, to considerate observers ! Does it look as if he were the God of peace and order, and an enemy to confusion '' Things should be managed so in divine worship, that no unlovely or dishonourable notion of God should be formed in the minds of observers, o. He adds, that things were thus orderly managed in all the other churches ; c? in all the churches of the saints ; {v. 33.) they kept to these rules in the exercise of their spiritual gifts, which was a manifest proof that the church ot Corinth might observe the same regulations. And it would be perfectly scandalous for them, who exceeded most chui'ches in spiritual gifts, to be more disorderly than any in the exercise of them. Note, Though other churches are not to be our rule, yet the regard they pay to natural decency and order should restrain us from breaking the rules. Thus far they may be proposed as examples, and it is a shame not to follow them.

34. Let your women keep silence in tlu-churches : lor it is not permitted unto them to speak ; but thci/ are commanded to be un der obedience, as also saith tlie law. 35. And if the}' will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

Here the apostle,

1. Enjoins silence on their women in public assemblies, and to such a degree, that they must not ask questions for their own information in the church, but ask their husbands at home. They are to learn in silence with all subjection : but, snya the apostle, I suffer them not to teach, 1 Tim. 2. 11, 12. There is indeed an intimation, {ch. 11. 5.) as if the women sometinies did pray and prophesy in their assemblies, which the apostle, in that passage, docs not simply condemn, but the manner of j^erformance. that is, praying or prophesying with tlie head uncovered, which, in that age and country, was throwing off the distinction of sexes, and setting themselves on a level with the men. But here he seems to forbid all public jjerformances of their's. They are not permitted to speak (t'. 34.) in the church, neither in praying nor prophesying. The connexion seems plainly to include the last, in the limited sense in which it is taken .in this chapter, that is, for preaching, or interpreting scri])ture by ins])iraticn. And indeed, for a woman to prophesy in this sense, were to teach, which does not so well l)efit her state of subjection. A teacher of others has in that respect a superiority over them, which is not allowed the woman over tiie man, nor must she thciefore be allowed to teach in a congregation ; I suffer them not to teach. But praying, and uttering hymns inspired, were not teaching. And seeing there \s ere women who had spiritual gifts of this sort in that age of the church, (see Acts 12. 9.) and might be under this impulse in the assembly, must they altogether suppress it? Or why should they have this gift, if it must never I)e publicly exercised? For these reasons, some think that these general proiiibitions are only to be understood in common cases; but that upon extraordinary occasions, when women were under a divine afflatus, and known to be so, they might have liberty of speech. They were not ordinarily to teach, not so much as to debate and ask questions in the church, but learn in silence there; and if difficulties occuri-cd, ask their onvu husbands at home. Note, As it is the woman's duty to leam in subjection, it is the man's duty to kcej) uj) his superiority, by being able to instruct her : if it be her duty to ask her husband at home, it is his concern and duty to endeavour at least to be able to answ

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ner inquiries: if it be a shame for her to speak in the church, where she should be silent, it is a sliame for him to be silent when he should speak, and not be able to give an answer, when she asks him at home. 2. We have here the reason of this injunction; It IS God's law and commandment, that they should b^ under obedience ; (t. 34.) they are placed in subordination to the man ; and it is a shame for them to do any thing that looks like an affectation of changing ranks, which speaking in public seemed to imply, at least in that age, and among that people, as would public teaching much more : so that the apostle concludes, it was a shame for women to speak in. the church, in the assemljly. Shame is the mind's uneasy reflection on having done an indecent thing. And what more indecent than for a woman to quit her rank, renounce the subordination of her sex, or do what, in common account, had such aspect and appearance ? Note, Our spirit and conduct should be suitable to our rank. The natui-al distinctions God has made, we should observe. Those he has placed in subjection to others, should not set themselves on a level, or affect or assume superiority. The womap was made subject to the man, and she should keep her station, and be content with it. For this reason they must be silent in the churches, not set up for teachers; for this is setting up for superiority over the man.

36. What! Came the word of God out from you ? Or came it unto you only ? 37. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38. But if any man be ignorant, let him be ignorant. 39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40. Let all things be done decently and in order.

In these verses the apostle closes his argument,

1. With a just rebuke of the Corinthians for their extravagant pride and self-conceit: they so managed ■with their spiritual gifts, as no church did like tliem; they behaved in a manner by themselves, and would not easily endure control or regulation. Now, says the apostle, to beat down this arrogant humour, " Came the gos/iel out from you? Or came it to you only ? x\ 36. Did Christianity come out of Corinth ; was its original among you? Or, if not, is it now limited and confined to you ; are you the only church favoured with divine revelations, that you will depart from the decent usages of all other churches; and, to make ostentation of your spiritual gifts, bring confusion into Christian assemblies ? How intolerably assuming is this behaviour! Pray bethink yourselves." \\'hen it was needful or proper, the apostle could rebuke with all authority; and surely his rebukes, if ever, were projjer here. Note, They must be reproved and humbled, whose spiritual pride and self-conceit throw Christian churches and assemblies into confusion; though such men will hai'dly bear even the rebukes of an apostle.

2. He lets them know, that what he said to them was the command of God ; nor durst any true ])ro-phet, any one really inspired, deny it; {v. 37.) " If any man think himself a firofihet, or spiritual, let him acknonoledge, Sec. nay, let him be tried by this very rule. If he will not own what I deliver on this head to be the will of Christ, he himself never had the Spirit of Christ. The Spirit of Christ can never contradict itself; if it speak in me, and in them, it must speak the same things in both. If their revelations contradict mine, they do not come from the

same spirit; either I or they must be false prophets. By this therefore you may know them. It they say that my directions in this matter are no divine commandments, you may depend ujion it, they are not divinely inspired. But if any continue after all, through prejudice or obstinacy,'uncertain or ignorant whether they or I speak by the Si)iiic of God, they must be left under the power of this ignorance. If their pretences to inspiration can stand in comi)eti-tion with the apostolical character and jiowers which I have, I have lost all my authority and influence; and the persons who allow of this competition against me, are out of the reach of conviction, and must be left to themselves." Note, It is just with God, to leave them to the blindness of their own minds, who wilfully shut out the light. They who \\ ould be ignorant in so plain a case, were justly left under the power of their mistake.

3. He sums up all in two general advices. (1.) That though they should not despise the gift of tongues, nor altogether disuse it, under the mentioned regulations, yet they should prefer prophesying. This is indeed the scope of the whole argument. It was to be preferred to the other, because it was the more useful gift. (2.) He charges them to let all things be done decently and in order, (t-. 40.) that is, that they should avoid e\ery thing that was manifestly indecent and disorderly. Not that they should hence take occasion to bring into the Christian church and worship any thing that a vain mind might think ornamental to it, and would help to set it off. Such indecencies and disorders, as he had remarked upon, were especially to be shunned. They must do nothing that was manifestly childish, (j>. 20.) or that would give occasion to say thcv were mad ; {v. 22.) nor must they act so as to breed confusion, V. 33. This would be utterly indecent; it would make a tumult and mob of a Christian assembly. But they were to do things in order; they were to speak one after another, and not all at once ; take their turns, and not interrupt one another. To do otherwise, was to destroy the end of a Christian ministry, and all assemblies for Cliristian worship. Note, Manifest indecencies and disorders are to be carefully kept out of all Christian churches, and every part of divine worship. They should have nothing in them that is childish, absurd, ridiculous, wild, or tumultuous ; but all parts of divine worship should be carried on in a manly, grave, rational, composed, and orderly manner. God is not to be dishonoured, nor his worship disgraced, l)v our unbecoming and disorderly performance of it, and attendance at it.

CHAP. XV.

In this chapter, the apostle treats of that ^reat article of Christianity—the resurrection of the dead. I. He establishes the certainty of our Saviour's resurrection, v. 1.. II. II. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead, v. 12.. 19. Ill From our Saviour's resurrection he establishes the resurrection of the dead, and confirms the Corinthians in the belief of it, by some other considerations, v. 20.. 31. IV. He answers an objection against this trutli, and takes occasion thence to sjiew what a vast change will be made in the bodies of believers at the resurrection, v. 35.. 50. V. He informs us what a change will be made in them who shall be livina; at the sound of the last trumpet, and the complete conquest the just shall then obtain over death and the grave, v. 51 ..57. And, VI. He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him, v. 58.

l.]^OREOVER, brethren, I declare A.T.1. unto you the gospel which 1 preached unto you, which also ye have received, and wherein ye stand: 2. By which

1. CORINTHIANS, XV.

also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3. For I delivered unto you first of all that which I also received, how that Christ died for our sins, according to the scriptures; 4. And that he was buried, and that he rose again the third day, according to the scriptures: 5. And that he was seen of Cephas, then of the twelve: 6. After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7. After that, he was seen of James; then of all the apostles. 8. And last of all he was seen of me also, as of one born out of due time. 9. For I am tlie l(!ast of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10. But by the grace of God 1 am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11. Therefore ' whether it ivere I or they, so we preach, and so ye believed.

It is the apostle's business in this chapter, to assert and establish the doctrine of the resurrection of the dead, wliich some of the Corinthians flatly denied, V. 10. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past, (2 Tim. 2. 17, 18.) and several of the ancient heretics, by making it mean no more than a changing their course of life ; or whether they rejected it as absurd, upon principles of reason and science ; it seems they denied it in the proper sense. And they disowned a future state of recompenses, by denying tlie resurrection of the dead. Now that heathens and infidels should deny this truth, does not seem so strange ; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered, is surprising, especially when it IS a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity ; and they were yet in great danger of having tlieir faith staggered.

He begins with an epitome or summary of the gospel, what he had preached among them, namelv, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence, when they are looked upon in their mutual connexion. The foimdation may be strengthened, that the superstructure may be secured. Now concerning the gospel, observe,

I. Wliat a stress he lays upon it; (t'. 1, 2.) Moreover, hrrtliren, I declare unto you the gos/iel I preached to ymi. 1. It was what he constantly preached. His word was not yea and nay : he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable ; and the infallible teacliers of divine trutli could never be at variance with themselves, or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received ; thev had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with

their mouths. It vas no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole falls ; all our hopes for eternity sink at once. And it is by holding this truth firm', that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation ; {v. 2.) for there is no salvation in any other ?iame; no name given under heaven, by which ive ?nay be saved, but by the name of Christ. And there is no salvation in liis name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer, and his conquest over death, are the very source of our spiritual life and hopes. Now concerning these saving truths, observe, (].) They must be retained in mind, they must be lield fast; (so the word is translated, Heb. 10. 23.) Let us hold fast the firofession of our faith. Note, The saving truths of the gospel aiust be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their ])ower, and continue to do so to the end. He only that endureth to the end, shall be saved. Matt. 10." 22. (2.) We believe in vain, unless we continue and persevere in the faith of the'gospel; we shall be never-the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelitv. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection ; for this must imply and involve the denial of his resuri'ection : and take away this, you make nothing of Christianity, you leave nothing foi faith or hope to fix upon.

II. ()bscr\'e what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, tv ^rfilroK — among the first, the firincifuil. It was a doctrine of the first rank, a most necessary truth. That Christ died for our sins, and was buried, and rose again : or, in other words, that he ii<as delivered for our offences, and i-ose again for our justification ; (Rom. 4. 25.) that he was offered in sacrifice for our sins, and rose again, to shew tliat he had ])rocured forgiveness for them, and was accepted of (iod in this offering. Note, Christ's death and resurrection are the very sum and sulistance of evangelical truth. Hence we derive our s])iritual life now, and here we must found our hopes of everlasting life hereafter.

III. Observe how this truth is confirmed, 1. By Old-Testament pi-edictions. He died for our sins, according to the scriptures ; he was Ijuried, and rose from the dead, according to the scrijiturcs ; according to the scripture-prophecies, and scri])turc-t\-pes. Such prophecies as, Ps. 16. 10. Isa. 53. 4—6. t)cut. 9. 26, 27. Hos. 6. 2. Such scripture-types as Jonah, (Matt. 12. 42.) as Isaac, who is expressly said by the aijostle to have l)een received from the dead in a figure, Hcl). 11.19. Note, It is a great confirmation of our faith of the gospel, to see how it corresponds with ancient types and prophecies. 2. By tlie testimony of manv eye-witnesses, who saw Christ after he was risen from the dead. He reckons up fi\ e several appearances, beside that to himself. He was seen ofCe/ihas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number : then he was seen of above five hundred brethren at once, many of whom were livmg when the apostle wrote this epistle, though some were fallen asleep. This was in Oali lee. Matt. 28. 10. After that, he was seen of James singly, and then by all the apostles, when he was

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taken up into heaven. This was on mount Olives, Luke 24. 50. Compare Acts 1. 2, 5—7. Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many several times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe them who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle, to be a witness of our Saviour's resurrection; (Luke 24. 48.) and when Paul was called to the apostolical office, he was made an evidence of this soil; the Lord Jesus appeared to him by the way to Damascus, Acts 9. 17.

Having mentioned this favour, he takes occasion from it, to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing, (1.) That he was one born out of due time, {y. 8.) an abortive, iH.Tpmu*, a child dead bom, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolical function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known or followed the Lord, nor been formed in his familv, as the others were, for this high and honourable function. This was, in Paul's account, a very humbling circumstance. (2.) By owning himself inferior to the other apostles; 720^ meet to be called an afiostle. The least, because the last of them ; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a fiersecutor of the church of God, x>. 9. Indeed, he tells us elsewhere, that he was not a ivhit behind the very chief eat a/iostles ; (2 Cor. 11. 5.) for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man ; it sets his good oualities off to much greater advantage. What kept Paul low in an especial manner, was, the remembrance of his former wickedness, his raging and destructive zeal against Christ and his members. Note, How easily Ood can bring a good out of the greatest evil! When sinners, are by divine grace \ turned into saints, he makes the remembrance of I their former sins very serviceable, to make them humble, and diligent, and faithful. (3.) By ascribing all that was valuable in him to divine grace ; But by the f^race of God lam nvhat I am, v. 10. It is God's prcrogati\c to say, I atn that I am ; it is our privilege to be able to say, " By God's grace we are what we are." We are nothing but what God makes us ; nothing in religion but what his grace makes us. ( All that is good in us, is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction ; so should we. Nay, though he was conscious "of his own diligence, and zeal, and service, so that he could say of himself, the grace of God ivas not given him in vain, but he laboured jyiore abundantly than they all; he thought himself so much more tlie debtor to divine grace. Yet not I, but the grace of God 'vhich vjas ivith me. Note, Those who have the grace of God bestowed on them, should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart, and so much success. And yet the more he laboured, and the more good i

he did, the more humble was he n his opinion of himself, and the more disposed to own and magnify the favour of God toward him, his free and unmerited favoui-. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued, there it is reasonable to believe grace reigns.

After this digression, the apostle returns to his argument, and tells them {v. 11.) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles jjreached the same ; Whether it nvere they or I, so ive fireach-ed, and so ye believed. Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same noctrine, and coiifirmed it by the same evidence. All agreed in this, that Jesus Christ, and him crucified, and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Cliristians believe. AH the apostles agreed in this testimony; all Christians agree in the belief <if it ; by this faith they live, in this faith they die.

12. Now if Christ be preached, that he rose from the dead, iiovv say some among you, that th(}re is no resurrection of the dead ? 13. But if there be no resurrection of the dead, then is Christ not risen: 14. And if Christ be not risen, then is our preaching vain, and your faitli is also vain. 15. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be tliat tlie dead rise not. 16. For if the dead rise not, then is not Christ raised : 17. And if Christ be not raised, your faith ?*' vain; ye are yet in your sins. 18. Then they also who are fallen asleep in Christ, are perished. 19. If in this life only we have hope in Christ, we are of all men most miserable.

Having confirmed the trnth of our Saviour's resurrection, the apostle goes on to refute those among the Corinthians, who said there would be none, If Christ be preached, that he rose from the dead,, hoiu say some among you, that there is no resunrciio?i of the dead? v. 12. It seems from this passage, and the course of the argument, theie were some among the Corinthians, who thought the resurrection an imjjossibility. This was a common sentiment among the heathens. But against tiiis the aj)Ostlc ])roduces an incontestable fact, that is, tlie resun-cction of Clirist; and goes on to argue against thcnt from the absurdities that must follow from their princii)le,

I. Jf there be, can be, no resurrection of the dead, then Christ is not risen ; {y. 13.) and again, *« If the dead rise not, cannot be raised or recovered to" life, then is not Christ raised, v. 16. And yet it was foretold in ancient prophecies, that he should rise ; and it has l)een proved by multitudes of eye-witnesses, that he is risen. And will you sav, will anv among you dare to say, that is not, cannot be, which God long ago said shall be, and is now undoubted matter of fact ?"

II. It would follow hereupon, that the preaching and faith of the gospel would be vain ; If Christ be not risen, then is our fireaching vain, and your faith vain, V. 14. This supposition admitted, would destroy the principal evidence of Christianity j and

1. CORINTHIANS, XV.

so, 1, Make preaching vain. " We apostles should be found fa/se luitnesses of God ; we pretend to be God's witnesses for this truth, and to work miracles by his power in confirmation of it, and are all the while deceivers, liars for God, if in his name, and by power received from him, we go forth, and publish and assert a thing false in fact, and impossible to be true. And does not this make us the vainest men in the world, and our office and ministry the vainest and most useless thing in the world ? What end could we propose to ourselves, in undertaking this hard and hazardous service, if we knew our religion stood on no better foundation, nay if we were not well assured of tlie contrary ? What should we preach for ? Would not our labour be wholly in vain ? We can have no very favourable expectations in this life ; and we could have none beyond it. If Christ be not risen, the gospel is a jest; it is chaff and emptiness." 2. This supposition would make the faith of Christians vain, as well as the labours of ministers; If Christ be not raised, your faith is vain ; ije are yet in your sins, {v. 16.) yet under the guilt and condemnation of sin, because it is through his death and sacrifice for sin alone, that forgiveness is to be had. IVe have redemption through his blood, the forgiveness of sins, Eph. 1. 7. No remission of sins is to be had, but through the shed-ing of his blood. And had his blood been shed, and his life taken away, without ever being restored, what evidence could we have had, that through him we should have justification and eternal life.'' Had he remained under the power of death, how should he have delivered us from its power } And how vain a thing is faith in him, upon this supposition ! He must rise for cur justification, who was delivered for our sins, or in vain we look for any such benefit by him. There had been no justification, or salvation, if Christ had not risen. And must not faith in Christ be vain, and of no signification, if he be still among the dead ?

ni. Another absurdity following from this supposition, is, that those who are fallen asleefi in Christ, are perished. If there be no resurrection, they cannot rise, and therefore are lost, even those who have died in the Christian faith, and for it. It is plain from this, that those among the Corinthians, who denied the resurrection, meant thereby a state of future retribution, and not merely the revival of the flesh ; they took death to be the destruction and extinction of the man, and not merely of the bodily life; for otherwise the apostle could not infer the utter loss of those who slept in Jesus, from the supposition they would never rise more, or that they had no hopes in Christ after life; for they might have hope of happiness for their minds, if these survived their bodies; and this would prevent the limiting their hopes in Christ to this life only. Upon supposition there is no resurrection in your sense, no after-state and life, then dead Christians are quite lost. How vain a thing were our faith and religion upon this sup])osition ! And tliis,

IV. Would infer, that Christ's ministers and servants were of all inen most miserable, as having hope in him in this life only, (v. 19.) which is another aljsurdity that would follow from asserting no resurrection. Their condition who hope in Christ, would be worse than that of other men; who ho/ie in Christ. Note, All who believe in Christ, have hope in him ; all who believe in him as a Redeemer, hope for redemption and salvation by him ; but if there be no resurrection, or state of future recompense, (which was intended by those who denied the resurrection at Corinth,) their hope in him must be limited to this life : and if all their hopes in Christ lie within the compass of this life, they are in a much worse condition than tlie rest of mankind, especially at that time, and' under those cir-

cumstances, in which the apostles wrote; for then they had no countenance or protection from the rulers of the world, but were hated and persecuted by all men. Preachers and private Christians therefore had a hard lot, if in this life only they had hope in Christ. Better be any thing tlian a Christian upon these terms ; for in this world they are hated, and hunted, and abused, stripped of all worldly comforts, and exposed to all manner of sufi'erings : they fare much harder than other men in this life, and yet have no further or better hopes. And is it not absurd for one who believes in Christ, to admit a principle that involves so al:)surd an inference.'' Can that man have faith in Christ, who can believe concerning him, that he will leave his faithful servants, whether ministers or others, in a worse state than his eiiemies ? Note, It is a gross absurdity in a Christian, to admit the supposition of no resurrection or future state. It leaves him no hopes beyond the world : and this would often make his condition the worse. Indeed, the Christian is by his religion crucified to this world, and taught to live upon the hope of another. Carnal pleasures are insipid to him in a great degree; and spiritual and heavenly pleasures are those which he affects and pants after. How sad is his case indeed, if he must be dead to worldly pleasures, and yet never hope for any better!

20. But now is Christ risen from the dead, cmd become the first-fruits of them that slept. 21. For since b-y man came death, by man came also the resurrection of the dead. 22. For as in Adam all die, even so in Christ shall all be made alive. 23. But fA'ery man in his own order : Christ the first-fruils; afterwards they that are Christ's, at his coming. 24. Then comcth the end, when he shall have delivered up the kingdom to God, even the Fatiier; when he shall have put down all rule, and all authority and power. 25. For he must reign, till he hath put all enemies under his feet. 26. The last enemy that shall be destroyed is death. 27. For he hath put all things under his feet. But when he saith. All things are put under him., it is manifest, that he is excepted, who did put all things under him. 28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all tilings under him, that God may be all in all. 29. Else what shall they do, who are baptized for the dead, if the dead rise not at all ? Why are they then baptized for the dead ? 30. And why stand we in jeopardy every hour? 31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32. If after the manner of men I have fought with beasts at Ephesus, what advantagclh it me, if the dead rise not ? Let us eat and drink, for to-morrow we die. 33. Be not deceived: evil communications corrupt good manners. 34. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

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In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,

I. On the resurrection of Christ; 1. Because he is indeed the first-fruits of them that slefit, v. 20. He is truly risen himself, and he is risen in this very quality and character, as the first-fruits of them who sleep in him. As he is assuredly risen, so in ' his resurrection there is as much an earnest given, I that the dead in him shall rise, as there was, that [the Jewish harvest in general should be accepted, and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fnuts, (Rom. 11. 16.) and the whole body of Christ; all that are by faith united to him, are by his resurrection ascertamed of their own. As he is risen, they shall rise; just as the lump is holy, because the first-fruits are so. He is not risen merely for himself, but as Head of the body of the chmxh ; and those that sleefi in him, God •willbring- with him, 1 Tliess. 4. 14. Note, Christ's resurrection is a pledge and earnest of our's, if we are true believers in him : because he is risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used bv the apostle in confirmation of the truth ; and it is, 2. Illustrated by a parallel between the first and second Adam. For since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, v. 21. And so, as in Adain all die, in Christ shall all he made alive ; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and Ijecome immortal. All who die, die through the sin of Adam, all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not, that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the First-finiits; therefore they chat are Christ's, {x>. 23.) shall rise too. From hence it will not follow, that all men without exception shall rise too ; but it will fitly follow, that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man ; and so as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom, that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality. Before he leaves the argument, he, 3. Observes, That there will be an order observed in their resurrection. What that precisely will be, we are no where told, but in the general onlv here, that there will be order observed. Possibly, theu may rise first, who have held the highest rank, and done the most eminent sen'ice, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said, that ihc first-fruits are supposed to rise first, and afterward all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation : as it was not necessary that they who lived remote from Jerusalem, must go thither, and offer the fii-st-fruits, before they could account the lump holy ; yet they must be set apart for this purpose, till thev could be offered, which might be done at any time from Pentecost till the feast of dedication. See Bishop Patrick on Numb. 26. 2. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this

offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly offered afterward. So Christ's resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time before him. It is because he is risen, that they rise. Note, They that are Christ's, must rise, because of their relation to him.

II. He argues from the continuance of the mediatorial kingdom till all Christ's enemies are destix))^-ed, the last of which is death, v. 24—26. He is risen, and, upon his resurrection, was invested with sovereign empire, had all/iowerin heaven and earth put into his hands, (Matt. 28. '[S.) had a Jiame grven him above every name, that every knee might bow to him, and every tongue confess 'him Lord, Pliilip. 2. 9—11. And the administration of this kingdom must continue in his hands, till all oi)posing fwiver, and rule, ami authority, be put doivn, {v. 24.) till all enemies are put under his feet, (v. 25.) and tilt the last enemy is destroyed, wliich is death, v. 26. Now, this argument implies in it all these particulars : 1. That our Saviour rose from the dead, to have all power put into his hands, and have and administer a kingdom, as Mediator; For this end he both died, and rose, and rex'ived, that he might be Lord both of the dead and living, Roin. 14. 9. 2. That this mediatorial kingdom is to have an end, at least as far as it is concerned in bringing his people safe to glory, and subduing all his and their enemies; Then cometh the end, v. 24. 3. That it is not to have an end, till all opposing power be put down, and all enemies brought to his feet, v. 24, 25. 4. That, among other enemies, death must be destroyed, {v. 26.) or abolished ; its power over his melnbers must be disannulled. Thus far the apostle is express; but he leaves us to make the inference, that therefore the saints must rise ; else death and the grave would have power over them ; nor would our Saviour's kingly power prevail against the last enemy of his people, and annul its power. When saints shall live agam, and die no more, then, and not till then, is death abolished, which must be brouglit about before our Saviour's mediatorial kingdom is delivered up, which vet must be in due time. The saints therefore shall live again, and die no more.

This is the scope of the arguments ; but the apostle drops several hints in the course of it, that will be properlv noticed: as, (1.) That our Saviour, as Man, and Mediator between God and man, has a delegated royalty, a kingdom given ; Jll things are put under him ;' he excepted, that did put all things under him, v. 27. As Man, all his authority must be delegated. And though his mediation supposes his divine nature, yet as Mediator he does not so explicitly sustain the character of God, I)ut a middle Person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man ; and receiving commission and authoritv from God the Father, to act in this office. The Father appears, in this whole dispensation, in the majestv, and with the authority, of God : the Son, made Man, appears as the Minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures, which belongs to him as (iod, but of a kingdom committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne. Rev. 3. 21. Then was the prediction verified, / have set my King upon mu holy hill of Zion, (Ps. 2. 6.) placed him on his throne. This is meant by the phrase so frequent in the writings of the New Testament, of sitting at the right hand of God ; (Mark 14. 19. Rom. 8. 34. Col. 3. 1, &c.) on the right hand of I fioiver; (Mark 16. 62. Luke 20. 69.) on the right

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hand t.f the Majesty on high; (Heb. 1. 3.) on the right hand of the throne of God; (Heb. 32. 2.) on the right hand of the throne of ihe Majeaty in the heavens, Heb. 8. 1. Sitting down in this seat, is taking upon liim the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, Mark 16. 19. And it is spoken of in scripture, as a recompense made him for his deep humiliation and self-abasement, and in becoming Man, and dying for man the accursed death of the cross, Philip. 2. 6—12. Upon his ascension, he was made Head over all things to the church, had power given him to govern and protect it against all enemies, and in the end destroy them, and complete the salvation of all who believe in him. This is not a power appertaining to Godhead as such ; it is not original and unlimited power, but power given and limited to special purposes. And though he who has it, is God, yet, inasmuch as he is somewhat else beside God, and in this whole dispensation acts not as God, but as Mediator, not as the oflFended Majesty, but as one intei-posing in favour of his offending creatures, and this by virtue of his consent and commission, who acts and appears always in that character, he may properly be said to have this power given him ; he may reign as God, with power unlimited, and yet may reign as Mediator, with a power delegated, and limited to these particular purposes. (2.) That this delegated royalty must some time be delivered up to the Father, from whom it was received, {v. 24.) for it is a power received for particular ends and purposes ; a power to govern and protect his church till all the members of it be gathered in, and the enemies of it for ever be subdued and destroyed, v. 25, 26. And when these ends shall be obtained, there is no need that the power and authority should be continued. The Redeemer must reign till his enemies be destroyed, and the salvation of his church and people be accomplished ; and when this end is attained, then will he deliver up tiie power which he had only for this purpose ; though he may continue to reign over his glorified church and body in heaven ; and in this sense it may notwithstanding be said, that he shall reign for ever and ever; (Rev. 11. 15.) that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end; (Luke 1. 33.) that his dominioji is an everlasti?ig dominion, which shall not pass aivai/, Dan. 7. 14. See also Mic. 4. 7. (3.) The Redeemer shall certainly reign till the ver^ last enemy of his people be destroyed, till death itself be abolished, till his saints revive, and recover perfect life, never to be in fear or danger of dying any more. He shall have all power in heaven and earth till then; he •who loved us, and gave himself for us, and washed us from our sins in his own blood; he who is so nearly related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation ? He is alive, who •was dead, and liveth for ever, and doth reign, and will continue to reign, till the redemption of his people be completed, aiul the utter ruin of their enemies effected. (4.) When this is done, and all things are put under his feet, then shall the Son he-come subject to him that put all t/rings under him, that God may be all in all, v. 28. The meaning of which I take to be. That then the Man Christ Jesus, who has appeared in so much majesty during the whole administration of this kingdom, shall appear, upon the giving it up, to be a Subject of the Father. Things arc in scripture many times said to be, when they are manifested and made to appear; and this delivering up the kingdom will make it manifest, that he who appeared in the majesty of the sovereign King, was, during this admmistration, a subject of God. The glorified humanity of our Lord Jesus Christ, with all the dignity and power con-

ferred on it, was no more than a rlorious creature. This will appear Avhen the kingdom shall be delivered up ; and it will appear to the divine glory, that God may be all in all, that the accomplishment of our salvation may appear all over divine, and (iod alone may have the honour of it. Note, Though the human nature must be employed in the work of our redemption, yet God was all in all in it. It was the J^ord's doing, and should be marvellous in our eyes in. He argues for the resurrection, from the cast of those who were baptized for the dead; {v. 29.) What shall they do, who are baptized for the dead, if the dead rise not at all? Why are they ba/itized for the dead? What shall they do, if the dead rise not ? W'hat have they done ? liow vain a thing hath their baptism been ! Must they stand by it, or renounce it; why are they baptized for the dead, if the dead rise not ? vTri^ tZv vmpZv. But what is this baptism for the dead ? It is necessary to be known, that the apostle's argument may be understood ; whether it be only argumentum ad hominem, or ad rein ; that is, whether it conclude for the thing in dispute universally, or only against the particular persons who wei-e baptized for the dead. But who shall intei-pret this very obscure passage, which, though it consists of no more than three words, beside the articles, has had more than three times three senses put on it by interpreters ? It being not agreed, what is meant by baptism ; whether it be to be taken in a proper or figurative sense ; and if in a proper sense, whether it be to be understood of Christian baptism i)roperly so called, or some other ablution. And as little is it agreed; who are the dead, or in what sense the preposition ii7rij> is to be taken. Some understand the dead, of our Saviour himself; vide Whitby in loc. Why are persons baptized in the name of a dead Saviour, a Saviour who remains among the dead, if the dead rise not ? But it is, I belie\e, an instance perfectly singular, for 01 vmp'A to mean no more than one dead person ; it is a signific:l.ion which the words have no where else. And the oi fiuTTTi^i^ivci {the baptized) seem plainly to mean some particular pei'sons, not Christians in general; which yet must be the signification, if the ol viKpoi (the dead) be understofid C'f our Saviour. Some understand the passajTC of the mart\'rs ; \\'hy do they suffer martvrdom for their religion ? This is sometimes called the ba])tism of hK.od by the ancients, and, by our Saviour himself, liaptism indefinitely. Matt. 20. 22. Luke 12. 50. But in what sense can they that die martyrs for their religion, be said to be baptized, that is', die martyrs for the dead ? Some understand it of a custom that was observed, as some of the ancients tell us, among many who professed the Christian name in the first ages, of baptizing some in the name and stead of catechumens dying without baptism. But this savoured of such superstition, that, if the custom had prevailed in the church so soon, the apostle would hardly have mentioned it, without signifying a dislike of it. Some understand it of baptizing over the dead, which was a custom, thcv tell us, that early obtained ; and this to testifv tlicir hope of the resurrection. This sense is pertinent to the apostle's argument, but it a)>peai-s not that an\' such ])ractice was in lise in the apostle's time. Others understand it of those who have been Imptized for the sake, or on occasion, of the martyrs, that is, the constancv with which they died for their religion. Some wct'-e doubtless converted to Christianity, by observing this: and it would have been a vain thing for persons to have become Cliristians upon this motive, if the martyrs, by losing their lives for religion, became utterly extinct, and were to live no rnore. But the church at Corinth had not, in all jjrobability, suffered much persecution at this time, or seen many instances of martyrdom among them, nor had many converts been made by

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the constancy and firmness which the martyrs discovered. Not to observe, that si i-tx/iii seems to be too general an expression, to mean only the martyred dead. It is as easy an explication of the phrase, as any 1 have met with, and as pertinent to the argument, to suppose the oi vty.poi to mean some among the Corinthians, who had been taken off by the hand of God. We read, that many were sickly amone them, and many slefit, {ch. 11. 38.) because of their disorderly behaviour at the Lord's table. These executions might terrify some into Christianity ; as the miraculous earthquake did the jailer. Acts 16. 29, 30, &c. Persons bt\ptized on such an occasion, might be properly said to be baptized for the dead, that is, on their account. And the o« finTrri^o/utioi {the bafitized) and the d anfo) (the dead) answer to one another; and upon this supposition the Corinthians could not mistake the apostle's meaning. "Now," says he, "what shall they do, and why were they baptized, if the dead rise not.' You have a general persuasion that these men have done nght, and acted wisely, and as they ought, on this occasion ; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it ?" But whether this be the meaning, or whatever else be, doubtless the apostle's argument was good, and intelligible to the Corinthians. And his next is as plain to us.

IV. He argues from the absurdity of his own and other Christians' conduct, upon this supposition ;

1. It would be a foolish thing for them to i-un so many hazards; (v. 30.) " IVhystandnveinjeofiardy every hour? Why do we expose ourselves to continual peril; we Christians, especially we apostles ?" Every one knows that it was dangerous being a Christian, and much more a preacher and apostle, at that time; "Now," says the apostle, " what fools are we, to run these hazards, if we have no better hopes beyond death ; if, when we die, we die wholly, and revive no more.""' Note, Christianity were a foolish profession, if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it required men to risk all the blessings and comforts of this life, and to face and endure all the evils of it, without anv future prospects. And is this a character of his religion, fit for a Christian to endure ? And must he not fix this character on it, if he gives up his future hopes, and denies the resurrection of the dead ? This argument the apostle brings home to himself; " / firo-test" says he, " by your rejoicing in Christ Jesus, by all the comfort of" Christianity, all the peculiar succours and supports of our holy faith, that / die daily," v. 31. He was in continuail danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life ? To live in daily view and expectation of deatli, a-nd yet have no prospect beyond it, must be very heartless and uncomfortable ; and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was c,-uilty of extreme weakness, in hazarding all that .vas dear to him in this world, and his life into the bargain. He had encountered very great difficulties, and fierce enemies ; he hud foiig^ht with beasts at E/ihesus, {v. 32.) and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen ; (Acts 19. 28.) though some understand this literally of Paul's being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular \'0L. VI.—3 N

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detail of his sufferings, 2 Cor. 11 24, adjn. When he mentions that he \v;is five times scourged of'the Jews, thrice beaten with rods, once stoned, tliricc shipwrecked, it is strange that he should uoi have said that he was once exposed to fight with the beasts. I take it, therefore, tiiat this figliting witii beasts is a figurative expression ; the beasts intended were men of a fierce and ferine disposition, and this refers to the passage above cited. "Now," says he, "what advantage have I from such contests, if the dead rise not ? Why should 1 die daily, expose myself daily to the danger of dying by violent liands, if the dead rise not ? And \i'/iost mortem nihil —;/ / am to perish by death, and expect nothing after it^ could any thing be more weak *." \^'asPaul so senseless .> Had he given the Corinthians any ground to entertain such a th( ught of him ? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life } Could anv thing but the sure hopes of a better life after death have extinguished the love of life in liim to this degree '*. "What advantafrcth it me, if the dead rise not? What can I propose to myself?" Note, It is very lawful and fit for a Christian to propose adv-antage to himself by liis fidelity to (iod. Tiuis did Paul. Thus did our blessed Lord himself, Hel). 13. 2. And thus we are bid to do after his example, and have our fruit to holiness, that our end may be everlasting life. This is the very end of our faith, even the salvation of our souls; (1 Pet. 1. 9.) not only what it will issue in, but what we should aim at.

2. It would be a much wiser thing to take the comforts of this life ; Let us eat and drink, for tomorrow we die ; {v. 32.) let us tum epicures. Thus this sentence means in. the prophet, Isa. 22. 13. Let us even live like beasts, it we must die like them. This would be a wiser course, if there be no resurrection, no after-life, or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as I have hinted above, that those who denied the resurrection among the Corinthians, were perfect Sadducees, of whose principles we have this account in the holy writings, that they say. There is no resurrection, neither angel nor spirit, (Acts 23. 8.) that is, " Man is all body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again." Such Sadducees were the men against whom the apostle argues; otherwise his arguments had no force in them ; for, though the body should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran for Christ's sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and hapjjiness. But if there be no hopes after death, would not every wise man prefer an easy comfortable life before such a wretched one as the apostle led ; nay, and endeavour to enjoy the comforts of life as fast as possible, because the continuance of it is short ^ Note, Nothing but the hopes of better things hereafter can enable a man to forego all the comforts and pleasures here, and embrace poverty, contempt, misery, and death. Thus did the apostles and primitive Christians ; but how wretched was their case, and how foolish their conduct, it they deceived themselves, and abused the world with vain and false hopes !

V. The apostle closes his argunent with a caution, exhortation, and reproof.

1. A caution against the dangerous conversation of bad men, men of loose lives and principles; /!e not deceived, says he ; evil communications corrupt good manners, v. 33. Possibly, some of those who said that there was no resurrection of the dead.

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were men oi lousC lives, and endeavoured to countenance their vicious practices by so corru]jt a ])rin-ciple; and had that sj)eech often in their nioutlis, Ltt us tat and drink, for to-morronv ivc die. Now, the apostle grants that tlie talk was to tlie purpose, it" there were no future state. But lia\ ini^- confuted their principle, he now warns the Corinthians how dangeious such men's conversation nnist prove. He tells them that they would, probably, be corrupted by them, and fall'in with tlieir course of life, if they g-ave into their evil principles. Note, Bad company and conversation are likely to make bad men. Those who would keep their innocence, must keep good company. Error and vice are infectious; and if we woukl avoid the contagion, we niust keep clear of those who have taken it. He that ivatketh ivith ivise men, shall be wise; but a comfianion of fools shall be destroyed, Prov. 13. 20.

2. Here is an exhortation to break off their sins, and rouse themselves, and lead a more holy and righteous life, t. 34. Aivake to righteous7iess, or aivake righteously, exvvi4=''^' S'tnAicm, and sin 7iot, or sin no more. " Rouse yourselves, break off your sin by repentance: renounce and forsake every evil way, correct whatever is amiss, and do not, by sloth and stupiditv, be led away into such conversation and principles as will sap your Christian hopes, and corrupt your i)ractice." The disbelief of a future state destroys all virtue and piety. But the improvement to be made of the truth, is, to cease from sin, and set oui-selves to the business of religion, and that in good earnest. If there will be a resurrection and a future life, we should live and act as those who believe it; and should not give into such senseless and sottish notions as will debauch our morals, and render us lot)se and sensual in oui' lives.

3. Here is a reproof, and a sharj) one, to some at least, among them ; So?ne of you have not the knoiv-ledge of God ; I s/jeak this to your shame. Note, It is a shame in Christians, not to have the knowledge of (rod. The Christian religion gives the best information that can be had about God, his nature, and grace, and government. They who profess this religion, reproach themselves, by remaining without the knowledge of Ciod : for it must be owing to their

, own sloth, and slight of God, that they are ignorant of him. And is it not a horrid shame tor a Christian to slight God, and be so wretchedly ignorant in matters that so nearly and highly concem him } Note

-■ also. It must be ignorance of' Ciod, that leads rnen into the disbelief of a resurrection and future life. Those who know God, know that he will not abandon his faithful servants, leave them exposed to such hardships and sufferings, without any recompense or reward. They know he is not unfaithful or unkind, to forget their labour and patience, their faithful services and cheerful sufferings, or let their labour be in vain. But I am apt to think that the expression has a much stronger meaning ; that there were atheistical people among them, who hardly owned a God, or one wlio had any concem with, or took cognizance of, human affairs. These were indeed a scandal and shame to any Christian church. Note, Real atheism lies at the bottom of men's disbelief of a future state. They who own a (iod and a providence, and observe how unequal the distril)utionsof the ])resent life arc, and how frequently the best men fare worst, can hardly doubt an after state, where every thing will be set to rights.

35. But some man will say, How are the dead raised up ? And witli wiiat body do they come ? 36. T/iou fool ! that which thou sowest, is not quickened, except it die: 37. And tliat whicli thou sowest, thou sow-

est not that body that shall be, but bare grain, it may cliance of wheal, or of some other grain: 38. Rut God giveth it a body as it hath pleased him, and to every seed its own body. 39. All flesh is not the same flesh: but tkcre is one kind of f\esh of men, another flesh of beasts, another of fishes, and another of birds. 40, There arc also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glorp of the terrestrial is another. 41. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. 42. So also is the resurrection of the dead. It is sown in corruption; it ia raised in incorruption: 43. It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44. It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45. And so it is written. The first man Adam was made a living soul; the last Adam icas made a quickening spirit. 46. Howbeit, that icas not first, which is spiritual, but that which is natural; and afterward that which is spiritual. 47. The first man is of the earth, earthy: the second man is the Lord from heaven. 48. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

The apostle comes now to answer a plausible and principal olyection against the doctrine of the resur rection of the dead ; concerning which, observe the proposal of the objection ; Some man will say. How are the dead raised u/i ? jlnd with what body do they come? v. o5. The objection is plainly two folcl. 1. How are they raised ufi ? that is, " By what means ? How can they be raised ? ^^'hat power is equal to this effect ? It was an opinion that prevailed much among the heathens, and the Saddu-cees seem to have been in the same sentiment, that it was not wthin the compass of divine power, tnor-tales eeternitate donare, ant revocare defunctos — to make mortal men immortal, or revive and restore the dead. Such sort of men they seem to have lieen, who among the Corinthians denied the resurrection of the dead, and object here, " How are they raised? How should they be raised ? Is it not utterly impossible ?" 2. 'I'lie other part of the objection is about the quality of their bodies, who shall rise; «• With what body will they come? Will it be with the same body ; with like shape, and form, and stature, and members, and qualities, or various ?" The former objection is that of those who opposed the doctrine, the latter the inquiry of curious doubters.

(1.) To the first, the ajjostlc answers, by telling them this was to be brought about by divine power.

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that very power which they had all observed to do somewhat very like it, year after year, in the death and revival of the corn; and therefore it was an argument of great weakness and stupidity, to doubt wliether the resurrection of the dead mijjht not be effectual by the same power; Thou fool l that which " thou Honvest is not quickened, unless it die, v. 36. It must first corrupt, before it will (juicken and spring up. It not only sprouts after it is dead, but it must die, that it may live. And w'ny should any be so foolish as to imagine, that the man once dead cannot be made to live again, by the same power which every year brings the dead grain to life.'' This is the substance of what he answers to the first question. Note, It is a foolish thing to question the divine power to raise the dead, when we see him ever)' day quickening and reviving things that are dead.

(2.) But he is longer in answering to the second inquiry.

He begins, [1.] By observing, that there is a change made iii the grain that is sown ; It is not that body which shall be that is sown, but bare grain of wheat or barley, &c. ; but God gives it such a body as he will, and in such way as he will, only so as to distinguish all kinds from each other. Every seed sown has ita /iro/ier body, is constituted of such materials, and figured in such a manner, as are proper for it, proper to that kind. This is plainly in the divine power, though we no more know how it is done, than we know how a dead man is raised to life again. It is certain, the grain undergoes a great change, and it o intimated in this passage; and so will the dead, when they rise again, and live again, in tVieir bodies, after death.

[2.] He proceeds hence to observe, that there is a great deal ot variety among other bodies, as there is among plants: as, First, In bodies of flesh; jilt Jlesh is not the same; that of men is of one kind, that of beasts another, another that of fishes, and that of birds another, v. 39. There is a variety in all the kinds, and somewhat peculiar in every kind, to distinguish it from the other. Secondly, In bodies celestial and terrestrial, there is also a difference; and what is for the glory of one, is not for the other; for the true glory of every being consists in its fitness for its rank and state. Earthly bodies are not adapted to the heavenly regions, nor heavenly bodies fitted to the condition of earthly beings. Nay, Thirdly, There is a variety of glory among heavenly bodies themselves; There is one glory of the sun, and another glory oj'the tnoon, and another glory of the stars; for one star differs from another star in glory, v. 41. All this is to intimate to us, that the bodies of the dead, when they rise, will be so far changed, that they will be fitted for the heavenly regions; and that there will be a variety of glories among the bodies of the dead, when they shall be raised, as there is among the sun, and moon, and stars, nay, among the stars themselves. All this carries an intimation along with it, that it must be as easy to divine power to raise the dead, and recover their mouldered bodies, as out of the same materials to form so many kinds of flesh and plants, and, for aught we know, celestial bodies as well as terrestrial ones. The sun and stars may, for aught we know, be composed of the same materials as the earth we tread on, though so much refined and changed by the divine skill and power. And can he, out of the same materials, form such various be- | ings, and yet not be able to raise the dead ? Having thus prepared the way, he comes,

[3.] To speak directlv to the point; So also, says he, is the resurrection of the dead; so, as the plant growing out of the putrefied grain, so as no longer to be a terrestrial but a celestial body, and varying in glory from the other dead, who are raised, as one star does from anothei-. But he specifies some par-

j ticulars; as, First, It is sonvn in corruption, it is : raised in incorru/ition. It is sown. Burying the dead is like sowing tliem, it is like committing tlie seed to the eartli, that it may spring out of it again. And our bodies, whicl\ are sown, are cori-uptilsk-, liable to putrefy and moulder, and crumble to dust ; but when we rise, they will be out of the power of the grave, and never more be liable to corruption. Secondly, It is sown in dishonour, it is raised in glory. Our's is at present a viie body, Philip. 3. 21. Notliing is more loathsome than a dead body ; it is thrown into the grave as a despised and broken vessel, in which there is no pleasure. But at the resurrection a glory will i)c put upon it; it will be made like the glorious body of our Saviour; it will be purged from all the dregs of earth, and refined into an etherial substance, and shine out with a splendour resembling his. Thirdly, It is sown in weakness, it is raised in /lower. It is laid in tiie eartli, a poor helpless thing, wholly in the power of death, deprived of all vital capacities and powers, of life and strength : it is utterly unable to move or stir. But when we rise, our bodies will have heavenly life and vigour infused into tlum ; they shall be hale, and firm, and durable, and lively, and liable no more to any infirmity, weakness, or decay. Fourthly, It is sown a natural, or animal body, o-Z/usl -^u^ikcv, a body fitted to the low condition, and sensitive pleasures and enjoyments, of this life, which are all gross in comparison of the heavenly state and enjoyments. But when we rise, it will be quite otherwise ; our body will rise spiritual. Not that body will be changed into spirit: this would l)e a contradiction in our common conceptions; it would be as much as to say, Body changed into what is not body, matter made immaterial. The expression is to be understood comparatively. We shall at the resurrection have bodies purified and refined to the last degree, made light and agile ; and though they are not changed into spirit, yet made fit to be perpetual associates of spirits made perfect. And why shoidd it not be as much in the power of God to raise in-con-ujjtible, glorious, lively, spiritual bodies, out rf the ruins of those vile, corruptible, lifeless, and animal ones, as first to make matter out of nothing, and then, out of the same mass of matter, produce such variety of !)eings, both in earth and heaven ? To God all things are possible ; and this cannot be im-possil)le.

[4.] He illustrates this by a comparison of the first and second Adam ; There is an nalural body, savs he, and there is a spiritual body ; and then goes into the comparison, in several instances. First, As we have our natural body, the animal bodv we have in this world, from the first Adam, we expect our spiritual body from the second. This is implied in the whole comparison. Secondly, This is but consonant to tlie different characters these two persons bear; The Jirst ,4dam was made a Iri'ing soul, such a being as ourselves, and with a power of propagating such beimrs as himself, and conveying to them a nature and animal l)ody like his own, but none other, nor better. The second .Adam is a quickeninic S;,i-ri{; he is the Resurrection and the Life, .To^in 11. 25. He hath life in himself, and quickeneth whom he will, John 5. 20, 21. The first man was of the earth, made out of the earth, and was earthv; his body was fitted to the region of his aliode : but the second Adam h the Lord from heaven; he who came down from heaven, and giveth life to the world ; (John 6. 33.) he who came down from heaven, and was in heaven at the same time; (John 3. 13.) the Lord of heaven and earth. If the first Adam could communicate to us natural and animal bodies, cannot the second Adam make our bodies spiritual ones * If the deputed lord of>this lower creation r^'ild do the one, cannot the Lord from heaven, the Lord o

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heaven and eai-th, do tlie other ? Thirdly, We must first have natural bodies frum the first Adam, before we can have si)iriiual bodies from the second ; {v. 49.) we must bear the image oj the earthy, before we can bear the iinage of the heavenly. Such is the es-tabUshed order of Providence. We must liave weak, frail, mortal bodies by descent from the fii'st Adam, before we can have lively, spiritual, and immortal ones by the quickening power of the second. We must die, before we can live to die no more. Fourth-iy, Yet if we are Christ's, true believers in him, (for tuis whole discourse relates to the resurrection of tiie saints,) it is as certain that we shall have spiritual bodies as it is now that we have natural or animal ones. By these we are as the first Adam, earthy, we bear his image; by those we shall be as the second Adam, have bodies like his own, heaven-iv, and so bear his image. And we are as certainly intended to bear the one, as we have borne the other. As sure therefore as we have had natural bodies, we shall have spiritual ones. The dead in Christ shall not only rise, but shall rise thus gloriously changed.

[5.] He sums up this argument, by assigning the reason of this change ; {v. 50.) JVow this I say, that flesh and blood cannot inherit the kingdom of God ; nor doth corruption inherit incorrufition. The natural body is flesh and blood, consisting of bones, muscles, nerves, veins, arteries, and their several fluids; and as such, it is of a corruptible frame and form, liable to dissolution, to rot and moulder. But no such thing shall inherit the heavenly regions; for this were for conniption to inherit incorruption, which is little better tlian a contradiction in terms. The heavenly inheritance is incori-uptible, and never fadeth away, 1 Pet. 1. 4. How can this be possessed by flesh and blood, which is corruptible and will fade away.'' It must be clianged into ever-during sul)-stance, before it can be capable of possessing the heavenly inheritance. The sum is, that the bodies of the saints, when ihey shall rise again, will be greatly changed from what they are now, and much for the better. They are now corruptible, flesh and blood, they will be then incorruptible, glorious, and spiritual bodies, fitted to the celestial world and .state, where they are ever afterward to dwell, and have their eternal inheritance.

51. Behold, I shew you a mystery; We shall not all sleep, but we shall all he changed, 52. In a moment, in tiie twinkling of an eye, at the last trump; (for the trumpet shall sound ;) and the dead shall be raised incorruptible, and we shall be changed. 53. For this corruptible must put on incorruption, and this mortal must put on immortality. 54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to paiiS the saying that is written, Death is swallowed up in victory. 55. O death, where is thy sting ? O grave, where is thy victory ? 56. The sting of death is sin ; and the strength of sin is the law. 57. But tiianks be to God, who giv-eth us the victory through our Lord Jesus Christ.

To confirm what he had said of this change, he here,

I. Tells them what had Reen concealed from, or unknown to them, till then^—that all the saints should

not die, but all would I)e changed. They that are alive at our Lord's coming, will be caught up into the clouds, without dying, 1 Thess. 4. 11. But it is plain from this passage, that it will not be without changing from corruption to incorruption. 'I'he frame of their living bodies shall be thus altered, as well as those that are dead ; and this in a mo7ritnf, in the twinkling of an eye, v. 5'2. What cannot Almighty Power ertect.'' That Power that calls the dead into life, can surely thus soon and suddeiilv change the living; for changed they must be as ^\ cil as the dead; because flesh and blood cannot inlieiit the kingdom of (iod. This is the mystery which the apostle shews the Corinthians; Behold', J shevj you a mystery; or bring into open lighta truth dark and unknown before. Note, There are many ni\ s-teries shewn to us in the gospel; many truths, that before were utterly unknown, are there made known ; many truths, that were but dark and obscure before, are there brouglit into open day, and plainly revealed; and many things are in part revealed, that will never be fully known, nor perhaps clearly understood. The apostle here makes known a truth unknown before, which is, that tlie saints, living at our Lord's second coming, will not die, but be changed ; that tliis change will be made in a moment, in the twinkling of an eye, and at the sound of the last trump ; for, as he tells us elsewhere, the Lord hiJnself shall descend with a shout, with the voice of the archangel, and with the trump of God ; (1 Thess. 4. 16.) so here, the trumpet must sound. It is the loud summons of all the living and all the dead, to come and appear at the tribunal of Christ. At this summons the graves shall open, the dead saints shall rise in an incorruptible state, v. 52.

II. He assigns the reason of this change ; [y. 53.^ For this corruptible must put on incorruption, and this mortal must put on immortality. How otherwise could the man be a fit inhabitant of the incorruptible regions, or be fitted to possess the eternal inheritance ? How can that which is corruptible and mortal, enjoy what is incorruptible, pe/manent, and immortal ? This cornijitible bod\ mus^ be made incorruptible, this mortal Ijody must be changed into immortal, that the man may be capable of enjoying the happiness designed for him. Note, It is this coriuptible that must put on incorruption ; the demolished fabric that must be reared again. What is sown must be quickened. Saints will come in their own bodies, {v. 38.) not in other bodies.

III. He lets us know what will follow upon this change of the living and dead in Christ; Then shall be brought to pass that saying. Death is swallowed up in victory ; or, He will swallow up death in victory, Isa. 25. 8. Foi- mortality shall be then s^val-lowed up in life, (2 Cor. 5. 4.) and death perfectly subdued and conquered, and saints for ever delivered from its j)ower. Such a conquest shall be obtained over it, that it shall for ever disappear in those regions to which our Lord will bear his risen saints. And therefore will the saints hereupon sing their ifriviKicy, their sow^" of triumph. Then, when this mortal shall have put on immortality, will death be swallowed up, for ever swallowed up, »<c yixof. Christ hinders it from swallowing his saints when they die ; but when they are risen again, death shall, as to them, be swallowed for ever. And upon tiiis desti-uction of death will they break out into a song of triumph.

1. They will glorj- over death as a vanquished enemy, and insult this great and terrible destroyer ; '< O death, where is thy sting? \Vhere is now thy sting, thy power to hurt ? W'hat mischief hast thou done us ? We are dead ; but behold, we live again, and shall die no more. Thou art vanquished and disarmed, and we are out of the reach ol tliy deadly dart. Where now is thy^atal artillery, thy stores of

I. CORINTHIANS, XV.

46y

death ? We fear no further mischiefs from thee, nor heed thy weapons, but defy thy power, and desi)ise thy wrath. And, O grave, where is thy victory? W here is now thy \ictory ? What is become of it ? Where are the spoils and trophies of it ? Once we were thy prisoners, but the prison-doors are burst open, the locks and bolts have been forced to give Way, and our shackles are knocked off, and we are for ever released: captivity is taken captive: the imaginary victor is conquered, and forced to resign his conquest, and release his captives: thy triumphs, grave, are at an end : the bonds of death aie loosed, and we are at liberty, and are never more to be hurt by death, or imprisoned in the grave." In a moment, the power of death, and the conquests and spoils of the grave, are gone ; and, as to the saints, the very signs of them will not remain. Where are they ? Thus will they raise themselves, when they become immortal, to "the honour of their Saviour, and the praise of divine grace : they shall glory over vanquished death.

2. The foundation for this triumph is here intimated, (1.) In the account given whence death had its power to hurt; The sting of death is sin, which gives venom to his dart, which only puts it into the power of death to hurt and kill, bin unpardoned, and nothing else, can keep any under his power. And the strength of sin is the law ; it is the divine threatening against the transgressors of the law, the curse there denounced, that gives power to sin. Note, Sin is the parent of death, and gives it all its hurtful power. By one man sin entered into the world, and death by sin, Rom. 5. 12. It is its cursed progeny and offspnng. (2.) In the account given of the victory- saints obtain over it through Jesus Christ, V. 57. The sting of death is sin ; but Christ, by dying, has taken out this sting; he has made atonement for sin, he has obtained remission of it. It may hiss therefore, but it cannot hurt. The strength of sin is the law ; but the curse of the law is removed Dy our Redeemer's becoming a Curse for us. So that sin is deprived of its strength and stmg, through Christ, that is, by his incarnation, suffering, and death. Death may seize a believer, but cannot sting him, cannot hold him in his power. There is a day coming, when the grave shall open, the bands of death be loosed, the dead saints revive, and become incorruptible and immortal, and put out of the reach of death for ever. And then will it plainly appear, that, as to them, death will have lost its strength and sting ; and all Ijy the mediation of Christ, by his dying in their room. By dying, he conquered death, and spoiled the grave ; and, through faith in him, believers become sharers in his conquests. They often rejoice before-hand, in the hope of his victory ; and when they rise glorious from the grave, will boldly triumph over death. Note, It is altogether owing to the grace of God in Christ, that sin is pardoned, and death disarmed. The law puts arms into the hand of death, to destroy the sinner; but pardon of sin takes away this power from the law, and deprives death of its strength and sting. It is by the grace of God, through the redemfilion which is in Christ Jesus, that we are freely justified, Rom. 3. 24. It is no wonder, therefore, (3.) If this triumph of the saints over death should issue in thanksgiving to God; Thanks be to God, who giveth us the victory through Christ Jesus our Lord, v. 57. The way to sanctifv all our joy, is to make it tributary to the praise of God. Then only do we enjoy our blessings and honours in a holy manner, when God has his revenue of glory out of it, and we are free to pay it to him. And this really improves and exalts our satisfaction. We are conscious at once of having done our duty, and enjoyed our pleasure. And what can be more joyous in itself, than the saints' triumph over dea when they shall rise again ? And shall

they not then rejoice in the Lord, and be glad in the God of their salvation .'' Shall not their souls magnify the Lord ? When he she wsswcA wonders to ^he dead, shall they not arise and Jtraise him ? Ps. 88. 10. Those who remain under the power of death, can have no heart to praise ; but such conquests and triumphs will certainly tune the tongues of the saints to thankfulness and praise; praise for the victory, (it is great and glorious in itself,) and for the means whereby it is obtained—it is given of God through Christ Jesus; a victory obtained not by our power, but the power of God ; not given because we are worthy, out because Christ is so, and has by dying obtained this conquest for us. Must not this circumstance endear the victory to us, and heighten our praise to God ? Note, How many springs of joy to the saints, and thanksgiving to God, are opened by the death and resurrection, the sufferings and conquests, of our Redeemer ! With what acclamations will saints rising from the dead applaud him ! How will the heaven of heavens resound his praises for ever ! Thanks be to God, will be the burthen of their song ; and angels will join the choi-us, and declare their consent with a loud Amen, Hallelujah.

58. 7'herefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

In this verse we have the improvement of the whole argument, in an exhortation, enforced by a motive resulting plainly from it.

I. An exhortation, and this threefold. 1. That they should be steatlfast— 'tSf^tloi, firm, fixed in the faith of the gospel, that gospel which he had preached, and they had received. That Christ died for our sins, and rose again the third day, according to the scrifitures, {v. 3, 4.) and fixed in the faith of the glorious resurrection of the sanctified dead, which, as he had shewn, had so near and necessary a connexion with the former. "Do not let your belief of these truths be shaken or staggered. They are most certain, and of the last importance." Note, Christians should be steadfast believers of this* great articte^FThe fesuVreCtTon of the dead. It iS evidently founded on the death of Christ. Because he lives, his servants shall live also, John 14. 19. And it is of the last importance ; a disbelief of a future life will open a way to all manner of licentiousness, and corrupt men's morals to the last degree. It will be easy and natural from hence to infer, that we may live like beasts, and eat and drink, for to-morrow we die. 2. He exhorts them to be unmoveable, in their hope and expectation of this great privilege, of being raised incorruptible and immortal. Christians should not be moved away from this hope of the gospel, (Col. 1. 23.) this glorious and blessed hope ; they should not renounce or resign their comfortable expectations. They are not vain, but solid hopes, built uj)on sure foundations, the purchase and power of their risen Saviour, and the promise of God, to whom it is impossible to lie ; hopes that shall be their most powerful supjwrts under all the pressures of life, the most effectual antidotes against the fears of death, and the most quickening motives to diligence and perseverance in Christian duty. Should they part with these hopes ? Should they suffer them to be shaken ? Note, Christians should live in the most firm expectation of a blessed resurrection. This hope should be an anchor to their souls, firm and sure, Heb. 6. 19. 3. He exhorts them to abound in the work of the Lord, and that always, in the Lord's service, in obeying the Lord's commands. They should be diligent and persevering herein.

1. CORINTHIANS, XVI.

and going ever on toward perfection ; they should be continually making advances in ti-ue piety, and ready and apt for ever)' good work. The most cheerful duty, the greatest diligence, the most constant pei-severance, become those who have such glorious hopes. Can we too much abound in zeal and diligence in the Lord's work, when we are secured of such abundant recompenses in a future life .■' \^'hat vigour and resolution, what constancy and patience, should those hopes inspire ! Note, Christians should not stint themselves as to their growth in holiness, but be always improving in sound religion, and abounding in the work of the Lord.

IL The motive resulting from the former discourse, is, that their labour shall not be in vain in the Lord ; nay, they know it shall not. They have the best grounds in the woi-ld to build upon ; they have all the assurance that can rationally be expected : as sure as Christ is risen, they shall rise ; and Christ is as s\irelv risen as the Scriptures are true, and the word of Clod. The apostles saw him after his death, testified this truth to the world in the face of a thousand deaths and dangers, and confirmed it by miraculous powers received from him. Is there any room to doubt a fact so well attested ? Note, True Christians have undoubted evidence thac their lal)our will not be vain in the Lord ; not their most diligent services, nor their most painful sufferings ; they will not be in vain, not be vain and unprofitable. Note, The labour of Christians will not be lost labour ; they may lose for God, but they shall lose nothing by him ; nay, there is more implied than is expressed in this phrase. It means, that thev shall be abundantly rewarded. He will never be found unjust to forget their labour of love, Heb. 6. 10. Nay, he will do exceeding abundantly above what they can now ask or think. Neither the services they do for him, nor the sufferings they endure for him here, are worthy to be compared with the joy hereafter to be revealed in them, Rom. 8. 18. Note, They who serve God, have good wages ; they cannot do too much, nor suffer too much, for so good a Master. If they serve him now, they shaU see him hereafter ; if they suffer for him on earth, they shall reign with him in heaven ; if they die for his sake, they shall rise again from the dead, be crowned with glory, honour, and immortality, and inherit eternal life.

CHAP. XVI.

In this chapter, the apostle, T. Gives directions about some cliaritable collection to be made in this chiircli, for the atllicted and impoverished churches in Jiidea, v. 1 . . 4. II. He talks of making tliem a visit, v. 5. . 9. III. He commends Tiniotliy to them, and tells them Apolios intended tocomcto tliem, V. 10.. 13. IV. He presses them to watchfulness, constancy, charity, and to pay a due rc;;ard to all who helped him and his fi'liow-labourers in their work, v. 14.. 19. V. After salutations from others, and liis own, he closes the epistle with a solemn admonition to them, and his jrood wishes for them, v. 20, to the end.

I.IWTOW concerning the collection* for X^ the saints, as I have given order to the churches of Galatia, even so do ye. 2. l^pon tiie first day of the week, let every one of yon lay by him in store, as God hath prospered him, that there be no gatherings when I come. .3. And when I come, whomsoever you shall approve by your letters, tliem will I send to h\\n^ your liberality unto Jerusalem. 4. And if it be meet that 1 go also, they shall go with me.

In this chai)ter, P.nid closes this long epistle with some particular matters of less moment; but as all

[ was written by divine inspiration, it is all profitabk for our instruction. He begins with directing them about a chantable collection on a particular occasion, the distiesses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation, and partly through the particular sufferings to which they were exposed. Now concerning this, observe,

I. How he introduces his direction. It was not a peculiar service which he required of them ; he had given the like orders to the churches of Galatia, -v. 1. He desired them only to conform themselves to the same rules which he had given to other churches on the like occasion. He did not desire that others should be eased, and they durthened, 2 Cor. 8. 13. He also ])rudently mentions these orders of his to the churches of (ialatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. They who exceeded most churches in sj)iritual gifts, and, as it is probable, in worldly wealth, (see the argument,) surely would not suffer themsehes to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should stir in us a holy emulation. It is becoming a Christian, not to bear to be outdone by a fellow-Christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others : and the more advantages we have above others, the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the. churches of Galatia, who do not appear to have been enriched with equal spiritual gifts, or outward ability.

II. The direction itself. Concerning which, observe,

1. The manner in which the collection was to be made; Every one nvas to lay by in store, {v. 2.) have a treasury, or fund, with himself, for this purpose. The meaning is, that he should lay by as he could spare from time to time, and by that means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. They who are rich in this world, should be rich in good works, 2 Tim. 6. 17, 18. The best way to be so, is, to appropriate of their income, and have a treasury for this puipose ; a stock for the poor, as well as for themselves: by this means they will be ready to every good work as the opportunity offers ; and many who labour with their own hands for a livelihood, should so work, that they may have to give to him that needeth, Eph. 4. 28. Indeed their treasury for good works can never be ver\- large ; (though, according to circumstances, it may considerably vary ;) but the t)est way in the world for them to get a treasury for this purpose, is, to lay by from time to time, as they can afford. Some of the Cireck fathers right-Iv observe hei'e, that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet gi-ow into a fund for the relief of their brethren. '" Every little," as the proverb says, "would make a mickle." In-* deed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter, than thus to lay by } We may cheerfully give when we know that we can sj^are, and that we have been la\ ing by in store, that we may.

2. Here is the measure in which they are to l^y !>v— as (lod hath firosficred them ; ti av ti'JZrut, as he has been prospered by Divine Providence ; as-(iod has been j)leascd to bless and succeed his labours and business. Note, All (.ur business and labour are that to us, whxh CJod is pleased to make them.

1. CORINTHIANS, XVI.

471

It is not the diligent hand that will make rich by ; Itself, without the divine blessing, Prov. 10. 4, 22. j Our prosperity and success are from God, and not j from ourselves ; and he is to be owned in all, and j honoured with all. It is his bounty and blessing to which we owe all we ha\ e ; and whatever we have, , is to be used, and employed, and improved, foi- him. His right to ourselves and all that is our's, is to be [ owned and yielded to him. And what argument j more proper to excite us to charity to the people and | children of God, than to consider all we have as his gift, as coming from him ? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants ; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we recei\ e from him, should stir us up to do good to others, to resemble him in our beneficence ; and therefore the more good we recei\ e from God', the more we should do good to others. They were to lay by as God had blessed them ; in that proportion. '1 ne more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from (iod ; the more he gives, (circumstances being considered,)the more he enables us to give, and the more he expects we should give ; that we should give more than others who are less able ; that we should give aiore than ourselves when we were less able. And on tlie other hand, from him to whom God gives less, he expects less. He is no tyrant or cruel taskmaster, to exact brick wiithout straw, or expect men shall do more good than he gives ability. Note, Where there is a ivj/lintf mind, he acce/its according to ivhat a man hath, and not according to what he hath not; (2 Cor. 8. 12.) but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands ; but where the ability is less, the hands cannot be as open, however willing the mind be, and large the heart; nor does God expect it.

3. Here is the time when this is to be done ; the Jirst day of the week, laTd /uistt o-a^ygaTav, (Luke 24. 1.) the Lord's day, the Christian holiday; when public assemblies were held, and public worship was celeh'-ated, and the Christian institutions and mysteries, (as the ancients called them,) were atteiided upon ; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils, the more disposition has it to shew mercy: and the other duties of the day should stir us up to the performance of this ; works of charity should always accompany works of piety. True piety toward God will beget kind and friendly dispositions toward men. This command have we from him, that he who loveth God, love his brother also, 1 John 4. 24. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us: it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next

4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before, that there be no gatherings when I come, v. 2. But when he came, as to the disposal of it, he would leave it much to themselves. The chanty wastheir's, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to Jord it over the purses of his hearers than over their faith; he

would not meddle with their contributions withi ut their consent. He tells them, (,1.) That they sht uiu give letters of credence, and send messengers i: tlieirown witii their libcialily, x^, 2. This wouid bt a pioper testimony of ihcir respect and bioilicny love to their distressed brethren, to send tlitir giu by members of their own body, trusty and lenoti-hearted, who would have c(mp'assion on theii' sufltr-ing brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazaidcus a journey or voyage, to convey their liberality. Note, V\'e should not only charitably relieve our poor tc»-low-Chiistians, but do it in such a way as will best signity our compassi<jn to them, and care of them. (2.) He offers to go with their messengers, il they thought proper, v. 4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer ; yet he was never wanting to set on foot, or help forward, a woik of charit), when an opportunity offered. He would go to Jerusalem, to carry the contributions of the chuich of Corinlli to their suffering brethren, rather than they sliouid go without them, or the charity of the Corinihiaiis tail of a due effect. It was no hindrance to liis preaching work, but a great furtherance to the success of it, to shew such a tender and benign disposition of mind. Note, Ministers are doing their proper business, when they arc ]jromotingor helping in works of charity. Paul stirs up the Corinthians to gather for relief' of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his dutv, in the business of his office.

5. Now I will come unto 3011, wluii J shall pass through Macedonia: (for 1 c;o pass through Macedonia.) 6. And il may be that 1 will abide, yea, and winter w hh you, that ye may bring me on my journey, whithersoever I go. 7. For 1 will not see you now by the way: but J tiust to tariy a while with you, if the Lord peiniit. 8. Uul I vvill tarry at Ephesus until Pentecost. 9. f or a great door and effectual is opened unto nic, and there are many adversaries.

In this passage the apostle nntifies and explains his pui-pose of coming to visit them ; concerning which, observe,

I. His puipose; he intended to pass out of Asia, where he now was, {videv. 8 —19.) and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, V. 5, 6. He had long laboured in this church, anc done much good among them, and had his heart set upon doing much more, (if God saw fit,) and therefore he had it in his thoughts to see them, and stay with them. Note, The heart of a truly Christian minister must be much toward that people among whom he has laboui-ed long, and with remarkable success. No wonder that Paul was willing to see Corinth, and sta^- with them as long as the other duties of his office would permit. Though some , among this people despised him, and made a faction against him, doubtless there were many who loved him tenderly, and jjaid him all the respect due to an apostle and their spiritual father. And is it any wonder that he should be willing to visit them, and stay with them ? And as to the rest, who now* shewed disrespect, he might hope to reduce them to a better temper, and thereby rectify what was (ut of order in the church, by staying among them for

I. CORINTHIANS, XVI.

some time. It is plain that he hoped for some good effect, because he says, he intended to stay, that they mivht hnn^ him on his journey, ^vhilheraoevcr he went ; {v. 6.) not barely bring him, going, as we say, accompanying him a little way on the road, but expedite and furnish him for his journey, help and encourage him to it, and provide him for it. He is to be understood of being brought forward in his journey after a godly sort, (as it is expressed, 3 John v. 6.) so that nothing might i)e wanting to him, as himself speaks. Tit. 3. lb. His stay among them, he hoped, would cure the factious humour, and reconcile them to himself and their duty. Note, It was a just reason for an apostle to make his abode in a place, that he had a prospect of doing good.

II. His excuse for not seeing them now—because it would be only by the way, {v. 7. ) «v 7rxpSa>—in transitu — en passant — it would only be a transient visit. He would not see them, because he could not stay with them. Such a visit would give neither him nor them any satisfaction or advantage; it would rather raise'the appetite than regale it, rather heighten their desires of being together than satisfy them. He loved them so, that he longed for an opportunity to stay with them, take up his abode among them for some length of time. This would be more pleasing to himself, and more serviceable to them, tlian a cursory visit in his way; and therefore he would not see them now, but another time, when he could tarry longer.

III. We have the limitation of this purpose ; / irust to tarry a while with you, if the Lord permit, V. 7. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of tliemsehes. Paul had a purpose of coming to Corinth, and staying there, and hojjed to do good thereby. This was not a purpose proceeding from any extraordinary motion or impulse of the Spirit of God ; it was not the effect of inspiration ; for had it been such, he could not have spoken of it in this manner. A purpose formed thus in him, must have been the pui-pose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this view only, if God permit, that is, that he would execute God's own purpose concerning himself, with God's permission ? It is to be understocxl then of a common purpose, formed in his own spirit. And concerning all our purposes, it is fit we should sixy, " We will execute them, if the Lord permit." Note, All our purposes must be made with submission to the Divine Providence. We should say, If the Lord will, we shall liri>e, aiul do this and that, James 4. 15. It is not in us to effect our own designs, without the divine leave. It is by God's ])ower and permission, and under his direction and conduct, we must do every thing. Heathens have concurred in acknowledging this concern of Providence in all our actions and concerns; surely we should readily own it, and frequently and seriously attend to it.

IV. We have his purpose expressed, of staying At Ephesus for the i)resent. He says, he would stay there till Pentecost, i>. 8. It is very probable that iie was, at the time of writingthis epistle, in Ephesus, from this ijassage, compared with v. 19. where he savs, The churches of .Asia salute you. A proper salutation from F.])hesus, Ijut hardly so proper had he been at Pliilippi, as the subscription to this epistle in our common copies has it. «* The churches of Macedonia salute you," had been much more properly inserted in the close of a letter from Philippi, than the other. But,

V. We have the reason given for his staying at Ephesus for the jjresent; Because a i^reat door, and

'effectual, was o/wned to him, and there were many adversaries, v. 9. A great door, and effectual, was opened to him ; many were prepared to receive the gospel at Ephesus, and God gave him great success

among them ; he had brought over many to Christ, and he had great hope of bringing over many more. For this reason, he determined to stay a w'hile at Ephesus. Note, Success, and a fair prospect of more, was a just reason to determine an apostle to stay and labour in a particular place. And there are manv adversaries, because a great door, and an effectual, was opened. Note, Great success in the work of the gospel commonly creates many enemies. The Devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his kingdom. There were many adversaries ; and therefore the apostle determined to stay. Some think he alludes in this passage to the custom of the Roman Circus, and the doors of it, at whi( h the charioteers were to enter, as their antagonists did at the opposite doors. True courage is whetti d by opposition ; and it is no wonder that the Christi£.n courage of the apostle should be animated by the zeal of his adversaries. They were bent to ruin him, and prevent the effect of his ministry at Ephesus and should he at this time desert his station, and dis grace his character and doctrine ? No, the opposition of adversaries only animated his zeal. He was in nothing daunted by his adversaries ; but the more they raged and opposed, the more he excited himself. Should such a man as he flee ? Note, Adversaries and opposition do not break the spints of faithful and successful ministers, but only warm their zeal, and inspire them with fresh courage. Indeed, to labour in vain is heartless and di-scouraging. This damps the spirits, and breaks the heart. But success will give life and vigour to a minister, though enemies rage, and blaspheme, and persecute. It is not the opposition of enemies, but the hardness and obstinacy of his hearers, and the backslidings and revolt of professors, that damp a faithful minister, and break his heart.

10. Now if Timotheus come, see that he may be with you without fear: for he work-eth the work of the Lord, as I also do, 11. Let no man therefore despise him : but conduct him forth in peace, that he may come unto me; for I look for him with the brethren. 12. As touching our brother Apollos, I greatly desired him to come unto you, with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

In this passage,

I. He recommends Timothy to them, in several particulars. As, 1. He bids them take care that he should be among them without fear, v. 10. Timothy was sent by the apostle to correct the abuses crept in among them ; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in factions, and no doubt the mutual strife and hatred ran very high among them. There were some very rich, as it is ])i"oba-ble ; and many very proud, upon account both of their outward wealth and spiritual gifts. Proud spirits cannot easily bear reproof. It was reasonable therefore to think young Timothy might be roughly used ; hence the apostle wanis them against using him ill. Not but that he was prcpaicd for the worst; but, whatever his firmness and prudence might be, it was their duty to behave themselves well toward him, and not discourage and dishearten him in his Lord's work. They should not fly out into resentment at his reproof. Note. Christians should bear faithful reproof from tlieir ministeis, and not terrify and discourage them from doing their duty. 2. He'wams them against despising him, v.

I. CORINTHIANS, XVI.

473

11. He was but a young man, and alone, as CEcu-mciiiui observes. He had no one to back him, and liib own youthful face and years commanded Imt little reverence; and therefore the great pretenders to wisdum among them might be apt to entertain ciintemptuous thoughts of him. "Now," says the apcistle, "guard against this." Not that he distrusted I'imothy ; he knew that himself would do nothing tu bring contempt on his charact r; he w(uld d) nothing to make his youth despicable. Kul pride w.is a reigning sin among the Corinthians, and such a caution was but too necessary. Note, Christians shoukl l)e very careful not to puur contempt on any, but especially on ministers, the faithful mniisters of Clirist. These, whether young or old, are to lie had in high esteem for their work's sake. 3. He tells them they should give him all due encouragement, use him well while he was with them ; and, as an evidence of this, they should send him away in friendship, and well prepared for his journey back again to I^aul. 'i'his, as I have above observed, is the meaning of bringing him on his journey in peace, x*. 11. Note, Faithful ministers are not only to be well received by a people among whom they may for a season minister, but are to be sent away with due respect.

II. He assigns the reasons why they should behave thus toward Timothy. 1. Because he was employed in the same work as Paul, and acted in it by the same authority, v. 10. He did not come on Paul s errand among them, nor to do his work, but the work of the Loi'd. Though he was not an apostle, he was assistant to one, and was sent upon this very business bv a divine commission. And therefore to vex his spirit, would be to grieve the Holy Spirit; to despise him, would be to despise him that sent him, not Paul, but Paul's Lord and their's. Note, They who work the work of the Lord, should be neither terrified nor despised, but treated with all tenderness and respect. Such are all the faithful ministers of the word, though not all in the same rank and de-t;ree. Pastors and teachers, as well as apostles and evangelists, while they are doing their duty, are to be treated with honour and respect. 2. Another reason is implied ; as they were to esteem him for his work's sake, so also for Paul's sake, who had sent him to Corinth ; not of his own errand indeed, but to work the work of the Lord ; Conduct him fjrth in fieace, that he may come to me, for I look for him with the brethren: (v. 11.) or, I with the brethren look for him, (the original will bear either,) ixS'i^ofA'xt yaf oLurov /utra rZv uStK<fZv ;—"I am expecting his return, and his report concerning you ; and sliall judge by your conduct toward him, what your regard and respect for me will be. Look to it, that you send him back with no evil report." Paul might expect from the Corinthians, that a messenger from him, upon such an errand, should be regarded, and well treated. His services and success among them, his authority with them as an apostle, would challenge this at their hands. They would hardly dare to send back Timothy with a report that would grieve or provoke the apostle. "I and the brethren expect his return, wait for the report he is to make ; and therefore do not use him ill, but respect him, regard his message, and let him return in peace."

III. He informs them of Apollos's ])ur])ose to see them. 1. He himself had greatly desired him to come to them, v. 12. Though one pai'ty among them had declared for Apollns against I'aul, (if that passage be to be understood literally, vidr ch. 4. 6.) yet Paul did not hinder Apollos fn ni c;oing to Corinth in his own absence, nay he pressed him to go thither. He had no suspicions of Apollos, as if he w ould lessen Paul's interest and respect among them, to the advancement of his own. Note, Faithful ministers are not apt to entertain jealousies of each other, or suspect of such self-designs. True charity

Vor.. VI.—3 O

and brotherly luxe think noexiL And whtre sh(;uld these reign, if n()t in the Iji'casis vi the miiii-slcrs of Christ i* 2. Apollos could not be prevaikd m f(.r the present to come, hut wt uld at a more c(nv(.nient seas< n. Perhaps their feuds and factions might rtu-der the present season improper. He would n«t go to be set at the head of a party, and countenance the dividing and contentif.us humoui-. \A'hen this was sut)si(led, by Paul's epistle to them, and Timothy's ministrv among them, he might conclude a visit would be mi-st proper. Apostles did not vie with each other, but consulted each other's cc<mfort and usefulness. Paul signifies his great legard to the church of Corinth, when they had used him ill, by entreating Apollos to go to them ; and Apollos shews his resj^cct to Paid, and his concern to keep up his character and authority, by declining the ji.unu-y till the C'orinthians were in better temper. Note, It is very becoming the ministers of the g( spcl, to have and manifest a concern for each other's reputation and usefulness.

13. Watch ye, stand fast in the faith, quit you lik(; men, be strong. 14. Let all your things be done witli charity. 1 5. I beseech you, brethren, (ye know the house of Stephanas, that it is the first fruits of Arhaia, and t/iat they have addicted themselves to the ministry of the saints,) 16. That ye submit yourselves unto such, and to e\ery one that helpeth with its, and laboureth. 17. 1 am glad of the coming of Stephanas and Fortunatus and Achaicus; for that which was lacking on your part they hav(! supplied. 18. For they have refreshed my spirit and your's: therefore acknowledge ye them that are such.

In this passage,

I. The apostle gives some general advices; as, 1. That they should watch, {v. 13. )be wakeful and upon their guard. A Christian is always in danger, and therefore should e\cr be on the watch : but the danger is greater at some times, and under some circumstances. The Corinthians were in manifest danger upon many accounts : their feuds ran high, the irregularities among them were \ cry great, there were deceivers got among them, who endeavoured to corrupt their faith in the m(st imj)ortant articles, those, without which the j)raclice of virtue and piety could never subsist. And surely in such dangerous circumstances it was their concern to watch. Note, If a Christian would be secure, he must be on his guard ; and the more his danger, the greater vigilance is needful for his security. 2. He advises them to sfund fust in the faith, to keep their i;round, adhere to the revelation rf God, and not give it up for the wisdom of the world, nor suffer it to be corrupted by it; stand for the faith of the gospel, and maintain It even to death ; and stand in it, so as to abide in the pixifession of it, and feel and yield to its infiu-ence. Note, A Christian should be fixed in the faith of the gospel, and never deseit or renounce it. It is by this faith alone that he will be able to keep his ground in an hour of temptation; it is b\ faith that we stand; (2 Cor. 1. 24.) it is by this that we must overcome the world, (1 John 5. 4.) both when it fawns and when it frowns, when it tem])tsand when it terrifies. We must stand therefore in the faith of the gospel, if we would maintain our integrity. 3, He advises them to act like men, and be strong; "Act the manly, firm, and resolved part: behave strenuously, in opposition to the bad men who would divide and corrupt you; those who would split you

I. CORINTHIANS, XVI.

into factions, or seduce you from the faith : be not terriiitrd or inveigled by ihem ; l)ut shew yourselves men in Christ, by your steadiness, by your sound judgment, and firm resolution." Note, Christians should be manly and firm in all their contests with their enemies, in defending their faith, and maintaining their integrity. They should, in an especial manner, be so in those points of faith that lie at the foundation of sound and practical religion, such as were attacked among the Corinthians: these must be maintained with solid judgment, and strong resolution. 4. He advises them to do every thing in charity, v. 14. Our zeal imd constancy must be consistent wiih charity. When the apostle would have us j)la\' the man for our faith and religion, he puts in a caution against playing the devil for it. We may defend our faith, but we must, at the same time, maintain our innocence, and not devour and destroy, and think with ourselves that the wrath of man will work the righteousness of God, James 1. 21. Note, Christians should l)e careful that charity not only reign in their hearts, but shine out in their lives, nav, in their most manly defences of the gospel. There is a great difference between constancy and cruelt\, between Christian firmness and feverish wrath and transport. Christianity never appears to so much advantage, as when the charity of Christians is most conspicuous ; when they can bear with t'aeir mistaken bi-ethren, and oppose the open enemies of their holy faith, in love ; when every thing is done in charity ; when they behave towards one another, and towards all men, with a spirit of meekness and good-will.

II. He gives some particular directions how they should behave toward son.e that had been eminently serviceable to the cause of Christ among them.

1. He gives us their character. (1.) The house-h'Id of Slf/iharias is mentioned by him, and their character is, that they were the first-fruits of Achaia, the first converts to Christianity in that region of Greece in which (Corinth was. Note, It is an ho-nouraljle character to tmy man to be early a Christian, betimes in Christ. But they had moreover addicted themselves to the ministry of the saints, to serve the saints. They have disposed and dfvoted thetnselx^es — tru^Av t*uTi!/c, t;) serve the saints, to do service to the saints. It is not meant of the ministry of the word properly, but of serving them in other respects, supplying their wants, helping and assisting them up(.n all ( ccasions, both in their temporal and spiritual concerns. The family of Stephanas seems to have been a family of rank and importance in those jjarts, and yet they willingly offered themselves to this service. Note, It is an honour to persons of the highest rank to devote themselves to the service of the saints. I do not mean, to change ranks, and become proper servants to their inferiors, but freely and voluntarily to help them, and do good to them in all their concerns. (2.) He mentions SU'/ihaims, and Fortunatus, and jichaicus, as coming to him from the church of Corinth. The account he gives of them, is, that they supjilicd the deficiencies of the church toward hnii, and by so doing rffrcshnl his spirits and t/icir's, v. 17, 18. They gave him a more perfect account of the state of the church by word of mouth than he could acquire by their letter, and by that means quieted his mind much, and upon their return from him would quiet the minds of the Corinthians. Report had made their cause much worse than it was in fact, and their letters had not explained it enough to give the a])ostle satisfaction ; but he had been made more easy by converse with them. It was a very good office thev did, by truly stating facts, and removing the ill opinion Paul had received by common fame. They came to him with a truly Christian intention to set the apostle right, and gi\ e him as favoural)le

sentiments of the cliurch, as they could, as peac -makers. Note, It is a great retVeshment to tie spii t of a faithful minister, to hear belter of a pei pie I v wise and good men of their own body, than b\ c« ii.-mcn report; to find himself misinformed c( ncein.ng them ; that niatters are not so bad as they had Ijeen represented. Jt is a grief to him, to hear ill of iJK.be he loves; it glads his heart to hear the report thereof is false. And the greater value he has for iln se who give him this information, and the more he can depend upon their truth, the greater is his j(,y.

2. Upon this account of the men, he directs hew they should behave toward them; and, (1.) He would have them acknowledged, (f. 18.) that is, owned and respected. They deserve it for their good offices. Those who ser\ e the sain s, those w ho consult the honour and good esteem of the churcl.es, and are concerned to wipe off reproaches frt ni ihem, and take oft" from the ill opinion iame had pn pa-gated, are to be valued, and esteemed, and lo\ed. They who discover so good a sjiirit, cannot easily !)e over-valued. (2.) He advises, that they should sub-mil themselves to such, and to all who helped li'Hh the apostles, and laboured, v. 16. This is ik t to be understood of subjtcti(^n to proper superiors, but ot a voluntary acknowledgment of their woi-th. Thev were persons to whom ihey owed peculiar resj>ect, and whom they should have in veneration. Note, It is a venerable character they l^ear, who serve the saints, and laboui- hard to helj) the success of the gospel ; who countenance and encourage the faithful ministers of Christ, and endeavour to ])ro.mote their usefulness. Such should be had in honourable esteem.

19. The churches of Asia saUite you. Aquila and PiisciHa salute you iDuch in the Lord, with the chinch tliat is in their house. 20. All the hrethveu greet vou. Greet ye one another with a holy kiss. 21. The salutation of jne Paul, vviih mine own hand. 22. If any man love not the Lord Jesus Christ, let him he Anathema, Maran-atha. 23. The grace of our Lord Jesus Christ be with you. 24. My love be with you all in Christ Jesus. Amen.

The apostle closes his epistle,

I. With salutations to the church of Corinth ; first, from those of Asia, from Priscilla and jiyuila, (who seem to have been at this time inhabitants of Ephe-sus, vid. Acts 17. 26.) with the church in their house, (t. 19.) and from all the brethren, (t. 20.) at Ephesus, where, it is highly probable at least, he then was. All these saluted the church at Corinth, by Paul. Note, Christianity does bv no means destroy civility and good m;nmers. Paul could find room in an epistle treating of very important matters, to send the salutations of friends. Heligirn should promote a courteous and obliging temper towards all. T7iey misrepresent and i-ejin^ach it, who would take any encouragement from it, to be sour and morose. Some of these salute them much in the Lord. Note, Christian salutations are not empty compliments; they carry in them real expressions of good-will, and are attended with hearty recommendations to the divine grace and blessing. They who salute in the Lord, wish their bretliien all good from the Lord, and breathe (nit their goofl wishes in fervent prayers. \\'e read also of a rlun ch in a private family, i'. 19. It is very pn liable that the family itself is called the church in their house. Note, Every Christian family should in some re- > spects be a Christian church. In some cases, (ns, ^ for instance, were they cast away < n a foreign ^ shore, where there arc no other Christians,) they

I. CORINTHIANS, XVL

475

should oe a church themselves, if large enough, and live in the use of all ordinances; but in common cases they should live under the direction of Cliris-tiiiu rules, and daily offer up Cliristian worship. Wherever two or three are gatluered together, and Ciirist is among them, there is a church. To these 'saUilations he subjoins, 1. An advice, that they fi/iould greet one another ivilli a holy kiss, {v. 20.) or with sincere good-will; a tacit i-eproof of their fends and factions. When the churches of Asia, and the Christian brethren so remote, did so heartily s.ilute them in the Lord, and own and love them as brctliren, and expressed so much good-will to them, it would be a shame for them not to own and love one another as brethren. Note, The love of the brethren should be a powerful incentive to mutual love. V\'hen the other churches of Christ love us all, we are very culpable, if we do not love one another. 2. He su!)joins his own salutation; The salutation of me Paul, with mine o:vn hand, v. 21. His amanuensis, it is reasonable to think, wrote the rest of his epistle from his mouth, but at the close it was ht that himself should sign it, that they might know it to be genuine; and therefore it is, added, (2 Thess. 3. 17.) JVhich is my token in every e/iistle; the mark of its being genuine ; so he wrote in everv epistle which he did not whoUv pen, as he did that to the Galatians, Cial. 6. 11. Kote, Those churches to whom a])ostnlical letters were sent, were duly certified of their being autiientic and divine. Nor wovild Paul Ije behind the rest of the brethren in respect to the Corinthians; and therefore after he nas given their salutations, he adds his own.

II. With a very solcnm warning to them ; Tfariy 7iian love not the Lord Jesus Christ, let him be .iuutheyna, Maran-atha, v. 22. We sometimes IK I'd words of threatening, that we may fear. Blessed is he, says the wise man, who feareth alway. Holy fear is a very good friend, both to holy faith and holy living. And how much reason have all Christians to fear falling under this doom ! If anu man love not the Lord Jesus Christ, let him he Anathema, Miran-atha. Where observe, 1. The person described, who is liable to this doom ; he that loveth nof the Lord Christ. A fxiieea-K, as some think ; he who blasphemes Christ, disowns his doctrine, slights and contemns his institutions, or, through pride of human knowledge and learning, despises his reve-1 itions. It stands here as a warning to the Corinthians, and a rebuke of their criminal behaviour. It is an admonition to them, not to be led away from the simi)licity of tl\e gospel, or those principles of it, which were the great motives to jHirity of life, by ])tetenders to science, by the wisdom of the world, which would call their religion folly, and its most important doctrines absurd and ridiculous. Those nien had a spite at Christ; and if the Corinthians gave ear to their seducing speeches, they were in danger of apostatizing from him. Against this he gives them here a very solemn caution. "Do not give into such conduct, if you would escape the severest vengeance." Note, Professed Christians will, by contem])t of Christ, and revolt from him, bring upon themselves the most dreadful destruction. Some understand the words as they lie, in Mieir plain and obvious meaning, for such as are without holy and sincere affection for the Lonl Jesus Christ. Many who have his name much in their mouths, have no true love to him in their hearts, will not have him to rule over them, (Luke 19. 27.) no, not though they have very towering hopes of b-'ing saved by him. And none love him in tnith, who do not love his laws, and keep his commandments. Note, There are many Christians in name, who do not love Christ Jesus the Lord in sincerity. But can any thing be more criminal or provoking ? What, not love the most glorious Lover in the

world ! Him who loved us, and gave himself for us, who shed his blood for us, to testify his love to us, and that after heinous wrong and provocation ! What had we a jjower of loving for, if wt- are unmoved with such l(Ae as this, arid without aftecti( n to such a Saviour ? But, 2. We have here the do' m of the person described; "Let him be Anathoiui, Maran-atha, lie under the heaviest and mostdieao-ful curse. Let him be separated fnni the j.eij le of God, from the favour of (iod, and delivered up ui his final, irrevocable, and inexorable vengeance." Maran-atha is a Syriac ])hrase, and signifies The I^ord Cometh. That very Lord whom the> do not love, to whom they arc inwardly and really disaffected, whatever outward profession thev make, he is coming to execute judgment. And to be exjKsed to his wrath, to be divided to his left hand, to be condemned by him, how dreadful ! If he will destroy, who can save ? Those who fall under his con-demniiig sentence, must perish, and that for ever. Note, Thev who love not the Lord Jesus Christ, must perish without remedy. The wrath of God abides onevery one who hclieiies not on the Son, John 3. 36. And tnie faith in Christ will evermore be productive of sincere love to him. They love him not, who cannot believe in him.

III. The ajjostle closes all with his good wishes for them, and expressions of good-will to them. 1. With his good wishes; The grace of our Lord Jesua Christ be with you, v. 23. As much as if he had said, "Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love, and his eternal favour." The grace of our Lord Jesus Christ comjirehends in it all that is good, for time or eternity. To wish our friends may have this grace with them, is wishing them the utrnost good. And this we should wish all cur friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray, that they may value, and seek, and obtain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the tenderest afftction arid the greatest good-will. We may tell our brethren and friends with great plainness and pathos, that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning, that they mav prize and lay-hold of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love, the blessings of both worlds; for this is implied in wishing the gi'ace of Christ to be with them. And therefore it is no wonder that he adds, 2. The declaration of his love to them in Christ Jesus; My love be with you all, in Christ Jesus, Amen, v. 24. He had dealt very plainly with them in this epistle, and told them of their faults with just severity ; but to shew that he was not transported with passion, he parts with them in love, makes solenm profession of his love to them, nav, to them all in Christ Jesus, that is, for Christ's sake. He tells them, that his heait was with them, that he truly loved them ; but lest this, after all, should be deemed flattery and insinuation, he adds, that his affection was the result of his religion, and would be guided by the rules of it. His lieart would be with them, and he would bear tlum dear aff(?ction as long as their hearts were with Christ, and thev bore true affection to his cause and interest. Note, W'c should be cordial lo\crs of all who are in Christ, and wlio love him in sincerity. Not but we should love all men, and wish them well, r.nd do them what good is in rur power; but they must have our dearest affection, who are dear to Christ, and lovers of him. May our love be with all them I who are in Christ Jesus ! Amen.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

SECOND EPISTLE

OF

ST. PAUL TO THE CORINTHIANS.

Completed hy Mr. D. Mayo.

IN his former epistle, the apostle had signified his intentions of coming to Corinth, as he /lassed through Macedonia, {ch. 16. 6.) but being providentially hindered for some time, he writes his second e])istle"to them about a year after the former; and there seem to be these two great urgent occasions: 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about; {ch. 2.) and afterward, (cA. 7.) he declares the satisfaction he had upon the intcfligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, which he exhorts the Corinthians to join in, ch. 8, 9.

Thire arc divers other things very observable in this epistle :

I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2.

II. The comparison he makes between the Old and New Testament dispensation, ch. 3.

III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. 4, 5.

IV. The caution he gives the Corinthians against mingling themselves with unbelievers, ch. 6.

V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to iniin his reputation at Corinth, {ch. 10—12.) and throughout the whole epistle.

II. CORINTHIANS, I.

CHAP. I.

After the introduction, (v. 1, 2.) the apostle begins with the Uiirrative of his troubles and God's froodness, which he had met with in Asia, hy way of tlianksfjivingto God, (v. 3.. 6.) and for the edification of llie Corinthians, v. 7. . II. Then heatiostshisand lii'ifellow-laboiircrs'inteirrity,(v. 12. .14.) and aftijrward-i vindicates himself from the imputation of levity and inconstancy, v. 15.. 24.

I. XJAUL, an apostle of Jesus Christ by X ihe will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: 2. Grace he to you, and peace, from (lod our Father, and from the Lord Jesiis Christ.

This is the intrmluction tn this epistle ; in which we h '\ e,

1. The inscription : and iherein, (1.) The person fn ni whom it was scut, that is, P.ml, who rails himbeU"a7/ up.'Mle of J cam Christ by the ivillof God,

The apostleship itself was ordamed by Jesus Christ, according to the will of God; and Paul was called to it by Jesus Christ, according to the will of (iod. He joins Timotheus with himself, in writing this epistle ; not because he needed his assistance, but that out of the mouth of two witnesses tlie word might be established ; and his dignifying TinnHliy with the title of brother, (either in the common faith, or in the work of the ministry,) shews the humility of this great apostle, and his desire to recommend Timothy (though he was then a young man) to the esteem ot the Corinthians, and give him a reputation aiTiong the churches. (2.) The persons to whom this epistle was sent, that is, the church of God at Cormth: and not only to them, but also to all the saints in all Achaia, that is, to all the Christians who lived in the region round about. Note, In Christ Jesus no distinction is made Ijetween the inhabitants of city or country ; all Achaia stands upon a level, in his account.

2. The salutation, or apostolical benediction, which is the same as in his former epistle: and

477

there in the apostle desires the two great and coniprc-liciiMvc blessings, grace and peace, for those Corin-t nans. These two benefits are fitly joined together, i^cc.uise there is no good and lasting peace without tiiie lii-ace ; and both of them come from God our J'a/ter, and from the Lord Jesus Christ, who is the l<r.)curer and Dispenser of these benefits to fallen man, and is prayed to as God.

3. Blessed be God, even the Father of our Lord Jesus Christ, the Fatlier of mercies, and the God of all comfort; 4. Who comforteth us in our tribulation, that we may be able to comfort them who are in any trouble, by the comfort wherewith we ourselves are comforted of God. 5. For as the sufferings of Chi;ist abound in us, so oiu-consolation also aboundcth by Christ. 6. And v\'hether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

After the foregoing preface, the apostle begins with the narrative of God's goodness to him and his fellow-labourers in their manifold tribulations ; which he speaks of, by way of thanksgiving to God, and to advance the divine glory ; (v. 3—6.) and it is fit that in all things, and in the first place, God be glorified. Observe,

1. The Object of the apostle's thanksgiving, to whom he offers up blessing and prftise, namely, the blessed God, who only is to be praised, whom he describes by several glorious and amiable titles. (1.) The God and Father of our Lord Jesus Christ: • ©lif jC5t< T.tT>i/i T!iu Kt/^I5U >'ijuZv 'ixTov XftrTOv, God is the Father of Christ's divine nature by eternal generation ; of his human nature by miraculous conception in the womb of the vii'g4n ; and of Christ, as God-man, and our Redeemer, by covenant-relation ; and in and through him as Mediator, our Ciod, and our Father, John 20. 17. In the Old Testament we often meet with this title. The God of Abrahamy and of Isaac, and of Jacob, to denote God's covenant-relation to them and their seed; and in the New Testament God is styled the God and Father of our Lord Jesus Christ, to denote his covenant-relation to the Mediator and his spiritual seed, Cial. 3. 16. (2.) The Father of mercies. There are a multitude of tender mercies in (iod essentially, and all mercies are from (Jod originally: niercv is his genuine offspring, and his delight. He delij^hteth in mercy, Mic. 7. 18. (3.) The God of alt comfort; from'him proccedeth the COMFORTER, John 15. 26. He giveth the earnest of the Sjjirit in our hearts, V. 20. All our comforts come from God, and our sweetest comforts are in him.

2. The reasons of the apostle's thanks^vings, which are these.

(1.) The benefits that he himself and his companions had received from (iod; for God had comforted them in all their tribulations, v. 4. In the world they had trouble, but in Christ they had peace. The apostles met with many tribulations, t)ut they found comfort in them all: their suflFei-ings (which aie called the sujferings of Christ, (t. 5.) because Christ sympathized with his members when suffering for his sake) did abound, but their consolation by Christ did abound also. Note, [1.] Then are we qualified to receive the comfort of God's mercies, when we set ourselves to give him the glory of them [2.] Then we speak best of God and

his goodness, when we speak from cur own exjK ri-ence, and, in telling otlieis, tell G<-d also what he has done for our souls.

(2.) The advantage which others might receive; for God intended that thty should be able to comfort others m tiouble, {v. 4.) by conmiunicating to them their experiences of the divine goodness and mercy ; and the sufferings of good men have a tendency to this good end, {v. 6.) when they are endued with faith and patience. Note, [1.] \Vhat favours God bestows on us, are intended not only to make us cheerful ourselves, but also that we may be useful to others. [2.] If we do imitate the faith and patience of good men in their afflictions, we may hope to partake of tlieir consolations here, and their salvation hereafter.

7. And our hope of you is steailfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. 8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: 9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, who raiseth the dead : 19. Who delivered us from so great a death, and doth deliver: in whom we trust that he w ill yet deliver ?/s: 11. Ye also helping together by prayer for us, that for the gift bcstmreci upon us by the means of many persons, thanks may be given bv many on our behalf.

In these verses the apostle speaks for the encouragement and edification of the Corinthians; and tells them (y. 7.) of his persuasion, or steadfast hope, that they should receive benefit by the troubles he and his companions in labour and t)a\el had met with ; that their faith should not be weakened, but their consolations increased. In order to this, he tells them,

1. What their sufferings had been; {v. 8.) We would not have ijou igtiorant of our trouble. It was convenient for the churches to know what were the sufferings of their ministers. It is not certain what particular tioubles in .\sia are here referred to; whether the tumult raised by Demetrius at Ejjhesus, mentioned Acts 19. or the'fight with beasts at Ephesus, mentioned in the former epistle, (c//. 15.) or some other trouble ; for the apostle was in deaths often. This however is evident—they were great tribulations. They nvere pushed out of measure, to a very extraordinary degree, above the common strength of men, or of ordinary Christians, to bear up under them, insomuch that they des/iair-ed ei'en of life, {v. 8.) and thought they shculd have been killed, or have fainted away and expired.

2. What they did in their disti-ess ; 77/rv trusted in God. And therefore the\' were brought to that extremity', that they should not trust in themselves, but in God, v. 9. Note, God often brings his people into gi-eat straits, that they may apprehend iheir own insufficiency to help themselves, and may l)e induced to place their trust and hope in his all-svf-Jiciency. Our exti-emity is God's opportunity. In the mount ivill the Lord be seen ; and we may safely trust in God, ivho raiseth the dead, v. 9. God's raising the dead is a proof of his almighty power. He that can do that, can do any thing, can do all things, and is worthy to be tnisted in at all times

ri. CORL\THlANS, 1.

Abraham's fuith fastened upon this instance of the . divine power; He believed God, ivlio (juicktnttkihe dead, Horn. 4. 17. If we should be bn.ut^ht so low as to denliair even of Life, yet we niav then tiust in God, who can brini',- back not only from the gates, but fr. m the juwn of death.

3. What ttie deliverance was, that they had obtained ; and this was seasonable and continued. Their hope and trust were not in vain, nor shall any who trust in him be ashamed. God had delivered them, and did sti/i deliver them, v. 10. Having obtained helfi of God, they continued to that day, Acts 26. 22.

4. What use they made of this deliverance ; We trust that he vjUI yet de/iver us ; {v. 10.) that God will deliver to the end, and presence to his heavenly kingdom. Note, Past experiences are great en-.^ouragements to faith and hope, and they lay great obligations to trust in Ciod for time to come. /VX e reproach our experiences, if we distrust God in future straits, who hath delivered us in former troubles. David, even when a young man, and when he had but a small stock of cxi^eriences, ^''S^t'cl after the manner of the apostle here, 1 Sam. 17. 37.

5. What was desired of the Corinthians upon this account; That theii ivould hetfi together by prayer for them, {v. 11.)" by social prayer, agreeing and "joining together in pVayer on their behalf. Note, Our trusting in Ciod must not supersede the use of anv proper and appointed means ; and prayer is one of those means. We sliould pray for ourselves and for one another. The apostle had himself a great interest in the throne of grace, yet he desires the help of others' prayers. If we thus help one another bv our prayers, we may h(j])e for an occasion of giving thanks by 7nany for answer of prayer. And it is our duty not only "to help one another with praver, but in praise and tlianksgiving, and thereby to make suitable returns for benefits received.

12. For our rejoicing is this, the testimony of our conscience, that in simphcity and f:oclly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more nbundunlly to you-vvard. 13. For we write no other things unto you, than what ye read or acknowledge: and 1 trust ye shall acknowledge even to the end; 14. As also ve have acknowledged us in part, that we are your rejoi(;ing, even as ye also are our's ill the day of the Lord Jesus.

riie a])ostle in these verses attests their integrity bv the sinceritv of their conversation. This he does niit in a wav of boasting and vain-glory, but as one good reason the more comfortably to trust in God, (Heb. 13. 18.) and for the necessary vindication of himself from the aspersions of some persons at Corinth, who reproached his person and cjuestioned liis apostleship. Here,

1. He a])peals to the testimony o{ conscience, with rejoicing, x'. 12. In whicli observe,

(1.) The ivitness ap])ealed to, namely, conscience, which is instead of a thousand witnesses. This is God's deputy in the sovil, and the voice of conscience is the voice of (iod. 'I'hey rejoiced in the testimony of onscience, when their enemies reproached them, and were enraged against them. Note, Tlie testimony of conscience for us, if that be riglit and upon g<iod grounds, will be matter of rejoicing, at all times and in all conditions.

(2.) The testimony this witness gave. And here cuke notice, Conscience witnessed, [1.] Concerning

their conversation, their constant course and tenoiir of life: by that we may judge of ourselves, and not by this or that single act. [2.] Concerning the nature or manner i.)\ iheir conversation ; that it was in simplicity and godly sincerity. This Ijh ssed apostle was a true Israelite, a nian of i>luin dealing; you might know where to have him. He was not a man who seemed to be one thing, and ivus am thei-, but a man of sincerity. [3.] Concerning the f.rinciplr they acted from in all their conversatim, both in the world, and toward these Corinthians; iiiicl ,!iat was not Jieshly ivisdo7n, ov cavnA politics and worldly views, but it was t\\t grace of God, a vital gracic'US yjrinciple in their hearts, that c( meth from God, and tendeth to God. Then will our convers..tion be well ordered, when we live and act under the influence and command of such a graci* ns principle in the heart.

2. He appeals to the knowledge of the Corinthians with hope and confidence, v. 13, 14.

Their conversation did in part fall under the observation of the Corinthians ; and these knew how they behaved themselves, honv holihj, and justly, and unhlameubly; they never found any tiling in them unbecoming an honest man. This they had acknovjledged in part already, and he doubted lut but they would still do so to the end, that they should never have any good reason to think or say otherwise of him, but that he was an honest man. And so there would i)e mutual rejoicing in one another. IVe are your rejoicing, ei>en as ye also are our's in the day of the Lord Jesus. Note, It is hajjjjy when ministers and jjeople do rejoice in each other here ; and this joy w ill be complete in that day when the great Shepherd of the sheep shall aj^pear.

15. And in this confidence I was minded to come unto you before, that ye might have a second benefit; 16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way tov\ard Judea. 17. When I therefore was thus minded, did I use lightness? Or the things that I purpose, do ] purpose according to the flesh, that with me there should be yea yea, and nay nay ? 18. But as God is true, our word toward you \Aas not yea and nay. 19. For the Son of God, .Tesus Ciirlst, who was preached among you by us, rrr;/ by me and Silvanus and '^riniotheus, was not yea and nay, but in him was yea. 20. For all the promises of God in him are yea, and in him Amen, unto the glory of God by qs. 21. Now he whostablisheth us with you in Christ, and hath anointed us, is God; 22. Who hath also sealed us, and given the earnest of the Spirit in our hearts. 23. Moreover I call God for a record upon my soul, that to spare you 1 came not as yet unto Corinth. 24. Not for that we have dominion over your faith, but are helpers of your joy : for by faith ye stand.

The apostle vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Coiinth. His adversaries there sought all occasions to blemish his character, and leflect upon his conduct; and, it seemed, they took hold of this handle to reproach

11. COlllXTHIAXS, 11.

479

his person and dibcrctlit his niiiiisuy. Now, fcr liis iusiihcatKH),

1. He avers the sincerity of his intention; {v. 15 — ir.) and lie d(;ts this in confideiice oi llieir good

opinion of him, and that they would bt-lieve him, >vhen he assured them he wan minded, or did really intend, to come to them ; and with the desii^n, not lliat /le might receive, but that t/icy might receive, a second bejujit, some further ad\antage by his mi-nisti-y. He tells them that he had not herein uned iii^htnesa} [y. 17.) that, as he aimed not at any se-'•,ular advantage to himself, (for his purjiose was not according to thejiesh, that is, with carnal views* and aims,) su it was not a rasli and inconsiderate resolution that he had taken up, for he had laid his mea-•^uI•es thus of fiasning by them to JMacedonia, and coming again to them from Macedonia in hits =ivay to Judeu, {y. 16.) and therefore they might conclude tnat it was for some weighty reasons that he had altered his puri>ose ; and that with him there was not yea, yea, and nay, nay, v. 17, He was not to be accused of levity and inconstancy, or a contradiction between his words and intentions. Note, Good men should be careful lo preserve the reputation of sincerity and constancy ; they should not resolve but upon mature deliberation, and they nuill not change their resolves but for weighty reasons.

2. He would not have the Corinthians to infer that his gt)spel was false or uncertain, or that it was contradictory in itself, or unto truth, v. 18, 19. For if it had been so, that he had been fickle in his purposes, or even false in the proniises he made of coming to them, (which he was not justly to be accused of, and so some understand this expression, {y. 18.) Our word toward you was not yea atid nay,) yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God «■ true, and the Son of God, Jesiis Christ, is true. The tiTie (iod, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea, {v. 19.) nothing but infallible truth. And the l)romisesof (iod in Christ are not yea and nay, but yea and amen, x'. 20. There is an inviolable constancy and uiKfuestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about tlicir own affairs, thev see cause sometimes to vary from them, yet the promises of the gosj^el-covenant, which they preach, stand firm and inviolable. Bad men ai-e false ; good men are fickle; l)ut God is true, neither fickle nor false.

The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, That all the promises of (iod are \ ea and amen. For,

(1.) They are the promises of the God of truth, (v. 20.) of him that cannot lie, whose truth as well as merc\ endureth for ever.

(2.) 'I'hey are made in Christ Jesus, (v. 20.) the jimen, the true and faithful Witness; he hath purchased and ratified the covenant of promises, and is the Surety of the covenant, Heb. 7. 22.

(3.) They are confirmed liy the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, tor their security and confirmation ; and he is given as an earnest in their hearts, v. 21, 22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting light; the quickening of the Spirit is an earnest of everlasting life ; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of CVirist, and the operation of the Spirit, are all engaged that the

promises shall be sure to all the seed, and the ac-com|jlishment f'f iliem siiall be to ihc glory of God, {v. 20.) for the glory (jf his rich and sovereign grace, and ne\ er-fai!ing truth and faithfulness.

3. The ai-osik- t,ives a good reason why he did not come to Corinth, as was expected, t. 23. It was, that he might s/iare them, 'i'hey ought therefore to own his kindness and tenderness. He knew there were things amiss am^ng them, and such as deserved censure, but was desirous to show tenderness. He assures them tliat this was the true reiison, after this very solemn manner; I call God for a record u/ion my soul: a way of speaking not justifiable where used in trivial matters; but this was very justifiijile in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opj>osers. He adds, to prevent mistakes, that he did not pretend to any do?ninion over their faith, x>. 24. Christ onl\ is the Lord of our faith, he is the Author and Finisher of our faith, Heb. 12. 2. He reveals to us what we must believe. Paul and Apollos, and the rest of the apostles, were but ministers by whom thei/ believed, ^1 Cor. 3. 5.) and so the hel/iers of their Joy, even the joy of faith. For by faith we stand firm, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must^ow from faith.

CHAP. II.

In this chapter, the apostle proceeds in the account of the reasons why he did not come to Corinth, v. 1 .. 4. Then he writes conceniiiig tlie incestuous person who lay under censure; and gives direction for the restoring him, to-nether with the reasons for their so doiiia;; (v. 5. . 11.) and afterward informs them of his labours and success in preaching the pospel in.several places, v. \-2. . I".

UT I determined this with myself that I would not come again to you in heaviness. 2. For if I make yon sorry, u'ho is he then that maketh me glad, hut the same who is made sorry by me ? 3. And I wrote this same unto you, lest, when f came,l should have sorrow from them of whom I ouglit to rejoice ; having confidence in you all, that my joy is the jo?/ of you all. 4. For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which 1 have more abundantly unto you.

In these verses,

1. The apostle proceeds in giving an account of the reason why he did not come to Corinth, as was expected; namely, because he was unwilling to grieve them, or be grieved by them, v. 1, 2. He had determined not to come to them in heaviness; which yet he should have done, had he come and found scandal among them not duly animadvei-ted upon : this would have been cause of grief both to him and them ; for their sorrow or joy at meeting would have been mutual. If he had made them sorr\-, tliat would have been a sorrow to himself, for there would have been none to have made him glad. But his desirr was to have a cheerful meeting with them, and not to have it imbittered by any unhappy occasion of disagreeing.

2. He tells them it was to the same intent tliat he wrote his former epistle, v. 3, 4. (1.) IViat he might not have sorrow from them, of whom he ought to rejoice ; and that he had written to them in confidence of their doing what was requisite, in order to their benefit and his comfort. The particular thing re-

II. CORINTHIANS, II.

ferred to, as appears by the following verses, was, the case of the incestuous person about whom he had written in the first epistle, c/i. 5. Nor was the apostle disappointed in his expectation. (2.) He assures theni that he did not design to gi'iexe them, but to lestify his love to them, and that he wrote to them with much anguish mid uffliction in ids own heart, and with great affection to them. He had ivritttn with tears, that they ynight know his abundant love to them. Note, [1.] Even in reproofs, admonitions, and acts of discipline, faithful ministers shew their love. [2.] Needful censures, and the exercise of church-discii)line towards offenders, are a grief to tender-spirited ministers, and are administered with regret.

5. But if any have caused grief, he hath not grieved me, but in part: that 1 may not overcharge you all. 6. Sufficient to such a man is this punishment, which icas in-JlicUd of many. 7. So that contrariwise ye ought rather to forgive him., and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8. Wherefore I beseech you that ye would confirm your love toward him. 9. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10. To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it, in the person of Christ; 11. Lest Satan should get an advantage of us: for we are not ignorant of his devices.

In these verses the apostle treats concerning the incestuous person who had been excommunicated, which seems to be one principal cause of his writing this epistle.

Here observe,

1. He tells them that the crime of that person had grieved liim in fiart; and that he was grieved also with a fiurt of them, who, notwithstanding this scandal had been found among them, were puffed ufiy and had not mourned, 1 Cor. 5. 2. However, he was unwilling to lay too heavy a charge upon the whole church, especially seeing they had cleared themselves in that matter by observmg the directions he had formerly giveh them.

2. He tells them that the punishment which had been inflicted ui)on this offender was sufficient, v. 6. The desired effect was obtained, for the man was liumbled, and they had shewn the proof of their obedience to his directions.

3. He therefore directs them, with all speed, to restore the excommunicated person, or to receive him again to their communion, -v. 7, 8. This is ex-

S)ressed several ways ; he t)eseeches them to forgive lim, to release him from church-censures, for they could not remit the guilt or offence against (iod ; and also to comfort him ; for in many cases the comfort of penitents depends upon their reconciliation not only with (iod, but with men also, whom they have scandalized or injured. They must also confirm their love to him ; they should shew that their reproofs and censures proceeded from love to his person, as well as hatred to his sin ; and that their design was to reff)rm, not to ruin him. Or thus: If his fall had weakened their love to him, that they could not take that satisfaction in him as formerly; yet, now that he was recovered by rejjentance, they must renew and confirm their love to him.

4. He used several weighty arguments to per-

suade them to do thus; (1.) The case of thepenittnt called for this; for he was in danger of beingA-7:;a/-loived u/i ivi/h over-much sorrow, v. 7. He was so sensible of his fault, and so much afHicted under his punishment, that he was in danger of falling into despair; and when sorrow is excessive, it dots hurt; even sorrow for sin is too great, when it unfits for other duties, and drives men to despair. (2.) They had shewed obedience to his directions in passing a censure upon him, and now he would have them comply with his desire to restore him, v. 9. (3.) He mentions his readiness to forgive this penitent, and concur with them in this matter ; " To whom ye forgive, I forgive also, v. 10. I will readily concur with you in forgiving him." And this he would do for their sakes, for love to them, and for their advantage ; and for CJirist^s sake, or in his name, as his apostle; and in conformity to his doctrine and ex-amj)le, which are so full of kindness and tender mercy toward all them who truly repent. (4.) He gives another weighty reason, {v. 11.) Lest Satan get an advantage against us. Not onlv was there danger lest Satan should get an advantage against the penitent, by driving him to despair; but against the churches also, and the apostles or ministers of Christ, by representing them as too rigid and severe, and so frighten people from coming among them.

In this, as in other things, wisdom is firoftuble to direct, so to manage according as the case mav be, that the ministry may not be blamed for indulging sin on the one hand, or for too great se\ crity toward sinners on the other hand. Note, Satan is a subtle enemy, and uses many stratapems to deceive us ; and we should not be ignorant of his dex'ices: he is also a watchful adversaiy, ready to take all advantages against us ; and we should be very cautious lest we give him any occasion so to do.

12. Furthermore, when I came to Troas to preach Christ^s gospel, and a door was opened unto me of the Lord, 13. I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. 14. Now thanks he unto Go(l, wlio always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by ns in every place. 15. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish : IG. To the one ve are the savour of death mito death ; and to the other the savour of life unto life. And who /.9 sufficient for these things ? 17. For we are not as many, who corrupt the word of God : but as of sincerity, but as of God, in the sight of God, speak we in Christ

After these directions concerning the excommunicated person, the apostle makes a long digression, to give the Corinthians an account of his travels and labours for the furtherance of the gos])el, and what success he had had therein ; declaring at the same time how much he was concerned for them in their affairs; how he had no rest in his spirit, when he found not Titus at Troas, (v. 13.) as he expected, from whom he hoped to have understot.d more perfectly how it fared witli them. And we find after ward, {ch. 7. 5 —7.) that when the a))ostU- wascomi into Macedonia, he was comforted bv the coming of Titus, and the information he gave liim concerning them. So that we may look u])on all tliat we read from this second cha])ter, v. 12. to ch. 7. 5. as a kin<' of parenthesis. Observe here

ir. CORINTHIANS, III.

481

I. Paul's unwearied labour and diligence in his work, V. 12, 13. He travelled from place to place, to preach the gospel. He went to Troas from Phi-lippi by sea; (Acts 20. 6.) from thence he went to Macedonia ; so that he was prevented from passing by Corinth, as he designed, ch. 1. 16. But though he was prevented in his design, as to the place-of working, yet he was unwearied in his work.

II. His success in his work; A great door was opened to him of the Lord, v. 12. He had a great deal of work to do, wherever he came, and had good success in his work ; for God jnade manifest the savour of his knowledge by him in every place where he came. He had an opportunity to open the door of his month freely, and God opened i\vt hearts of his hearers, as the heart of Lydia ; (Acts 16. 14.) and the apostle speaks of this as a matter of thankfulness to God, and of rejoicing to his soul; Thanks he to God, vjho a/ways causeth its to triumph in Christ. Note, 1. A believer's triumjjhs are all in Christ. In ourselves we arc weak, and have neither joy nor victory; but in Christ we may rejoice and triumph. 2. Tnie believers have C07;.s?a?z/ca?/se of triumph in Christ, for they are more than conquerors through him who hath loved them, Rom. 8.. o7. 3. God causeth tl\em to triumph in Christ. It is God who has given us matter for triumph, and hearts to triumph. To him therefore be the praise and glory of all. 4. Tl»e good success of the gospel is a good reason for a Christian's joy and rejoicing.

III. The comfort that the apostle and his companions in lal)our found, even when the gospel was not successful to the sahation of some who heard it, V. 15—17. Here observe,

1. The different success of the gospel, and its different effects upon several sorts of persons to whom it is preached. The success is different; for some are saved by it, while others fierish tinder it. Nor is this to be wondered at, considering the different effects the gospel has. For, (1.) Unto some it is a savour of death unto death. Those who are willingly ignorant, and wilfully obstinate, disrelish the gospel, as men dislike an ill savour, and therefore they are blinded and hardened by it: it stirs up their corruptions, and exasperates their s])irits. They reject the gospel, to their ruin, even to spiritual and eternal death. (2.) Unto others the gospel is a saz'our of life unto life. To humble and gracious souls the preaching of the word is most delightful and i)rofitable. As it is sweeter than honey to the taste, so it is more grateful than the most precious odours to the senses, and much more ]irofitable ; for as it f/uic/cened them at first when they were dead in tresfiasses and sins, so it makes them more lively, and will end in eternal life.

2. The awful impressions this matter made upon the mind of the apostle, and should also make upon our spirits; Jf^ho is sufficient for these things ? v. 16. T/c Imvi;; who is w'jrthif to be employed in such weighty work ; a work of such vast importance, because of so great consequence ? Who is able to perform such a difficult work, that requires so much skill and industry ? The work is great, and our strength is small; vea, of ourselves we have no strength at all; all our sufficiency is of God. Note, If men did seriously consider what great things de-j)cnd upon the preaching of the gospel, and how difficult the work of the ministry is, they would be very cautious how they enter upon it, and verj' careful to perform it well.

3. The comfort which the apostle had under this serious consideration ; (1.) Because faithful ministers shall be accepted of God, whatever their success be ; JVe are, if faithful, unto God a sweet savour of Christ, (v. 15.) in them who are saved, and in them also wlio//m.9//. God will accept of sincere intention-, and honest endeavours, though with manv Vol. VI.—3 P

they are not successful. Ministers shall be accepted, and recompensed, not according to their success, but according to their fidelity ; 7hough Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Isa. 49. 5. (2.) Because his conscience witnessed to his faithfulness, v. 17. Though many did corrupt the woi-d of God, yet the apostle's conscience witnessed to his fidelity. He did not mix his own notions with the doctrines and institutions of Christ; he durst not add to, nor diminish from, the word of God ; he was faithful in dispensing the gospel, as he received it from the Lord, and had no secular turn to sei-ve ; his aim was to approve himself to God, remembering that his eye was always upon him ; he therefore spake and acted always a*-in the sight of God, and therefore in sincerity. Note, What we do in religion, is not q/'God, does not come from (iod, will not reach to God, unless it be done In sincerity, as in the sight of God.

CHAP. Ill,

The apostle makes an apology for his seeminf? to commend l)imself, and is careful not to assume too much to himself, but to ascribe all praise unto God, v. 1 .. 5. He then draws a comparison between the Old Testament and the New, and shews the excellency of the latter above the former; (v. 6.. 11.) whence he infers what is theduty of gospel-ministers, and the advantage of those who live undci tiie gospel, above those who lived under the law, v. 12, to the end.

1. T^O we bepn again to commend our-JLf selves ? Or need we, as some others^ epistles of commendation to you, or letters of commendation from you ? 2. Ye are our epistle, written in our hearts, known and read of all men: 3. Forasmuch as ye are manifestly declared to be the epistle ot Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart. 4. And such trust have we through Christ to God-ward: 5. Not that we are sufficient of ourselves to think any thing, as of ourselves; but our sufficiency is of God;

In these verses,

1. The apostle makes an ajjology for his seeming to commend himself. He thought it convenient to protest his sincerity to them, because there were some at Corinth who endeavoured to blast his reputation ; yet he was not desirous of vain-glory. And he tells them,

(1.) Thev neither needed nor desired any T/erdc commendation to them, nor letters testinionial/rom them, as some others did, meaning the false apostles or teachers, v. 1. Their ministry among them had, without controversy, been truly great and honourable, how little soever their persons were in reality, or how contemptible soever some would have thein thought to be.

(2.) The Corinthians themselves were their rfa/ commendation, and a good testimonial for them, that (iod was with them of a trath, that they were sent of (iod ; Ye are our epistle, v. 2. This was the testimonial thev most delighted in, and what was most dear to them—they were written in their hearts: and this they could afifieal to upon occasion, for it was, or might be, known and read of all men. Note, There is nothing more delightful to faithful minis ters, or more to their commendation, than the success of their ministry evidenced in the hearts and lives of them among whom they labour.

II. CORINTHIANS, TIL

of himself, but to ascribe all the praise to God. I'herefore,

(1.) He says they were the. epistle of Christ, v. 3. The apostle and others were but instruments. Christ was the Author of all the good that was in them. The law of Christ was written in their hearts, and the love of Christ shed abroad in their hearts. This epistle was not written with ink, but with the Spirit of the living God; nor was it written in tables of stone, as the law of God given to Moses, but on the heaj-t; and that heart not a stony one, but a lieart oi flesh, upon the fleshy {notfleshly, as flesh-liness denotes sensuality) tables of the heart, upon hearts that are softened and renewed by divine grace, according to that gracious promise, I ivill take aivay the stony heart, and I will give you a heart of flesh, Ezek. 36. 26. This was the good hope the apostle had concerning these Corinthians, [y. 4.) that their hearts were like the ai-k of the covenant, contaming the tables of the law and the gospel, written with the finger, that is, by the Spirit, of the living God.

(2.) He utterly disclaims the taking any praise to themselves, and ascribes all the glory to God ; " We are not sufficient of ourselves, v. 5. We could never have made such good impressions on your hearts, or upon our own. Such are our weakness and inability, that we cannot of ourselves think a good thought, much less raise any good thoughts or affections in other men. All our sufficiency is of God ; to him therefore are owing all the praise and glory of that good which is done, and from him we must receive grace and strength to do more." This is true concerning ministers and all Christians ; the best are no more than what the grace of God makes them. Our hands ai'e not sufficient for us, but our sufficiency is of God; and his gi'ace is sufficient for us, to furnish us for every good word and work.

6. Who also hath made us able ministers of the New Testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance ; which glory was to be done away; 8. How shall not the ministration of the Spirit be rather glorious ? 9. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11. For if that which is done away teas glorious, much more that which remaineth is glorious.

Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ; and values himself and his ^llow-labourers by this, that they -were able ministers of the A''e'w Testament, that God had made them so, v. 6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses.

1. He distinguishes between the letter and the spirit, even of the New Testament, v. 6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word, or to preach the letter of the gospel only, but they were miuisLers of the Spirit also ; the Spirit of God

did accompany their ministrations. The letter killeth, this the letter of the law does, for that is the ministration of death ; and if we rest only in the letter of the gospel, we shall be never the better for so doing, for even that will be a savour of death unto death: but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual, and life eternal.

2. He shews the difference between the Old Testament and the New, and the excellency of the gospel above the law. For,

(1.) The Old Testament dispensation was the ministration of death, {v. 7.) whereas that of the New Testament is the ministration of life. The law discovered sin, and the wrath and curse of God, that shewed us a God above us, and a God against us; but the gospel discovers grace and Emmanuel, God with us. Upon this account the gospel is more glorious than the law ; and yet that had a glory in it, witness the shining of Moses's face (an indication thereof) when he came down from the mount with the tables in his hand, that reflected rays of brightness upon his countenance.

(2.) The law was the yniniitration of condemnation, for that condemned and cursed evei'y one who continued not in all things ivritten therein, to do them; but the gospel is the ministration of righteousnens: therein the righteousness of God by faith is revealed: this shews us that the just shall live by his faith : this reveals the grace and mercy of God through Jesus Christ, for the obtaining the remission of sins and eternal life. The gospel therefoi-e so much exceeds in glory, that in a manner it eclipses the glory of the legal dispensation, v. 10. As the shining of a burning lamp is lost, or not regarded, when the sun arises, and goeth forth in his strength; so there was no glory in the Old Testament, in comparison with that of the New.

(3.) The law is done away, but the gospel does and shall remain, v. 11. Not only did the glory of Moses's face go away, but the glorv of Moses's law is done away also; yea, the law of Moses itself is now abolished ; that dispensation was only to continue for a time, and then to vanish away ; whereas the gospel shall remain to the end of the world, and is always fresh and flourishing, and remains glorious.

12. Seeing then that we have such hope, we use great plainness of speech: 13. And not as Closes, laho put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished : 14. But their minds were blinded , for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ. 15. But even unto this day, when Moses is read, the veil is upon their heart. 16. Nevertheless, when it shall turn to the Lord, the veil shall be taken away. 17. Now the Lord is that Spirit: and where the Spirit of the Lord is, tliere /.<; liberty. 18. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

In these verses the apostle draws two inferences from what he had said about the Old and New Testament.

1. Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech. They ought not, like Moses, to put a veil upon their

11. CORINTHIANS, IV.

483

faces, or obscure and darken those things that they should make plain. I'he gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows; and ministers are much to blame, if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not, yet we may, look steadfastly to the end of what was commanded, but is now abolished. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done aivay in Christ; and He is come, who was the End of the law for righteousness to all them who believe, and whom Moses and all the prophets pointed to, and wrote of.

2. Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For,

(1.) Those who lived under the legal dispensation, had their minds blinded, {v. 14.) and there was a veil ufion their hearts, v. 15. Thus it was formerly, and so it was especially as to those who remained m Judaism, after the coming of the Messiah, and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming, when this veil also shall be taken away, and when it [the body of that people] shall turn to the Lord, v. 16. Or, when any particular person is converted to God, then the veil of ignorance is taken away ; the blindness of the mind, and the hardness of the heart, are cured.

(2.) The condition of those who enjoy and believe the gospel is much more happy. For, [1.] They have liberty ; JfTier-e the S/iirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, thtre is liberty; {v. 17.) freedom from the yoke of the ceremonial law, and from the servitude of corruption ; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God's commandments. [2.] They have light; for with often face we behold the glory of the Lord, v. 18. The Israel-'tes saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glorv of the Lord as in a glass, more clearly and comfortablj'. It was the peculiar privilege of Moses, for God to converse with him face to face, in a friendly man ner; but now all true Christians see him more clearly with open face. He sheweth them his glory. [3. J This light and liberty are transforming; we are changed into the same image, from glory to glory, {y. 18.) from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore sho\ild Christians prize and improve these privileges ! W'e should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ

CHAP. IV.

In this chapter, we have an account, I. Of the constancy of the apostle and his fellow-labourers in their work. Their constancy is declared; (v. 1.) their sincerity is vouched; (v. 2.) an objection is obviated; (v. 3, 4.) and their inte-prity proved, v. 5.. 7. II. Of their courag-e and patience under their suflerin2;s. Where see what their sufferings were, together with their allays; (v. 8..12.) and what it was that kept them from sinking and fainting under them, V. 13, to the end.

THEREFORE, seeing we have this ministry, as we have received mercy, we faint not; 2. But have renounced the hidden things of dishonesty, not walkmg in craftiness, nor handhng the word of God deceitfully; but by manifesta-

tion of the truth commending ourselves to every man's conscience in the sight of God. 3. But if our gospel be hid, it is hid to them that are lost: 4. In whom the god of this world hath blinded the minds of them who believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 5. For we preach not ourselves, but Christ Jesus the Lord ; and ourselves your servants for Jesus' sake. 6. Yox God, who commanded the light to shine out of darkness, hath shined in our iiearts, to give the light of the knowledge of the glory of God in the face of Jesus (yhrist. 7. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

The apostle had, in the foregoing chapter, been magynfying his office, upon the consideration of the excellency or glory of that gospel about which he did officiate; and now in this chapter his design is to vindicate their ministry from the accusation of false teachers, who charged them as deceitful workers, or endeavoured to prejudice the minds of the people against them on account of their sufferings. He tells them, tlierefore, how they believed, and how they shewed their value for their office as ministers of the gospel. They were not puffed up with pride, but spurred on to great diligence; Seeing we have this ministry, are so much distinguished and dignified, we do not take state upon ourselves, nor indulge idleness, but are excited to the better performance of our duty." Two things in general we have an account of,

Their constancy and sincerity in their work and labour. Concerning which, observe,

L Their constancy and perseverance in their work are declared; " We faint not, (r. 1.) under the difficulty of our work, nor do we desist from our labour." And this their steadfastness was owing to the mercy of God. From the same mercy and grace that they received the a/iosfleshi/i, (Rom. 1. 5.) they received strength to persevere in the work of that office. Note, As it is great mercy and grace to be called to be saints, and especially to be counted faithful, and be put into the ministry; (1 Tim. 1. 12.) so, it is owing to the mercy and grace of God, if we continue faithful, and persevere in our work with diligence. The best men in the world would faint in their work and under their burthens, if they did not receive mercy from (iod. By the grace of God I am what I am, said this great apostle in his former epistle to these Corinthians, ch. 15. 10. And that mercy which has helped us out, and helped us on, hitherto, we may rely upon to help us even to the end.

11. Their sincerity in their work is avouched, {v. 2.) in several expressions; JVe have renounced the hidden things ofdishonesty. The things of dishonesty are hidden things, that will not bear the light; and those who practise them, are, or should be, ashamed of them, especially when they are known. Such things the apostle did'not allow of, but did renounce and avoid with indignation ; .A''ot walking in craftiness, or in disguise, acting with art and cunning, but in great simplicity, and with open freedom. They had no base and wicked designs, covered with fair and specious pretences of something that was good. Nor did they in their preaching handle the word of God deceitfully: but, as he said before, they use(\ great/ilainness of s/ieech, and did not make their ministry serve a turn, or tnackle to base designs. They had not cheated the people with falsehood in

II. CORINTHIANS, IV.

stead of truth. Some think the apostle alludes to the deceit which treacherous gamesters use, or that of hucksters in the market, who mix bad wares with good. Tlie apostles acted not like such persons, but they manifested the truth to every man''s conscieiice, declaring; nothing but what in their oivn conscience they believed to be true, and might serve for tlie conviction (f their consciences who heard them, wlio wei-e to judge for themselves, and to give an account for themselves. And all this they did as in the sight of God, desiring thus to commend themselves to God, and to the consciences of men, by their undisguised sincerity. Note, A steadfast adherence to the truths of the gospel will commend ministers and people; and sincerity or uprightness will preserve a man's reputation, and the good opinion of wise and good men concerning him.

III. An oljjection is oliviated, which might be thus formed ; " If it be thus, how then does it come to pass, that the gospel is hid, and proves ineffectual, as to some who hear it ?" To winch the apostle answers, by shewing tliat this was not the fault of the gospel, nor of the preachers thereof But the true reasons of this were, 1. They are lost souls, to whom the gospel is hid, or is ineffectual, v. 3. Christ came to save that which was lost; (Matt. 18. 11.) and the gospel ci" Christ is sent to save such ; and if that do not find and save them, they are lost for ever; they must never expect any thing else to save them, for there isno other method or means of salvation. The hiding of the gospel therefore from souls, is both an evidence and cause of their ruin. 2. 77ie god of this world hath blinded their minds, v. 4. They are under the influence and power of the Devil, who is here called the god of this world, andclsewhevc the firince of this world, because of the great interest he has in this world, and the homage that is paid to him by multitudes in the world, and the great sway that, by divine permission, he bears in the world, and in the hearts of his subjects, or rather slaves. And as he is the prince oi darkness, and ruler of the darkness oi this world, so he darkens the understandings of men, and increases their prejudices, and supports his interest by keeping tliem in the dark, blinding their minds with ignorance, and error, ancl prejudices, that they should not behold the light of the glorious gos/iel of Christ, who is the image of God. Observe, (1.) Christ's design by his gospel, is, to make a glorious discovery of God to the minds of men. Thus, as the Image of God, he demonstrates the power and wisdom of God, and the grace and mercy of Ciod for their salvation. But, (2.) The design of the Devil, is, to keep men in ignorance; and when he cannot keep the light of the gospel out of the woi-ld, he makes it his great business to keep it out of the hearts of men.

IV. A proof of their integrity is given, v. 5. They made it their business to preach Christ, and not themselves; We fircach not ourselves. 'Vr//" was not the matter or the end of the apostles' preaching; they did not give out their own notions and private opinions, nor their passions and prejudices, for the word and will of (iod : nor did they seek themselves, to advance their own secular interest or glory ; but they fireached Christ Jesus the Lord; and thus it did become them, and behoove them to do, as being Christ's servants. Their business was, to make their Master known to the world as the Messiah, or the Christ of (iod, and as (Jesus) the only Saviour of men, and as the rightful Lord, and to advance his honour and glory. Note, All the lines of Christian doctrine centre in Christ; and in ijveaching Christ, we preach all •we should preach. " As to ourselves," says the apostle," 7t'^/; rear//, or declare, that we are vour servants for Jesus'" sak-e." This was no com))limcnt, !)ut a Venl profession of a readiness to do good to their souls, and to promote their spiritual and eternal interest,

and that for Jeshs' sake ; not for their ow7i sake cr their own advantage, but for Christ's sake, that they might imitate his great example, and advance his glory. Note, Ministers should not be of proud spirits, loi'ding it over God's heritage, who are servants to the souls of men: yet, at the same time, they must avoid the meanness of spirit, implied in becoming the servants of the humours or the lusts of men ; if they should thus seek to Jilease men, they would not be the sei-vants of Christ, Gal. 1. 10. And there was good reason,

1. Why they should preach Christ. For by gospel ■ light we have the knowledge of the glory of God, which shines in x.\\c face of Jesus Christ, v. 6. And the light of this SuriofrighteousJiess is more glorious than that light which (iod commanded to sliine out of darkness. It is a pleasant thing for the eye to behold the sun in the firmament; but it is more plea-sent and profitable, when the gospel shines in the heart. Note, As light was the first-born of the^rs^ creation, so it is in the new creation : the illumination of the Spirit is his first work upon the soul. The grace of God created such a light in the soul, that they who were sometimes darkness, are made light in the'Lord, Eph. 5. 8.

2. Why they should not preach themselves; because they were but earthen vessels ; things of little or no worth or value. Here seems to be an allusion to the lamps which Gideon's soldiers carried in earthen pitchers, Judges 7. 16. The treasure of gospel-light and grace is put into earthen vessels. The ministers of the gospel are weak and frail creatures, and subject to like passions and infirmities as other men; they are rnoi-tal, and soon broken in pieces. And God has so ordered it, that the weaker tlie vessels are, the stronger his power may appear to be, that the treasure itself should be valued the more. Note, There is an excellency of power in the gospel of Christ, to enlighten the mind, to convince the conscience, to convert the soul, and to I'cjoice the heart: but all this power is fi-om God the Author, and not from men, who are but instruments, so that God in all things must be glorified.

8. JVe are troubled on every side, yet not distressed; irc are perplexed, but not in despair; 9. Persecuted, but not forsaken; cast down, but not destroyed; 10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11. For we who live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be mad(! manifest in our mortal flesh. 1-. So then death worketh in us, but life in you. 13. We having the same spirit of faith, according as it is written, I believed, and therelbre have I spoken: we also believe, and therefore speak; W Knowing that he who raised up the Lord .Tcsus shall raise up us also by Jesus, and shall present //.s with you. 15. For all tilings arc for your sakes, that the aljurulant grace might through the thanksgiving of many redound to the glory of God. 16. For which cause we faint not; but though our outward man perish, yet the inward man is rencnved day by day. 17. For our light aldiclion, which is but for a moment, worketh for us a tar more exceeding and eternal weight of glory,

11. CORLNTHIANS, IV.

4G5

1 o. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

• In these verses the apostle gives an account of their courage and patience under all their sufferings. Wheie observe,

I. How their sufferings, and patience under them, are declared, t. 8—12. The apostles were great sufferers; therein they followed their Master: Christ had told them, that in the tvorld they should have tribulation, and so they had; yet they met with wonderful support, great relief, and many allays of tlieir sorrows. " TFe" are," says the apostle, "troubled on every side, afflicted many ways, and we meet with almost all sorts of troul)les; yet not distressed, x<. 8. We are not hedged in, or cooped uj), because we can see help in God, and help from God, and have liberty of access to God." Again, " We arc perfilex-ed, often uncertain, and in doubt what will become of us, and not always witiiout anxiety in our mind on this account; yet not in des/iair, {v. 8.) even in our greatest i}erplexitics, knowing that God is able to support us, and to deliver us, and in him we always place our trust and hope." Again, "We a.ve/ierse-cuted by men, pursued with hatred and violence from place to place, as men not worthy to live ; yet not forsaken of God," v. 9. Good men may be sometimes forsaken of their friends, as well as persecuted by their enemies; but God will never leave them nor forsake them. Again," We are sometimes dejected, or cast down ; the enemy may in great measure prevail, and our spirits begin to fail us; there may be fears within, as well as fightings without; yet we are not destroyed," v. 9. Still they were preserved, and kept their heads above water. Note, Whatever condition the children of God may be in, in this world, they have a ^ but not' to comfort themselves witli; their case sometimes is bad, yea very bad, but not so bad as it might be.

The apostle speaks of their sufferings as constant, and as a counterpart of the sufferings of Christ, v. 10. The sufferings of Christ were, after a sort, re-acted in the sufferings of Christians ; thus did they bear about the dying of the Lord Jesus in their body, setting before the world the great example of a suffering Christ, that the life of Jesus inight also be ?nade manifest, that people might see the power of Christ's resurrection, and the efficacy of grace in andyromthe living Jesus, manifested m and ^OTyart/them, whodid yet live, though they were always delivered to death, \v. 11.) and though death worked in them, {v. 13.) they being exposed to death, and ready to be swallowed up by death continually. Thus great were the sufferings of tiie apostles, that, in comparison with them, other Christians were, even at that time, in prosperous circumstances. Death ivorketh in us ; but life in you, v. 12.

II." What it was, that kept them from sinking and fainting under their sufferings, T'. 13—18. Whatever tne Ijurtliens and troubles of good men may be, they have cause enough not to faint.

1. Faith kept them from fainting; We have the same s/iirit of faith; (v. 13.) that faith which is of the operation of the Spirit; tl\e same faith by which the saints of old did and suffered such great things. Note, The grace of faith is a sovereign cordial, and effectual antidote against fainting fits in troublous times. Thes/2jr7Vof faith will go far to bear up the s//i-rit of a man under his infirmities ; and as the apostle had David's example to imitate, who said, (Ps. 116. 10.) I hax'e believed, and therefore have Isfwken, so he leaves us his example to imitate; We also beliex<e, says he, and therefore sfieak. Note, As we receive

help and encouragement from the good v,ords and examples o/othcrs, so we should beca,refui to give a good example to otliers.

2. Hope of the resurrection kept them from sinking, V. 14. They knew tliat Christ was raised, and that his resurrection was an earnest and assurance of their's. This he had treated of largely in his former epistle to these Corinthians, ch. 15. And therefore their hope was firm, being well grounded, that he who raised up Christ the Head, will also raise up all his members. Note, The hope of the resurrection will encourage us in a suffering day, and set us above the fear of death : for what reason has a good Christian to fear death, that dies in hope of a joyful resurrection ?

3. The consideration of the glory of God and the benefit of the church, by means of their sufferings, kept tliem from fainting, v. 1.5. Their sufferings were for the church's advantage, (ch. 1. 6.) and this did redound to (iod's glory. For when the church is edified, then God is glorified; and we may well afford to bear sufferings i)atiently and cheerfully, when we see others are the better for them—if they are instructed and edified, if tiiey are confirmed and comforted. Note, The sufferings of Christ's ministers, as well as their preaching and conversation, are intended for the good of the church and the glory of God. ^

4. Tlie thoughts of the advantage their souls would reap by the suffei'ings of their bodies, kept them from fainting; Though our outivard niati perish, our inward man is renewed day by day, v. 16. \Vhere note, (1.) W^e liave every one of us an out-ward and an invjurd man, a body and a soul. (2.) If the outward man fwrlsh, there is no remedv, it must and will be so, it was made to perish. (3.) It is our happiness, if the decays of the outward man do contribute to the renewing of the inward man; if afflictions outwardly are gain to us inwardly ; if, when the body is sick and weak and perishing, the soul is vigorous and prosperous. The best of men have need oi further renewing of the inward man, even day by day. Where the good work is begun, tliere is more work to be done, for the carrying it forward. And as in wicked men things grow every day worse and worse, so in godl\' men they grow better and better.

5. Thepi-ospect of eternal life and happiness kept them from fainting, and was a mighty support and comfort. As to which, observe,

(1.) The apostle and his fellow-sufferers saw their afflictions working toward heaven, and that there they would end at last; (i'. 17.) whereupon, they weighed things ariglit in the balance of the sanctuary; they did as it were put the heavenly glory in one scale, and their earthly sufferings in the other; and, pondering things in their thought, they found afflictions to be light, and the glory of heaven to be afar more exceeding weight. That which sense was i"eady to pronounce heavy and long, grievous and tedious, faith ])erceived to he light and short, but for a moment. On the other hand, the worth and weight of the crown of glory, as they are exceedingly great in themselves, so tliey are esteemed tobe by the believing soul—they far exceed all his expressions and thought; and it will be a special support, in our sufferings, when we can perceive them appointed as the way, and preparing us for the enjoyment of the future glory.

(2.) Their faith enabled them to make this right judgment of things; We look not at the things which are seen, but at the things which are not seen, v. 18. It is by faith that we see God, who is invisible, (Heb. 11. 27.') and by that we look to an unseen heaven and hell, and faith is the evidence of things not seen. Note, [1.] There are unseen things, as well as things that are seen. [2. ] There is this vast difference be-

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11. CORINTHIANS, V.

tween them, unseen things are eternal, seen things but temfiorat, or temporary only. [3. ] By faith we not only discern these things, and the great difference between them, but by that also we take our aim at unseen things, and chiefly regard them, and make it our end and sco/ie, not to escape present evils, and obtain present good, both of which are temporal and transitory ; but to escape future evil, and obtain future j^ood things, which, though unseen, are real, and certain, and eternal; and faith is the substance of things hoped for, as well as the evidence of things not seen, Heb. 11. 1.

CHAP. V.

The apostle proceeds in shewing the reasons why they did not faint under their afflictions, namely, their expectation, desire, and assurance of happiness after death; (v. 1..5.) and makes an inference for tiie comfort of believers in their present state, (v. 6.. 8.) and another to quicken them in their duty, v. 9.. 11. Then he makes an apoloQjy for seeming to commend himself, and gives a good reason for his zeal and diligence; (v. 12.. 16.) and mentions two things that are necessary in order to our living to Christ, regeneration and reconciliation, v. 17, to the end.

1. li^OR we know, that if our earthly X- house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.

2. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 3. If so be that being clothed we shall not be found naked. 4. For we that are in this tabernacle do groan, being burthened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5. Now he that hath wrought us for the self-same thing, is God, who also hath given unto us the earnest of the Spirit. 6. Therefore ive are always confident, knowing that, while we are at home in the body, we are absent from the Lord: 7. (F'or we walk by faith, not by sight:) 8. We are confident, Isay^ and willing ratiier to be absent from the body, and to be present with the liOrd. 9. Wherefore we labour, that, whether present or absent, we may be accepted of him. 10. For we must all appear before the judgment-seat of Christ; that every one may receive the things done in Jiis body, according to that he hath done, whether it he good or bad. 11. Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God, and I trust also are made manifest in your consciences.

The apostle in these verses pursues the argument of the former chapter, concei-ning the grounds of their courage and jjatience under afflictions. And,

I. He mentions their expectation, and desire, and assurance, of eternal happiness after death, v. 1—5. Observe particularly,

1. The Ijeliever's expectation of eternal happiness after death, v. 1. He does not always know, or is well assured by faith of the truth and reality of the thing itself, that there is another and a happy life after this present life is ended ; but he has jfoorf hope through grace of his interest in that everlasting blessedness of the unseen world j "We know that ive have

a building of God, we have a firm and well-grounded expectation of the future felicity." Let us take notice, (1.) What heaven is in the eye and hope of :i believer; he looks upon it as a house, or habitation ; a dwelling-place, a resting-place, a hiding place; our Father's house, where there are many mansions, and our everlasting home: it is a house in the /icavens, in that high and holy place, which as far excels all the palaces of this earth, as the heavens are high above the earth : it is a building of God, whose Builder and M:dier is God, and therefore is worthy of its Author ; the happiness of the future state is what God hath prepared for them that love him : it is eternal in the heavens, everlasting habitations, not like the earthly tabernacles, the poor cottages of clay, in which our soulS now dwell, that are mouldering and decaying, ivhose foundations are in the dust. (2.) When it is exj)ected this happiness shall be enjoyed—immediately after death ; so soon as our house of this earthly tabernacle is dissolved. Note, [1.] That the body, this earthly house, is but a tabernacle, that must be dissolved shortly; the. nails or pins will be drawn, and the cords be loosed, and then the body returns to dust as it was. [2.] When this comes to pass, then comes the house not made with hands. The spirit returns to God who gave it; and such as have walked with God here, shall dwell with God for ever.

2. The believer's earnest desire after this future blessedness, which is expressed by this word, a-nyd-^o/uiv — we groaji: which denotes, (1.) A groaning of sorrow under a heavy load; so believers groan un-der the burthen of life ; in this, we groan earnestly, V. 2. We that are in this tabernacle, groan, being burthened, v. 4. The body of flesh is a heavy burthen, the calamities of life are a heavy load. But believei's groan, because burthened with a body of sin, and the many corruptions that are still remaining and raging in them. This makes them complain, O wretched ?)ia?i that lam ! Rom. 7. 24. (2.) There is a groaning of desire after the happiness of another life ; and thus believers groan, earnestly desiring to be clothed upon with our house which is from heaven, {v. 2.) to obtain a blessed immortality, that rnortalitu might be swallowed up of life, {v. 4.) that being found clothed, we shall not be naked; (i». 3.) that, if it were the will of God, we might not sleep, but be changed ; for it is not desirable in itself to be unclothed ; death, considered merely as a separation of soul and body, is not to be desired, but dreaded rather; but, considered as a passage to glory, the believer is willing rather to die than live, to be absent from the body, that he rnay be present with the Lord, {v. 8.) to leave this body, that he may go to Christ, and to ]uit off these rags of mortality, that he may put on the robes of glory. Note, [1.] Death will strip us of the clothing of flesh, and all the comforts of life, as well as put an end to all our troubles here below. Naked we came into this world, and naked shall we go out of it. But, [2.] Gracious souls are not found naked in the otlier world ; no, they are clothed with garments of jjraise, with robes of righteousness and glory. Tliey shall be delivered out of all their troubles, and shall have washed their robes, and made them white in the blood of the Lamb, Uev. 7. 14.

3. Tlie believer's assurance of his interest in this future I)lessedness, on a double account ; (1.) From the experience of the grace oi God, in preparing and making him meet for this blessedness. He that hath wrought us for the self-same thing, is God, v. 5. Note,^ All who are designed for heaven hereafter, are wrought or prepared for heaven while they are here ; the stones of that siiiritual building and temple above are squared and fashioned here below. And he that hath wrought us for this, is God ; because nothing less than a divine power can make a soul

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pnrtak* r o*" r i^i'^ne nature ; no hand less than the hand of God cmv work us for this thing. A great deal is to bt.- (Joni; to jjrepare our souls for heaven, and that /ne/iaio'ion of the heart is from the Lord. ('i.) Tht eoTiits' of the Sjiirit gave them this assurance ; for an eai nest is part of paynn.ent, and se-• cures the full payment. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort.

II. The apostle makes an inference for the comfort of believers in their present state and condition in this world, v. 6—8. vNhei^ observe,

1. What their present state and condition are, they are absent from the Lord, v. 6. they are pilgrims and strangers in this world ; they do but sojourn here in their earthly hoiiie, or in this tabernacle ; and though God isivith us here, by his Spirit, and in his ordinances, yet we are not nvith him as we hope to be : we cannot see his face while we live; I'or we walk by faith, not by sight, v. 7. We have not the vision and fruition of God, as of an object that is present with us, and as we hope for hereafter, when we shall see as ive are see?i. Note, Faith is for this world, and sight is reserved for the other world: and it is our duty, and will be our interest, to walk by faith, till we come to live by sight.

2. How comfortable and courageous we ought to be in all the troubles of life, and in the hour of death ; Therefore we are, or ought to be, always conjident; {y. 6.) and again, {y. 8.) JVe are confident, and wdl-ing, rather to be absent from the body, 'i'rue Christians, if they duly consider the prospect faith gives them of another world, and the good reasons of their hope of blessedness after death, would be comforted under the troubles of life, and supported m the hour of death : they should take courage, when tliey are encountering the last enemy ; and be willing rather to die than live, when it is the will of God that they should/i/^/ off this tabernacle. Note, As those who are born from above, long to be there ; so it is but being absent from the body, and we shall very soon be present with the Lord ; but to die, and be with Christ; but to close cur eyes to all things in this world, and we shall o/^en them in a world of glory. Faith will be turned into sight.

111. He proceeds to make an inference, to excite and quicken himself and others to duty, -v. 9—11. So it is, that well-grounded hopes of heaven will be fur from giving the least encouragement to sloth and sinful security ; but, on the contrary, they should stir us up to use the greatest care and diligence in religion ; IVhercforc, or because we hope to be present with the Lord, we labour and take pains, v. 9. <I><as-Ttucv/xtdx — JVe are ambitious, and labour as industriously as the most ambitious men do to obtain what they aim at. Here observe,

1. What it was that the apostle was thus ambitious of, acce/itance with God. \^'c labour, that, living »nd dying, whether firesent in the body, or absent from the body, we may be accefited of him, the Lord ; (t'. 9.) that we may filease Him who hath chosen Its; that our great Lord may say to us, Jl'cll done. This they coveted, as the greatest favour, and the highest honour : it was the top of their ambition.

2. What further quickening motives they had to excite their diligence, from the consideration of the judgment to come, X'. 10, 11. There are many things relating to this great matter, that should awe the best of men into the utmost care and diligence in religion ; the certainty of this judgment, for we must appear; the universality of it, for we must a//appear; the great Judge, before whose judgment-seat we must appear, the Lord Jesus Christ, who himself will appear in flaming fire ; the recomfiense to be then received, for things done in the body ; which will be very particular unto every one ; and very iu^t, according to what we have done, whether ^oo</

or bad. The apostle calls this awful judgment the. terror of the Lord; {y. 11.) and, by the consideration thereof, was excited to persuade men to repent, and live a holy life, that, when Christ shall appear terribly, they may appear before him comfortably. And concerning his fidelity and diligence, he comfortably appeals unto God, and the consciences of those he wrote to; We are made manifest unto God, and I trust also are made manifest i7i your consciences.

12. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may iiave somewhat to ajiswer them wiio glory in appearance, and not in heart. 13. For v\ hether we be beside ourselves, it is to God : or whether we be sober, zY/s for j-our cause. 14. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15. And that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them, and rose again.

Here observe,

1. The apostle makes an apology for seeming to ccnmiend himself and his fellow-labourers; (y. 12.) and tells them, (J.) It was not to commciui themselves, or for their own sakes, that lie had spoken of their fidelity and diligence in the former verses ; nor was he willing to suspect their good opinion ot him. But, (2.) The true reason was this, to put an argument in their mouths, wherewith to answer his accusers, who made vain boastings, and gloried in appearances only ; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they ai'c vilified and reproached.

2. He gives good reasons for their great zeal and diligence. Some of Paul's adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic ; they imputed all to enthusiasm, as the Roman governor told him, iMuch learning has made thee 7>iad, Acts 26. 24. But the apostle tells them,

(1.) It was for the glory of God, and the good of the church, that he was thus zealous and industrious ; " Ji'hether ire be beside ourselves, or whether we be sober, whether you or others do think the one or the other, it is to God, and for his glory; and it \sfor your cause, or to promote your good," v. 13. If they manifested the greatest ardour and vehe-mcncy at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For,

(2.) The love of Christ constrained them, v. 14. They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ's love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and right-\v judged of. For observe, how the apostle argues for the reasonableness of love's constraints; and declares,

[1.] What we were before, and must have continued to be, had not Christ died for us; Jf'e were

II. CORINTHIANS, V.

dead, V. 14. If one died for all, then were all dead; dead in la".u, under sentence of death ; dead in sins Hiid trespasses, spiritually dead. Note, This was the deplorable condition of all those whom Christ died for : they were lost and undone, dead and ruined, and must have remained thus miserable for ever, if Christ had not died for them.

[2. ] What such should do, for whom Christ died ; namely, that they should live to him. This is what Christ designed, that t/iey ivho live, who are made alive unto God by means of his death, should live to him that died for them, and rose again, for their sakes also, and that they should not live to themselves, V. 15. Note, We should not make ourselves, but Christ, the end of our living and actions : and it was one end of Christ's death, to cure us of this self-love, and to excite us always to act under the contimand-ing influence of his love. A Christian's life should be consecrated to Christ; and then do we live as we ought to live, when we live to Christ, who died for us.

16. Wherefore hencefortli know we no man after the flesh: yea; tliougli we have known Christ after the flesh, yet now henceforth know we him no more. 17. Therefore if any man be in Christ, he is a new creature : old things are passed away; behold, all things are become new. 18. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation ;

19. To wit, that God was in Christ, reconciling the world unto liimself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

20. Now then we are ambassadors for Christ; as though God did beseech you by us, we pray T/ou in Christ's stead. Be ye reconciled to God. 21. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

In these verses the apostle mentions two things that are necessary in order to our living to Clirist, botli of which are the consequences of Christ's dying for us—regeneration, and reconcilation.

I. Regeneration, which consists in two things; namely,

1. Weanedness from the world; " Henceforth ive know no man after the flesh, v. 16. We do not own or affect any person or thing in this world for carnal ends and outward advantage : we are enabled, by divine grace, not to mind or regard this world, or the things of the world, but to live above it. The love of Christ is in our hearts, and the world is under our feet. Note, (iood Christians must enjoy the comforts of this life, and their relations in this world, with a holy indiflcrency ; Yea, though we have known Christ after the flesh, yet, says the apostle, we know him no more. It is cjucstioned whether Paul had seen Christ in the flesh. However, the rest of the apostles had, and so might some among those he was now writing to. However, he would not hav • them value themselves upon that account; for even 'he l)odily presence of Christ is not to be desired or loted ujwn !)y his disciples. We must live upon his spiritual jjrescnce, and the comfort it affords. Note, Those who make images of Christ, and use them in their worship, do not take the way that Ciod.has appointed for strengthening their faith and quicken-

ing their aflPections ; for it is the will of God tnat Ave should not know Christ any more after the flesh.

2. A thorough change of the heart; For if any man be in Christ, if any man be a Christian indeed, and will approve himself such, he is, or he must be, a new creature, v. 17. Some read it, Let him be a new creature. This ought to be the care of all who profess the Christian faith, that they be new creatures ; not only tliat they have a new name, and wear a new livery, l)ut that they have a new heart and new nature. And so great is the change the grace of God makes in the soul, that, as it follows, old things are passed away, old thoughts, old firin-ci/iles, and old practices, are passed away ; and all tliese things must become new. Note, liegenerat-ing grace creates anew world in the soul; all things are new. The renewed man acts from new principles, by new rules, with new ends, and in new company.

II. Reconciliation; which is here spoken of under a double notion.

1. As an unquestionable privilege, T. 18, 19. Reconciliation supposes a quarrel, or breach of friendship ; and sin has made a breach, it has broken the friendship between God and man. The heait of the sinner is filled with enmity against God, and God is justly offended with the sinner. Yet, behold, there may be a reconciliation ; the oflTended Majesty of heaven is willing to be reconciled. And observe,

(1.) He has appointed the Mediator of reconciliation —Jesus Christ. He has reconciled us to himself by Jesus Christ, v. 18. God is to be owned from first to last in the undertaking and performance of the Mediator. .,111 things relating to our i-econ-ciliation by Jesus Christ, are of God, who by the mediation of Jesus Christ has reconciled the world to himself and put himself into a capacity of being actually reconciled to offenders, without any wrong cr injury to his justice or holiness; and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, accordmg to the tenour thereof, freely to forgive us all our sins, and justifi^ freely by his grace all those who do believe.

(2.) He has appointed the lyiinistry of reconciliation, V. 18. By the inspiration of God the scriptures were written, which contain tlie word of i-cconciiia-tion ; shewing us that peace was made by the blood of the cross, that reconciliation is wrought, and directing us how we may be interested therein. And he has appointed the office of the ministry, which is a 7ninistry of reconciliation: ministers are to open and proclaim to sinners the terms of mercy and reconciliation, and persuade them to comply therewith. For,

2. Reconciliation is here spoken of as our indis-pensal)le duty, xk 20. As God is willing to be reconciled to us, we ought to be reconciled to God. And it is the great end and design of the gosi)el, that word of reconciliation, to prevail upon sinners to lay aside their enmity against God. Faithful ministers are Christ's ambassadors, sent to treat with sinmrs on peace and reconciliation : they come in God's name, with his entreaties, and act in Christ's stead, doing the verv thing he did when he was upon this eartii, and what he wills to be done, now tliat he is in heaven. Wonderful condescension! Though God can be no loser by the quarrel, nor gainer by the peace, yet by his ministers he beseeches sinners to lav aside their enmity, and accept of the terms he offers, that they would be reconciled to him, to all his attributes, to all his laws, and to all his providences ; to believe in the Mediator, to accept the

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ntonement, and comply with his gospel, in all the parts of it, and in the whole design ot it. And for our encouragement so to do, the apostle subjoins what should be well known and duly considered by us, (t. 21.) namely, (1.) The purity of the Mediator; that he knew no sin. (2.) The sacrifice he offered ; He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. (3.) The end and design of all this; that nve might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Clirist Jesus. Note, [1.] As Christ, who knew no sin of /;/* own, was made Sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him. [2.] Our reconciliation to God is 07i/i/through Jesus Christ, and for the sake of his merit: on him therefore we must rely, and make mention of his righteousness, and his only.

CHAP. VI.

In this chapter, the apostle gives an account of his general errand to all whom he preached to; witli the several arguments and methods he used, v. I .. 10. Then he addresses himself particularly to the Corinthians, giving them good cautions with great affection and strong arguments, v. 11 .. 18.

1. ^^%7E then, as workers together ivilh T T ////«, beseech i/ou also that ye receive not the grace of God in vain. 2. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now w the day of salvation.) 3. Giving no offence in any thing, that the ministry be not blamed: 4. But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; 6. By ureness, by knowledge, by long-suffering, y kindness, by the Holy Ghost, by love unfeigned, 7. By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, 8. By honour and dishonour, by evil report and good report: as deceivers, and 7/ct true; 9. As unknown,and i/et well known; as dying, and, behold, we live; as chastened, ancl not killed; 10. As sorrowful, yet alvvay rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

In these verses we have an account of the apostle's general errand and exhortation to all whom he preached to in every place where he came, with the several arguments and methods he used. Observe,

I. The errand or exhortation itself, namely, to comply with the gospel-offers of reconciliation; that, being favoured with the gospel, they would not receive this grace of God in vain, v. 1. The gospel is a word of grace sounding in our ears; but it will be in vain for us to hear it, unless we believe it, and comply with the end and design of it. And as it is the duty of the ministers of the gospel to exhort and persuade their hearers to accept of grace and mercy that are offered to them, so they are ho-VOL. VI.—3 Q

noured with this high title, of co-workers with God. Note, 1. They must worX:; and must work/or God, and his glory ; for souls, and their good : and they are workers with God, yet under him, as instruments only ; however, if they are faithful, they may hope to find God working with them, and their labour will be effectual. 2. Observe the language and way of the spirit of the gospel: it is not with roughness and severity, but with all mildness and gentleness, to beseech and entreat, to use exhortations and arguments, in order to prevail with sinners, and overcome their natural unwillingness to be reconciled to God, and to be happy for ever.

II. The arguments and method which the apostle used. And here he tells them,

1. The present time is the only proper season to accept of grace that is offered, and imjjrove that grace which is afforded ; NOW is the acccfited time, NOW is the day of salvation, v. 2. The gospel-day is a day of salvation, the means of grace the means of salvation, the offers of the gospel the offers of salvation, and i\\e firesent time the /iro/ierUmc to accept of these offers ; To-day, while it is called today. The morrow is none of our's: we know not what will be on the morrow, nor where we shall be ; and we should remember that firesent seasons of grace are short and uncertain, and cannot be recalled when they are past. It is therefore our duty and interest to improve them while we enjoy them, and no less than our salvation depends upon our so doing.

2. What caution they used not to give offence that might hinder the success of their preaching; Giving no offence in any thing, v. 3. The apostle had great difiRculty to behave prudently and inoffensively toward the Jews and Gentiles, for many of both sorts watched for his halting, and sought occasion to blame him and his ?ninistry, or his conversation ; therefore he was very cautious not to give offence to them who were so apt to take offence, that he might not offend the Jews by unnecessary zeal against the law, nor the Gentiles by unnecessary compliances with such as were zealous for the law. He was careful, in all his words and actions, not to give offence, or occasion of guilt or grief. Note, When others are too apt to take offence, we should be cautious lest we give offence; and ministers especially should be careful lest they do any thing that may bring blame on their ministry, or render that unsuccessful.

3. Their constant aim and endeavour in all things to a/i/irove themselves faithful, as became the ministers of God, V. 4. We see how much stress the apostle upon all occasions lays on fidelity in our work, because much of our success depends upon that. His eye was single, and his heart upright, in all his ministrations ; and his great desire was to be the servant of God, and to approve himself so. Note, Ministers of the gospel should look upon themselves as God^s servants or ministers, and act in every thing suitable to that character. So did the apostle,

(1.) Bu much fiatience in afflictions. He was a great sufferer, and met with many afflictions, often in necessities, and wanting the conveniences, if not the necessaries of life ; in distresses, being straitened on every side, hardly knowing what to do ; in stri/ies often, (ch. 11. 24.) in imfirisonments, in tumults raised by the Jews and Gentiles against him, in la-bours, not only in preaching the gospel, but in travelling from place to place for that end, and working with his hands to supply his necessities; in watchings and in fastings, either voluntary' upon a religious account, or involuntary for the sake of religion : but he exercised much patience in all, v. 4, 5. Note, [1.] It is the lot of faithful ministers often to be reduced to great difficulties, and to stand in

n. CORINTHIANS, VI.

need of much patience. [2.] Those who would ap-

J)rove themselves to God, must approve themselves aithful in trouble as well as in peace, not only in doing the work of God diligently, but also in bearing the will of God patiently.

(2.) By acting from good firincifiles. The apostle went by a good principle in all he did, and tells them what his principles were; (x'. 6, 7.) Fureness; and there is no piety without purity. A care to keep ourselves unspotted from the world, is necessary in order to our acceptance with God. Knowledge was another principle; and zeal without this is but madness. He also acted with long-suffering and kindness; being not easily provoked, but bearing with the hardness of men's hearts, and hard treatment from their hands, to whom he kindly endeavoured to do good. He acted under the influence of the Holy Ghost, from the noble principle of mifeigned love, according to the rule of the word of truth, under the supports and assistances of the fiower of God, having on the armour of righteousness, a consciousness of universal righteousness and holiness; which is the best defence against the temptations of prospeiity on the right hand, and of adversity 07i the left.

(3.) By a due temper and behaviour under all the variety of conditions in this world, v. 8—10. We must expect to meet with many alterations of our circumstances and conditions in this world ; and it will be a great evidence of our integrity, if we preserve a right temper of mind, and duly behave ourselves, under them all. The apostles met with honour a?id dkhoTiour, good report and bad report: good men in this world must expect to meet with some dishonour and reproaches, to balance their honour and esteem; and we stand in need of the grace of God, to arm us against the temptations of honour on the one hand, so as to bear good report without pride ; and of dishonour on the other hand, so as to bear reproaches without impatience or recrimination. It should seem that persons differently represented the apostles in their reports ; that some represented them as the best, and others as the worst, of men: by some they were counted f/fCf/i^ers, and run down as such ; by others as true, preaching the gospel of tinith, and men who were true to the trust reposed in them. They were slighted by the men of the world as unknown, men of no figui-e or account, not worth taking notice of; yet in all the churches of Christ they were well known, and of great account: they were looked upon as dying, being killed all the day long, and their interest v/as thought to be a dying interest; "and yet behold," says the apostle, " wc live, and live comfortably, and bear uj) cheerfully under all our hardships, and go on conquering and to conquer." They were chastened, and often fell under the lash of the law, yet not killed : and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning; yet they were always rejoicing \\\ God, and had the greatest reason to rejoice always. They were des])ised as floor, upon the account of their poverty in this world ; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none ; yet they possessed all things; they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had ncitliing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven ; and we should be careful in all these things to approve ours"Ives to God.

11. O ye Corinthians our mouth is open

unto you, our heart is enlarged. 12. Ye are not straitened in us, but ye are straitened in your own bowels. 13. Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged. 14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness ? And what communion liath hght with darkness ? 15. And what concord liath Christ with Belial ? Or what part hath he that believeth with an infidel ? 16. And what agreement hath the temple of God with idols ? For ye are the temple of the living God ; as God hath said, I will dwell in them, and walk in thern^ and I will be their God, and they shall be my people. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18. And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Ahnighty.

The a])ostle proceeds to address himself more particularly to the Corinthians, and cautions them against mingling themselves with unbelievers. \Miere observe,

I. How the caution is introduced with a profession, in a very pathetic manner, of the most tender affection to them, eve7i like that of a father to his children, v. 11—13. Though the apostle was happy in a great fluency of expressions, yet he seemed to want words how to signify the warm affections he had for these Corinthians. "O ye Corinthians, to whom I am now writing, I would fain convince you how well I love you : we are desirous to promote the spiritual and eternal welfai'e of all whom we preach unto, yet our mouth is often unto you, and our heart is enlarged unto you, in a special manner." And because his heart was thus enlarged with love to them, therefore he opened his mouth so freely to them in kind admonitions and exhortations; " Ye are not," says he, "straitened in us; we would gladly do you all the service we can, and promote your comfort, as helpers of your faith and your joy ; and if it be otherwise, the fault is in yourselves ; it is because ye are straitened in yourselves, and fail in suitable returns to us, through some misapprehensions concerning us ; and all wc desire, as a recom-fiense, is only that ye would be proportionaljly affected to us, as children should love their father." Note, It is desirable that there should be a mutual good affection between ministers and their people, and this would greatly tend to their mutual comfort and advantage.

II. The caution or exhortation itself, not to mingle themselves with unbelievers, not to be miccjually yoked with them, v. 14. Either,

1. In stated relations. It is wrong for good people to join in affinity with the wicked and ])rofane: these will draw different ways, and that will be galling and grievous. Those relations who are our choice, must be chosen by rule ; and it is good for those who are themselves the children of God, to join with those who are so likewise ; for there is more danger that the bad will damage the good, than hope that the good will benefit the bad.

2. In common conversation. We should not yoke ourselves in friendship and acquaintance with wicked men and unbelievers. I'hough wc cannot wholly

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avoid seeing and hearing, and being with, such, yet we should nevei-choose them for our bosom-friends.

3. Much less should we join in religious communion with them ; we must not join with them in their idolatrous services, nor concur with them in their false worship, nor any abominations; we must hot confound together the table of the Lord and the table of devils; the house of God and the house of Rimmon. The apostle gives several good reasons against this corrupt mixture.

(1.) It is a very great absurdity, x-. 14,15. It is an unequal i/oX-/n^ of things together, that will not agree together; as Ijad as for the Jews to have ploughed with an ox and an ass, or to have sown divers sorts of grain intermixed. What an absurdity is it to think of joining righteousness and unrighteousness, or mingling light and darkness, fire and water, together ! Believers are, and should be, righteous ; but unbelievers are unrighteous. Believers are made light in the Lord, but unbelievers are in darkness ; and what comfortable communion can these have together ? Christ and Belial are contrary one to the other ; they have opposite interests and designs, so that it is impossible there should be any concord or agreement between them. It is absurd, therefore, to think of enlisting under both ; and if the believer has part with an infidel, he does what in him lies to bring Christ and Belial together.

(2.) It is a dishonour to the Christian's profession ; {y. 16.) for Christians are by profession, and should be in reality, the temfiles of the living God; dedicated to, and employed for, the service of God, who has promised to reside in them, to dwell and tvallc in them, to stand in a special relation to them, and take a special care of them, that he will be their God, and they shall be his people. Now there can be no agreement between the temple of God and idols. Idols are rivals with God for his honour, and God is a. Jealous God, and will not give his glory to another.

(3.) There is a great deal of danger in communicating with unbelievers and idolaters ; danger of being defiled, and of being rejected : therefore the exhortation is, {v. 17.) to come out from among them, and keep at a due distance ; to be separate, as one would avoid the society of those who have the leprosy or the plague, for fear of taking infection, and not to touch the unclean thing, lest we are defiled. Who can touch pitch, and not be defiled by it ? We must take care not to defile ourselves by converse with those who defile themselves with sin ; so is the will of God, as we ever hope to be received, and not rejected, by him.

(4.) It is base ingi-atitude to God for all the favours he has bestowed upon believers, and promised to them, V. 18. God has promised to be a Father to them, and that they shall he his sons and his daughters ; and is there a greater honour or happiness than this ? How ungrateful a thing then must it l)c, if such who have this dignity and felicity, should degrade and debase themselves by mingling with unbelievers ! Do we thus requite the Lord, O foolish and unwise ?

CHAP. VII.

This chapter begins with an exhortation to proffressive holiness, and a diie regard to the ministers of the gospel, v. 1 .,4. Then the apostle returns from a long dierression, to speak further of the affair concerning the incestuous person, and tells them what comfort he received in his distress about that matter, upon liis meeting with Titus, (v. 5. .7.) and how he rejoiced in their repentance, with the evidences thereof, v. 8.. 11. And lastly, he concludes with endeavouring to comfort the Corinthians, upon whom his admonitions had had so good an effect, v. 12.. 16.

I. TTAVING therefore these promises, JJL dearly beloved, let us cleanse our-

selves from all filtliiness of the flesh and spirit, perfecting holiness in the fear of God. 2. Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 3. I speak not this to condemn 3/0W; for I have said before, that ye are in our hearts to die and live with pou. 4. Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

These verses contain a double exhortation.

1. To make a progress in holiness, or to perfect holiness in the fear of God, v. 1. This exhortation is given with most tender affection to them who were dearly beloved, and enforced by strong arguments, even the consideration of those exceeding great and precious jiromises which were mentioned in the former chapter, and which the Corinthians had'an interest in, and a title to. The promises of God are strong inducements to sanctification, in both the branches thereof, namely,

(1.) The dying unto sin, or mortifying our lusts and corruptions, we must cleanse ourselves from all Jilthiness of flesh and sjiirit. Sin is filthiness, and there are defilements of body and mind ; there are sins of the flesh, that are committed with the body; and sins of the spirit, spiritual wickednesses; and we must cleanse ourselves from the filthiness of both, for God is to be glorified both with body and soul.

(2.) The living unto righteousness and holiness. If we hope God is our Father, we must endeavour to be partakers of his holiness, to be holy as he is holy, and perfect as our Father in heaven is perfect. We must be still perfecting holiness, and not be contented with sincerity, (which is our gospel-perfection,) without aiming at sinless perfection, though we shall always come short of it while we are in this world ; and this we must do in the fear of God, which is the root and principle of all religion, and there is no holiness without it. Note, Faith and hope in the promises of God must not destroy our fear of God, who takefh pleasure in them that fear him, and hope in his mercy.

2. To shew a due regard to the ministers of the gospel; Receive us, v. 2. Those who labour in the word and doctrine, should be had in reputation, and be highly esteemed for their work's sake: and this would be a help to making progress in holiness. If the ministers of the gospel are thought contemptible because of their office, there is danger lest the gospel itself be contemned also. The apostle did not thmk it any disparagement to court the favour of the Corinthians ; and though we must flatter none, yet we must be gentle towards all.

He tells them,

(1.) He had done nothing to forfeit their esteem and good-will, but was cautious not to do any thing to deserve their ill-will; {v. 2.) " We have wronged no man : we have done you no harm, but always designed you good." / have coveted no man's silver, or gold, or apparel, said he to the elders of Ephe-sus, Acts 20. 33. " We have corrupted no man, by false doctrines or flattering speeches We havr defrauded no man ; we have not sought ourselves, or to promote our own secular interests by crafty and greedy measures, to the damage of any persons." This is an appeal like that of Samuel, 1 Sam. 11. Note, Then may ministers the more confidently expect esteem ana favour from the people, when they can safely appeal to them, that they arc guilty of nothing that desenes disesteem or displeasure.

(2.) He did not herein reflect upon them for want

II. CORINTHIANS, VII.

of aflFection to him, v. 3, 4. So tenderly and cautiously did the apostle deal with the Corinthians, among whom there were some who would be glad of any occasion to reproach him, and prejudice the minds of others against him. To prevent any insinuations against him on account of what he had said, as if he intended to charge them with wronging him, or unjust accusations of him for having wronged them, he assures them again of his great affection to them, insomuch that he could spend his last breath at Corinth, and live arid die with them, if his business with other churches, and his work as an apostle, (which was not to be confined to one place only,) \vould permit him to do so. And he adds, it was his great affection to them, that made him use such Doldness or freedom of sfieech toward them, and caused him to glory, or make his boasts of them, in all places, and upon all occasions, being filled with comfort, and exceeding joyful in all their tribulations.

5. For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without ?«ere fightings, within loere fears. 6. Nevertheless God, that comforted those that are cast down, comforted us by the coming of Titus; 7. And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, yoin- mourning, your fervent mind toward me; so that I rejoiced the more. 8. For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season. 9. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry, after a godly manner, that ye might receive damage by us in nothing. 10. For godly sorrow workcth repentance to salvation npt to be repented of: but the sorrow of the world worketh death. 11. For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, ivhat indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge 1 In all things ye have approved yourselves to be clear in this matter.

There seems to be a connexion between ch. 2. 13. (where the ajjostle said he had no rest in his sfiirit when he found not Titus atTroas) and the fifth verse of this chapter: and so great was his affection to the Corinthians, and his concern about their behaviour in relation to the incestuous person, that, in his further travels, he still had no rest till he heard from them. And now he tells them,

I. How he was distressed, v. 5. He was troubled when he did not meet with Titus at Troas, and afterward when for some time he did not meet with him in Macedonia: this was a grief to him, because he could not hear what reception he met with at Corinth, or how their affairs went forward. And beside this, they met with other troubles, with incessant storms of persecutions ; there were/?,§•/;;/n^'« without, or continual contentions with, and opposi-

tion from, Jews and Gentiles; and there were fears within, and great concern for such as had embraced the Christian faith, lest they should be corrupted or seduced, and give scandal to others, or be scandalized.

II. How he was comforted, v. 6, 7. Where observe, 1. The very coming of Titus was some comfort to him. It was matter of joy to see him, whom he long desired and expected to meet with. 'l"he very coming of Titus, and his company, who was dear to him as his own son in the common faith, (Tit. 1. 4.) was a great comfort to the ajiostle in his travels and troubles. But, 2. The good news which Titus brought concerning the Corinthians, was matter of greater consolation. He found Titus to be comforted in them ; and this filled the apostle with comfort, especially when he acquainted him with their earnest desire to give good satisfaction in the things about which the apostle had written to them ; and of their mourning for the scandal that was found among them, and the great grief they had caused to others ; and \.\\^\r fervent ?mnd or great affection toward the apostle, who had dealt so faithfully with them in reproving their faults. So true is the observation of Solomon, (Prov. 28. 23.) He that re-buketh a ?nan, afterward shall find more favour than he that Jiattereth with his to?igue. 3. He ascribes all his comfort to God as the Author. It was God who comforted him by the coming of Titus, even the God of all comfort; God, who comforteth them that are cast down, v. 6. Note, We should look above and beyond all means and instruments, unto God, as the Author of all the consolation and the good that we enjoy.'

III. How greatly he was rejoiced at their repentance, and the evidences thereof. The apostle was sony that he had grieved them, that some pious persons among them laid to heart very greatly what he said in his former epistle, or that it was needful he should make thein sorry, whom he had rather have made glad, v. 8. But now he rejoiced, when he found they had sorrowed to rejientance, v. 9. Tlieir sorrow in itself was not the cause of his rejoicing; but the nature of it, and the effect of it, {repentance unto salvation, v. 10.) made him rejoice; for now it appeared that they had received damage by him in nothing ; their sorrow was but for a season ; it was turned into joy, and that joy was durable. Observe here,

1. The antecedent of ti-ue repentance is godly sorrow, that worketh repentance. It is not repentance itself, but it is a good preparation to repentance, and in some sense the cause that produces repentance. The offender had great sorrow, he was in danger of being swallowed ufi with overmuch sorrow; and the society was greatly sori'owful, which before was fluffed ufi: and this sorrow of their's was after a godly manner, or according to God ; (as it is in the original;) it was according to the will of God, tending to the glory of God, and wrought by the Spirit of' God. It was a godly sorrow, because a sorrow for sin, as an offence against God, an instance of ingratitude, and a forfeiture of God's favour. There is a great difference between this sorrow of a godly sort, and the sorrow of this world. Godly sorrow produces rejK'ntance and reformation, and will end in salvation; but woildly sorrow worketh death. Tlie sorrows of worldly men for worldly things, will bring down grey hairs the sooner to the grave ; and such a sorrow even for sin as Judas had, will have fatal consequences, as his had, which wrought death. Note, (1.) Repentance will be attended with salvation. Therefore, (2.) True penitents will never repent that they have repented, or of any thing that was conducive thereto. (3.) Humiliation and godly sorrow are

Ereviously necessary in order to repentance, and oth of them are from God, the Giver of all grace.

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2. The happy fruits and consequences of true repentance lire mentioned; {v. 11.) and those fruits that are meet for re/ientance, are the best evidences of it; where the heart is changed, the lite and actions will be changed too. The Corinthians made it evident that tlieir sorrow was a godly sorrow, and such as wrought refientance, because it wrought in them great carefulness about their souls, and to avoid sin, and please God ; it wrought also a clearing of themselves, not by insisting upon their own justification before God, especially while they persisted in their sin, but by endeavours to put away the accursed thing, and so free themselves from the just im-fiutation of approving the evil that had been done, t wrought indigriation at sin, at themselves, at the tempter and his instj-uments J it wrought^ear, a fear of reverence, a fear of watchfulness, and a fear of distrust; not a distrust of God, but of themselves ; an awful fear of God, a cautious fear of sin, and a jealous fear of themselves. It wrought -vehement desire after a thorough reformation of what had been amiss, and of reconciliation with God whom they had offended. It wrought,rea/, a mixture of love and anger, a zeal for duty, and against sin. It wrought, lastly, revenge against sin and their own folly, by endeavours to make all due satisfaction for injuries that might be done thereby. And thus in all things had they afijiroved themselves to be clear in that matter. Not that they were innocent, but that they were penitent, and therefore clear of guilt before God, who would pardon and not punish them; and they ought no longer to be reproved, much less to be reproached, by men, for what they had truly repented of.

12. Wherefore, though 1 wrote unto you, / (lid it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in tlie sight of God might appear unto you. 13. Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for tlie joy of Titus, because his spirit was refreshed by you all. 14. For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which / made before Titus, is found a trutii. 15. And his inward affection is more abundant toward you, while he remem-bcreth the obedience of you all, how with fear and trembling ye received him. 16. I rejoice, therefore, that I have confidence in you in all things.

In these verses the apostle endeavours to comfort the Corinthians, upon whom his admonitions had had so good an effect. And in order thereto,

1. He tells them, he had a good design in his former epistle, which might be thought severe, v. 12. It was not chiefly for his cause that did the wrong, not only for his benefit, much less merely that he should be punished ; nor yet was it only/or his cause that suffered wrong, namely, the injured father, and that he might nave what satisfaction could be given him ; but it was also to manifest his great and sincere concern and care for them, the whole church, lest that should suffer by letting such a crime, and the scandal thereof, remain among them without due remark and resentment.

2. He acquaints them with the joy of Titus as well as of himself, upon the account of their i-epent-

ance and good behaviour. Titus was rejoiced, and his 8/iirit refreshed, with their comfort, and this comforted and rejoiced the apostle also; {v. 13.) and as Titus was comforted while he was with them, so when he remembered his reception among them, expressing their obedience to the apostolical directions, and their fear and trembling at the reproofs that were given them, the thoughts of these things inflamed and increased his affections to them, x*. 15. Note, Great comfort and joy follow upon godly sorry. As sin occasions general grief, so repentance and reformation occasion general joy. Paul was glad, and Titus was glad, and the Corinthians were comforted, and the penitent ought to be comforted; and well may all this joy be on earth, when there is joy in heaven over one sinner that re-penteth.

3. He concludes this whole matter with expressing the entire confidence he had in them ; He was not ashamed of his boasting concerning them to Titus: {v. 14.) for he was not disappointed in his expectation concerning them, which he signified to Titus; and he could now with great joy declare what confidence he still had in them as to all things, that he did not doubt of their good behaviour for the time to come. Note, It is a great comfort and joy to a faithful minister, to have to do with a people whom he can confide in, and whom he has reason to hope will comply with every thing he proposes to them, that is for the glory ot God, the credit of the gospel, and their advantage.

CHAP. VIII.

In this and the following^ chapter, Paul is exhorling and directing the Corinthians about a particular work ol' charity —to relieve the necessities of tlie poor saints at Jerusalem and in Judea, accordinor to the good example of the churches in Macedonia, lioin. 15. 26. The Christians at Jerusalem, tlirough war, famine, and persecution, were grown poor, many of them fallen into decay, and perhaps most of them were but poor when they first embraced Cliristianity ; for Christ said, The poor receive the gospel. Now Paul, though he was the apostle of the Gentiles, had a tender regard, and kind concern, for tliose among the Jews, who were converted to the Christian faith; and though many of them had not so much atl'ection to tlie Gentile converts as thev ouj;ht to liave, yet tlie apostle would have the Gentiles to\)e kind to them, and stirred tliem up to contribute liberally for tlieir relief. Upon this subject he is very large and copious, and writes very affectingly. In this eighth chapter he acquaints the Cornithians with, and commends, the good example of the Macedonians in tiiis work of charity, and that Titus was sent to Corinth to collect their bounty, v. 1 .. 6. He then proceeds to urge this duty with several cogent arguments, (v. 7.. 15.) and commends the persons who were employed in this affair, v. 16.. 24.

1. It/TOREOVER, brethren, we do you ItJI. to wit of the grace of God bestowed on the churches of Alacedonia; 2. Hov\' that, in a great trial of aflfliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3. For to their power, I bear record, yea, and beyond their power, they were willing of themselves; 4. Praying us with much entreaty that we would receive the gift, and take upon ns the fellowship of tlic ministering to the saints. 5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. 6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

II. CORINTHIANS, VIIl.

Observe here,

I. The apostle takes occasion from the good example of the churches of Macedonia, that is, of Phi-lippi, Thessalonica, Berea, and others in the region of Macedonia, to exhort the Corinthians and the Christians in Achaia to the good work of charity. And,

1. He acquaints them with their great liberality, which he calls the grace of God bestowed on the churches, v. 1. Some think the words should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, which are called the grace or gifts of God either because they were very large, or rather because their charity to the poor saints did proceed from God as the Author, and was accompanied with true love to God, which also was manifested this way. The grace of God must be owned as the root and fountain of all the good that is in us,or done by us at anv time ; and it is great grace and favour from God and bestowed on us, if we are made useful to others, and are forward to any good work.

2. He commends the charity of the Macedonians, and sets it forth with good advantage. He tells them,

(1.) They were but in a low condition, and themselves in distress, yet they contributed to the relief of others. They were in great tribulation and deefi fioverty, -v. 2. It was a time of great affliction with them, as may be seen. Acts 16. and 17. The Christians in these parts met with ill treatment, which had reduced them to deefi fioverty ; yet, as they had abundance of joy in the midst of tribulation, they abounded in their liberality; they gave out of a little, trusting in God to provide for them, and make it up to them.

(2.) They gave very largely, with the riches of liberality, {v. 2.) that is, as liberally as if they had been rich. It was a large contribution they made, all things considered; it was according to, yea beyond, their power, {-v. 3.) as much, if not more than could well be expected from them. Note, Though men may condemn the indiscretion, yet God will accept the pious zeal of those, who in real works of piety and charity do rather beyond their power.

(3.) They were very ready and forward to this good work. They were willing of themselves, {v. 3.) and were so far from needing that Paul should urge and press them with many arguments, that they prayed him with much entreaty to receive the gift, V. 4. It seems Paul was backward to undertake this trust, for he would give himself to the word and firayer; or, it may be, he was apprehensive how ready his enemies would be to reproach and blacken him upon all occasions, and might take a handle against him upon account of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. Note, How cautious ministers should be, especially in money-matters, not to give occasion to them who seek occasion to speak reproachfully !

(4.) Their charity was founded in tme piety, and this was the great commendation of it: they performed this good work in a right method ; first they gave themselves to the Lord, and then they gave unto us their contributions, by the will of God, {v. 5.) that is, according as it was the will of God they should do, or to be disposed of as the will of God should be, and for his glory. This, it seems, exceeded the expectation of the apostle; it was more than he ho/ied for, to see such warm and pious affection shining in these Macedonians, and this good work performed with so much devotion and solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of themselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they do it again upon this occasion j sanctifying their contributions to do

I God honour, by first giving themselves to the Lord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to the Lord, we then give him all we have, to be called for and disposed of according to his will. [3.] Whatever we use or lay out for God, it is only giving to him what is his own. [4.] All we give or bestow for charitable uses, will not be accepted of God, or turn to our advantage, unless we first give ourselves to the Lord.

II. The apostle tells them that Titus was desired to go and make a collection among them ; {v. 6.) and Titus, he knew, would be an acceptable person to them. He had met with a kind reception among them formerly; they had shewn good affection to him, and he had a great love for them. Besides, Titus had already begun this work among them, therefore he was desired io finish it. So that he was, on all accounts, a proper person to be employed ; and when so good a work had already prospered in so good a hand, it would be pity if it should not proceed and be finished. Note, It is an instance of wisdom, to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best, when the most proper persons are employed to ask for it, and dispose of it.

7. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. 8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 10. And herein 1 give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. 11. Now therefore perform the doing of it; that as there loas a readiness to will, so there may be a performance also out of that which ye have. 12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 13. For 7 mean not that other men be eased, and you burthened: 14. But by an equality, that now at this time your abundance inay be a supply for their want, that their abundance also may be a supply for your want; that there may be equality: 15. As it is written. He that had gathered much had nothing over; and he that had gathered little had no lack.

In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.

I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, v. 7. Cireat address and much holy art are here used by the apostle, when he would persuade the Corinthians to this good thing. He commends them for Bther good things that were found in them. Most people love to be accosted kindly, especially when we ask a gift of them for ourselves, or others j and it is a justice

495

?re owe to those in whom God's grace shines, to give them their due commendation. Observe here, what it was that tlie Corinthians abounded in. Fait/i is mentioned first, for that is the root; and as without fai(/i it k imfiossible to filease God, (Heb. 11. 6.) so tney who do abound in faith, will abound in other graces and good works also; and this will work and shew itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God, and the good of the church. Many have faith, who want uttei'ance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance ; and yet this was not in them, as in too many, both the effect and evidence of ignorance ; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they Drought out of this treasury. They abounded also in all diligence. Often, those who have great knowledge and ready utterance are not the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know, and talk well. And further, they had abundant love to their ministers ; and were not like too many,, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also; to abound in charity to the poor; that, where so much good was found, there should be found yet more good.

Before the apostle proceeds to another argument, he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burthens upon them by his authority; and tells them, (f. 8.) he did not speak by commandment, or in a way of authority; I give my advice, v. 10. He took occasion from the forwardness of others, to propose what would be exfiedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet cannot be said to be, by express and indispensable commandment, our duty at this or that time.

II. Another argument is taken from the consideration of the grace of our Lord Jesus Christ. The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate : but the example of our Lord Jesus Christ should have much greater influence. And ye know, saith the apostle, the grace of our Lord Jesus Christ; {v. 9.) that, though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become Man for us, but he became /loor also. He was bom in poor circumstances, lived a poor life, and died in poverty ; and this was for our sakes, that we thereby might be made rich ; rich in the love and favour of God ; rich in the blessings and promises of the new covenant ; rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.

III. Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them,

1. It was expedient for them to perform what »hcy purposed, and finish what they had begun, v. 10, 11. What else did their good purposes and good beginnings signify ? Good purposes, indeed, are good

things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit, unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shewed a readiness to will, he would have them be careful also in the performance, according to their ability. For,

2. This would be acceptable to God. This wiling mind is accepted, {v. 12.) when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and is not in their power to do: and this is ti-ue as to other things, beside the work of charity. But let us note here, that this scripture will by no means justify those who think good meanings are enough, or thai good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David's case, concerning building a house for the Lord, 2 Sam. 7.

IV. Another argument is taken from the discrimination which Divine Providence makes, in the distribution of the things of this world, and the mutability of human affairs, v. 13—15. The force of the arguing seems to be this; Providence gives to some more of the good things of this world, and to some less, and that with this design; that those who have a greater abundance, might supply them who are in want, that there might be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants; this should induce them to be charitable while they are able. It is the will of God, by our mutual supplying one another, that there should be some sort of equality ; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But, as in works of charity there should be an equitable proportion observed, that the burthen should not lie too heavy on some, while others are wholly eased; so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Exod. 16.) it was the duty of every family, and all in the family, to gather what they could; which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion ; to some, more than they were able, through age and infirmity, to gather up ; to others, less than they gathered, because they did not need so much: and thus he that had gathered much, (more than he had occasion for,) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world, that we mutually depend on one another, and should help one another ; those who have ever so much of this world, have no more than food and raiment; and those who have but a little of this world, seldom want those; nor, indeed, .should those who have abundance suffer others to want, but be ready to afford supply.

16. But thanks be to God, who put the same earnest care into the heart of Titus for you. 17. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. 18. And

II. CORINTHIANS, IX.

we have sent vvltli him tlie brother, whose praise is in the gospel throughout all the churches; 19. And not that only, but who was also chosen of the churches lo travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration o/" your ready mind: 20. Avoiding this, that no man should blame us in th> abundance which is administered by us: 21. Providing for honest things, not only in the sight of the Lord, but also in the sight of men. 22. And we have sent with them our brother, wdiom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you. 23. Whether any do inquire of Titus, he is my partner and fellow-helper concerning you: or our brethren be inquired of^ they are the messengers of the churches, and the glory of Christ. 24. Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

In these verses the apostle commends the brethren who were sent to them to collect their charity; and, as it were, gives them letters credential, that, if they ivere inquired after, {v. 23.) if any should be inquisitive or suspicious concerning them, it might be known who they were, and how safely they might be ti'usted.

1. He commends Titus, (1.) For his earliest care and great concern of heart for them, and desire in all things to promote their welfare. This is mentioned with thankfulness to God; {v. 16.) and it is cause of thankfulness, if God hath/zur into the hearts of any to do us or others any good. (2.) F(-r his readiness to this present service. He accefited .•)f the office, and was forvjard to go upon this good errand, V. 17. Asking of chanty for the relief of -thers, is by many looked ui)on as a thankless offic^,; yet it is a good office, and what we should not be shy of when we arc called to it.

2. He commends another brother, who was sent with Ti'us. It is generally thought that this was Luke, lie is commended,' (1.) As a man whose firawe was in the ,^os[iel throui(h all the churches, V. 18. His ministerial services of several kinds were well known, and he had approved himscr raise-worthy in what he had done. (2.) As one chosen of the churches, (v. 19.) and joined with the apostle in his ministration. This was done, it is most likely, at the motion and request of Paul himself; for this reason, that no man iniifht blame him in that abundance which was administered by him, v. 20. So cautious was the ajjostle to avoid all occasions that evil-minded men might lay hold on to blacken him. He would not give occasion to any to accuse him of injustice or partialitv in this affixir; and thought it to lie his duty, as it is the duty of all Christians, to firo-vide for ihini^s honest, not only in the sight of the Lord, but also in the sight of men ; to act so prudently as to prevent, as far as we can, all unjust suspicions concerning us, and all occasions of scandalous imputations. Note, We live in a censorious world, and should cut off occasion from them who seek occasion to sjjeak reproachfully. It is the crime of others, if they reproach or censure us without occasion ; and it is our imprudence at least, if we give them any occasion, when there may not be a just cause for them so to do.

3. He commerrds also another brother who Avas joined with the two former in this affair. This brother is thought to be Apolios. Whoever he was, he had ap/iroved himsc/f diligent in many things; and therefore was fit to l)e employed in this affair. Moreover, he had a great desire to this work, because of the confidence or good opinion he had of the Corinthians ; {v. 22.) and it is a great cc". iifort to see those employed in good works, who have formerly approved themselves diligent.

4. He concludes this point with a general good character of them all, (y. 23.) a^ fellow-labourers with him for their welfare ; as the messengers of the churches ; as the glory of Christ, who were to him for a name and a praise, who brought glory to Christ as instruments, and had obtained honour from Christ to be counted faithful, and employed in his service.

Wherefore, upon the whole, he exhorts them to shew their liberality, answerable to the great expectation others had concerning them at this time ; that these messengers of the churches, and the churches themselves, might see a full firoof of their love to God, and to their afflicted brethren ; and that it was with good reason the apostle had even boasted on their behalf, v. 24. Note, The good opinion others entertain of us, should be an argument with us to do well.

CHAP. IX.

In this chapter, the apostle seems to excuse his earnestness in pressing the Corintliians to the duty of charity; (v. 1.. 5.) and proceeds to give directions "about tlie acceptable way and manner of performing it, tliat is, bountifully, deliberately, and freely ; and gives good encouragement for so doing, v. 6, to tlie end.

l.TC^OR as touching the ministering to JC the saints, it is superfluous for me to write to you. 2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. 3. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: 4. Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. 5. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

In these verses the apostle speaks vciy respectfully to the Corinthians, and with great skill; and, while he seems to excuse his urging them so earnestly to charity, still presses thcni thereto, and shews how much his heart was set ui)on this matter.

1. He tells them it was needless to press them with further arguments to afford relief to their poor brethren, (x'. 1.) being satisfied he had said enough already to prevail with them, of whom he had so good an opinion. For, {I.) He knew their forward ness to every good work, and liow they had begun this good work a year ago. Insomuch, that, (2.) He had boasted oitheir z^ tt. the Macedonians, and this " pni to do as they had done, uaded, that, as tlwy had d go on well; and so, com-

had firovolced m Wherefore he begun well, they w

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mending them for what they had done, he lays aji obligation on them to proceed and persevere.

2. He seems to apologize for sending Titus and the other brethren to them. He is unwilling they should be offended at him for this, as if he was too earnest, and pressed too hard upon them ; and tells the true reasons why he sent them, namely,

(1.) That, having this timely notice, they might be fully ready, {v. 3.) and not surprised with hasty demands, when he should come to them. When we would have others to do that which is good, we must act toward them prudently and tenderly, and give them time.

(2.) That he might not be ashamed of his boasting concerning them, if they should be found unready, V. 3, 4. He intimates that some from Macedonia might /la/ily come with him: and if the collection should not then be made, this would make him, not to say them, ashamed, considering the boasting of the apostle concerning them. Thus careful was he to preserve their reputation and his own. Note, Christians should consult the reputation of their profession, and endeavour to adorn the doctrine of God our Saviour.

6. But this / saj/. He who soweth sparingly shall reap also sparingly; and he who soweth bountifully shall reap also bountifully. 7. Every man accordmg as he pur-poseth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good woik: 9. (As it is written, He hath dispersed abroad: he hath given to the poor: his righteousness remaineth for ever. 10. Now^ he that ministereth seed to the sower, l^oth minister bread for your food, and multiply your seed sown, and increase the fiuits of your righteousness:) 11. Being enriched in every thing to all bountifulness, which causeth through us thanksgiving 'o God. 12. For the administration of thi. service not only supplieth the want of the saints, but is abundant also by many than :sgivings unto God; 13. While by the experiment of this ndministration they glorify God for your professed subjection unto the gospel of Christ, and hxijour liberal distribution unto them, and unto all men', 14. And by their prayer for you, which long after you for the exceeding grace of God in you. 15. Thanks be unto God for his unspeakable gift.

Here we have,

I. Proper directions to be observed about the right and acceptable manner of bestowing charity; and it is of great concernment, that we do what is required, «o as is commanded. Now, as to the manner in which the apostle would have the Corinthians give, observe,

1. It should he bountifully; this was intimated, V. 5. that a liberal contribution was expected, a matte \ of bounty, not wlat savoured of covetous-nesa ; y-ad he offers to thc^r consideration, that men who -u'pect a good return at harvest, are not wont to pinOM and spare in sowing their seed, for the return usually is proportion4)le to what they sow, v. 6. J

Vol. VI—3 R ^

I 2. It shou\d he deliberately; Every man, according' as he /lur/ioses in his heart, v. 7. Works of charity, like other good works, should be done with thought and design ; whereas, some do good only bv accident; they comply, it may be hastily, with the [ importunity of others, without any go(jd design, and 1 give more than they intended, and then rejient of it afterward ; or jjossibly, had they duly considered all I things, they wi uld have given more. Due deliijera-tion, as to this matter of our own circumstances, and those of them we are about to velic\ e, will be very helpful to direct us how liberal we should be in our I contributions for charitable uses.

3. It should be freely, whatever we give, be it more or less: not grudgingly, or of yiecexsiry, but cheerfully, v. 7. Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persP'>s will allow them to ask : we should not only deal -.I' jread, h"' draw out our souls to the hungry, Isa. '• •.. 10. We should give liberally, with an ofien hand, and cheerfully, with an open countenance; being glad we have ability, and an opportunity, to be charitable.

II. Good encouragement to ])ert'orm this work of charity in the manner thus directed to. Here the apostle tells the Corinthians,

1. They themselves would be no losers by what they gave in charity. This mav serve to obviate a secret objection in the minds of many against this good work, who are ready to think they may want what they give away : but such should consider that what is given to the poor in a right manner, is far from being lost; as the precious seed, which is cast into the gi'ound, is not lost, though it is Iniried there for a time ; for it will spring up, and bear fruit; the sower shall receixc it again with incieasc, v. 6. Such good returns may they expect, who give freely and liberally in charity. For,

(1.) God loveth a cheerful giver; (t'. 7.) and what may not they hope to receive, who are the objects of the divine love ? Can a man be a loser by doing that with which God is pleased ? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of (rod better than all other things, better than life itself?

(2.) God is able to make our charity redound to our advantage, v. 8. We have no reason to distrust the goodness of Ciod, and surely we have no reason to question \\h fiower; he is able to make all grace abound towai'ds us, and to abound in us; to give a large increase of spiritual and temporal good things. He can make us to have a sufficicricy in all things; to be content with what we have ; to make up what we give ; to make us able to give yet more : as it is written, (Ps. 112. 9.) concerning the charitable man. He hath disfiersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it ctemal, and he is still able to live com-fortablu himself, and to give liberally to others. •*

(3.) The apostle i)uts up a prayer to God in their behalf, that they might be gainers, and not losers, y. 10, 11. Where observe, [1.] 7b wAowz the prayer is made, to God, who ministereth seed to the sower, who by his providejice giveth such an increase of the fruits of the earth, that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply : or thus. It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2. ] For whut he

f)rayeth; there are several things which he desires or them, namely, that they may have bread for their food; always a good competency for themselves.

11. CORLXTHIANS, X.

food convenient; that (iod "wnuld muiii/ily f/itirser-d hoivn, tliat they might still be able to do nv re good ; Hiid tliat there migiu be an increase of the fruUs of rig/iteounne&s, that they might reap plentifully, and have the best and most ample leUiriis of their charity ; so as to be enriched in every thing to all hountifulncsn, {x<. 11.) that upon the whole they may find it true that they shall be no losers, Imt great gainers. Note, Works of charity are so far from i;npoverishiiig us, that they are the proper means truly to enrich us, or make us truly rich.

2. Tlie j)oor distressed saints would be gainers, and they would be no losers: for this service would au/i/ily their vjcints, v. 12. If we have reason to think them to be scants, whom we believe to be of the household of faith, whose wants are great; how ready should we be to do them good ! Our goodness cannot extend unto God, but we should freely extend it to these excellent ones of the earth, and thus shew that we delight in them.

3. This would redound to the praise and gloiy of God. Many thanksgivings would be given to God on this account,,^_y the apostle, and by them who were employed in this ministration, v. 11. These would bless God, who made them happy instruments in so good a work, and made them successful in it. Beside these, others also would be thankful; the poor, who were sujjplied in their wants, would not fail to be very thankful to God, and bless God for them ; and all who wished well to the gcjspel would glorify God for this exiieriment, or proof of subjection to the gosfiel of Christ, and true love to all nien, v. 13.

Note, (1.) True Christianity is a subjection to the gospel, a yielding ourselves to the commanding influence of its truths and laws.

(2.) We must evidence the sincerity of our subjection to the gospel, by works of charity.

(3.) This will be for the credit of our profession, and to the praise and glory of God.

(4.) Those whose wants were supplied, would make the best returns they were able, by sending up many prayers to God for those who had relieved them, V. 14. And thus should we recompense the kindnesses we receive, when we are not in a capacity cf recompensing them any other way ; and as this is the only recompense the poor can make, so it is often greatly for the advantage of the rich.

Lastly, The apostle concludes this whole matter with this doxology. Thanks be to God for his un-sfieakable gift, v. 15. Some think, by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit Ijoth to the givers and receivers. It should seem rather, that he means Jesus Christ, who is indeed the unsfieakable Gift of God unto this world ; a gift we have all reason to be very thankful for.

CHAR X.

Tliere was no place in which the apostle Paul met with more opposition from false apostles than at Corinth; he had many enemies there. Let not any of the ministers of Christ think 8tran2;e, if they meet with perils, not only from enemies, but from false bretliren ; for blessed Paul himself did so. Though he was so blameless and inoffensive in all his carriage, socondescendinfr and useful to all, yet there were those who bore him ill-will, who envied him, and did all they could to undermine him, and lessen his interest and reputation. Therefore he vindicates himself from their imputations, and arms the Corinthians against their insinuations. In this chapter, the apostle, in a mild and humble manner, asserts the power of his preaching, and to punish offenders, v. I .. 6. He then proceeds to reason the case with the Corinthians, asserting his relation to Christ, and his authority as an apostle of Christ; (v. 7 . . 11.) and refuses to justify himself, or to act by such rules, as the false teachers did, but according to the better rules he had fixed for himself, v. 12, to the end.

^OW I Paul myself hpseech you by ±% the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you ; 2. But I beseech you, that I may not be bold when I am present with that confidence wherewith I think lo be bold against some, who think of us as if we walked according to the flesh. 3, For though we walk in the flesh, we do not war after the flesh : 4. (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong-holds :) 5, Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: 6. And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

Here we may observe,

I. The mild and humble manner in which the blessed apostle addresses the Corinthians, and how desirous he is that no occasion might be given him to use severity.

1. He addresses himself in a very mild and humble manner; / Paul myself beseech you, v. 1. We find, in the introduction to this epistle, he joined Timothy with himself; but now he speaks only for himself, against whom the false apostles had particularly levelled their reproaches; yet in the midst of the greatest provocations he shewed humilitvand mildness, from the consideration of the meekness and gentleness of Christ, and desires this great example might have the same influence on the Corinthians. Note, When we find ourselves tempted or inclinecl to be rough and severe towards any body, we should , think of the meekness and gentleness of Christ, that • appeared in him in the days of his flesh, in the do- I sign of his undertaking, and in all the acts of his / grace toward poor souls. How humbly also does this great apostle speak of himself, as ojie in presence base among them ! So his enemies spake of him with contempt, and this he seems to acknowledge ; while others thought meanly, and spake scornfully of him, he had low thoughts of himself, and spake humbly of himself. Note, ^Ve should be sensible of our own\ infirmities, and think humbly of ourselves, even ' when men reproach us for them. — '^

2. He is desirous that no occasion might be given to use severity, x'. 2. He beseeches them to give no occasion for him to be bold, or to exercise his authority against them in general, as he had resolved to do against some who unjustly charged him as walking according to thejlesh, that is, regulating his conduct, even in his ministerial actions, according to carnal policy, or with worldly views. This was what the apostle had renoimced, and this is contrary to the s])irit and design of the gospel, and was far from being the aim and'design of the apostle. Herevipon,

II. He asserts the power of his preaching, and to punish offenders.

1. The power of/H'.9//7Tflc/;z>/,i?;. T. 3—5. \\^here observe, (1.) The work of the ministry is a warfare, not after the flesh indeed, for it is a spiritual warfare with spiritual enemies, and for spiritual puqioscs. And though ministers ivalk in the flesh, or live in the body, and in the common affairs of life act (s other men, yet in their work and ivarfare they nnist not go by the maxims of the flesh, nor should tl ey design to please the flesh : that must be crucifiod with its aflTections and lusts; i^must be mortified and kejjt

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under. (2.) The doctrines of the gospel and discipline of the church are the wca/ions of this warffire ; and these are not carnal: outward force, therefore, is not the method of the gospel, but strong [iersuii-sions, by the power of truth, and the meekness of wisdom. A good argument this is against persecution for conscience-sake: conscience is accountat)le to God only ; and people must be fierfiuaded to God and their duty, not driven by force of arms. And so the weapons of our warfare are mighty, or very powerful; the evidence of truth is convincing and cogent; this indeed is through (lod, or owing to him, because they are his institutions, and accompanied with his blessing, which makes all opi)osition to fall before his victorious gospel. Where we may observe, [1.] What opposition is made against the gospel, by the powers of sin and Satan in the hearts of men : ignorance, prejudices, beloved lusts, are Satan's strong-holds in the souls of some; vain imaginations, carnal reasonings, and high thoughts, or proud conceits, in others, exalt themseh'es against the knowledge of God: by these ways thf Devil endeavours to keep men from faith and obedience to the gospel, and secures his possession of the hearts of men, as his own house or property. But then olj-serve, [2.] The conquest which the word of God gains. These strong-holds are fiulled down by the gospel as the means, through the grace and power of God accompanying it as the principal efficient cause. Note, The conversion of the soul is the conquest of Satan in that soul.

2. The apostle's power to fiunish offenders (and that in an extraordinary manner) is asserted in v. 6. The apostle was a prime-minister in the kingdom of Christ, and chief officer in his army, and had in readiness, he had power and authority at hand, to rexienge all disobedience, to punish offenders in a most exemplary and extraordinaiy manner. The apostle speaks not of personal revenge, but of punishing disobedience to the gospel, and disorderly walking among church-members, by inflicting church-censures. Note, Though the apostle shewed meekness and gentleness, yet he would not betrav his authority ; and therefore intimates, that when he would commend them whose obedience was fu'Jill''d or manifested, others would fall under severe censures.

7. Do ye look on things after the outward appearance ? U any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Chrisfs, even so are we Christ's. 8. For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I shoidd not be ashamed: 9. That I may not seem as if I would terrify you by letters. 10. For his letters,say they, are weighty and powerful ; but his bodily presence is weak, and his speech contemptible. 11. Let such a one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.

In these verses the apostle proceeds to reason the case with the Corinthians, in opposition to those who despised him, judged him, and spake hardly of liim. "Do ye," says he, "look on things affr the outward aftfiearance ? v. 7. Is this a fit measure or rule to make an estimate of things or persons bv, and to judge between me and my adversaries ?" In outward appearance, Paul was mean and despicable with some; he did not make a figure, as perhajis some of his competitors might do; but this was a i

false rule to make a judgment by. It should seem, tiiat some boasted niigluy things of themselves, and made a fair shew ; but ihere are often false appeal-ances: a man may seem to be learned, who has not teamed Christ, and appear virtuous, who has not a principle of grace in his heart. However, the apostle asserts two things of himself:

1. His relation to Christ; If anii man trust to himself that he is Christ's, ere?/ so are we Christ's, V. 7. It should seem by this, that Paul's adversaries boasted of tlieir relation to Christ, as his ministers and servants. Now the apostle reasons thus with tl\e Corintliians ; *' Suppose it to be so, allowing what the\' say to be true, (and let us observe, that in fair arguing, we should allow all tliat may be reasonably granted ; and should not think it im-possil)le but those who differ from us \ ery much, may yet belong to Christ, as well as we,) allowing them," might the apostle say, " what they boast of, yet they ought also to allow this to us, that we also are Christ's." Note, (1.) We must not, by the most charitable allowances we make to othei^s who differ from us, cut ourselves off from Christ, or deny our relation to him. For, (2.) There is room in Christ for many ; and those who differ much from one another, may yet be one in him. It would help to heal the differences that are among Christians, if they would rememljer, that how confident soever we may be that we belong to Christ, yet, at the same time, we must allow that they who differ from us, may belong to Christ too, and therefore should be treated accordingly. We must not think that we are the /leofile, and that none belong to Christ but we. This we may plead for ourselves, against those who judge us and despise us, that, how weak soever we are, yet, as they are Christ's, so are we : we profess the same faith, we walk by the saine rule, we build upon the same foundation, and hope for the same inheritance.

2. His authority from Christ as an apostle. This he had mentioned before; (v. 6.) and now he teHs them that he might speak of it again, and that with some sort of boasting, seeing it was a truth, that the Lord had gix'rn it to him, and it was more than his adversaries could justly pretend to. It was certainly what he should not be ashamed of, v. 8. Concerning which observe,

(1.) The nature of his authority ; it was for edif-cation, and not for destruction. This indeed is the end of all authority, civil and ecclesiastical, and was the end of that extraordinary authority which the apostles had, artl of all church-discipline.

(2.) The caution with which he speaks of his au-thoritv, professing his design was not to terrify them with big words, nor bv angry letters, v. 9. Thus he seems to obviate an objection that might have been formed against him, v. 10. But the apostle declares he did not intend to frighten them who were obedient, nor did he write any thing in his letters, that he was not able to make good by deeds, against the disobedient; and he would have his adversaries kno-u; this, (f. 11.) that he would, by the exercise of his apostolical power committed to him, make it apjjear to have a real efficacv.

12. For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they, measuring themselves by themselves, and comparing themselv^es among themselves, are not wise. 1.3. But we will not boast of things without o?i7' measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even imto vou. 14. For we stretch not

II. CORINTHIANS, XI.

ourselves beyond our measure^ as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: 15. Not boasting of things \\ ithout our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 16. To preach the gospel in the regions beyond you, ajid not to boast in another man's line of things made ready to our hand. 17. But he that glorieth, let him glory in the Lord. 18. tor not he that comniendeth iiimself is approved, but whom the Lord commendeth.

In these verses, observe,

1, The apostle refuses to justify himself, or to act by such i-ules* as the false apostles did, v. 12. He plainly intimates that they took a wrong method to commend themselves, in measuring t/iemselves by themselves, and comparing themselves among themselves, which was Jiot wise. They were pleased, and did pride themselves, in their own attainments, and never considered those who far exceeded them in gifts and graces, in power and authority ; and this made them haughty and insolent. Note, If we would compare ourselves with others who excel us, this would be a good method to keep us humble ; we should be pleased and thankful for what we have of gifts or graces, but never pride ourselves therein, as if there were none to be compared with us, or that do excel us. The apostle would not be of the number of such vain men: let us resolve that tjc will not make ourselves of that numl)er.

2. He fixes a better nile for his conduct; namely, ndt to boast of things %mthout his measure, which was the measure God had distributed \.o him, v. 13. His meaning is, either that he would not boast of more gifts or graces, or power and authority, than God had really bestowed on him ; or rather, that he would not act beyond his commission as to persons or things, nor go beyond the line prescribed to him ; which he plainly intimates the false apostles did, while thev boasted of other men's labours. The apostle's resolution was, to keep within his own province, and that compass of ground which (iod had marked out for him. His commission as an apostle was to preach the gospel ex'ery nvhere, especially among the Gentiles, and he was not confined to one place ; yet he observed the directions of Providence, and the Holy Spirit, as to the particular j)lares whither he went, or where he did abide.

3. He acted according to this rule ; We stretch not ourselves beyond our measure, v. 14. And i)arti-cularly he acted according to this rule in preaching at Corinth, and in the exercise of his a])ostolical authority there ; for he came thither by divine direction, and there he converted many to Christianity ; and therefore, in boasting of them as his charge, he acted not contrary to his rule, he boasted not of other men's labours, v. 15.

4. He declares his success in observing this nile. I lis hope was, that their faith was increased, and that others beyond them, even in the remoter parts of Achaia, would embrace the gospel also; and in all this he exceeded not his commission, nor acted in another man's line.

5. He seems to check himself in this matter, as if he had spoken too much in his own praise. The unjust accusations and reflections of his enemies had made it needful he should justify himself; and the wrong methods they took, gave him good occasion

to mention the better rule he had obsen-ed : yet he is afraid of boasting, or taking any praise to himself, and therefore he mentions two things which ought to be regarded :

(1.) He that glorieth, should glory in the Lord, V. 17. If we are able to fix good rules for our conduct, or act by them, or have any good success in so doing, the yiraise and glory of all are owing vmto God. Ministers in particular must be careful not to glory in their performance, but must give God the glory of their work, and the success thereof.

(2.) J\''ot he (hat cotnmendeth himself is approved, but whom the Lord commendeth, v. 18. Of all flattery, self-flatter)' is the worst; and self-applause is seldom any better than self-flattery and self-deceit : at the best, self-commendation is no praise; it is oftentimes as foolish and vain as it is proud: therefore, instead of praising or commending ourselves, we should strive to approve ourselves to God, and his approbation will be our best commendation.

CHAP. XL

In this chapter the apostle goes on with his discourse, in opposition to the false apostles, who were rery industrious to lessen his interest and reputation amonp; the Corintliians, and had prevailed too much by their insinuations. I. He apologises for going about to comnrtend himself, and gives the reason for what he did, v. ! .. 4. II. He mentions, ir his ovi-n necessary vindication, his equality with the other apostles, and with the false apostles in this particular, of preaching the gospel to the Corinthians freely, without wages, v. 5. . 15. III. He makes anotherprefaceto what he was about further to say in his own justification, v. 16. . il. And, IV. He gives a large account of his qualifications, n»-hours, and sufferings, in which he exceeded the false apostles, V. 22, to the end.

1. "VrnTOULD to God ye could bear T T with me a little in my folly: and indeed bear with me. 2. For I am jealous over you with godly jealousy:' for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3. But 1 fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. 4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another Spirit, which ye have not received, or another gospel, which ye have not accepted, ye might w^ell bear with him.

Here we may observe,

1. The apology the apostle makes for going about to commend himself. He is loath to enter upon this .subject of self-commendation; JVozild to God ye could bear with me a little in my folly,v. 1. He calls this folly, because too often it is really no better; in his case it was necessar)' ; yet, seeing others might apprehend it to be folly in him, he desires them to bear with it. Note, As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise. It is no pleasure to a good man to speak well of himself, yet m some cases it is lawful, when it is for the advantage of others, or for our own necessary vindication ; as thus it was here. For, ,

2. We have the reasons for what the apostle did; namely,

(1.) To preserve the Corinthians from being corrupted by the insinuations of the false apostles, v. 2, 3. He tells them, he was jealous over them with godly jealousy ; he was afraid lest their faith should

50 J

be weakened by hearkening to such suggestions as tended to lessen their regard to his niinistry, by •which they were brought to the Christian faith. He had espoused them to one husband, converted them to Christianity ; (and the conversion of a soul is its marriage to the Lord Jesus;) and he was desirous to present them as a chaste virgin, pure and spotless, and faithful, not having their minds corrupted with false doctrines, by false teachers; so as Eve was beguiled by the subtlety oj the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have recei\ed, and turn from what they have embraced, especially when deceivers are gone abroad, or have crept in ainong them.

(2.) To vindicate himself against the false apostles ; forasmuch as they could not pretend they had another Jesus, or another Spirit, or another gospel to preach to them, v. 4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken to them. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them, and received by them; what reason could there be why the Corinthians should be prejudiced against him who first converted them to the faith, by the artifices of any adversary ? It was a just occasion of jealousy, that such persons designed to preach another Jesus, another Spirit, and another gospel.

5. For I suppose I was not a whit behind the very chiefest apostles. 6. But though Ihe rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. 7. Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely ? 8. I robbed other churches, taking wages ofihenu to do you service. 9. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me, the brethren which came from Macedonia supplied: and in all//»'w^s I have kept myself from being burthen-some unto you, and so will I keep myself. 10. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. 11. Wherefore? Because I love you not ? God knoweth. 12. But what I do, that I w ill do, that I may cut off occasion from them who desire occasion; that wherein they glory, they may be found even as we. 13. For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14. And no marvel; for Satan himself is transformed into an angel of light. 15. Therefore // is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

After the foregoing preface to what he was about to say, the apostle in these verses mentions,

1. His equality with the other apostles —that he ivas not a whit behind the very chirjcst of the apos-

tles, V. 5. This he expresses very modestly ; Isvp pose so; he might have spoken very jjositively The apostles/lip, as an office, w as equal in all the apostles; but the apostles, like other Christians, differed one from another. 'I'hc^c stars diff'cnd one j'rom another m glory, and Paul was indeed of the first magnitude ; yet he speaks modestly of himself, and humbly owns his personal infirmity, that he was rude in speech, had not such a graceful deliver\ as some others might have. Some think that he was a man of a very low stature, and that his voice was proportionably small; others think that he might have had some impediment in his speech, perhaps a stammering tongue. However, he was not rude in knowledge; he was not unacquainted with the best rules of oratory and ait of persuasion, much less was he ignorant of the mysteries of the kingdom of heaven, as had been thoroughly mamj'ested among them.

2. His equality with Xhefalse apostles in this par ticular—the preaching the gospel unto them freely, without wages. This the apostle largely insists on, and shews that as they could not but own him to be a minister of Christ, so they ought to acknowledge he had been a good friend to them. For,

(1.) He had preached the gospel to them freely, V. 7 —10. He had proved at large, in his former epistle to them, the lawfuhiess of ministers receiving maintenance from the people, and the duty of the people to give them an honourable maintenance ; and here he says he himself had take7i wages of other churches, {v. 8.) so that he had a right to have asked and received from them: yet he waived his right, and chose rather to abase himself, by working with his hands in the trade of tent-making to maintain himself, than be burthensome to them, that they might be exalted, or encouraged to leceive the gospel, which they had so cheajj; yea, he chose rather to be supplied from Macedonia than to be chargeable unto them.

(2.) He informs them of the reason of this his conduct among them. And negatively, it was not because he did not love them, {y. 11.) or was unwilling to receive tokens of their love ; for love and friendship are manifested by mutual giving and receiving. Bat positiz'ely, it was to avoid offence, that he might cut off occasion from them that desired occasion. He would not give occasion for any to accuse him of worldly designs in preaching the gospel, or that he intended to make a trade of it, to enrich himself; and that others who opposed him at Corinth, might not in this respect gain an advantage against him: that wherein they gloried, as to this matter, they might be found even as he, v. 12. It is not improbable to suppose that the chief of the false teachers at Corinth, or some among them, were rich, and taught (or deceived) the people freely, and might accuse the apostle or his fellow-labourers a« mercenary men, who received hire or wages, and therefore the apostle kept to his resolution not to be chargeable to any of the Corinthians.

3. The false apostles are charged as deceitful workers; (v. 13.) and that upon this account, because they would transform themselves mto the likeness of the apostles of Christ, and though they were the ministers of Satan, would seem to be the'ministers of righteousness. They would be as industrious and as generous in promoting error as the apostles were in preaching ti-uth ; they would endeavour as much to undermine the kingdom of Christ as the apostle did to establish it. Tliere were counterfeit

I prophets under the Old Testament, who wore the ■ garb, and learned the language, of the prophets of the Lord. So there were counterfeit apostles under i the New Testament, who seemed in m.iny respects , like the true apostles rf Christ. And 7io ?>iurvel; ! (says the apcstle;) hvpocrisy is a thing not to be

II. CORINTHIANS, XL

much wondered at in this world, especially when we consider the great influence Satan has upon the minds r-i many, who rules in the hearts of the children of disobedience. As he can turn himself into any sh pe, and put on almost any form, and look sometimes like an angel of light, in order to promote his kingdom of darkness, so he will teach his ministers and instruments to do the same. But it follows, yVieir end is according to their works ; {v. 15.) the end will discover them to be deceitful workers, and their work will end in ruin and destruction.

16. I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that J may boast myself a little. 17. That which 1 speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. 18. Seeing that many glory after the flesh, I will glory also. 19. For ye suffer fools gladly, seeing ye yoursdves are wise. 20. For ye suffer, if a man bring you into bondage, if a man devour yon, if a man take of you., if a man exalt himself, if a man smite you on the face. 21.1 speak as concerning reproach, as though we had been weak. Howbeit, whereinsoever any is bold, (I speak foolishly,) I am bold also.

Here we have a further excuse, that the apos^e makes for what he was about to say in his ov/n \ indication.

1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself; Let no man think me a fool, v. 16. Ordinarily indeed, it is unbecoming a wise man to be much and often speaking in his own praise ; boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also ; however, says the apostle, yet as a fool receive me ; if ye do count it folly in me to ^004'^ a little, yet give due regard to what I shall say.

2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spake, he did not sfieak after the Lord, v. 17. He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication ; though it may be lawfully used, but not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves ; yet prudence must direct in what circumstances it is needful to do that wliich we may do lawfully, even speak of what God has wrought for us, and in us, and by us too.

3. He gives a good reason why they should suffer him to boast a little.; namely, because they suffered others to do so, who had less reason. Seeing many glory after the flesh, of carnal privileges, or outward advantages and attainments, / will glory also, V. 18. But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterward. Tlic Corinthians thought themselves wise, and might think it an instance of wisdom, to bear with the weakness of others, and therefore suffered otliers to do what might seem folly ; therefore the apostle would have them bear with him. Or these words, Ye suffer fools gladly, seeing ye yourselves are wise, (p. 19.) may be ironical, and then the meaning is this, " Notwithstanding all your wisdom, ye willingly suffer yourselves to be brought

into bondage under the Jewish yoke, or suffer others to tyrannize over you ; nay, to dex'ouryou, or make a prey of you, and take of you hire for their own advantage, and to escalt themselves above you, and lord it over you ; nay, even to smite you on the face, or impose upon you to your very faces, (v. 20.) upbraiding you while they reproach me, as if ye had been very weak in shewing regard to n\e,"x;. 21. Seeing this was the case, that the Corinthians, or some among them, could so easily^bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful, that whereinsoever any were bold, he should be bold also, v. 21.

22. Are they Hebrews ? So am I. Are they Israelites ? So am I. Are they the seed of Abraham ? So am I. 23. Are they ministers of Christ ? (I speak as a fool.) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24. Of the Jews five times received I forty stripes save one. 25. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck; a night and a day I have been in the .deep ; 26. In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false breduen ; 27. In weariness and pain-fulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 28. Beside those things that are without, that which cometh upon me daily, the care of all the churches. 29. Who is weak, and 1 am not weak ? Who is offended, and I burn not ? 30. If I must needs glory, I will glory of the things which concern mine infirmities. 31. Tiie God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. 32. In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: 33. And through a window in a basket was I let down by the wall,and escaped his hands.

Here the apostle gives a large account of his own qualifications, labours, and sufferings ; ^not out of pride or vain-glory, but to the honour of Crod, who had enabled him to do and suffer so much for the cause of Christ;) and wherein he excelled the false apostles, that would lessen his character and usefulness among the Corinthians. Observe,

L He mentions the privileges of his birth, (t. 22.) which were equal to any they could pretend to; he was a Helirew of the Hel)rews; of a family among the Jews, that never intermaT-ricd with the Gentiles. He was also an Israelite, and could boast of his being descended from tlie beloved Jacob as well as they; and was also of the seed of Aljraham, and not of the proselytes. It sliould seem from hence, that thi-false apostles were of the Jewish race, who gave disturbance to the Gentile converts.

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II. He makes mention also of his a/iostlcshi/i; that he was niuie than an ordinary minister of (Jiirist, x-. 23. God had counted \\n\\ faithful, and had put him into the ministry : he had been a useful minister of Christ untotheni; they had found full proofs of his mi-

• nistry ; Are they itiinuiterts of Christ ? I am more so.

III. He chieHy insists upon this, that he had been an extraordinary sufferer for Christ: and this was what lie gloried in, or rather he gloried in the grace of God that had enabled him to be more abundant in laboursy and to endure very great sufferings, such as stri/ies above measure, frequent imprisonments, and often the dangers of death, v. 23. Note, When the apostle would prove himself an extraordinary ?ninister, he proves that he had been an extraordi-nary sufferer. Paul was the apostle of the Gentiles, and for that reason was hated of the Jews ; they did all they could against him ; and among the Gentiles also he met with hard usage. Bonds and imprisonments were familiar to him ; never was the most notorious malefactor more frequently in the hands of public justice, than Paul was for righteousness-sake. The jail and the whipping-post, and all other hard usages of those who are accounted the worst of men, vvere what he was accustomed to. As to the Jews, whenever he fell into their hands, they never spared him. Five times he fell under their lash, and received forty stripes save one, v. 24. Forty stripes was the utmost their law allowed ; (Deut. 25. 3.) but it was usual with them, that they might not exceed, to abate one at least of that number. And to have the abatement of one only, was all the favour that ever Paul received from them. The Gentiles were not tied up to that moderation, and among them he was thrice beaten ivith rods, of which we may suppose once was at Philippi, Acts 16. 22. Once he ivas stoned in a popular tumult, and was taken up for dead, Acts 14. 19. He says, that thrice he suffered shi/nvreck; and we may believe him, though the sacred history gives a relation but of one. A night arid a day he had beeyi in the deep, (v. 25.) in some deep dungeon or other, shut up as a prisoner.

Thus he was all his days a constant confessu*; perhaps scarcely a year of his life, after his conversion, passed without suifering some hardship or other for his religion ; yet this was not all, for wherever he went, he went in perils; he was exposed to perils of all sorts. If he joumeijed by huid, or voijuged by sea, he was in perils ot robbers, or enemies of some sort: the Jews, his onvn countrymeji, sought to kill him, or do him a mischief; the heathen, to whom he was sent, were not more kind to him, for among them he was in peril. If he was in the city, or in the wilderness, still he was \n peril. He was in peril not only among avowed enemies, but among them also who called themselves brethren, but were false brethren, v. 26.

Beside all this, he liad great weariness andpainful-7iess in his ministerial labours, and these are things that will come into account shortly, and people will be I'eckoned with for all the cai'e and pains of their ministers concerning them. Paul was a stranger to wealth and plenty, power and pleasure, preferment and ease ; he was in watchings often, and exposed to hunger and thirst; in fastings often, it may be out of necessity ; and endured cold and nakedness, v. 27. Thus was he, who was one of the greatest blessings of the age, used as if he had been the burthen of the earth, and the plague of his generation. And yet this is not all; for, as an ai^ostle, the care of all the churches lay on him, v. 28. He mentions this last, as if this lay the heaviest upon him, and as if h« could better bear all the persecutions of his enemies than the scandals that were to be found in the churches he had the oversight of. IVho is weak, and lam not weak? IVho is offended, and I bum not? V. 29. There was not a weak Christian, whom he did

, not s}mpathize with ; nor any one scandalized, but I he was aftecced therewith. See what little reason we have to be in love with tl.e pomp and plentv of this world, when this b essed apostle, one of the best , of men that ever lived, excepting Jesus Christ, felt so nmch hardship in it. Nor was he ashamed of all this, but, on the contrary, it w;is what he accounted his honour; and therefore, nmch against the grain as it was with him to glory, yet, says he, if I must needs glory, if my adversaries will oblige nie to it in ni)' own necessai-)' vindication, / will glory in these my injii-mities, v. 30. Note, Sufferings for righteousness-sake will, the most of any thing, redound to our honoQr.

In the two last verses, he mentions one particular part of his suff'erings out of its place, as if he had forgotten it before, or because the deliverance God wrought for him was most remarkable ; namely, the danger he was in at Damascus, soon after he was converted, and not settled in Christianity, at least in the ministry and apostleship. This is recorded. Acts 9. 24, 25. This was his first great danger and difficulty, and the rest of his life was of a piece with that. And it is observable, that, lest it should be th(jught he spake more than was true, the apc;stle confirms this narrative with a solenm oath, or appeal to the omniscience of God, v. 31, It is a great comfort to a good man, that the God arid Father of our Lord Jesus Christ, who is an omniscient God, knows the ti-uth of all he says, and knows all he does, and all he suffers for his sake.

CHAP. XII.

In ifiis chapter, the apostle proceeds in maintaininp; the honour of his apostleship. He magnified his office, when there were those who vilified it. V\ hut he sajs in his own praise, was only in his own Justification, and the necessary defence of the honour of his ministry, the preservation of which was necessary to the succ( ss' ttiercof. First, He makes mention of the favour God had shewn liiin, liie Ijo-tiour done him, the metliods God took to keep iiim liunible, and the use lie made of this dispensation, v. 1. . 10. Tlien tie addresses himself to the Corinlliians, blaming tlieni for what was faulty aniongf them, and giving a large account of his behaviour, and kind intentions toward tiiem, v. 11, to the end.

1. ITT is not expedient forme doubtless JL to glory: 1 will come to visions and revelations of the Lord. 2. I knew a man in Christ above fourteen yp«iis ago, (whether in the body, I cannot tell; or whetiier out of the body, I cannot tell, God knoweth,) such a one caught up to the third heaven. 3. And I knew such a man, (whether in the body, or out of the body, I cannot lell: God knoweth;) 4. How that he was caught up into paradise, and iieard unspeakable v\Olds, which it is not lawful for a man to utter. 5. Of Such a one will ] glory: yet of myself I will not glory, but in mine infirmities. 6. t'or though 1 would desire to glory, I shall not be a fool; for 1 will say the truth : but 7^0/6' I forbear, lest any man should think of me above that w hiVh he seeth me to be, or that he heareth of me. 7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8

II. CORINTHIANS, XII.

For this thin^ I besought the Lord thrice, that it might depart from me. 9. And he said Linio me, My grace is sufficient for thee: for my strength is made peifect in weakness. Most gladly tlu-rcfore will I rather glory in my infirmitii's, that the power of Christ may rest upon me. 10. 1'herefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake: for when I am weak, then am I strong.

Here we may observe,

I. The narrative the apostle gives of the favours God had shewn him, and the honour he had done him ; for doubtless he is the man in Christ, of whom he speaks. Concerning this we may take notice,

1. Of the honour itself which was done to the apostle, he was caught up into the third heaven, v. 2. When this was, we cannot say, whether it was during those three days that he lay without sight at hjs conversion, or at some other time afterward ; much less can we pretend to say how this was, wliether by a separation of his soul from his body, or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to inquire into, this matter ; seeing the apostle himself says. Whether in the body or out of the body, he could not tell. It was certainly a very extraordinary honour done him : in some sense he was caught up into the third heaven, the heaven of the blessed, al)ove the aerial heaven, in which the fowls fly; above the starry heaven, which is adorned with those glorious orbs : it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know veiy much, of the particulars of that glorious place and state ; it is our duty and interest to give diligence to make sure to ourselves a mansion there ; and if that be cleared up to us, then we should long to be removed thither, to abide there for ever.

This third heaven is called paradise, {y. 4.) in allusion to the earthly paradise, out of which Adam was diiven for his transgression ; it is called the paradise of God, (Rev. 2. 7.) signifying to us, that bv Christ we are restored to all the joys and honours we lost by sin, yea to much better. The apostle does not mention what he saiv in the third heaven or paradise, but tells us, that he heard unspeakable vjords, such as it is not possible for a man to utter; such are the sublimity of the matter, and our unac-quaintedness with the language of the upper world : nor was it lawful to utter those woi-ds, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations, 2 Pet. 1. 19. We read of the tongue of angels as well as of men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charitv, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision, should check our curious desires after forbidden knowledge, and teach us to improve the revelation (iod has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on that foundation the church is built, and on that we must build our faith and hope.

2. The modest and humble manner in which the apostle mentions this matter, is observable. One would be apt to think that one who had had such visions and revelations as these, should have boast-

ed greatly of them ; but, says he, It is not expedient for me doubtless to glory, v. 1. He therefoie did not mention this immediately, not till above fourteen years after, v. 2. And then it is not without some reluctancy, as a thing which in a manner he was forced to, by the necessity of the case. Again, he speaks of himself in the third person, and does not say, / am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himsell^ (v. 6.) which plainly shews that he delighted not to dwell upon this theme. Thus was he, who was not behind the chiefest of the apostles in dignity, very eminent for his humihty. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves, shall be exalted.

II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of, to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them, and for their advancement. Here observe,

1. The apostle was pained with a tho-m in tht Jlesh, and buffeted with a messenger of Satan, v. 7. We are much in the dark what this was, whethei some great trouble, or some great temptation. Some think it was an acute bodily pain or sickness ; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us ; and this is certain, that what the apostle calls a thorn in his flesh, was for a time very grievous to him: but the thorns Christ woreyfor us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afilicted with ; ior he suffered, being tempted, that be might be able to succour them that are tempted. Temptations to sin are most grievous thorns ; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man, to be so much as tempted to sin.

2. The design of this was to keep the apostle humble, lest he should be exalted above measure, V. 7. Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure ; and spiritual burthens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, i)ut, on the contrary, with ill intentions, to discourage the apostle, (who had been so highly favoured of God,) and hinder him in his work. But God designed this for good, and he over-ruled it for good, and made this messenger of Satan to be so far from being a hin-derance, that it was a help to the apostle.

3. The apostle prayed earnestly to God f<n- the removal of this sore grievance. Note, Prayer is a salve for everv sore, a remedy for every maladv ; and when we are afflicted with thorns in the flesh, we should _^e ourselves to prayer. Thervf.rc w( are sometimes tempted, that we may learn to \,\^\. The apostle besought the Lord thrice, that it might defiartfrom him, v. 8. Note, Though afRictions are\ sent for our sjiiritual benefit, yet we may j)ray to \ God for the removal of them : we ought iruked to 1 « desire also, that they may reach the end for which ; they are designed. The ai)ostle prayed earnestly, and repeated his requests; he besought the Lord f . thrice, often. So that if an answer be not given t<>' /

505

t thft Jirdf. jirav'cr, nor to the fiecond, we nuist hold on,

I Mu\ \v^[i\ otil, till wt leceiv e an answei". Christ hini-se.f pr.iNtd to his Fnihcr tJirice. As troubles are sent, lo teach us to pray, so tiiey arc continued, to teacii us to continue mslaut in jnayer.

V 4. We have an account (t" the answer given to the •apostle's prayer ; that, alll ous^h the trouble was not removed, yet an equi\ aknt ^hl)uld be granted ; My grace is sufficient jur tlwe. Note, (1.) Though God accepteth the prayer of faitli, yet he does not always answer it in the letter ; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not reniove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, or to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things: [1.] The good-will of God towards us, and that is enough to enlighten and enliven us, sufficient to strengthen and comfort us; to support our souls, and cheer up our spirits, in all afflictions and distresses. [2. J The good work of God in us, the grace we receive from the fulness that is in Christ our Head; and from him there shall be communicated that which is suitat)le and seasonable, and

, sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made fierfect in our weakness. Thus his grace is manifested and magnified ; he ordains his praise out of the mouths of babes and sucklings.

III. Here is the use which the apostle makes of this dispensation ; He gloried in his injirmities, {y. 9.) and took fileasure in them, v. 10. He does not mean his sinful infirmities, (those we have reason to be ashamed of and grieved at,) but he means his afflictions, his reproaches, necessities, fiersecutions, and distresses for Christ's sake, v. 10. And the reason of his glory and joy on account of these things, was this—They were fair opportunities for Christ to manifest the power and sufficiency of his grace resting ufion him, by which he had so much experience of the strength of divine grace, that he could say. When I am weak, then am I strong. This is a Christian paradox : when we are weak m ourselves, then we are strong in the grace of our Lord Jesus Christ; when we see ourselves weak in ourselves, then we go out of ourselves to Christ, and are qualified to receive strength from him, and experience most of the supplies or divine strength and grace.

11. I am become a fool in glorying; ye have compelled me : for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though 1 be nothing. 12. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13. For what is it wherein ye were inferior to other churches, except it he that I myself was not burthensome to you ? Forgive me this wrong. 14. Behold, the third time I am ready to come to you; and I will not be burthensome to you; for I seek not your's, but you: for the children ought not to lay up for the parents, but the parents for the children. 15. And I will very gladly spend and be spent for you; though the more abundantly [ love you, the less I be loved. 16. But be it so, I did not

Vol. VI.—3 S

burthen you : nevertheless, being crafty, I caught you witli guile. 17. Did 1 make a gain of you by any of them whom 1 sent unto you ? 18. i clesired 'J'ilus, and with him 1 sent a brother. Uid 'J'itus make a gain of you / Walked we not in the same .'•l)irit .' Walktd we not in the same steps ? 19. Again, think ye that we excuse ourselves unto you ? \\ e speak before God in Christ: but ire do all things, dearly beloved, for your edifying. 20. For I fear, lest, when 1 come, I shall not find you such as J would, and that 1 sliall be found inito you such as ye would not: lest there be debates, envy-ings, wraths, strifes, backbitings, vvhisper-ings, swellings, tumults : '21. And lest, when [ come again, my God will humble me among you, and that I shall bewail many who have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have com mitted.

In these verses the apostle addresses niniself to the Corinthians, two ways.

I. He blames them for what was faulty in them ; that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in a manner compelled him to commend himself, who ought to have been commended of them, V. 11. And had they, or some among them, not failed on their l)art, it would have been less needful for him to have said so much on his own behalf. He tells them further, that they in particular had good reason to speak well of him, as being in 7iothing behind the very chiefest afiostles, because he had given them full proof and evidence of his anostleship ; for the signs of an afiostle were wrought among them in all patience, in signs, and wotiders, and mighty deeds. Note, 1. It is a debt we owe to good men, to stand up in the defence of their reputation ; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated bv others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humblv of oui-selves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the chiefest apostles. So far was he from seeking praise from men, though he tells them their duty to vindicate his reputation : so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence.

II. He gives a large account of his behaviour and kind intentions toward them; in which we may' observe the characters of a faithful minister of the gospel.

1. He was not willing to be burthensome to them, nor did he seek their's, but them. He says, (x'. 13.) he had not been burthensome to them for the time past, and tells them, (v. 14.) he would not be burthensome to them for the time to come, when he should come to them : he spared their purses, and did not covet their money ; / seek not your's, but yon. He sought not to enrich himself, but to save their souls : he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at

;06

IT CORTXTHIANS, XIII.

«',lothing themselves with the fleece of the flock, and lake 1)'. caic ot the hheep, arc hirelings, and not good slK;)herds.

2. He would gladly sfiend and be s/unr for them ; (t. 15.) he was willing to take pains.and to suflFer loss for their good. He would spend his time, his paits, his strength, his interest, his all, to do them service; na}- so spend as to be spent, and be like a candle, which consumes itself, to give light to ethers.

3. He did not abate in his love to them, notwithstanding their unkindness and ingi-atitude to him ; and therefore was contented and glad to take pains with tliem ; though the more abundantly he loved them, the less he %vas loved, v. 15. This is applicable to otlier relations: if othei's be wanting in their duty to us, it does not follow therefore that -we may neglect our duty to them.

4. He was careful not only that he himself ^howXA not be bnrthensome, but that none he emfiloyed should. This seems to be the meaning of what we read, v. 16—18. If it should be objected by any, that though he did not himself burthen them, yet that he, hein^ crafty, caught them vcith guile, that is, he sent those among them who pillaged from them, and afterward he shared with them in the profit; "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of them I sent; nor did Titus, nor any others. ' ITe •walked by the same spirit, and in the same steps." TJiey all agreed in this matter, to do them all the good they could, without being burthensome to them ; to promote the gospel among them, and make it as easy to them as possible. Or, this mav be read with an interrogation, as utterly disclaiming any guile in himself and others toward them.

5. He was a man who did all things /"or edifying, V. 19. This was his great aim and design^ to do good, to lay the foundation well, and then with care and diligence to build the superstructure.

6. He would not shrink from his duty, for fear of displeasing them, though he was so careful to make himself easy to them. Thereft^e he was resolved to be faitl\iul in reproving sin, though he was therein found to be such as they vjould not, v. 20. The apostle here mentioned several sins that are too commonly found among professors of religion, and are very rejjrovable ; debates, envyings, ivraths, strifes, backbitings, ivhisfierings, sivellings, tumults: and though those who are guilty of these sins, can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private.

7. He was grieved at the apprehensions that he should find scandalous sins among them, not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The fcills and miscarriages of professors cannot but be a humbling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up ; / fear lest my God nvill humble me among you. (2.) We have reason to bewail those who sin, and do not repent ; to bewail many that have sinned, and have not repented, v. 21. If these have not, as vet, grace to mourn and lament their own case, their case is the more lamentable ; and those who love God, and love them, should mourn for them.

CHAP. XIIl.

In this chapter, the apostle threatens to be severe agrainst obstinate sinners, and assigns the reason thereof; (v. I.. 6.) then he makes a suitable prayer to God on the behalf of the Corinthians, with the reasons inducing him thereto; (v. 7 .. 10.) and concludes his epistle with a Talediction and a benediction, v. 11.. 14.

1. nr^HIS is the third time T am coming (o

JL you. In the moulh of two or tliree witnesses shall every word be estahlishecl.

2. I tolfl you before, and foretell you, as if I were present, the second lime; and being absent,now 1 write to ihem who heretofore have sinned,and to all others,that,if 1 come again, I will not spare: 3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4. For though he was crucified through weakness, yet he liveth by the power of God. For we also are w eak in him, but we shall live with him by the power of God toward you. 5. Examine yourselves, whe-^ ther ye be in the faith; prove your own) selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6. But 1 trust that ye shall know that we are not reprobates?

\n these verses, observe,

1. The apostle thi-eatens to be severe against obstinate sinners when he should come to Corinth, having now sent to them a first and second ejiistle, with proper admonitions and exhortations, in order to reform what was amiss among them. Concerning which we may notice,

(1.) The caution with which he ])roceeded in his censures : he was not hasty in using severity, but gave a first and second admonition. So some understand his words, {v. 1.) This is the third time I am coming to you; referring to his first and second epistles, by which he admonished them, as if he were present with them, though in person he '.fas absent, v. 2. According to this interpretation, these two epistles are the witnesses he means in the first verse, referring rather to the direction of our Saviour, (Matt. 18. 16.) concerning the manner how Christians should deal with offenders before they ])roceed to extremity, than to the law of Moses, (Deut. 17. 6.—19. 5.) for the behaviour of judges in criminal matters. We should go, or send, to our brother, once and again, to tell him of his fault. Thus the apostle had told these Corinthians before, in his former epistle, and now he tells them, or vrites to them •who heretofore had sinned, and to all others, giving warning unto all before he came in person the thira time, to exercise severity against scandalous offenders.

Others think that the apostle had designed and prepared for his journey to Connth twice already, but was jjrovidentially hindered, and now informs them of his intentions a third time to come to them. However this be, it is observable, that he kept an account how often he endeavoured, and what j)ains he toolc with these Corinthians for their good : and we may be sure that an account is kej)t in heaven, and we must be reckoned with another day, for the helps we have had for our souls, and how we have improved them.

(2.) The threatening itself, That if (or when) he came again, (in person^ he would not .'■pare obstinate sinners, and such as were impenitent, in their scandalous enormities. He had told them before, he feared God would humble him among them, bei ause he should find some who had sinned and had not repented; and now he declares he would not spare such, but would inflict chuich-ccnsures upon them, which are thought to have been acconijjanied in those early times with visible and extraordinary tokens of divine displeasure. Note, Though i» >s

11. CORINTHIANS, XIll.

507

God's gracious method to bear long with sinners, yet he will not bear always; at length he will come, and will not spare thcni who remain obstinate and impenitent, notwithstanding all his methods to reclaim and reform them.

2. The apostle assigns a reason why he would be thus severe, namely, for a firoof of Christ s/ieaking in him, which thcy'sought after, v. 3. The evidence of his apostleship'was necessary for the credit, confirmation, and success, of tlie gospel he preached ; and therefore such as denied that, were justly and severely to be censured. It was the design of the fa'se teachers, to make the Corinthians call this matter into question, of wiiich yet they had not weak, l)ut strong ovmiifhty proofs, {v. 3.) notwithstanding the mean figure he made in the world, and the contempt which by some was cast upon him ; even as Christ himself ivas crucified through weakness, or appeared in his crucifixion as a weak and contemptible person, but liveth by the fiower of God, or in his resurrection and life manifests his divine power, v. 4. So the apostles, how mean and contemptible soever they appeared to the world, did yet, as instruments, manliest the power of Ciod, and particularly the power of his grace, in converting the world to Christianity. And therefore, as a jjroof unto those who among tlie Corinthians sought a proof of Christ's speaking in the apostle, he puts them upon the proving their Christianity ; (i;. 5.) Examine yourselves, &c. Hereby he intimates, that if they could prove their own Christianity, this would be a proof of his apostleship ; for if they were in the faith, if Jesus Christ was in them, this was a proof that Christ s/iafce in him, because it was by his ministry they did believe. He had been not only an instructor, but a father to them. He had begotten them again by the gospel of Christ. Now, it could not he imigined that a divine power should go along with his ministrations, if he had not his commission from on liigh. If therefore they could prove themselves 7iot to he rt-firobatcs, not to be rejected of Christ, he trusted they should know that he was not a refiro-bate, (v. 6.) not disowned by Christ.

What the apostle here says of the duty of the Corinthians to examine themselves, &c. with the particular view already mentioned, is applicable to the great duty of all who call themselves Christians, to jxamine themselves concerning their spiritual state. \\"e should examine whether we be in the faith, because it is a matter in which we may be easily deceived, and wherein a deceit is highly dangerous : we are tlierefore concerned to firove our oxvn selves,

0 put the question to our own souls, whether Christ :)e in us, or not; and Christ is m Jis, except we be -e/irobates: so that either we are true Christians, 5r we are great cheats ; and what a reproachful :hing is it for a man not to know himself, nor to fcnow his own mind !

7. Now I pray to God that ye do no evil; not that we should appear approved, but (hat ye should do that which is honest, tliouffh w^ be as reprobates. 8. For we can do nothing against the truth, but for the truth. 9. For we are glad, when we are weak, and ye are strong: and this also we wish, ciY« your perfection. 10. Therefore

1 write these things being absent, lest, being present, I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

Here we have,

1, The apostle's prayer to God on the behalf of

the Corinthians, that they might do no ei'il, x'. 7. This is the most desirable thii.g we can ask of God, both for ourselves and f((r our friends, to be kept from sin, that we and they may do no evil; and it is most needful, that we often pra\' to God for liis grace to keep us, because without that we cannot keep ourselves. V\ e are more concerned to pray that we may not do evil, than that we may not Hujfer evil.

2. The reasons why the apostle put uj) tliis prayer to God on behalf of the Corinthians ; w hich reasons have a special reference to their case, and the subject-matter about which he was writing to them. Observe, he tells them,

(i.) It was not so much for his own personal reputation, as for the honour of religion j '■'■ JVot that we should afifiear approved, but that ye should do that which is honest, or decent, and for the credit of religion, though we should be reproached and vilified, and accounted as reprobates," v. 7. Note, [1.] The great desire of faithful ministers of the gospel, is, that the gospel they ,)reach may be honoured, however their persons may be vilified. [2.] The best way to adorn our holy religion, is, to do that which is honest, and of good report; to walk so as becomes the gospel of Christ.

(2.) Another reason was this; that they might be free from all blame and censure when he should come to them. This is intimated in v. 8. We can do nothing against the truth, but for the truth. If therefore they did not evil, nor act contrary to their profession of the gospel, the apostle had no power or authority to punish them. He had said before, {ch. 10. 8.) and says here, (x'. 10.) IVie fiower which the Lord has given me, was to edijication, not to destruction. So that although the apostle had great powers committed to him for the credit and advancement of the gospel, yet he could not do any thing to the disparagement of the truth, or the discouragement oi them who obeyed it. He could not, he would not, he dared not, he had no commission to act against the truth ; and it is remarkable, how the apostle did rejoice in this blessed impotency. " IVe are gladff says he, (r. 9.) "when we are weak, and ye are strong; that is, that we have no power to censure those who are sti-ong in faith, and fruitful in good works." Some understand this passage thus ; "Though we are weak through persecutions and contempt, we bear it j)atiently, and also joyfull)', while we see that ye are strong, that ye are prosperous in holiness, and persevering in welldoing." For,

(3.) He desired their perfection, {v. 9.) that is, that they might be sincere, and aim at perfection ; (sincerity is our gospel-perfection ;) or else he wished there might be a thorough reformation among them. He not only desired that they might be kept from sin, but also that they might grow in grace, and increase in holiness, and that all that was amiss among them might be rectified and reformed. This was the great end of his writing this epistle, and that freedom he used with them by writing these things, those friendly admonitions and warnings, being absent, that so, being present, he should not use sharpness, {y. 10.) not proceed to the utmost extremity in the exercise of the power which the Lcrd had given him as an apostle, to revenge all disobedience, ch. 10. 6.

11. Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. 12. Greet one another with a holy kiss. 13. All the saints salute you. 14. Tlie grace of the Lord Jesus Christ, and the love of God, and the

GALATIANS, I.

communion of the Holy Ghost, be with you all. Amen.

Thus the apostle concludes this epistle, with,

1. A valediction. He gives them a partingyare-xuell, and takes his leave of them for tlie present, with hearty good wishes for their spiritual welfare. In order to which,

(1.) He givts them several good exhortations. [1.] To be/ierftct, or to be knit together in love, which would lend greatly to their benefit and advantage, as a church, or Christian society. [2.] To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ, or anv calamities and disappointments they might meet with in the world. [3.] To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren, the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same ojiinion and judgment; however, if this could not be attained to, yet, [4.] He exhorts them to live in fieace; that difference in opinion should not cause an alienation of affections; that they should be at peace among themselves. He would have all the schisms healed, that were among them ; that there should be no more contention and wrath found among them ; to prevent which, they should avoid debates, envyings, backbitings, luhisfierings, and such like enemies to peace.

(2.) He encourages them with the promise of God's presence among them ; The God of love and fieace shall be vjith you, v. 11. Note, [1.] God is the God of love and peace. He is the Author of peace, and lover of concord : he hath loved us, and is willing to be at peace with us ; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves. [2. ] God will be with them who live in love and

peace. He will love them who love peace ; he will dwell with them here, and thev shall dwell with him for ever. Such shall have (iod's gracious presence here, and be admitted to liis^/onous presence hereafter.

(3.) He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, v. 12, 13. He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church.

2. The apostohcal benediction ; {v. 14.) The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be ivith you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment, that Father, Son, and S/iirit, are three distinct Peisons, yet but one God ; and herein the same, that they are the Fountain of all blessings to men. It likewise speaks our duty, which is, to have an eye by faith to Father, Son, and Holy Ghost; to live in a continual regard to the three Persons in the Trinity, into whose name we were bafitized, and in whose name we are blessed.

This is a very solemn benediction, and we should give all diligence to inherit this blessing. Th.e grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost : the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God : and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE OF ST. PAUL TO THE GALATIA'NS.

Completed hy Mr. Bayes.

been employed in watering these churches, as is evident from this epistle itself, and also from Acts 18. 23. where we find him going over all the country of Galatia and Phrygia in order, strengthening all the "lisciples.

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509

While he was with them, they had expres«ed the greatest esteem and affection both for his person and ministry ; but he had not been long absent from them, betore some judaizing teachers got in among them, l)v wliose arts and insinuations they were soon drawn into a meaner opinion both of the one and ot the other.

That which these false teachers chiefly aimed at, was, to draw them off from the trutn as it is in Jesus, particularly in the great doctrine ot" justification, v/hich they grossly perverted, by asserting the necessity of joinmg the observation of the law of Moses with faitli in Christ, in order to it; and the better to accomplish tliis their design, they did all they could to lessen the character and reputation of the apostle, and to raise up their own on the ruins of his; representing him as one, who, if^he was to be owned as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter, James, and John, whose followers, it is likely, they pretended to be : and in both these attempts they had but toQgreat success.

This was th(r occasion of his writing this epistle; wherein he expresses his great concern, thafthey had suffered themselves to be so soon turned aside from the faith of the gospel; vindicates his own character and authority as an apostle against the aspersions of his enemies; shewing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chiefest of the afiostles, 2 Cor. 11. 5. He then sets himself to assert and maintain the great gospel-doctrine ot justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds concerning it: and having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions ; and then concludes the epistle with giving them the true character of those false teachers by wliom they had been insnared, and, on the contrary, with his own temper and behaviour. In all which, his great scope and design were, to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.

GALATIANS, L

CHAP. J.

In this chapter, after the preface or introduction, (v. I.. 5.) the apostle severely reproves these churches for their defection from the faith; (v. 6.. 9.) and then proves his own apostleship, which his enemies had brouirht ttiem to question ; I. From his end and design in preacliiiig the gospel, V. 10. II. From his having received it bv immediate revelation, v. II, 12. For the proof of which, he actjuaints them, I. What his former conversation was, v. 13, 14. 2. How he was converted, and called to the apostleship, v. 1.5, 16. 3. How he behaved himself afterward, v. 16, to tlie end.

1 . TJ "^UL, an apostle, (not of men, nei-JL ther by man, lout by Jesus Christ, and God the Father, who raised him from the dead;) 2. And all the brethren which are with me, unto the churches of Galatia :

3. Grace be to you, and peace from God the Father, and /rom our Lord Jesus Christ,

4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father : 5. To whom be glory for ever and ever. Amen.

In these verses we have the preface or introduction to the epistle; where obser\ e,

I. The person or persons from whom this ejiistle is sent—from Paul an afio^tle, 2cc. and all the brethren that were with him. 1. The epistle is sent from Paul; he onlv was the penman of it. And lie-cause there were some among the Galatians, who endeavoured to lessen his character and authority, in the very front of it he gives a general account, both of his office, and of the manner in which he was called to it: which afterward, in this and the following chapter, he enlarges more uupn. .\s to his office, he was an a/iostle, he is not afraid to style himself so, though his enemies would scarcely allow him this title; and to let them see that he did not assume this character without just ground, he acquaints them how he was called to this dignity and

office, and assures them that his commission to it was wholly divine, for he was an apostle, not of men, neither by man ; he had not the common call of an ordinary minister, but an extraordinary- call from Heaven to this office ; he never received his qualification for it, nor his designation to it, by the mediation of men, but had both the one and the other directly from above ; for he was an apostle by Jesus Christ, he had his instructions and commission immediately from^;;n, and consequently from God the Father, who w^one with him, in respect of his divine nature, and who had appointed him, as Mediator, to be the Apostle and High Priest of our profession, and as such to authorize others to this office. He adds, JVho raised him from the dead; both to acquaint us, that herein God the Father gave a public testimony to Christ's being his Son and the promised Messiah ; and also, that as his call to the apostleship was immediately from Christ, so it was after his resuiTection from the dead, and when he was entered uj)on his exalted state : so that he had reason to look upon himself, not only as standing upon a level with the other apostles, but as in some sort preferred above them ; for whereas they were called by him when on earth, he had his call from him when in heaven. Thus does the apostle, being constrained to it by his adversaries, magnify his office ; which shews that though men should by no means be proud of any authority they are possessed of, yet, at certain times and upon certain occasions, it mav become needful to assert it. But, 2. He joins cilf'the brethren that were with him, in the inscription of the epistle, and writes in their name as well as his own. By the brethren that were with him mav be understood, either the Christians in common of that place where he now was, or such as were emplovcd as ministers of the gospel. These, notwithstanding his own superior character and attainments, he is ready to own as his brethren ; and though he only wrote the epistle, yet he joins them with himself in the inscription of it. Herein, as he shews his own great modesty and humility, and how remote he was from, an assuming temper, so he might do this to dispose these churches to a greater regard to what he wrote;

GALATIANS, J.

since hereby it- would appear that he had tlieir concurrence with him in tlie doctrine which he luid preached, and was now about to c-onfirni, and that it was no other than what was both pubhshed and professed bv others as well as himselt.

II. To whom this ipistle is sent— to the churches of Ga/atia. There were several churches at that time in this country, and it should seem that all of them were more or less corrupted through the arts of those seducers who had crept in among tl\em; and therefore Paul, on whom came duihj the care of all tnc churches, being deeply affected with their state, and concerned for their recover)- to the faith, and establishment in it, writes this epistle to them ; he directs it to all of them, as being all more or less concerned in the matter of it; and he gives them the name of churches, tliough they liad done enough to forfeit it; for corrupt churches are never allowed to be churches: no doubt, there were some among them, who still continued in the faith, and he was not without hope that others might be recovered to it.

III. The apostolical benediction; {v. 3.) Herein the apostle, and the brethren who were with him, wish these churches grare and fieace from God the Father, and from the Lord Jesus Christ. This is the usual blessing wherewith he blesses the churches in the name of the Lord, grace and fieace. Grace includes God's good-will towards us, and his good work upon us ; and//race implies in it all that inward comfort, or outward prosperity, which is really needful for us; they come from God the Father, as the Fountain, through Jesus Christ, as the Channel of conveyance ; both these the apostle w'shes for these Christians. But we may observe, first grace, and then fieace, for there can be no true peace without grace. Having mentioned the Lord Jesus Christ, he cannot pass without enlarging upon his love ; and therefore adds, {v. 4.) Who gave himself for our sins, that he might deliver, &c. Jesus Christ gave himself for our sins, as a great Sacrifice to make atonement for us; this the justice of God required, and this he freely submitted to for our sakes. One great end hereof, was, to deliver n^from this fire-sent evil world; n( t only to redeem us from the wrath of Ciod, and the ciirse of the law, but also to recover us IVom the corruption tliat is in the world through lust, and to rescue us from the vicious practices and customs of it, unto which we arc naturally enslaved ; and i)ossil)ly also to set us free from the Mosa-c constitution, for so ctlZv outo? is used, 1 Cor. 2. 6, 8. From whence we may note, 1. This present world is an evil world: it is become so by the sin of man, and it is so on the account of the sin and sorrow with which it al^ounds, and the many snares and temptations to which we are exposed, as long as we continue in it. But, 2. Jesus Christ has died to deliver us from this present evil world, not presently to remove his people out of it, but to rescue them from the power of it, to keep them from the evil of it, and in due time to possess them of another and better world. This, the ajiostle informs us, he has done acrording to the will of God and our Father. In offering up himself a Sacrifice for this end and purpose, he acted by the ajjpointmcnt of the Father, as well as with his own free consent; and therefore we have the greatest reason to depend upon the efficacy and accejjtablencss of what he has done and suffered for us; yea, from hence we have encouragement to look upon (iod as our Father, for thus the apostle here represents him : as he is the Father of our Lord Jesus, so in and through him he is also the Father of all true believers; as our blessed Saviour himself accfuaints us, (John 20. 17.) when he tells his disciples, that he was ascending to his Father and their Father.

The apostle, having thus taken notice of the great

love w'hercwith Christ hatn loved us, concludes thii preface with a solemn ascription of praise and glory to him ; (v. 3.) To whom be glory for ever arid ex'tr. J men. Intimating, that on this account he is justly entitled to our highest esteem and regard. Or this doxology nuiy be considered as referring both to God the Father and our Lord Jesus Christ, from whom he had just before been wishing grace and peace. They are both the proper objects of our worship and adoration, and all honour and glory are perpetually due to them, both on the account ot their own infinite excellences, and also on the account of the blessings we receive from them. "»

6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7. Which is not another: but there are some that trouble you, and would pervert the gospel of Christ. 8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9. As we said before, so say I now again, If any vian preach any other gospel unto you than that ye have received, let him be accursed.

Here the apostle come'; to the body of the epistle ; and he begins it with a more general reproof of these churches for their unsteadiness i-n the faith, wliich he afterward, in some following parts of it, enlarges nioi-e upon. Here we may observe,

I. How much he was concerned at their defection ; / marx'el, &c. It at once filled him with the greatest surprise and sori-ow. Their sin and folly were, that they did not hold fast the doctrine of Christianity as it had been preached to them, but suffered tliemselves to be removed from the purity and simplicity of it. And there were several things by which their defection was greatly aggravatc(l; as, 1. That they were removed/'row A/w that called them ; not only from the afiostle, who had been the instrument of calling them into the fellowshij) of the gospel, but from God himself, by whose order and direction the gospel was preached to them, and they invited to a participation of the pi-ivileges of it: so that herein they had been guilty of a great abuse of his kindness and mercy toward them. 2. That they had been called into the grace of Christ. As the gospel which had been preached to them, was the most glorious discovery of divine grace and mercy in Christ Jesus; so' thereby they had been called to partake of the greatest blessings and benefits, such as justification, and reconciliation with God here, and eternal life and ha]5piness hereaftei'. These our Lord Jesus has purchased for us at the expense of his precious blood, and freely bestows upon all who sincerely acce])t of him : and therefore, in proportion to the greatness of the j^rivilege they enjoyed, such were their sin and folly in deserting it, and suffering themselves to be drawn off from the established way of obtaining these blessings. 3. That they were .90 sooji removed. In a very little time they lost that relish and that esteem of this grace of Chi'ist, which they seemed to have, and too easily fell in with those who taught justification by the works of the law, as many did, who had been bred up in the opinions and notions of the Pliarisees, which they mingled with the doctrine of Christ, and so corniptcd it; and this, as it was an instance of their wcaknes*:, so it was a fiirther aggravation of their guilt. 4. That they were removed to another gosfiel, which \et was not another. Thus theaj)os-tle represents the doctrine of these judaizing teach ers; he calls it another gos/iel, because it opened a

GALATIANS, I.

51

clltFercnt way of justification and salvation from that which was revealed in the gospel, namely, by ATorks, and not In' faith in Ciirist. And yet lie adds, •' Which is not another ; you will find it be no gospel at all ; not really another gospel, but the ficr-verting of the (rosfiel of Christ, and tlie overturning ! ,of the foundations of that;" whereby he intimates that they who go about to establish any other way to j heaven than what the gospel of Christ lias revcded, j are guilty of a gross perversion of it, and in the issue ■will find themselves wretchedly mistaken. \

Thus the apostle endeavouis to impress iiijon these Galatians a due sense of their guilt in forsaking the gospel-way of justification ; and yet at tlie s.mie time he tempers his reproof with mildness and tenderness toward them, and represents them as ratlier drawn into it by the arts and industry oi' sonic that troubled \ them, than as coming into it of their own accord ; \ which, though it did not excuse them, yet was some extenuation of their fault. And herebv he teaches j us, that in reproving others, as we should be faithiul, ! so we should also be gentle, and endeavour to restore ' them in the spirit of meekness, ch. 6. 1. i

II. How confident he was, that the gospel he had ! preached to them, was the only true gospel: he was so fully persuaded of this, that he pronounces an anathema upon those who pretended to preach any [ other gospel: {v. 8.) and to let them see that this j did not proceed from any rashness or intemperate zeal in him, he repeats it again, v. 9. This will I not justify our thundering out anathemas against those who differ from us in lesser things. It is only against those who forge a new gospel, who overturn the foundation of the covenant of grace, by setting up the work-s of the law in the place of Christ's righteousness, and corrupting Christianity with Judaism, that Paul denounces this. He puts the case ; " Su/ifiose we should preach any other gospel; nay, suppose an angelfroin heaven should :" not as if it were possible for an angel from heaven to be the messenger of a lie ; but it is expressed so, the more to strengthen what he was about to say. " If you have any other gospel preached to you by any otner person, under our name, or under colour of having it from an angel himself, you must conclude that you are imposed upon : and v;hoever preaches another gospel, lays himself under a curse, and is in danger of laying you under it too."

10. For do T now persuade men, or God ? Or do I seek to please men ? For if I yet pleased men, I should not be the servant of Christ. 11. But I certify you, brethren, that the gospel which was preached of me is not after man. 12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. 13. For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure 1 persecuted the church of God, and wasted it: 14. And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 15. But when it pleased God, who separated me; from my mother's womb, and called me by i his grace, 16. To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17. Neither went I up to Jerusalem to them who were apostles J

before me; but I went up to Arabia, and returned again unto Damascus. 18. Then afler throe years I went up to Jerusalem to see Peter, and abode with iiim fifteen days. 19. But other of the ai)ostles saw I none, save .lames the Lord's brother. 20. Now the thiuiis whicii 1 write unto yon, behold, before God, 1 lie not. 21. Afterward I rame into the regions of Syria and Cilicia:

22. And was imknown by face unto the churches of Judea which were in Christ:

23. But they had heard only, That lie who persecuted us in times past, now preacheth the faith which once he destroyed. 24. And they glorified God in me.

What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an a/ios/le of Christ; and here he comes more directly to support his claim to that character and office. There were some in the cliurches of Galatia, who were prevailed with to call this into question ; for they who preached up tlie ceremonial law, did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles : and therefore he here sets himself to prove the divinity both of liis mission and dtctrinc, that thereby he might wipe off the aspersions wliich his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of,

I. From the scope and design of his ministry, which was not tc persuade men, but God, &:c. The meaning of this may be, either that in his preaching the gospel he did not act in ol)edience to 7nen, but God, who had called him to this v/ork and office ; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God ; so that which he chiefly aimed at, was, to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to filease men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection, or to avoid their rtsmtnient; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in witli, that they might escape persecution. But Paul was a man of another spirit ; he was not so solicitous to please them, or to mitigate their rage against him, as to alter the doctrine of Christ, either to gain their favour, or to avoid their fury. And he gives this very good reason for it; that, if he yet fi leased men, he should not be the serx'ant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters ; and therefore, though he would not needlessly displease anv, >et he dares not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and belia\iour Ave may note, 1. That the great end which ministers of the gospel should aim at, is, to bring men to (Tod. 2. That they who are faithful, will not seek to please men, but to approve themselves to God. 3. That

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they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But if this argument should not be thought sufficient, he goes on to prove his apostleship,

II. From the manner wherein he received the gospel which he preached to them; concerning which he assures them, {v. 11, 12.) that he had it not by information from others, but b\' revetution from heaven. One thing peculiar in the character of an apostle, was, that he had been called to, and instnicted for, this office immediately by Christ himself. And this he here shews that he was by no means defective in, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them, that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached, was not after man ; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation trom Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose,

1. He tells them what his education was, and what, accordingly, his conversation in time past had been, v. 13, 14. Particularly, he acquaints them, that he had been brought up in the Jewish religion, and that he had profited in it above ynany his equals of his own nation: that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another ; yea, to that degree, that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine original; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace, which had wrought so wonderful a change in him, wherebv of so great a sinner he was made a sincere penitent, and from a persecutor was become an apostle. And it was very fit to mention it here ; for from hence it would appear, that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose, that it must be something very extraordinary, which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehementlv opposed.

2. In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, V. 15, 16. This was not done in an nrdi-narv wav, or bv ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him, was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) He was called by his grace. All who are savinglv converted, are called l)v the grace of Ciod; their conversion is the effect of liis good pleasiu'c concerning them, and is affected by his power and grnce in them. But there was something peculiar in the case of Pa\il, both in the suddennesss and in the greatntss of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it.

but by Christ's personal appearance to him, and immediate oj)cration upon him, whereby it was rendered a more s])ecial and extraordinary instance o; divine power and favour. (3.) He had Christ r^f-vealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us, if he is not also revealed in us ; but this was not the case of Paul; it pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel bv special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen ; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation.

3. Hp acquaints them how he behaved himself hereupon, from v. 15, to the end : being thus called to this work and office, he conferred not with Jlesh and blood. This may be taken more generally, and so we may learn from it, that, when Gcd calls us by his grace, we must not consult flesh and blood. But the meaning of it here, is, that he did not consult men ; he did not apply himself to any other for their advice and direction ; neither did he go up to Jerusalem, to those that were apostles before him; as though he needed to be approved by them, or to receive any further instructions or authority from them : but instead of that, he steered anothei- course, and vjent into jirabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gen-! tiles, being appointed to be the apostle of the Gentiles; and from thence he returned again to Damascus, where he had first begun his ministry, and from whence he had with difficulty escaped the rage of his enemies. Acts 9. It was nM till three years after his conversion that he went up to Jerusalem, to see Peter ; and when he did so, he made but a very short stay with him, no more ihi^n fifteen days; nor, while he was there, did he go much into conversation ; for other of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other, either for his knowledge of the gosjH'l, or his authority Xo preach it; but'it appeared that both his qualificatifins for, and his call to, the apostolic office were extraordinary and divine This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it bv a solemn oath, (t. 20.) declaring, as in the presence of God, that what he had said was strirtlv true, and that he had not in the least falsified in what he had related ; which, though it will not justifv us in solemn appeals to Ciod upon ever)' occasion, vet shews that, in matters of weight and moment, this sometimes may not only be lawful, but duty. After this he acquaints them, that Ae came iiito the regions of Suria and Cilicia : having made this short visit "to Peter, he returns to his work again ; he had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face ; but having heard that he who persecuted them in times past, now preached the faith which he once destroyed, they glorified God because of him ; thanksgivings were rendered by manv unto God on that behalf; the very report of this 'migh^v change in him, as it filled them with joy, so it excited them to give glor>- to God on the account of it.

CHAP. IT.

Tho apostle, in this chapter, continues the relation of his past life and conduct, which he had bepriin in the former; andj by some further instances of what liad passed between hii:; aiid the other apostles, makes it appear that he was not be-

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holder t j them, either for his knowledge of the gospel, or his authority as an apostle, as his adversaries would insinuate i but, on the contrary, that lie was owned and approved even by then), as liavin^ an equal comnriiision witli them to this otlice. 1. He particularly informs them of another journey which he took to Jerusalem many years after

. the former; and how he behaved himself at tliat time, v. 1. . 10. And, II. Gives them an account of another ititer-riew he had witii the aposlle Peter at Antioch ; and how he was obliged to behave himself toward him there. From the subject-matter of that conversation, he proceeds to discourse on the great doctrine of justification by faith in

■ Christ, xvilliout the works of the law; which it was the main design of this epistle to establish, and which he enlarges more upon in the two following chapterj.

1. ^I^HEN fourteen years after I went up JL again to Jerusalem with Barnabas, and tooi^ Titus with me also. 2. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them who were of reputation, lest by any means I should Rin, or had run, in vain. 3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised : 4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which w^e have in Christ Jesus, that they might bring us into bondage : 5. To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 6. But of those wdio seemed to be somewhat, whatsoever they were, it maketh no matter to me : God accepteth no man's person : for they who seemed to he someivliat, in conference added nothing to me ; 7. But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision icas unto Peter; 8. (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles;) 9. And when James, Cephas, and Jolm, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship ; that we should go unto the heathen, and they unto the circumcision. 10. Only the}/ icould that we should remember the poor; the same which 1 also was forward to do.

It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a difference of apprehension between those Christians who had first been Jews, and those who had first been Gentiles. Many of those who had been first Jews, retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles, had no regard to the law of Moses, but took pure Christianity as i)eifec-tive of natural religion, and resolved to adhere to that. Peter was the apostle of the circumcision, and

f)reached the gospel to them ; and the ceremonial aw, though dead with Christ, yet nrt being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and though

Vol. VI.—3 T

he was a Hebrew of the Hebrer/s, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon.

In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, v. 1 11.

And here he acquaints us,

I. With some circumstances relating to this his journey thither. As particularly, 1. With the time of it; that it was not till fourteen years after tlie former, (mentioned ch. 1. 18.) or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God, that so useful a person was for so many years continued in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and all the while employed in preaching and propagating pure Christianity, without being called into question by them for it; which it may be thought they would have done, had he been inferior to them, and his doctrine disapproved by them. 2. \\\x.\\ his companions in it; he ivent ufi ivith Barnaban, and took ivith him Titus also. If the journey here spoken of was the same with that recorded Acts 15. (as many think,) then we have a plain reason why Barnabas went along with him ; tor he was chosen by the Christians at Antioch, to be his companion and associate in the affair he went about. But as it does not appear that Titus was put into tlu; same commission with him, so the chief reason of his taking him along with him, seems to have been to let them at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached: for though Titus was now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile, and uncir-cumcised: and therefore, by his making him his companion, it appeared that his doctrine and practice were of a piece ; and that as he liad preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised. 3. With the reason of it, which was a divine revelation he had concerning it; he ivent nfi by reT.'elation ; not of his own head, much less as being summoned to appear there, but by special order and direction from nea-ven. It was a privilege with which this apostle was often favoured, to be under a special divine conduct in his motions and tindertakings; and though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, at far as we are capable, to see our way made plain before us, and to commit ourseives to the guidance of Providence.

II. He gives us an account of his behaviour while he was at Jerusalem ; which was such as made it appear that he was not in the least inferior to the other apostles; but that both his authority and qualifications were every way equal to their's. He particularly acquaints us,

1. That he there communicated the gosfiel to them, which he preached among the Gentiles, but firi-vately, 6cc. ; where we may observe both the faithfulness and prudence of our gr-:at apostle. (1.) His faithfulness in giving them a .ice and fair ; ccount of the doctrine which he had all along preached amor.g the (Jentiles, and was still resolved to preach—that of pure Christianity, free from all mixtures of Judaism. This he knew was a doctrine th it would be ungrateful to many there, and yet he was not afraid to own it, but in a free and friendly manner lays it open before them, and leaves them to judge whether or no it was not the true gospel of Christ. And yet, (2.) He uses piudence and caution herein, for fear

GALATIANS, II.

of giving offence; he chooses rather to do it in a more private than in a/iublic way, and (o them that •were of reputation, that is, to the apostles themselves, or to the chief among the Jewish Christians, rather than more openly and promiscuously to all; because, when he came to Jeinisalem, there were multitudes that believed, and yet continued zealous for the law. Acts 21. 20. And the reason of this his caution, was, lest he should run, or had run, in vain ; lest he should stir up opposition against him, and thereby either the success of \\\s,past labours should be lessened, or his future usefulness be obstructed: for nothing more hinders the progress of the gospel, than differences of opinion about the doctrines of it; espec ally when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his puipose, to have his doctrine owned by those who were of greatest authority, whether it was approved by others or not. Aiid therefore, to avoid offence, he judges it safest to communicate it pnvately to them, and not in public, to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they have of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness,

2. That in his practice he firmly adhered to the doctrine which he had preached. Paul was a man of resolution, and would adhere to his principles; and therefore, though he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, because he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this ; for though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren ; and concerning whom he informs us, that they were unawares brought in, that is, into the church, or into their comj^anv, and that they came only to spy out their liberty iv'hich they had iti Christ Jesus; or to see whether Paul would stand up in defence of that freedom from the ceremonial law, which he had taught as the doctrine of the gospel, and represented as the privilege of those who embraced the Christian religion. Their design herein, was, to bring them into bondage, which they would have effected, could they have gained the point they aimed at; for had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondai^e of the law of Moses. But Paul, seeing their design, would by no means yield to them ; he would not gix'c place by subjection, no not for an hour; not in this one single instance ; and the reason of it was, that the truth of the gospel might continue with them; that the Gentile Christians, and particularly the Gala-tians, might have it preserved to them pure and entire, and not corrupted with the mixtures of Judaism, as It would have been, had he yielded in this matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied •with without sin ; and accordingly we find even Paul lumself sometimes giving way to'it, as in the case of Timothy, Acts 16. 3. But when it is insisted on as necessary, and his consenting to it, though only in a wngle instance, was likely to be improved as giving countenance to such an imposition, he has too great a concern for the/mnVi/ and liberty of the gospel, to submit to it; he would not yield to those who were for the Mosaic rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free. Which conduct of his may give us occasion to observe, That what under some circumstances may lawfully be complied with, yet, when that cannot be

done without betraying the truth, or giving up the liberty, of the gospel, it ought to be i-efused.

3. That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority from them, v. 6. By those who seemed to be somewhat, he means the other apostles, particularly James, Peter, and John, whom he afterward mentions by name, v. 9. And concerning these he grants that they were deservedly had in reputation by all; that they were looked upon (and justly too) as fiillars of the church, who were set not only for its ornament, but for its support; and that on some accounts they might seem to have the advantage of him, in that they had seen Christ in the flesh, which he had not, and were apostles before him, yea even while he continued a persecutor. But yet, whatever they were, it was no matter to him. This was no prejudice to his being equally an apostle with them ; tor God does not accept the persons of men on the account of any such outward advantages. As he had called them to this office, so he was at liberty to qualify others for it, and to employ them in it. And it was evident in this case, that he had done so; for in conference they added nothing to him, they told him nothing but what he before knew by revelation, nor could they except against the doctrine which he communicated to them ; from whence it appeared, that he was not at all inferior to them, but was as much called and qualified to be an apostle as they themselves were.

4. That the issue of this conversation, was, that the other apostles were fully conviiiced of his divine mission and authority, and accordingly acknowledged him as their fellow-apostle, v. 7 —10. They were not only satisfied with his do.ctrine, but they saw a divine power attending him, both in preaching it, and in working miracles for the confirmation of it; that he who wrought effectually in Peter to the a/iostleship of the circumcision, the saijie was mighty in him toward the Gentiles. And from hence they justly concluded, that the gospel of the uncircum-cision was committed to Paul, as the gospel of the ciixumcision was to Peter. And therefore, perceiving the grace that was given to him ; that he was designed to the honour and office of an apostle as well as themselves; theii gave unto him and Barnabas the right hands of fellowship, a symbol whereby they acknowledged their equality with them, and agreed that these should go to the heathcji, while they continued to preach to the circumcisioji; as judging it most agreeable to the mind of Christ, and most conducive to the interest of Christianity, so to divide their work. And thus tliis meeting ended in an entire harmony and agreement; they api)roved both Paul's doctrine and conduct, tliey were fully satisfied in him, heartily embraced him as an apostle of Christ, and had nothing further to add, only that then would remember the poor, which of his own accord he was very forward to do. The Christians of Judca were at that time labouring under great wants and difficulties ; and the apostles, out of their rom-])assion to them and concern for them, recommend their case to Paul, that he should use his interest with the Gentile churches to procure a supply for them. This was a reasonable request;/or if the Gentiles were made partakers of their spiritual thint^s, it was their duty to minister to them in carnal things, as Rom. 15. 27." And he very readily falls in with it, whereby he shewed his charitable and catholic disposition; how ready he was to own the Jewish converts as brethren, though many of them could scarcely allow the like favour to the converted Gentiles; anc\ that mere difference of opinion was no reason with him, why he should not endeavour to relieve and help them. Herein he has given us an excellent pattern of Christian charity, and has taught us that we should by no means confine it to

GALATIANS, II.

515

those who are just of the same sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ.

11. But when Peter was come to An-tioch, I withstood him to the face, because he was to be blamed. 12. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews ? 15. We who are Jews by nature, and not sinners of the Gentiles, 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin ? God forbid. 18. For if I build again the things which I destroyed, I make myself a transgressor. 19. For I through the law am dead to the law, that I might Uve unto God. 20. I am crucified with Christ: nevertheless I live ; yet not I, but Christ liveth in me : and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. 21. I do not frustrate the grace of God : for if righteousness come by the law, then Christ is dead in vain.

From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him, and their own folly and weakness in departing from that gospel which he had preached to them. But, to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, v. 11—14. Antioch was one of the chief churches of the (ientile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he nad, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contra-ry, it is here spoken of as an occasional visit which lie made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's com-miseion, and approved his doctrine, and they parted

very good friends. But in this Paul finds himself obliged to oppose Peter, for he ivas to be blamed ; a plain evidence that he was not inferior to him, and, consequently, of the weakness of the Pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe,

I. Feter'sfault. When he came among the Gentile churches, he complied with them, and did eat with them, though tiiey were not circumcised; agreeably to the instructions which were given in particular to Aim, (Acts 10.) when he was warned by the heavenly vision, to call nothing comrnon or unclean. But when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour them of the circumcision, and for tear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he ivithdrew, and separated himself. His fault herein had an ill influence upon others, for the other Jews also disse?nbled "with him ; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it ?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note, 1. The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And, 2. The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour.

11. The reiiwXre which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the fieace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in their's; he was as good a Jew as any of them, (for he was a Hebrew of the Hebrews,) but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel; that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, namely. That by the death of Christ the partition-wall between Jew and Gentile was taken down, and the observation of the law of Moses was no longer in force ; when he observed this, as Peter's offence was public, so he publicly reproved him for it; he said unto him befort them all. If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Herein one part of his conduct was a contradiction to the other ; for if he, who was a Jew, could himself sometimes dispense with the use of the ceremonial law, and live after the manner of the Gentiles, this shewed that he did not look upon the observation of it as still necessary, even for the Jews them selves; and therefore, that he could not, consistently with his own practice, impose it upon the Gentile Christians. And yet Paul charges him with this, yea represents him as compelling the Gentiles to live as did the Jews; not by open force and violence, but this was the tendency of what he did ; for it was in effect to signify this, that the Gentiles must comply with the Jews, or else not be admitted into Christian communion.

Paul having thus established his character and office, and sufficiently shewn that he was not inferior to any of the apostles, no not to Peter himself, from the account of the reproof he gave him he takes oc-

GALATIANS, 11.

casion to speak of that great fundamental doctrine of the gospel—That justification is only by faith in Christ, and not by the works of the law, (though some think all that he says to the end of the chapter, is what he said to Peter at Antioch,) which doctrine condemned Peter for his syml)olizing with the Jews. For if it was the principle of his religion. That the gospel is the instrument of our justification, and not the law ; then he did very ill in countenancing them who kept up the law, and were for mixing it with faith in the business of our justification. This was the doctrine which Paul had preached among the Galatians, which he still adhered to, and which it is his great business in this epistle to mention and confirm. Now concerning this, Paul acquaints us,

1. With the practice of the Jewish Christians themselves; " nf,"says he, "who are Jews byyia-ture, and not sinneis of the Gentiles; even we who have been born and bred in the Jewish religion, and not among the impure Gentiles; knowing that a man is 7iot justijied by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And if we have thought it necessary to seek justification by the faith of Christ, why then should we hamper ourselves with the law ? What did we believe in Christ for ? Was it not, that wt might be justified by the faith of Christ.'' And if so, is it not folly to go back to the law, and to expect to be justified either by the merit of moral works, or the influence of any ceremonial sacrifices or purifications.'' And if it would be wrong in us, who are Jews by nature, to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the latv no flesh shall be Justified?" To give tlie greater weight to this, he adds, (v. 17.) " But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin ? If, while we seek justification by Christ alone, and teach others to do so, we ourselves are found giving countenance or indulgence to sin, or rather are accounted sinners of the Gentiles, and such as it is not fit to have communion with, unless we also observe the law of Moses; is Christ the tni-nister of sin? Will it not follow, that he is so, if he engages us to receive a doctrine that gives liberty to sin, or by which we are so far from being justified, that we remain impure sinners, and unfit to be conversed with ?" This, he intimates, would be the consequence, but he rejects it witli abhorrence ; " God forbid," says he, " that we should entertain such a thought of Christ, or of his doctrine; that thereby he should direct us into a way of justification that is defective and ineffectual, and leave those who embrace it still unjustified, or that would give the least encouragement to sin and sinners." This would be very dislionourable to Christ, and it would be very injurious to them also. " For," says he, {y. 18.) " if I build again the things which I destroyed; it I, (or any other,) who have taught that the observation of the Mosaic law is not necessary to justification, should now, by word or jjractice, teach or intimate that it is necessary, I make myself a transgressor; I own myself to be still an imjiure sinner, and to remain under the guilt of sin, notwithstanding my faith in Christ ; or I shall be liable to be charged with deceit and prevarication, and acting inconsistently with myself.'* Thus does the apostle argue for the great doctrine of justification by faith without the works of the law, from the principles and practice of the Jewisli Christians themselves, and from the consequence that would attend their departure from it; whence it a])])eared, that Peter and the other Jews were much in the wrong for refusing to communicate with the Gentile Christians,

and endeavouring to bring them under the bondage of the law.

2. He acquaints us what his own judgment and practice were.

(1.) That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things'w?-itten therein, to do them ; and therefore he was dead to it, as to all hope of justification and salvation that way. And as for the ceremonial law he also knew that it was now antiquated and superseded by the coming of Christ: and therefore, the substance being come, he had no longer any regard to the shadow. He was thus dead to the law, through the law itself; it discovered itself to be at an end ; by considering the law itself, he saw that justification was not to be expected by the works of it, (since none could perform a perfect obedience to it,) and that there was now no further need of the sacrifices and purifications of it, since they Avere done away in Christ, and a period was put to them by his offering up himself a Sacrifice for us; and therefore the more he looked into it, the more he saw that there was no occasion for keeping up that regard to it, which the Jews pleaded for. But though he was thus dead to the law, yet he does not look upon himself as without law ; he had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it; but he was far fi-om thinkinghimself discharged from his duty to God ; on the contrary, he was dead to the law, that he might live unto God. The doctrine of the gospel, which he had embraced, instead of weakening the bond of duty upon him, did but the more strengthen and confirm it; and therefore, though he was dead to the law, yet it was only in order to his living a new and better life to God, (as Rom. 7. 4, 6.) such a life as would be more agreeable and acceptable to God than his observation of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence thereof, of holiness and righteousness toward God. Agreeably hereunto, he acquaints us,

(2.) That, as he Avas dead to the law, so he was alive unto God through Jesus Christ; (i^. 20.) I am crucified with Christ, &c. And here in his own person he gives us an excellent description of the mysterious life of a believer. [1.] He is crucified, and yet he lives ; the old man is crucified, (Hom. 6. 6.) but the new man is living; he,is dead to the world, and dead to the law, and )'et alive to God and Christ; sin is mortified, and grace quickened. [2. ] He lives, and yet not he; this is stj'ange, Hive, and yet not I; he lives in the exercise of grace ; he has the comforts and the triumphs of grace ; and yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence. [3.] He is crucified with Christ, and yet Christ lives in him ; this results from his mystical union with Christ, by means of which he is interested in tlie death of Christ, so as by virtue of that to die unto sin ; and yet interested in the life of Christ, so as by virtue of that to live unto God. [4.] He lives in thejiesh, and yet I'mes by faith ; to outward appearance he lives as other people do, his natural life is suj^portcd as others are ; yet he has a higher and nobler ])i-in-ciple that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him: hence it is, that though lie lives in the flesh, yet he docs not live after the fiesh. Note, They who have true faith, live bv that faith ; and the great thing which faith fastens u])on, is, Christ's lovineus, and giving himself for us. The great evidence of Christ's lovingus, is, his giving himself for us ; and this is that which we are chiefly concerned to mix faith with, in order to our living ic him.

517

The apostle concludes this discourse with ac(juaint-ingus, that by the doctrine of justification bytaith in Christ, without the works of the law, (which he asserted, and others opposed,) he avoided two great difficulties, which the contrary opinion was loaded with ; First, That he did not frustrate the grace of God, which the doctrine of justification by the works of the law did ; for as he argues, (Rom. 11. 6.) If it be of works, it is no more of grace. Secondly, That he did not frustrate the death of Christ; whereas if righteousness come by the law, then it must follow that Christ is dead in vain ; for if we look for salvation by the law^ of Moses, then we render the death of Christ needless: for to what purpose should he be appointed to die, if we might have been saved without it.'

CHAP. III.

The apostle, in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of tlie s^ospel; and endi^avours, from several considerations, to impress them with a sense of it. II. He proves the doctrine which he had reproved tliem for departing from—that of justification by faith without the works of the law; 1. From the example of Abraham's justification., 2. From the nature and tenour of the law. 3. From tlie express testimony of the Old Testament; and, 4. From the stability of the covenant of God with Abraham. Lest any should hereupon say, VVIierefore then serveth the law ? he answers, (1.) It was added because of transgressions. (2.) It was p-iven to convince the world of the necessity of a Saviour. (3.) It was designed as a schoolmaster, to bring us to Christ. And then he concludes the chapter, by acquainting us with tlie privilege of Christians under the gospel state.

^'t\ FOOLISH Galatians, who hath \J bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2. This only would I learn of you. Received ye the Spirit by the works of the law, or by the hearing of faith ? 3. Are ye so foolish ? Having begun in the Spirit, are ye now made perfect by the flesh ? 4. Have ye suffered so many things in vain, if it he yet in vain ? 5. He therefore that ministereth to you the Spirit, and worketh miracles among you, docth he it by the works of the law, or by the hearing of faith

The apostle is here dealing with those who, having embraced the faith of Christ, still continued to seek for justification by the works of the law, who depended upon their own obedience to the moral precejDts as their righteousness before (iod, and, wherein that was defective, had recourse to the legal sacrifices and purifications, to make it up. These he first sharply reproves, and then endeavours, by the evidence of truth, to convince them. This is the right method, when we reprove any for a fault or an error, to convince them that it is an error, that it is a fault.

He reproves them, and the reproof is ver)- close and warm ; he calls them foolish Galatians, v. 1. Though as Christians they were Wisdom's children, vet as corrupt Christians they were foolish children. Vea, he asks, Who hath bewitched you ? whereby he represents them as enchanted by the arts and snares of their seducing teachers, and so far deluded as to act very unlike themselves. That wherein their folly and infatuation appeared, was, that they did not obey the truth, they did not adhere to the gospel-way of justification, wherein they had been

taught, and \Vhich they had professed to embrace. Note, (1.) It is not enough to know the truth, and to say we believe it, but we must obey it too; we must heartily submit to it, and steadfastly abide by it. And, (2.) Those are spiritually beVvitched, who, when the truth as it is in Jesus is plainly set before them, will not thus obey it. Several things proved and aggravated the folly of these Christians.

1. Jesus Christ had been evidently set forth as crucified among them ; that is, tliey had had the doctrine of the cross preached to them, and the sacrament of the Lord's supper administered among them, ill both which Christ crucified had been set before them. Now, it was the greatest madness that could be for them who liad liad acquaintance with such sacred mysteries, and admittance to such great solemnities, not to obey the truth which was thus published to them, and signed and sealed in that ordinance. Note, The consideration of the honours and privileges we have been admitted to as Christians, should shame us out of the folly of apostasy and backsliding.

2. He appeals to the experiences they had had of the working of the Spirit upon their souls ; {v. 2.) he puts them in mind, that, upon their becoming Christians, they had received the S/iirit, that many of them at least had been made partakers not only of the sanctifving influences, but of the miraculous gifts, of the Holy Spirit, which were eminent proofs of the truth of the Christian religion and the several doctrines of it, and especially of this, that justifica tion is by Christ only, and not by tlie works of the law, which was one of the peculiar and fundamental principles of it. To convince them of the folly of their departing from this doctrine, he desires to know how they came by these gifts and graces ; Was it by the works of the law, that is, the preaching the necessity of these in order to justification ? This they could not say, for that doctrine had n(>t then been preached to them, nor had they, as Gentiles, any pretence to justification that way. Or was it by the hearing of faith, that is, the preaching of the'doctrine of faith in Christ, as the only way of justification ? This, if they would say the truth, they were obliged to own, and therefore must be very unreasonable if they should reject a doctrine, the good effects of which they had had such experience of. Note, (1.) It is usually by the niinistr;^ of the gospel that the Spirit is communicated top'eisons. And, (2.) They are very unwise, who suffer themselves to be turned away from the ministrv and doctrine which have been blessed to their sjjiritual .idvan-tage.

3. He calls upon them to consider their past and present conduct, and from thence to judge whether tliey were not acting very weakly and unreasonably ; {v. o, 4.) he tells them, that they had begun in the S/iij-it, but now were seeking to be ?nade fierfect by the flesh ; they had embraced the doctrine of the gospel, by means of which they had received the Spirit, and wherein only the true way of justification is revealed. And thus they had begun well ; but now they were turning to the law, and expected to be advanced to higher degrees of perfection, by add ing the observation of it to faith in Christ, in order to their justification, which could end in nothing but their shame and disappointment: for this, instead of being an imjirovemcnt upon the gospel, was really a fierversion of it; and while they sought to be justified in this way, they were so far from being more perfect Christians, that they were more in danger of becoming no Christians at all ; hereby they were pulling down with one hand what they had built with the other, and undoing what they had hitherto done in Christianitv. Yea, he further puts them in mind, that they had not only embraced the Christian doctrine, but suffered for it too; and therefore

GALATIANS, III

their folly would be the more aggravated, if now they should desert it: for in this case all that they had suffered would be in vain, it would appear that they had been foolish in suffering for what they now deserted, and their sufferings would be altogether in vain, and of no advantage to them. Note, (1.) It is the folly of apostates, that they lose the benefit of all they have done in religion, or suffered for it. And, (2.) It is very sad for any to live in an age of services and sufferings, of sabbaths, sermons, and sacraments, in vain; in this case former righteousness shall not be mentioned.

4. He puts them in mind, that they had had ministers among them, (and particularly himself,) who came with a divine seal and commission ; for they had ministered the Sfiirit to them, and wrought miracles among them : and he appeals to them, whether they did it by the vjorks of the law, or by the hearing of faith; whether the doctrine that was preached by them, and confirmed by the miraculous gifts and operations of the Spirit, Avas that of justification by the works of the law, or by the faith of Christ: they very well knew that it was not the former, but the latter ; and therefore must needs be inexcusable in forsaking a doctrine which had been so signally owned and attested, and exchanging it for one that had received no such attestations.

6. Even as Abraham believed God, and it was acconnted to him for righteousness. 7. Know ye therefore that they which are of faith, the same are the children of Abraham. 8. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9. So then they who are of faith, are blessed with faithful Abraham. 10. For as many as are of the woiks of the law are under the curse: for it is written,Cursed is every one that continueth not in all things wliich are written in the book of the law, to do them. 11. But that no man is justified by the law in the sight of God, it is evident : for, The just shall live by faith. 12. And the law is not of faith: but. The man that doeth them shall live in them. 13. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written. Cursed is every one that hangeth on a tree : 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15. Brethren, I speak after the manner of men; though it be but a man's covenant, yei,ifit be confirmed, no man disannuUeth, or add-eth thereto. 16. Now to Abraham and his seed were the promises made. He saith not. And to seeds, as of many; but as of one, and to thy seed, which is Christ. 17, And this I say, that the covenant, which was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of no effect. 18. For if

the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

The apostle having reproved the Galatians for their not obeying the truth, and endeavoured to impress them with a sense of their foUy herein ; in these verses he largely proves the doctrine which he had reproved them for the rejecting of; namely, that of justification by faith without the works of the law. This he does several ways.

I. From the example of Abraham's justification. This argument the apostle uses, Rom. 4. Abraham believed God, and that was accounted to him for righteousness; {v. 6.) his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man :, as on this account he is represented as the Father of the faithful, so the apostle would have us to know, that they who are of faith, are the children of Abraham, {v. 7.) not according to the flesh, but according to the promise ; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham, (Gen. 12. 3.) In thee shall all nations be blessed, had a reference hereunto, v. 8. The scripture is said to foresee, because he that indited the scripture, did foresee, that God would justify the heathen world in the way of faith ; and therefore in Abraham, that is, in the Seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed ; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle c?i\\&preaching the gospel to Abraham ; and from thence infers, {■u. 9.) that they who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.

II. He shews that we cannot be justified but by faith fastening on the gospel, because the law condemns us. If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and imdone ; for as ?nany as are of the works of the law, are under the curse ; as many as depend upon the merit of their own works as their righteousness, as plead not guilty, and insist upon their own justification, the cause Avill certainly go against them ; for it is written. Cursed is every one that continueth 7iot in all things which are written in the book of the law, to do them, v. 10. and Deut. 27. 26. 1 he condition of life, by the law, is, ])erfect, personal, and perpetual, obedience; the language of it is, Do this, and live; or, as t. 12. T/ie man that doeth them shall live in them: and for every failure herein the law denounces a curse. Unless our obedience be universal, continuing in al) things that are written in the book of the law, and unless it be perpetual too; if in any instance at any time we fail and come short, we fall under the cui-se of the law. The curse is wrath revealed, and ruin threatened : it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men ; for all have sinned, and are become guilty before God : and if, as transgressors of the law, we are under the curse of it, it must be a vain thing to look for justification by it. But though this is not to be expected from tlie law, yet the apostle afterward acquaints us, that there is a wav open to our escaping this curse, and regaining the favour of God, namely, through faith in Christ, who (as he says, v. 13.) nath redeemed us from the

GALATIANS, III.

5iy

curse of the law, &c. A strange method it was which Christ took to redeem us from the curse of the law, it was by his being himself made a Curse for us ; being made Sin for us, he was made a Curse for us ; not separated from God, but laid for the present under that infamous token of the divine displeasure, which the law of Moses had put a jparti-cular brand upon, Deut. 21. 23. The design of this, was, that the blessing of Abraham might come on the Gentiles through Jesus Christ: that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great/2ro7«Jse of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared, that it was not by putting themselves under the law, but by faith in Christ, that they became the people of God and heirs of the promise. Here note, 1. The misery which as sinners we are sunk into ; we are under the curse and condemnation of the law. 2. The love and grace of our Lord Jesus Christ towards us; he has submitted to be made a Curse for us, that he might redeem us from the curse of the law. 3. The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And, 4. That it is only through faith in him that we can hope to obtain this favour.

III. To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Testament, v. 11. The place referred to is Habak. 2. 4. where it is said. The just shall live by faith ; it is again quoted, Rom. 1. 17. and Heb. 10. 38. The design of it, is, to shew that they only are just or righteous, who do tnily lirue, who are freed from death and wrath, and restored into a state of life in the favour of God ; and that it is only through faith that persons become righteous, and as such obtain life and happiness ; that they are accepted of God, and enabled to live to him now, and are entitled to an eternal life in the enjoyment of him hereafter. Hence the apostle says. It is evident that no man is justified by the law in the sight of God. Whatever he may be in the account of others, yet he is not so in the sight of God, for the law is not of faith ; that says nothing concerning faith in the business of justification, nor does it give life to those who believe ; but the language of it is. The man that doeth them, shall Iri'e in them, as Lev. 18. 5. It requires perfect obedience as the condition of life, and therefore now can by no means be the nde of our justification : this argument of the apostle's may give us occasion to remark, That justification by faith is no new doctrine, but what was established and taught in the church of God, long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can be, justified.

IV. To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated or disannulled by the giving of the law to Moses, t. 15, &c. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham, (v. 8.) and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agi'eement are sealed, both parties are bound, and it is too late then to settle things otherwise ; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word <^i3t6ii«»i signifies both a covenant and a testament. Now the promise made to Abraham, was rather a testament than a covenant. When a testament is become of force by the death of the testator, it is not capable of being altered; and therefore the promise that

was given to Abraham, being of the nature of a testament, it remains firm and unalterable. But if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it, (v. 16.) he shews that there is no danger of that in this case. Abraham is dead, and the ])rophets are dead, but the covenant is made with Abraham and his Seed. And he gives us a very surprising exposition of that. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, " it is m the singular number, and points at a single person— that Seed is Christ." So that the covenant is still in force; for Christ abideth for ever in his person, and in liis spiritual seed, who are his by faith. And|if it be objected, that the law which was given by Moses, did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith, or of the promised Messiah ; he answers, that the subsequent law could not disannul the precedent covenant or promise ; (v. 18.) If the inheritance be of the law, it is no more of promlie; but, says he, God gave it to Abraham by promise ; and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification, which he had thus established. If the mheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise ; for he is not a man, that he should repent.

19. Wherefore then serveth the law ? It was added because of transgressions, till the seed should come to whom the promise was made; and it ivas ordained by angels in the hand of a mediator. 20. Now a mediator is not a mediator of one, but God is one. 21. h the law then against the promises of God ? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24. \Mierefore the law was our schoolmaster, to bring its unto Christ, that we might be justified by faitji. 25. But after faith is come, we are no longer under a schoolmaster. 26. For ye are all the children of God by faith in Christ Jesus. 27. For as many of you as have been baptized into Christ have put on Christ. 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29. And if ye ie Christ's, then are ye Abraham's seed, and heirs according to the promise.

The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it

GAL ATI AN S, III.

•was given. It might be asked, "If that promise was sufficient for salvation, wherefore then serveth the law ? Or why did God give the law by Moses?" To this he answers;

I. The law was added because of transgressions, V. 19. It was not designed to disannul the promise, and to establish a different way of justification from that which was settled by the promise : but i( ivas added to it, annexed on purpose to be subservient to it; and it was so because of transgressions. The Israelites, though they were chosen to be God's peculiar people, were sinners as well as others, and therefore the law was given to convince them of their sin, and of their obnoxiousness to the divine lispleasure on the account of it; for by the law is the knowledge of sin, (Rom. 3. 20.) and the law entered, that sin might abound, Rom. 5. 20. And it was also intended to restrain them from the commission of sin, to put an awe upon their minds, and be a curb upon their lusts, that they should not run into that excess of riot which they were naturally inclined to; and yet at the same time it was designed to direct them to the true and only way whereby sin was to be expiated, and wherein they might obtain the pardon of it, namely, through the death and sacrifice of Christ, which was the special use for which the law of sacrifices and purifications was given.

The apostle adds, that the law was given for this purpose, till the Seed should come to whom the promise was made; that is, either till Christ should come, (the principal Seed referred to in the promise, as he had before shewn,) or till the gospel-dispensation should take place, when Jews and Gentiles, without distinction, should, upon believingj^ become the seed of Abraham. The law was addecrfr because of transgressions, till this fulness of time, or this complete dispensation, was come. But when the Seed was come, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease ; that covenant, being found faulty, was to give place to another, and a better, Heb. 8. 7, 8. And though the law, considered as the law of nature, is always in force, and still continues to be of use, to convince men of sin, and to restrain them from it; yet we are now no longer under the bondage and terror of that legal covenant. The law then was not intended to discover another way of justification, different from that re\ealcd by the promise, but only to lead men to see their need of the promise, by shewing them the sinfulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified.

As a farther proof that the law was not designed to vacate the promise, tlie apostle adds. It was ordained by angels in the hand of a mediator. It was given to Cii^avent persons, and in a different manner from the promise, and therefore for different pnr-fioses. '1 he promise was made to Abraham, and <ill his spiritual seed, including believers of all nations, even of the Gentiles as well as Jews ; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And whereas the promise was given iminediately by God himself, tlie law was given by the ministry of angels, and the hand of a mediator. Hence it appeared, that the law could not lie designed to set aside the promise ; for, {v. 20.) j1 mediator is not a mediator of one, of one party only ; but (Hod is one, but one

1)arty in the promise or covenant made with Abraham : and therefore it is not to be supposed that by H transaction which passed only between him and the nation of the Jews, he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or (ientiles. This would not have been consistent with his wisdom, or with his truth and faithfulness. Moses was

only a mediator between God and the Israelites, not between God and the spiritual seed of Abraham; and therefore the law that was given by him, could not affect the promise made to them, much less be subversive of it.

II. The law was given to convince men of the necessity of a Saviour. The apostle asks, (v. 21.) as what some might be ready to object, "is the law then against the promises of God/ Do they really clash and interfere with each other.'' Or do ye not set the covenant with Abraham, and the law ot Moses, at variance with one another ?" To this he answers, God forbid; he was far from entertaining such a thought, nor could it be infen-ed from what he had said; the law is by no means inconsistent with the promise, but subservient to it, as the de sign of it IS to discover men's transgressions, and to shew them the need they have of a better righteousness than that of the law. That consequence would much rather follow from their doctrine than from his; for if there had been a law give?:, that could have given life, verily righteousness should hav( been by the law ; and in that case the promise would have been superseded, and rendered useless. But that in our present state could not be, for the scripture hath concluded all under sin, {v. 22.) or declared that all, both Jew and Gentile, are in a state of guilt, and therefore unable to attain to righteousness and justification by the works of the law. That discovered their wounds, but could mX afford them a remedy : it shewed that they were guilty, because it a])pointed sacrifices and ])urifications, which were manifestly insufficient to take away sin : and therefore the great design of it, was, that the promise by faith of Jesus Christ might be given to them that believe; that, being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise.

III. The law was designed for a schoolmaster, to ^bring me?: to Christ, v. 24. In the foregoing verse,

the apostle acquaints us with the state of the Jews under the Mosaic economy ; that before faith came, or before Christ|ap])earcd, and the doctrine of justification by faith in him was more fully discovered, they were kept under the law, obliged, under severe penalties, to a strict observance of the various precepts of it; and at that time they were shut up, held under the terror and discipline of it, as prisoners in a state of confinement: the design of this, was, that hereby they might be dis])osed more readily to embrace 7//e faith which should afte?-ward be revealed, or be persuaded to accept Christ when he came into the world, and to fall in with the better dispensation he was to introduce, whereby they were to be freed from bondage and servitude, and brought into a state of greater light and liberty. Now, in that state, he tells them, the laiu was their schoohnaster, to bring them to Christ, that they ?night be justified by faith. As it declared the mind and will of God concerning them, and at the same time denounced a curse against them for eveiy failure in their duty, so it was proper to convince them of their lost and undone condition in themselves, and to let them see the weakness and insufficiency of their own righteousness to recommend them to God. And as it obliged them to a variety of sacrifices, &:c. wliich, thoi'igh thev could not of themselves take away sin, were tvpic'al of Christ, and of the great sacrifice which he was to offer up for the expiation of it, so it directed them (though in a more (lark and obscure manner) to him as their only Relief and Refuge, And thus it was their schooln.aster, to instruct and govern them in their state of minority, or, as the word TaiSatyeeyOf most pro])erly signifies, their servant, to lead and conduct them to Christ, (as children were wont to be led to school bv those scr-

GALATIANS, III.

521

vants who had the care ot them,) that they might be more fully instructed by him as their Schoolmaster, in the true way of justification and salvation, which is only by jaith in him, and which he was appointed to give the fullest and clearest discoveries of. But lest it should be said. If the law was of tliis use and service under the Jewish, why may it not continue to be so under the Christian state too; the apostle adds, {y. 25.) that after faith is coine, and the gosj;el-dispensation had taken place, under which Chi-ist, and the way of pardon and life through faith in him, are set in the clearest light, we are no longer under a schoolmaftter; we have no such need ot the law to direct us to him, as there was then.

Thus the apostle acquaints us for what uses and purposes the law served. From what he says concerning this matter, we may ol)scrve, 1. The goodness of God to his people of old, in giving the law to them: for though, in comparison of the gospel-state, it was a dispensation of darkness and terror, yet it furnished them with sufficient means and helps, both to direct them in their duty to God, and to encourage their hopes in him. 2. The great fault and folly of the Jews, in mistaking the design of the law, and abusing it to a very different purpose from that which Ciod intended in the giving of it: for they expected to be justified by the works of it; whereas it was never designed to be the rule of their justification, but only a means of convincing them of their guilt, and of their need of a Saviour, and of directing them to Christ, and faith in him, as the only way of obtaining this privilege. See Rom. 9. 31, 32.—10. 3, 4. 3. The great advantage of the gospel-state above the legal, under which we not only enjoy a clearer discovery of divine gi-ace and mercy than was afforded to the Jews of old, but are also freed from the state of bondage and terror under which they were held. We are not now treated as children in a state of minority, but as sons grown up to a full age, who are admitted to greater freedoms, and instated in larger privileges, than they were. This the apostle enlarges upon in the following verses.

For, having shewn for what intent the law was given, in the close of the chapter he acquaints us with our privilege by Christ: where he particularly declares,

(1.) That we arc the children of God by faith in Christ Jesus, v. 26. And here we may observe, [1.] Tlie great and excellent privilege which real Christians enjoy under the gospel; they are the children of God; they arc no longer accounted servants, but sons; they are not now kept at such a distance, and under such restraints, as the Jews were, but are allowed a nearer and freer access to God than was gi-anted to them ; yea, they are admitted into the number, and have'a right to all the privileges, of his children. [2.] How they come to obtain this privilege, and that is by faith in Christ Jesus; havingticccpted him as their Lord and Saviour, and relying on him alone for justification and salvation, they are hereupon admitted into tliis happy relation to Ciod, and are entitled to the privileges of it: for (John 1. 12.) as many as received him, to them gave he fiower to beco?ne the sons of God, even to them that believe on his name.

And this faith in Christ, wherebv thev became the children of God, he reminds us, (t. 27.) was what they professed in baptism ; for he adds, .^s viaiiy of you as have been bafitized into Christ, have fiut vn Christ. Having in baptism professed their faith ill him, they were thereby devoted to him, and had, as it were, put on his livery, and declared themselves to be his servants and disciples; and being thus become the members of Christ, they were through him owned and accounted as the children

Vol. VI.—3 U

of God. Here note, First, Baptism is now the so-lenm rite of our admission into the Christian church, as circumcision was into that of the Jews. Our Lord Jesus appointed it to be so, in the commission he gave to his apostles; (Matt. 28. 19.) and accordingly it was their practice to baptize those whom they had discipled to the Christian faith; and perhaps the apostle might take notice of their baptism here, and of tlieir becoming the children of God throbgh faith in Christ, professed therein, to obviate a further objection, which the false teachers might be apt to urge in favour of circumcision. They might be ready to say, "Though it should be allowed that tlie law, as gi\en at mount Sinai, was aljro-gated by the coming of Christ the promised Seed ; yet why should circumcision be set aside too, when that was given to Abraham together with the promise, and long before the giving of the law by Moses ?" But this difficulty is suflficiently removed, when the apostle says, They who are baptized into Christ, have put on Christ: for from thence it appears, that under the gospel, baptism comes in the room of circumcision, and that they who by bajjtism are devoted to Christ, and do sincerely believe in him, are to all intents and puqwscs as much admitted into the privileges of the Christian state, as the Jews were by circumcision into those of the legal, (Phil. 3. 3.) and therefore there was no reason why the use of tliat should still be continued. Note, Secondly, In our baptism we put on Christ, therein we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants : l)eing baptized into Christ, we are baptized into his death, that as he died and rose again, so, in conformity thereunto, we should die unto sin, and walk in newness of life ; (Uom. 6. 3, 4.) it would be of great advantage to us, did we oftener remember this.

(2.) That this privilege of being the children of God, and of being by baptism devoted to Christ, is now enjoyed in common by all real Christians. The law indeed made a difference between Jew and Greek, giving the Jews on many accounts the preeminence: that also made a difference between bond and free, master and servant, and between male and female, the males being circumcised ; but it is not so now, they all stand on the same level, and are all one in Christ Jesus: as the one is not accepted on the account of any national or personal ad\'antagcs he may enjoy above the other, so neither is the other rejected for the want of them ; but all who sincerely belive on Ciirist, of what nation, or sex, or condition, soever they be, are accepted of him, and become the children of God through faith in him.

(3.) That, being Christ's, we are .Abraham's seed, and heirs according to the promise. Tlicir judaizing teachers would make them believe tliat they must be circumcised and keep the law of Moses, or they could not be saved : " No," says the apostle, " there is no need of that; for if ye be Christ's, if ve sincerely believe on him, who is the promised Seed, in whom all the nations of the earth were to be blessed, ve therebv become the true seed of Abraham, the father of the faithful, and as such are heirs according to the /iromise, and consequently are entitled to the great blessings and privileges of it."

And therefore upon the whole, since it appeared that justification was not to be attained by the works of the law, but only by faith in Christ, and that the law of Moses was a temporary institution, and was given for such purposes as were only subservient to, and not subversive of, the promise; and that now, under the gospel, Christians enjoy much greater and better privileges than the Jews did under that dispensation ; it must needs follow, that they were very-unreasonable and unwise, in hearkening to those who at once endeavoured to deprive them of the truth and liberty of the gospel.

GALATIANS, IV.

CHAP. IV.

The apostle, in this chapter, is still carrying on the same general design as in the former—to recover these Christians from the impressions made upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from tlie gospel-doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, F. The

freat excellence of the gospel-state above the legal, v. 1.. 7. I. The happy change that was made in them at their conversion, V. 8. . 11. III. The aHection they had had for him and his ministry, v. 12. . 16. IV. The character of the false teachers by whom they had been perverted, v. 17, 18. V. The very tender affection he had for them, v. 19,20. VI. The history of Isaac and Ishmael, by a comparison taken from which he illustrates the difference between sucli as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the tenderest concern for tliem.

1. I^TOW^ I say, that the heir, as long as JL^ he is a child, differeth nothing from a servant, though he be Lord of all; 2. But is under tutors and governors until the time appointed of the father. 3. Even so we, when we were children, were in bondage under the elements of the world: 4. But when the fulness of the time was come, God sent forth his Son, made of a uoman, made under the law, 5. To redeem them that were under the law, that we might receive the adoption of sons. 6. And be-c{iuse ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

In this chapter the apostle deals plainly with those who hearkened to the judaizing teachers, who cried up the law of Moses in competition with the gospel ot Christ, and endeavoured to bring them under the bondage of it. To convince them of their folly, and to rectify their mistake herein, in these verses he prosecutes the comparison of a child under age, which he had touched upon in the foregoing chapter; and thence shews what great advantages we have now, under the gospel, above what they had under the law. And here,

I. He acquaints us with the state of the Old Testament church : it was like a child under age, and It was used accordingly, being kept in a state of darkness and bondage, ni comparison of the greater liglu and liberty which we enjoy under the gospel. That was indeed a dispensation of grace, and yet it was comparatively a dispensation of dai-kness: for as the hen", in his minority, is under tutors and g'o-veniors till the tune a/ifiointed of his father, by whom he is educated and instructed in those things which at present he knows little of the meaning ot, though afterward they arc likely to be of great use to him ; so it was with the Old Testament church—the Mosaic economy, which they were under, was what they could not tally understand the meaning of; for, as the apostle says, (2 Cor. 3. 13.) They could not steadfastly look to the end of that which was abolished. But to the church, when grown up to maturity in gospel-days, it becomes of great use. And as that was a dispensation of darkness, so of bondage too; for they were in bondage under the elements of the world, being tied to a great number of bur-thensome rites and observances, by which, as by a kind of first rudiments, they were taught and instructed, and whereby they were kept in a state of

subjection, like a child under tutors and governors. The church then lay more under the character of a servant, being obliged to do every thing according to the command of God, without being tully acquainted with the reason ot' it; but the service under the gospel appears to be more reasonable than that was. The time appointed of the Father being come, when the church was to arri\e at its full age, the darkness and bondage under which it before lay are removed, and we are under a dispensation of greater light and liberty.

II. He acquaints us with the much happier state of Christians under the gospel-dispensation, xk 4—7. When the fulness of time was come, the time appointed of the Father, when he would put an end to legal dispensation, and set up another and a better in the room of it, he sent forth his Son, &:c. The Person who was employed to introduce this new dispensation, was no other than the Son of God himself, the only begotten of the Father; who, as he had been prophesied of, and promised, from the foundation of the world, so in due time he was manifested for this purpose. He, in pursuance of the great design he had undertaken, submitted to be ?nade of a tuoman ; there is his incarnation—and to be made under the law ; there is his subjection. He who was truly God, for our sakes became man ; and he who was Lord of all, consented to come into a state of subjection, and to take upon him the form of a servant; and one great end of all this, was, To redeem them that were under the law; to save us from that intolerable yoke, and to appoint gospel-ordinances more rational and easy. He had indeed something more and greater in his view, in coming into the world, than merely to deliver us from the bondage of the ceremonial law ; for he came in our nature, and consented to sutfer and die for us, that hereby he might redeem us from the wrath of God, and from the curse of the moral law, which, as sinners, we all lay under. But that was one end of it, and a mercy reserved to be bestowed at tlie time of his manifestion ; then the more servile slate of the church was to come to a period, and a better to succeed in the place of it; for he was sent to redeem u.s, that we might receive the adoption of sons ; that we might no longer be accounted and treated as servants, but as sons grown up to maturity, who are allowed greater freedoms, and admitted to larger privileges, than while they were under tutors and governors. This the course of the apostle's ai'gu-iiicnt leads us to take notice of, as one thing intended by this expression, though, no doubt, it may also be understood as signifying that gracious adoption which the gospel so often speaks of, as the privilege of those who believe in Christ. Israel was God's son, his first-born, Rom. 9. 4. But now, under the gospel, particular believers receive the adoption ; and, as an earnest and evidence of it, they have to-getlier therewitli the Spirit of adojition, ])utting them ujion the duty of prayer, and enabling them in prayer to eye Ciod as a Father ; {y. 6.) Because ye are sons, God hath sent forth the S/iirit of his Son into your hearts, crying jibba. Father. And hereupon, {x<. 7.) the apostle concludes this argument, by addmg, Wherefore thou art no more a sn-i<ant, but a son ; and if a son, then an heir of God through Christ; that is,"Now, under the gospel-state, we are no longer under the servitude of the law, but, upon our believing in Christ, become the sons of Ciod; we are thereupon accepted of him, and ado])tcd by him ; and, being the sons, we are rdso heirs of (iod, and are entitled to the heavenly inheritance : (as he also reasons, Rom. 8. 17.) and therefore it must needs be the greatest weakness and folly to turn back to the law, and to seek justification by the works of it. From what the apostle says in these verses, we may observe.

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1. The wonders of divine love and mercy towards js, particularly of God the Father, in sending his Son into the world to redeenn and save us; ot the Son of God, in submitting so low, and suffering so much, for us, in pursuance of that design; and of the Holy Spirit, in condescending to dwell in the hearts of believers for such gracious purposes.

2. The great and invaluable advantages which Christians enjoy under the gospel: for, (1.) Wc receive the adoption of sons. Whence note, It is the great privilege which believers have through Christ, that they are adopted children of the God of heaven. We who by nature are children of wrath and disobedience, are become by grace children of love. (2.) We receive the Spirit of adoption. Note, [1.] All who have the privilege of adoption, have the Spirit of adoption; all who are received into the number, partake of the nature, of the children of God; for he will have all his children to resemble him. [2.] The Spirit of adoption is always the Spirit of prayer, and it is our duty in prayer to eye God as a Father. Christ has taught us in prayer to eye God as our Father in heaven. [3.] If we are his sons, then his heirs. It is not so among men, with whom the eldest son is heir; but all God's children are heirs; they who have the nature of sons, shall have the inheritance of sons.

8. Howbeit then, when ye knew not God, ye did service unto them who by nature are no gods, 9. But now, after that ye have known God, or rather arc known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10. Ye observe days, and months, and times, and years. 11. I am afraid of you, lest T have bestowed upon you labour in vain.

In these verses the apostle puts them in mind of what they were before their conversion to the faith of Christ, and what a blessed change their conversion had made upon them ; and thence endeavours to convince them of their great weakness in hearkening to those who would bring them under the bondage of the law of Moses.

I. He reminds them of their past state and behaviour, and what they were before the gospel was preached to them ; then they knew not God, they were grossly ignorant of the true God, and the way wherein he is to be worshipped : and at that time they were under the worst of slaveries, for they did service to them which by nature were no gods ; they were employed in a great number of superstitious and idolatrous services to those, who, though they were accounted gods, were yet really no gods, but mere creatures, and perhaps of their own making, and therefore were utterly unable to hear and help Ihem. Note, 1. Those who are ignorant of the true God, cannot but be inclined to false gods. Those who forsook the God who made the world, rather than be without gods, worshipped such as they themselves made. 2. Religious worship is due to none but to him who is by nature God; for when the apostle blames the doing service to such as by nature were no gods, he plainly shews that He only who is by nature God, is the proper Object of our religious worship.

II. He calls upon them to consider the happy change that was made in them by the preaching of the gospel among them. Now they had known God; they were brought to the knowledge of the true God and of his Son Jesus Christ, whereby they were recovered out of the ignorance and bondage under which they before lay : or rather were known

of God; this happy change in their state, whereby they were turned from idols to the living God, and through Christ had received the adoption of sons, was not owin^ to themselves, but to him ; it was the effect of his free and i-ich grace toward them, and as such they ought to account it; and therefore hereby they were laid under the greater obligation to adhere to the liberty wherewith he had made them free. Note, All our acquaintance with God begins with him; we know him, because we are known of him.

III. Hence he infers the unreasonableness and madness of their suffering themselves to be brought again into a state of bondage ; he speaks of it with surprise and deep concern of mind, that such as they should do so ; How turn ye again, &c. says he, XI. 9. " How is it that ) e, who have been taught to worship God in the gospel-way, should now be persuaded to com])ly with the ceremonial-way of worship ; that ye, who have been acquainted with a dispensation of light, liberty, and love, as that of the gospel is, should now submit to a dispensation of darkness, and bondage, and terror, as that of the law is ?" This they had the less reason for, since they had never been under the law of Moses, as the Jews had been ; and therefore on this account they were more inexcusable than the Jews themselves, who might be supposed to have some fondness for that which had been of so long standing among them. Besides, what they suffered themselves to be brought into bondage to, were but weak and beggarly elements, such things as had no power in them to cleanse the soul, or to afford any solid satisfaction to the mind, and whicli were only designed for that state of pupillage under which the church had been, and which was now come to a period; and therefore their weakness and folly were the more aggravated, in submitting to them, and in symbolizing with the Jews in observing their various festivals, here signified by days, and months, and times, and years. Here note, 1. It is possible for those who have made great professions of religion, to be afterward drawn into verv great defections from the purity and simplicity of it, for this was the case of these Christians. And, 2. The more mercy God has shewn to any, in bringing them into an acquaintance with the gospel, and the liberties and privileges of it, the greater are their sin and folly, in suffering themselves to be deprived of them ; for this th<, apostle lays a special stress upon, that, after they had known God, or rather were known of him, they desired to be in bondage under the weak and beggarly elements of the law.

IV. Hereupon he expresses his fears concerning them, lest he had bestowed on them labour in vain. He had been at a great deal of pains about them, in preaching the gospel to them, and endeavouring to confirm them in the faith and liberty of it; but now they were giving up these, and thereby rendering his labour among them fruitless and ineffectual, and this he could not but be deeply affected with the thoughts of Note, 1. A great deal of the labour of faithful ministers is labour in vain ; and when it is so, it cannot but be a great grief to those who desire the salvation of souls. Note, 2. The labour of ministers is in vain upon those who begin in the Spirit, and end in the flesh ; who, though thev seem to set out well, yet afterward turn aside from the way of the gospel. Note, 3. Those will have a great deal to answer for, upon whom the faithful ministers ot Jesus Christ bestow labour in vain.

12. Brethren, I beseech you, be as I am; for I am as ye are : ye have not injured me at all. 13. Ye know how through infirmity of the flesh T preached the gospel unto

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you at the first. 14. And my temptation which was in the flesh ye despised not, nor rejected ; but received me as an angel of God, even as Christ Jesns. 15. Where is then the blessedness ye spake of? For I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 16. Am f therefore become your enemy, because I tell you the truth ?

That these Christians might be the more ashamed of their defection from the truth of the gospel which Paul had preached to them, he here reminds them of the great affection they formerly had for him and his ministry, and puts ihem upon considering how very unsuitable their present behaviour was to what they then professed. And here we may observe,

I. How affectionately he addresses himself to them ; he styles them brethren, thougli he knew their hearts were in a great measure aUenated from him. He desires that all resentments might be laid aside, and that they would Ijear the same temper of mind toward him, which he did to them ; he would have them to be as he was, for he tvas as they were, and moreover tells them that they had not injured him at all. He had no tjuarrel with them upon his own account; though, in blaming their conduct, he had expressed himself with some warmth and concern of mind. He assures them that it was not owing to any sense of personal injury or affront, (as they might be ready to think,) but proceeded wholly from a zeal for the ti-uth and purity of the gospel, and their welfare and happiness. Thus he endeavours to mollify their spirits toward him, that so they might be the better disposed to receive the admonitions he was giving them ; hereby he teaches us, that in our reproving others we should take care to convince them that our reproofs do not proceed from any private pique or resentment, but from a sincere regard to the honour of God and religion, and their truest welfare; for then they are likely to be most successful, when they appear to be most disinterested.

II. How he magnifies their former affection to him, that hereby they might be the more ashamed of their present behaviour toward him. To this purpose, 1. He puts them in mind of the difficulty under which he laboured when he came first among them ; Ye know, says he, how, through injirmity of the flesh, I jxreached the gosfiel unto you at the first. What this infirmity of the flesh was, which in the following words he expresses by his tem/ttation that wa'3 in hiiflesh, (though, no doubt, it was well known to these Christians to whom he Avrote,) we can have no certain knowledge of: some take it to have been the persecutions which he suffered for the gospel's sake; others, to have been something in his person, or manner of speaking, which might render his ministry less grateful and acceptable, referring to 2 Cor. 10. 10. and to ch. 12. 7—9. But, whatever it was, it seems it made no impression on them to his disadvantage. For, 2. He takes notice, that, notwithstanding this his infirmity, fwhich might possibly lessen him in the esteem oi some others,) they did not despise or reject him on the account of it, but, on the contrary, received him as an angel of God, eveji as Christ Jesus ; they shewed a great deal of respect to him ; he was a welcome messenger to them, even as though an angel of CJod or Jesus Christ himself had preached to them. Yea, so great was their esteem of him, that, if it would have been any advantage to him, (hey could have

plucked out their own eyes, and have given them to him. Note, How uncertain the respects of people are, how apt they are to change their minds, and how easily they are drawn into a contempt of those for whom they once had the greatest esteem and affection, so that they are ready to pluck out the eyes of those for whom they would before have plucked out their own ! We should therefore labour to be accepted of God, for it is a small thing to be judged of man's judgment, 1 Cor. 4. 3.

111. How earnestly he expostulates with them hei'eupon ; Where is then, says he, the blessedness ye sfiake of? As if he had said, " Time was, when you expressed the greatest joy and satisfaction in the glad tidings of the gospel, and were very forward in pouring out your blessings upon me, as the i^ublisher of them ; whence is it that you are now so much altered, that you have so little relish of them, or respect for me ? You once thought yourselves happy in receiving the gospel; have you now any reason to think otherwise ?" Note, Those who have left their first love, would do well to consider, Where is now the blessedness they once spake of, what is become of that pleasure they used to take in communion with God, and in the company of his servants ? The more to impress upon them a just shame of their present conduct, he again asks, (x;. 16.) " jim I become your enemy, because I tell you the truth ? How is it that I, who was heretofore your favourite, am now accounted your enemy ? Can you pretend any other reason for it, than that I have told you the truth, endea\'our-ed to acquaint you with, and to confri-m you in, the truth of the gospel ? And if not, how unreasonable must your disaffection be !" Note, 1. It is no uncommon thing for men to account those their enemies, who are really their best friends ; for so, undoubtedly, those are, whether ministers or otliers, who tell them the truth, and deal freely and faithfully with them in matters relating to their eternal salvation, as the apostle now did with these Christians. 2. Ministers may sometimes create enemies to themselves by the faithful discharge of tlieir duty : for this was the case of Paul, he was accounted their enemy for telling them the truth. 3. Yet ministers must not forl^ear speaking the truth, for fear of offending others, and drawing their <lis])leasure upon them. A. They may be easy in tiieir own minds, when they are conscious to themselves, that, if others are become their enemies, it is only for telling them the truth.

17. They zealously affect you, hit not well; yea, they would exclude you, that ye might affect them. 18. But ?n"s good to be zealously affected always in a good thing, and not only when I am present with you.

The apostle is still carrying on the same design as in the foregoing verses, which was, to convince the Cialatians of their sin and folly in departing fi-om the truth of the gospel: having just before been expostulating with them about the change of their behaviour toward him who endeavoured to establish them in it, he here gives them the character of those false teachers who made it their business to draw them away from it; which if they would attend to, they might soon see how little reason they had to hearkeli to them: whatever opinion they might have of them, he tells them they were designing men, who were aiming to set up themselves, and who, under their specious pretences, were more consulting their own interest than their's; " They zealously affect you," says he; " they shew a mighty respect for vou, and pretend a great deal of affection to you, but not well; they do it not with any good design;

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tViey are not sincere and uprielit in it, for they would exclude you, that ye might affect them ; that which Ihey are chiefly aiming at, is, to engage your afFec-tion's to them ; in order to this, they are doing all th«y can to draw off your affections from me, and from the trutli, that so they may engross you to themselves." This, he assures them, was their design, and therefore they must needs be very unwise in hearkening to them. Note, 1. There may appear to be a great deal of zeal, where yet there is but little truth and sincerity. Observe, 2. It is the usual way of seducers, to insinuate themselves into people's affections, and by that means to draw them into their opinions. 3. Whatever pretences such may make, they have usually more regard to their own interest than that of others, and will not stick at ruining the reputation of others, if by that means they can raise their own. On this occasion the apostle gives us that excellent rule which we have, V. 18. It is good to be zealously affected always in a good thing. What our translation renders in a good thing, some choose to render to a good man, and so consider the apostle as pointing to himself; this sense, they think, is favoured both by the preceding context, and also by the words immediately following, andnotonly when I am present with you: which may be as if he had said, '* Time was, when ye were zealously affected toward me; ye once took me for a good man, and have now no reason to think otherwise of me ; surely then it would become you to shew the same regard to me, now that I am absent from you, which ye did when I was present with you." But if we adhere to our own translation, the apostle here furnishes us with a very good rule to direct and regulate us in the exercise of our zeal: there are two things which to this purpose he more especially recommends to us ; (1.) That it be exercised only upon that which is good ; for zeal is then onlv good, when it is in a good tiling : they who are zealously affected to that which is evil, will thereby only do so much the more hurt. And, (2.) That herein it be constant and steady : it is good to be zealous always in a good thing; not for a time only, or now and then, like the heat of an ague-fit, but, like the natural heat of the body, constant. Happy would it be for the church of Christ, if this rule was better observed among Christians!

19. My little children, of whom I travail in birth again until Christ he formed in you, 20. I desire to he present with you now, and to change my voice; for I stand in doubt of you.

That the apostle might the better dispose these Christians to bear with him in the reproofs which he was obliged to give them, he here expresses his great affection to them, and the very tender concern he had for their welfare : he was not like them—one thing when among them, and another when absent from them ; their disaffection to him had not removed his affection from them ; but he still bore the same respect to them which he had formerly done ; nor was he like their false teachers, who pretended a great deal of affection to them, when at the same timethey were onlv consulting their own interest; but he had a sincere concern for their truest advantage ; he sought not their's, but them. They were too ready to account him their enemy, but he assures them that he was their friend ; nay, not only so, but that he had the bowels of a parent toward them. He calls them his children, as he justly might, since he had been the instrument of their conversion to the Christian faith ; yea, he styles them his little children, which as it denotes a greater degree of tenderness and affection to them, so it mav possibly

have a respect to their present behaviour, whereby they shewed themselves too like little children, who are easily wrought upon by the arts and insinuations of others. He expresses his concern for them, and earnest desire of their welfare and soul-prosjierity, by the pangs of a travailing woman— he travailed in birth for them : and the great thing which he was in so much pain about, and which he was so earnestly desirous of, was, not so much that they might af-tect him, as that Christ might be formed in them ; that they might become Christians indeed, and be more confirmed and established in the faith of the gospel. From whence we may note, 1. The very tender affection which faithful ministers bear towarcl those among whom they are employed ; it is like that of the most affectionate parents to their little children. 2. That the chief thing they are longing and even travailing in birth for, on their account, is, that Christ may be formed in tliem ; not so much that they may gain their affections, much less that they may make a prey of them, but that they may be renewed in the spirit of their minds, wi ought into the image of Christ, and more fully settled and confirmed in the Christian faith and life : and how unreasonably must those people act, who suffer themselves to be prevailed upon to desert or dislike such ministers ! 3. That Christ is not fully formed in men till they are brought off from trusting in their own righteousness, and made to rely only upon him and his righteousness.

As a further evidence of the affection and concern which the apostle had for these Christians, he adds, {v. 20.) that he desired to be then present with them ; that he would be glad of an opportunit}' of being among thcni, and conversing with tliem, and that thereupon he might find occasion to change hisTcice toward them : for at present he stood in doubt of them ; he knew not well what to think of them ; he was not so fully acquainted with their state as to know how to accommodate himself to them ; he was full of fears and jealousies concerning them, which was the reason ot his writing to them in such a manner as he had done; but he would be glad to find that matters were better with them than he feared, and that he might have occasion to commend them, ! instead of thus reproving and chiding them. Note, Though ministers too often find it necessary to reprove those they have to do with, yet this is no grateful work to them ; they had much rather there was no occasion for it, and are always glad when they can see reason to change their voice toward them.

21. Tell me, ye that desire to be under the law, do ye not hear the law ? 22. For ! it is written, that Abraham had two sons, ! the one by a bond-maid, tiie other by a j free-woman. 23. But lie icho iras of the ; bond-woman was horn after the flesh; but he of the free-woman icas by promise. 24. Which things are an allegory; for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 2o. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26. But Jerusalem which is above, is free, which is the mother of us all. 27. For it is written. Rejoice, t/io7r barren that bearcst not; break forth and ^cry, thou that travailest not: for the desolate hath many more children than slie who

GALATIANS, V.

liath a husband. 28. Now we, brethren, as Isaac was, are the children of promise. 29. But as then he that was born after the flesh persecuted him that icas born after tlie Spirit, even so it is now. 30. Never-tlieless what saith the scripture ? Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman. 31. So then, brethren, we are not children ol'the bondwoman, but of the free.

In these verses tlie apostle illustrates the difference between believers who rested in Christ only, and those Judaizers who trusted in the law, by a comparison taken from the story of Isaac and Ish-mael. This he introduces in such a manner as was proper to strike and impress their minds, and to convince them of their great weakness in departing from the truth, and suffering themselves to be de-

Srived of the liberty of the gospel; Tell me, says e, ye that desire to be u?ide7- the laiv, do ye not hear the law ? He takes it for granted that they did hear the law, for among the Jews it was wont to be read in their public assemblies every sabbath-day ; and since they were so very fond of being under it, he would have them duly to consider what is written therein, (referring to what is recorded Gen. 16. and ch. 21.) which if they would do, they might soon see how little reason they had for it. And here,

1. He sets before them the history itself; {v. 22, 23.) For it is ivritten, Abraham had troo sons, &c. Here he represents the different state and condition of these two sons of Abraham ; that the one, Ish-mael, ivas by a bond-maid, and the other, Isaac, by a free-woman ; and that whereas the former was born after the Jlesh, or by the ordinary course of nature, the other was by firomise, when in the course of nature there was no reason to expect that Sarah should have a son.

2. He acquaints them with the meaning and design of this history, or the use which he intended to make of it ; {y. 24—27.) These things, says he, are an allegory, wherein, beside the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was. That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. The former, Agar, represented that which was given from mount Sinai, and which gendereth to bondage, •which though it was a dispensation of grace, yet, in comparison of the gospel-state, was a dispensation oibondage, and became more so to the Jews, through their mistake of the design of it, and expecting to be justified by the works of it. Tor this Agar is mount Smai in Arabia, (mount Sinai was then called Agar l)y the Arabians,) and it answereth to Jerusalem which now is, and is in bondage with her children ; that is, it justly represents the present state of the Jews, who, continuing in their infidelity, and adhering to that covenant, are still in bondage with their children. But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better disjiensation of the covenant, which is free both from the curse of the moral and the bondage of the ceremonial law, and is the mother of tis all; a state into which all, both Jews and (ientilcs, arc admitted, upon their believing in Christ. And to this greater freedom and enlargement of the church under the gospel-dispensation, which was ty])ified by Sarah the mother of the promised seed, the apostle refers that of the prophet, Isa, 54. 1. where it is written, Rejoice,

thou barren that bearest not ; break forth and cry, thou that travailest not: for the desolate hath many ?nore children than she who hath a husband.

3. He applies the history thus explained, to the present case; (r. 28.) JS^w we, brethren, says he, as Isaac was, are the children of the /iromise. We Christians, who have accepted Christ, and rely upon him, and look for justification and salvation by him alone, as hereby we become thes/iiritual, though we are not the natural, seed of Abraham, so we are entitled to the promised inheritance, and interested in the blessings of it. But lest these Christians should be stumbled at the opposition they might meet with from the Jews, who were so tenacious of their law, as to be ready to persecute those who would not submit to it, he tells them that this was no more than what was pointed to in the type ; for as then he that was born after the flesh, persecuted him that was born after the S/iirit, they must expect it would be so now. But, for their comfort in this case, he desires them to consider what the scripture saith, (Gen. 21. 10.) Cast out the bond-vjoman and her son, for the son of the bond-womu72 shall not be heir with the son of the free-woman. Though the judaizers should persecute and hate them, yet the issue would be, that Judaism would sink, and wither, and perish ; but true Christianity should flourish and last tor ever. And then, as a general inference from the whole, or the sum of what he had said, he concludes, {v. 31.) So then, brcthre?:, we are not children of the bond-wo?nan, but of the free.

CHAP. V.

In this chapter, the apostle comes to make application of his forcgoinc; discourse. He begins ituilh a general caution, or exhortation, (v. 1.) which he afterward enforces by several considerations, v. 2 .. 12. He then presses tliem to serious practical podliness, which would be the best antidote against the snares of their false teachers ; particularly,

I. That they should not strive with one another, v. 13.. 15.

II. That tiiey would strive against sin : where he shews, I. That there is in every one a struggle between flesh and spirit, v. 17. 2. That it is our duty and interest, in tliis struggle, to side with the better part, v. 16, 18. 3. He specifies the works of the flesh, which must be watched against, and mortified : and the fruits of the Spirit, wiiich must be brouglit forth and cherished ; and shews of what importance it is that they be so, v. 19 .. 24. And then concludes the chapter with a caution against pride and envy.

1. QTAND fast therefore in the liberty Ik3 wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3. For I testify again to every man that is circumcised, that he u a debtor to do the whole law. 4. Christ is become of no effect unto }'ou, whosoever of you are justified by the law ; ye are fallen from grace. 5. For we through the Spirit wait for the hope of righteousness by faith. G. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision ; but faith which w orketh by love. 7. Ye did run well; who did hinder you, that ye snouid not obey the truth ? 8. This persuasion comclh not of him that calleth you. 9. A little leaven leaveneth the whole lump. 10. I have confidence in you through the Lord, that ye will be none otherwise minded : but he that troubleth you shall bear his judgment, whosoever he be. 11. And I, bre-

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thren, if I yet preach circumcision, why do I yet suffer persecution ? Then is the offence of the cross ceased. 12. I would they were even cut off who trouble you.

■ In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back, under the bondage of the law. He had been arguing against them before, and had largely shewn how contrary the principles and spirit of those teachers were to the spirit ot the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said, that we can be justified only by faith in Jesus Clirist, and not by the righteousness of the law ; and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it; therefore he would have them to stand fast in the liberty where-•with Christ hath made us free, atid not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised ; we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law, and from the curse of the moral law ; so that we are no longer tied to the observation of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therem to do them, ch. 3. 10. 2. We owe this liberty to Jesus Christ, it is he who has made us free ; by his merits he has satisfied the demands of the broken law, and by his authority as a King he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to standfast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any considerations, to be again entangled nvith the yoke of bondage, or persuaded to return back to the law of Moses. This IS the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As,

1. Tliat their submitting tdkcircumcision, and depending on the works of the law for righteousness, was an implicit contradiction of their faith as Christians, and a forfeiture of all their advantages by Jesus Christ, V. 2—4. And here we may observe,

1. With what solemnity the apostle asserts and declares this; Behold, I Paul say unto you ; {v. 2.) and he repeats it, {v. 3.) 7 testify unto you ; as if he had said, " I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if ye be circumcised, Christ shall /irofit you nothing, &c." wherein he shews that what he was now saymg was not only a matter of great importance, liut what might be most assuredly depended on. He was so far from being a preacher of circumcision, (as some might report him to be,) that he looked upon it as a matter of the greatest consequence, that they did not submit to it.

2. What it is which he so solemnly, and with so much assurance, declares ; it is, that if they were circumcised, Christ would firofit them nothing, &c. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say, that none who are circumcised could have any benefit by Christ; for all the Old Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers did impose It, who taught, that excefit they were circumcised, and kefit the law of Moses, they could not be mved. Acts 15. 1. That this is his meaning, ap-

pears from f. 4. where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he de dares that Christ would firofit them nothing; that they were debtors to do the whole law; that Christ was become of no effect to them ; and that they were fallen from grace. From all which expressions it appears, that thereby they renounced that way of [justification which God had established; yea, that j they laid themselves under an impossibility of being justified in his sight, for they became debtors to do I the whole law, which required such an obedience as they were not capable of performing, and denounced a curse against those who failed in it; and therefore condemned, but could not justify them : and, consequently, that having thus revolted from Cluist, and built their hopes upon the law, Christ would ]jj-ofit them nothing, nor be of any effect to them. Thus, as by being circumcised they renounced their Christianity, so they cut themselves off from all advantage by Christ; and therefore there was the greatest rea son why they should steadfastly adhere to that dec trine which they had embraced, and not suffer them selves to be brought under this yoke of bondage. Note, (1.) Though Jesus Christ is able to save to the uttermost, yet there are multitudes to whom he shall profit nothing. (2.) All those who seek to be justified by the law, do thereby render Christ of no effect to them ; by building their hopes on the works of the law, they forfeit all their hopes from him ; for he will not be the Saviour of any who will not own and rely upon him as their only Saviour.

II. To persuade them to steadfastness in the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Christian religion, and acquaints them what their hopes were, namely. That through the S/iirit they were availing for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him : and therefore it must needs be the greatest folly in those who had never been under the law, to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting' for, it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world ; this is called the hc/ie of Christians, as it is the great object of tlieir hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on the account of which we can expect to be brought to the possession of it. 2. How they hope to obtain this happiness, and that is by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to desei'\'e it, but only by faith, receiving and relying upon him as the Lord our Righteousness. It is in this way only that they expect either to be entitled to it here, or possessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness, it is through the Spirit; herein they act under the direction and influence of the Holy Spirit; it is under his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that ii they expected to be justified and

GALATIANS, V.

saved in any other way, they were likely to meet | with a disappointment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel wliich they had embraced.

III. He argues from the nature and design of the Christian institution, which was to abolish the difference between Jew and Gentile, and to establish faith in Christ, as the way of our acceptance with God. He tells them, {v. 6.) that in Christ Jesus, or under the gospel-dispensation, neither circumcision availeth any thing, nor imcircumcision. Though, while the legal state lasted, there was a difference put between Jew and Greek, between those w^ho were, and those who were not, circumcised, the former being admitted to those privileges of the church of God, from which the other were excluded ; yet it was otherwise in the gospel-state; Christ, who is the End of the laiv, being come, now it was neither here nor there whether a man was circumcised or uncircumcised, he was neither the better for the one, nor the worse for the other, nor would either the one or the other recommend him to God ; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But though he assures them that neither circumcision noruncircumcision would avail to their acceptance with God, yet he acquaints them what would do so, and that \?, faith, vjhich ivorketh by love: such a faith in Christ as discovers itself to be true and genuine, by a sincere love to God and our neighbour. If they had this, it mattered not whether they were circumcised or uncircumcised, but without it nothing else would stand them in any stead. Note, 1. No external privileges or profession will avail to our acceptance with (iod, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace; it works by love, love to God, and love to our brethren; and faith, thus working by love, is all in all in our Christianity.

IV. To recover them from their backslidings, and engage them to greater steadfastness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, v. 7. 1. He tells them that they did ruji tvell; at their first setting out in Christianity tliey had behaved themselves very commendably, they had readily embraced the Christian religion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to (iod, and had declared themselves the disci])les of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must -I'un luelt, by living u]) to that profession. Thus these Christians had done for a while, but they had been obstructed in their progress, and were cither turned out of the way, or at least made to flag and falter in it. Therefore, 2. He asks them, and calls upon them to ask themselves, ]Vho did hinder them ? I low it came to pass that they did not hold on in the way wherein they had begun to nm so well .■* He very well knew who they were, and what it was, that hindered them ; but he would have them to put the question to themselves, and seriously consider, whether they had any good reason to liearken to those who gave them this disturbance, and whether what they offered was sufficient to justify them in their present conduct. Note, (1.) Many who set out fair in religion, and run well for a while, run within the bounds appointed for the race, and run with zeal and alacrity too, are yet l)y some means or ;)ther hindered in their progress, or turned out of

the way. (2.) It concerns those who have i un well, but now begin either to turn out of the way, or to tire m it, to inquire what it is that hinders tlieni. Young converts must expect that Satan will be laying stumbling-blocks in their way, and doing all he can to divert them from the course they are in ; but whenever they find themselves in danger of being turned out of it, they would do well to consider who it is that hinders tliem. Whoever they were that hindered these Christians, the apostle tells them, that by hearkening to them, they were kept from obeying the truth, and thereby in danger of losing the benefit of what they had done in religion. The gospel which he had preached to them, and which they had embraced and professed, he assures them was the truth ; it was therein only that the true way of justification and salvation was fully discovered"; and in order to their enjoying the advantage of it, it was necessary that they should obey it, that they should firmly adhere to it, and continue to govern their lives and hopes according to the directions of it. If therefore they should suffer themselves to be drawn away from it, they must needs be guilty of the greatest weakness and folly. Note, [l.J The'^ truth is not only to be believed, but to be obe^ ed ; to be received not only in the light of it, but in the love\ and power of it. [2.] They do not riglitly obey the' truth, who do not steadfastly adhere to it. ' [3.] There is the same reason for our obeying tlie truth that there was for our embracing it: and therefore they act very unreasonably, who, when they have begun to run well in the Christian race, suffer themselves to be hindered, so as not to persevere in it.

V. He argues for their steadfastness in the faith and liberty of the gospel, from the ill rise of that persuasion, whereby they were drawn away from it; {v. 8.) This persuasion, says he, cometh not of him that calleth you. The opinion or persuasion which the apostle here speaks of, was, no doubt, that of the necessity of their being circumcised, and keeping the law of Moses, or of their mixing the works ot the law with faith in Christ in the business of justification. This was what the judaizing teachei-s endeavoured to impose n])ou them, and what they had too easily fallen into. To convince them of their folly herein, he tells them, that this persuasion did not come of him that called tliem, that is, either of God, by whose authority the gospel had been preached to them, and they had been called into the fellowship of it; or of the apostle himself, who had been employed as the instrument of calling them hereunto. It could not come from God, for it was contrary to that way of justification and salvation which he had establislied ; nor could they have received it from Paul himself; for, whatever some might pretend, he had all ahmg been an op])oser, and not a preacher, of circumcision ; and if in any instance he liad submitted to it for the sake of y)eace, yet he had never pressed the use of it upon Christians, much less imjKised it upon them as necessary to salvation. Since then tliis ])ersuasion did not come of him that had callfd them, he leaves them to judge whence it must arise ; and sufficiently intimates, that it could be owing to none but Satan and his instruments, who hv this means were endeavouring to overthi-ow their faith, and ol)struct the progress of the gospel, and therefore that the Galatians had every reason to re-. ject it, and to continue steadfast in the trutli which tiiev had before cinl)racrd. Note, ]. In ordci-toour judging aright of tlie different persuasions in religion there are among Christians, it concerns us to inquire, whether they come of liim that ralleth us, whether or no thev are founded upon the authority of Christ and his apostles. 2. If, ujion inquiry, they appear to liave no such foundation, how forward soever othei's may be to imy^ose them u])on us, we should \ v no means submit to them, I)ut reject them.

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VI. The danger there was of the spreading of this infection, and the ill nifluence it might have upon others, is a further argument which the apostle urges against their complying with their false teachers, in what they would impose on them. It is possible that, to extenuate their fault, they might be ready to say, that there were but few of those teachers among them, who endeavoured to draw them into this persuasion and practice ; or, that they were only some lesser matters wherein they complied with them ; that though they submitted to be circumcised, and to observe some few rites of the Jewish law, yet they had by no means renounced their Christianity, and gone over to Judaism. Or suppose their complying thus far was as faulty as he would represent it.'yet perhaps they might further say, that there were but few among them, who had done so, and therefore he needed not be so much concerned aljout it. Now, to obviate such pretences as these, and to convince them that there was more danger in it than they were aware of, he tells them, (v. 9.) that a little leaven leaveneth the iv/iole lumfi; that the whole lump of Christianity may be tainted and corrupted by one such erroneous principle, or that the whole lump of the Christian society may be infected by one member of it; and therefore that they were greatly concerned not to yield in this single instance ; or, if any had done so, to endeavour by all pro])er methods to purge out the infection from among them. Note, It is dangerous for Christian churches to encourage those among them, who entertain, especially who set themselves to propagate, destructive errors. This was the case here ; the doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shewn: and therefore, though the number, either of the one or the other of these, might be but few, yet, considering ,the fatal tendency of it, and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and unconcerned, but remember that a li'tle leaven leaveneth the whole liimfi. If these were indulged, the contagion might soon spread farther and wider ; and if they suffered themselves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel.

VII. That he might conciliate the greater regard to what he had said, he expresses the hojies he had concerning them ; (i'. 10.) I have conjidence in you, says he, throuifh the Lord, that you will be none otherwine minded. Though he had many fears and doubts about them, (which was the occasion of his using so much ])lainness and freedom with them,) yet he hoped that through the blessing of God upon what he had written, they might be brought to lie of the same mind with him, and to own and abide bv that truth and that lilierty of the gosi)el, which he nad preached to them, and was now endeavouring to confirm them in. Herein he teaches us, that we ought to hope the best even of those concerning whom we have cause to fear the worst. That thev might be the less offended at the rejiroofs he had given them for their unsteadfastness in the faith, he lays the blame of it more upon othei-s than themselves ; for he adds. But he that troubleth you, shall bear his judgment, whosoex-er he he. He was sensible that there were some that troubled them, and would fwrvert the gosfiel of Christ; (as c/j. 1. 7.) and possibly he mav point to some one particular man, who was more busy and forward than othei*s, and might be the chief instrument of the disorder that was among them ; and to this he imputes their defection or inconstancy, more than to ary thing in themselves. This may give us occasion 'o observe, *.hat in reproving sin and error, we should always

Vol. VI.—3 X

distinguish between the leaders and the led ; sucli aj set themselves to draw others thereinto, and such as are drawn aside by them. Thus the apostle softens-and alleviates the fault of these Christians, ever, while he is reproving them, that he might the bettei persuade them to return l;\ and stand fast in, the liberty wherewith Christ had made them free : but as for him or them that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but (it.d would deal with them according to their deserts; and out of his just indignation against them as enemies of Christ and his church, he wishes that they were ex<en cut off; niU cut off from Christ and all hGi)es of salvation by him, but cut off by the censuies of the church, which ought to witness against those teach-ei*s who thus corrupted the ])urity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and dis turb the peace of Christians, do thereby forfeit the privileges of Christian communion, and deserve tr be cut off from them.

VIII. To dissuade these Christians from hearken ing to their judaizing teachers, and to recover then, from the ill impressions they had made upon them, he represents them as men who had used very base and disengenuous methods to compass their designs ; for they had misre])rescnted Jiim, that they might the more easily gain their ends u])f-n them. That which they were endeavouring, was, to bring then: to submit to circumcision, and to mix Judaism with their Christianity ; and the better to accomplish this design, they had given out among them, that Paul himself was a preacher of circumcision : fo;- when he says, (t'. 11.) And I brethren, if I yet fireach circumcision, it plainly ajjpears that they had re])orted him to have done so, and that the>- had made use of this as an argument to prevail with them to submit to it. It is probable that they grounded this rcjjort ujjon his having circumcised Timothy, Acts 16. 3. But though for good reasons he had yielded to circumcision in that instance, yet that he was a j)reaclier of it, and especially in that sense wherein tliey im.-posed it, he utterly denies. To jjrove the injustice of this charge upon him, he offers such ar-.umcnts, as, if they would allow themselves to consider, could not fail to convince them of it: 1. If he would have pre.ached circumcision, le might have avoided persecution. If I yet preach circunr.cision, says lie, why do I yet suffer fiersecution ? *. was e\ ident, and thev could not but be sensible of it, that he was hated and pei-secuted by the Jews ; but what account could be given of this their behaviour toward him, if he had so far symbolized witli them as to pre.ich up circumcision, and the observation of the law of Moses, as necessary to salvation ? This was the great point they were contending for; and if he had fallen in with them herein, instead of being expcsed to their rage, he might have been received into their favour. \\'hcn therefore he was suffering j)erseciition from them, this was a plain evidence that he had not complied with them : yea, that he was so far from preaching the doctrine he was charged with, that, rather than do so, he was willing to expose himself to the greatest hazards. 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased; they would not have taken so much oflence against the doctrine of Christianity, as they did, nor would he and others have been exposed to so much suffering on the account of it, as they were. He ac-([uaints us, (1 Cor. 1. 23.) that the preaching of the ciTiss of Christ, (or the doctrine of justification and salvation only by faith in Christ cioicified,) was to the Jews a stumbling-block. That which they were most offended at in Christianity, was, that thereby circumcision, and the whole frame of the kg-al ad-ministi-ation, were set aside, as no longer in force.

GALATIANS, V.

This raised iheir greatest outcries against it, and stirred ihem up to oppose and persecute the professors of It. Now if Paul and others could have given into t is ojjinion, that circumcision was still to be retained, anil tiie observation of the law of Moses joined with faith in Christ as necessary to sal\ ation, then •their (jftlnce against it would have been in a great measure removed, and they miglit ha\e avoided the sufferings the) underwent for the sake of it. But though others, and particularly those who were so forward to asperse him as a preacher of this doctrine, could easily come into it, yet so could not he ; lie ratlK-r chose to hazard his ease and his credit, j'ea his very life itself, than tlius to corrupt the truth, and give up the liberty of the gospel. Hence it was, that the Jews continued to be so much offended against Christianity, and against him as the preacher of it. Thus the apostle clears himself from the unjust reproach which his enemies had cast upon him, and at the same time shews how little regard was due to those men who could treat him in such an injurious manner, and how much reason he had to wish that they were even cut off.

13. For, hiPthren, ye have been called unto liberty; only wse not liberty for an occasion to the flesh, but by love serve one another. 14. For all the law 'is fulfilled in one word, even in this; Thou siiall love thy neigiibour as thyself. 15. But if ye bite and devour one another, take heed that ye be not consumed one of another. 16. This 1 say then. Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17. For the flesh lusteth against tiie Spirit, and the Spirit, against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would. 18. But if ye be led by the Spirit, ye are not under tiie law. 19. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20. Idolatry, witchcrafl, hatred, variance, emulations, wrath, strife, seditions, heresies,

21. Envyings, murders, drunkenness, re-vellings, and such like : of the which I tell you before, as I have also told you in time past, that they who do such things shall not inherit the kingdom of God. 22. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, 23. Meekness, temperance : against such there is no law. 24. And they that are Christ's have crucified the flesh witii the affections and lusts. 25. If we live in the Spirit, let us also walk in the Spirit. 26. Let us not be desirous of vain-glory, provoking one another, envying one another.

In the latter part of this chapter the apostle comes to exhort these Christians to serious practical godliness, as the best antidote against the snares of the false teachers. Two things especially he presses upon them :

I. That they should not strive with one another, but love one another. He tells them, {v. 13.) that tluy had bee?! called unto liberly; and he would have them to stand fast in the liberty wherewith Christ

had made them free ; but yet he would have them be very careful tliat they did not Hue this liberty as u?i occasion to the Jlcsh ; that they did not thence take occasion to indulge themselves in any corrupt affections and practices, and particularly such as nnght create distance and disaffection, and be the ground of quarrels and contentions among them : but, on the contrary, he would have them by love to serx'e one another, to maintain that mutual love and affection, which, notwithstanding any lesser differences there might be among them, would dispose them to all those offices of respect and kindness to each other, which the Christian religion obliged them to. Note, 1. The liberty we enjoy as Christians, is not a licentious liberty : though Christ has redeemed us from the curse of the law, yet he has not freed us from the obligation of it; the gospel is 2l doctrine according to godliness, (1 Tim. 6. 3.) and is so far from giving the least countenance to sin, that it lays us under the strongest obligations to avoid and subdue it. 2. Though we ought to stand fast in our Christian liberty, yet we should not insist upon it to the breach of Christian charity ; we should not use it as an occasion of strife and contention with our fellow Christians, who may be diffei'ently minded from us ; but should always maintain such a temper towards each other as may dispose us by love to serve one another. This the apostle endeavours to jiersuade these Christians to, and there are two considerations which he sets before them for this purpose: (1.) That all the law is fulfilled in one word, even in this. Thou shall love thy neighbour as thyself, v. 14. Love is the sum of the whole law ; as love to God comprises the duties of the first table, so love to our neighbour those of the second. The apostle takes notice of the latter here, because he was speaking of their behaviour towards one another ; and when he makes use of thi« as an argument to persuade them to mutual love, he intimates both that this would be a good evidence of their sincerity in religion, and also the most likely means of rooting out those dissensions and divisions that were among them. It will appear that we are the disciples of Christ indeed, when we have love one to another ; (John 13. 35.) and where this temper is kept up, if it do not wholly extinguish those unhappy discords that are among Christians, yet at least it will so far accommodate them, that' the fatal consequences of them will be prevented. (2.) The sad and dangerous tendency of a contrary Ijeliaviour ; {v. 15.) But, says he, if instead of serving one another in love, and therein fulfilling the law of God, ye bite and devour one another, take heed ye be not consumed one of another. If instead of acting like men and Chris-, tians, they would behave themselves more like brute beasts, in tearing and rending one another, they could expect nothing as the consequence of it, but that they would be consumed one of another; and therefore they had the greatest reason not to indulge themselves in such quarrels and animosities. Note, Mutual strifes among brethren, if persisted in, are likely to prove a common ruin; they tliat devour one another, are in a fair way to be consumed one of another. Christian churches cannot be ruined but bv their own hands; but if Christians, who should-be helps to one another, and a joy one to anotlier, be as brute beasts, biting and devouring e;»rh otlier, what can be expected Init that tlie CJod of love should deny his grace to them, and the Spirit of love should depart from them, and that the evil spirit, who seeks the destruction of them all, should prevail ?

II. That they should all strive against sin ; and happy would it be for the cluirrh, if Christians would let all their tiuarrels be sw allowed np of this, even a quarrel against sin ; if, instead of biting and devouring one another on the account of their dif-

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ferent opinions, they would all set themselves against sin in themselves and the places where they live. This is what we arc chiefly concerned to fight against, and that which above every thing else we should make it our business to oppose and suppress. To excite Christians hereunto, and to assist them herein, the apostle shews, ,

1. That there is in every one a struggle between the flesh and the Spirit; {v. 17.) T/ieJies/i, the corrupt and carnal part of us, lusts, strives and struggles with strength and vigour, against the S/iirit: it opposes all the motions of the Spirit, and resists every thing tliat is spiritual. On the other hand, the S/iirit, the renewed part of us, strives ag-ainst the flesh, and opposes the will and desire of it: and hence it comes to pass, that ive cannot do the things that we would ; as the principle of grace in us will not suffer us to do all the evil which our corrupt nature would prompt us to, so neither can we do all tlie good that we would, by reason of the oppositions we meet with from that corrupt and carnal principle. Even as in a natural man there is something of struggle; (the convictions of his conscience, and the corruption of his own heart, strive with one another ; his convictions would suppress his corruptions, and his corruptions silence his convictions ;) so in a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature, the remainders of sin and the beginnings of grace; and this Christians must expect will be their exercise as long as they continue in this world.

2. That it is our duty and interest in this sti-uggle to side with the better part, to side with our convictions against our corruptions, and with our graces against our lusts. This the apostle represents as our duty, and directs us to the most effectual means of success in it. If it should be asked. What course must we take, that the better interest may get the better ? he gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption ; and that is, to walk in the Spirit; (v. 16.) This I say then. Walk in the Sfiirit, and ye shall not fuljil the lust of the flesh. By the Sfiirit here may be meant either the Holy Spirit himself, who condescends to dwell i:; the hearts of those whom he has renewed and sanctified, to guide and assist them in the way of their duty ; or that gracious principle which lie implants in tjie souls of his people, and which lusts against the flesh ; or that corrupt principle which still remains in them, as that does against it. Accordingly, the duty here recommended to us, is, that we set ourselves to act under tlie guidance and influence of the blessed Spirit, and agreeably to the motions and tendencv of the new nature in us; and if this be our care in the ordinary course and tenour of our lives, we mav depend upon it, that, though we may not be freed from the stirrings and oppositions of our corrupt nature, we shall l^e kept irom fuljilling it in the lusts thereof; so that though it remain in us, yet it shall not obtain a dominion over us. Note, The best antidote against the poison of sin, is, to walk in the Spirit; to be much in conversing with spiritual things; to mind the things of the soul, which is the spiritual part fif man, more than those of the body, which is his carnal part; to commit ourselves to the guidance of the word, wherein the Holy Spirit makes known the will of God concerning us, and in the wav of our duty to act in a dependence on his aids and influences. And as this would be the best means of preserving them from fulfilling the lusts of the flesh, so it would be good evidence that they were Christians indeed ; for, says the apostle, {v.' 18.) If ye be led by the Sfiirit, ye are not under the law. As if he had said, " You must expect a struggle between flesh and Spirit as long as you are in the world; that the flesh

will be lusting against the Spirit, as well as the Spirit against the flesli : but, if in tlie prevailing bent and tenour of your lives you are led by the Sfiirit; if you act under the guidance and government of the Holy Spirit, and of that spiritual nature and disposition he has wrought in you ; if you make tlie word of Cod your rule, and the grace of Ci< d your principle; it will hence appear, that you arc not tinder the law ; not under tlie condenuimg, though you arc still under the commanding, power of it : for there is now no condemnation in them that are in Christ Jesus, who walk not after the flesh, but after the Sfiint; and as many as are led by the Sfiirit of God, they are the sons of CJod," Rem. 8. 1—14.

3. The apostle specifies the works of the flesh, which must be watched against and mortified, and tlie fruits of tlie Spirit, which must be cherished and brought forth ; (v. 19, Ike.) and by specifying particulars he further illustrates what he is here upon. He begins,

(1.) With the works of the flesh, which, as they are many, so they are ?n'anifest. It is past dispute tliat the things he here speaks of are the works of the flesh, or the product of corrupt and depraved nature ; most of tliem are condemned by the light of nature itself, and all of them by the liglit of scripture. The particulars he specifies are of various sorts ; some are sins against the seventh commandment, such as adultery, fornication, uncleanness, lasciviousness; by which ai-e meant not only the gross acts of these sins, but all such tlioiights,'or words, or actions, as have a tendency toward tiie great transgression. Some are sins against the first and second commandments, as idolatry, and witchcraft ; others are sins against our neighbour, and contrary to the royal law of brotherly love, such as hatred, variance, emulations, wrath, strife, which too often occasion seditions, heresies, envyings, and sometimes break out into murders, not only of the names and reputation, but even of the very lives, of our fellow-creatures. Others are sins against ourselves, such as drunkenness and revellitigs ; and he concludes the catalogue with an et c^etera, and gi\es fair warning to all to take care of them, as they hope to see the face of God with comfort. Of these and such like, says he, I tell you before, as I have also told you in times/last, that they who do such things, how much soever they may flatter themsehes with vain hopes, shall not inherit the kingdom of God. These are sins which will undoubtedly shut men out of heaven. The world of sjiiiits can never be comfortable to those who phin,y;e themselves in the filth of the flesh ; nor will the righteous aijd lioly G'.d ever admit such into his favour and ])rosence, unless tlic\ are first washed and sanctified, and justified in the name of our Lord Jesus, and by the Sfiirit of our God, 1 Cor 6. 11.

(2.) He specifies the fruits of the Spirit, or the renewed nature, which as Christians we are concerned to bring forth, v. 22, 23. And here we raav observe, that as sin is called the work ofthefiesh, because the flesh, or corrupt nature, is the principle that moves and excites men to it ; so grace is said to be the fruit of the Sfiirit, because it wholly proceeds from the Spirit, as the fruit does from the mot: and whereas before the apostle had rhiefly specified those works of the flesh, which were not only hurtful to men themselves, but tended to make them so to one another ; so here he chiefly takes notice of those fruits of the Spirit, which had a tendencv to make Christians agreeable one to another, as well as eas\-to themselves: and this was verv suitable to the caution or exhortation he had before given, {y. 13.) that they should not use their liberty as an occasion to the flesh, but by love serve one another. He particularly recommends to us, Love, to God especially, and to one another for his sake— Joy, by which may

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be understood cheerfulness in conversation with our trieiids, or rather a constant delight in (iod— Peace, with God and conscience, or a peaceiiblencss of temper and behaviour towards others— Long-suffering, patience to defer anger, and a contentedncbs to bear injuries— Gentleness, sucli a sweetness of temper, and especially towards our inferiors, as disposes us to be affable and courteous, and easy to be entreated when any have wronged us— Goodness, kindness and beneficence, which shews itself in a readiness to do good to all as we have opportunity— Faith, fidelity, justice, and honesty, in what we profess and promise to others— Meekness, wherewith to govern our passions and resentments, so as not to be easily provoked, and, when we are so, to be soon pacified —And Temfierance, in meat and drink, and other enjoyments of life, so as not to be excessive and immoderate in the use of them. Concerning these things, or those in whom these fruits of the Spirit are found, the apostle says, There is no law against them, to condemn and punish them. Yea, hence it appears, that they are not under the law, but under gi'ace; for these fruits of the Sjiirit, in whomsoever they are found, plainly shew, that such are led by the S/iirit, and, consequently, that they are not under the law, as v. 18.

And as, by specifying these works of the flesh and fruits of the Sjjirit, the apostle directs us both what we are to avoid and oppose, and what we are to cherish and cultivate ; so, {v. 24.) he acquaints us, that this is the sincere care and endeavour of all real Christians ; And they that are Christ's, says he, they who are Christians indeed, not only in shew and profession, but in sincerity and truth, have cruci/ied the flesh with the affections and lusts. As in their baptism they wei'e obliged hereunto, (for, being baptized into (Mirist, they were baptized into his death, Rom. 6. 3.) so they are now sincerely employing themselves hei-ein, and, in conformity to their Lord and Head, are endeavouring to die unto sin, as he had diedybr it. They have not yet oijtained a complete victory over it, they have still flesh as well as Spirit in them, and that has its affections and lusts, which continue to give them no little disturbance; but as it does not now reign in their mortal bodies, so that they obey it in the lusts thereof, (Rom. 6. 12.) so they are seeking the utter ruin and destruction of it, and to put it to the same shameful and ignominious, though lingering death, which our Lord .Tesus underwent for our sakes. Note, If we would approve ourselves to be Christ's, such as are united tolimi, and interested in him, we must make it our constant care and business to crucify the flesh with its corrupt affections and lusts. Christ will never own those as his, who yield themselves the servants of sin. But though the apostle here only mentions crucifying of the flesh with the affections and lusts, as the care and character of real Christians; yet, no doubt, it is also implied, that, on the other hand, we should shew forth those fruits of the Spirit which he had just before been specifying; this is no less our duty than that, nor is it less necessary to evidence our sincerity in religion. It is not enough that we cease to do evil, but we must learn to do well. Our Christianity obliges us not only to die unto sin, but to live unto righteousness ; not only to oppose the works of the flesh, Init to bring forth the fruits of the Si)irit too. If therefore we would make it appear that we do indeed belong to Christ, this must be our sincere care and endeavour as well as the other: and that it was the design of the apostle to represent both the one and the other of these as our duty, and as necessaiy to sujjport our character as Christians, may l)c gathered from what follows, (r. 25.) where he adds, If we live in the S/iirit, let us also walk in the S/iirit; that is, " If we profess to have received the Spirit of Christ, or that we are renewed in the spirit of our

minds, and endued with a principle cf spiritual life/\ let us make it appear by the proper fruits of the 1 Spirit in our lives." He had bctore told us, that the ) S/iirit of Christ is a privilege bestowed on all the children of God, ch. 4. 6. "Now," says he, " if we profess to be of this number, and as such to ha\e obtained this privilege, let us shew it by a temper and behaviour agreeable hereunto ; let us evidence our good principles by Kood practices. Our conversation will always be answerable to the principle which we are under the guidance and government of: as they that are after thejiesh do mind the things of the fiesh, so they that are after the Spirit do mind the things of the Spirit, Rom. 8. 5. If therefore we would have it appear that we are Christ's, and that we are partakers of his Spirit, it must be bj- our walking not after thejiesh, but after the Spirit. We must set ourselves in good earnest both to mortify the deeds of the body, and to walk in newness of life.

The apostle concludes this chapter with a caution against pride and envy, v. 26. He had before been exhorting these Christians by love to serve one another, {v. 13.) and had put them in mind of what would be the c( nsequence, if, instead of that, the) did bite and dex'our one another, v. 15. Now as a means of engaging them to the one, and preserving them from the other, of these, he here cautions them against being desirous ofvaiji-glory, or giving way to an undue affectation of the esteem and applause of men ; because this, if it were indulged, wculd certainly lead them to provoke one another, and to envy one another. As far as this temper prevails ! among Christians, they will be ready to slight and \ despise those whom they look upon' as infierior to ' them, and to be jnit out of humour if the\' are denied that respect which they think is their due fi'om them ; and they will also be aj)t to envy those bv whom their reputation is in any danger of being lessened : and thus a foundation is laid for those quarrels and contentions, which, as they are inconsistent with that love which Christians ought to maintain towai'ds each other, so are greatly prejudicial to the honour and interest of religion itself. This therefore the apostle would have us by all means to watch against. Note, [1. ] The glory which comes from men, is vain-glory, which, instead of being desirous of, we should be dead to. Note, [2.] An undue regard to the ajjpro-bation and ai)plause of men, is one great ground of the unliapjjy strifes and contentions that are among Christians.

CHAP. VI.

This chapter cliiefly consists of two parts. Fn the former the apostle gives us several plain and practical directions, which more especially tend to instruct Cliristians in their duly to one another, and to promote the communion of saints in love, v. 1 . . 10. In the latter he revives the main design of the epistle, utiich was to fortify tlic Galatians against the arts of their judaizin<»' teachers, and confirm them in the truth and liberty of tne gospel: for which purpose he, I. Gives them the true character of these teachers, and shews them from what motives, and with what views, they acted, V. 11.. 14. And, II. On tlic other hand he acquaints theiu with his own temper and behaviour; from botii which tliey mia;ht easily see how liUle reason they had to slight liim, and to fall in with them. And then he concludes the epistle witli a solemn benediction.

L "|>UETHKEN,if a man be overlaken Jl J in a fault, ye who are spiritual, restore such a one in the spirit of meekness; considering tliyself, lest thou also be tempted. 2. Bear ye one another's burthens, and so fulfil the law of Christ. 3. For if a man think himself to be something, when he is notliing, he deceiveth himself 4. Bullet every nwin prove his own work, and then

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shall he have rejoicing in himself alone, and not in another. 5. For every man shall bear his own burthen. 6. Let him that is taught in the word communicate unto him that teacheth in all good things. 7. Be not deceived; God is not mocked: for whatso-iever a man sovveth, tiiat shall he also reap. 8. For he that sovveth to his flesh shall of the flesh reap corruption; but he that sovveth to the Spirit shall of the Spirit reap life everlasting. 9. And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10. As we have therefore opportunity, let us do good unto all men^ especially unto them who are of the household of laith.

The apostle having, in the foregoing chapter, ex-\iOYX.QAil\w\ht\ax\sby love to serve 07ie another, {y. 13.) and also cautioned us {v. 26.) against a temper which, if indulged, would hinder us trom shewing the mutual love and serviceableness which he had recommended ; in the beginning of this chapter he proceeds to give us some further directions, which, if duly observed, would both promote the one, and prevent the other of these, and render our behaviour both more agreeable to our Christian profession, and more useful and comfortable to one another: particularly,

I. We here are taught to deal tenderly with those who arc overtaken in a fault, v. 1. He puts a common case. If a man be overtaken in a fault, be brought to sin by the surprise of temptation. It is one thing to overtake a fault by contrivance and deliberation, and full resolution in sin ; and another thing to be overtaken in a fault. The latter is the case here supposed, and herein the apostle shews that great tenderness should be used. They who are s/iiritual; by whom is meant, not only the ministers, (as if none but they were to be called spiritual persons,) but other Christians too, especially those of the higher form in Christianity ; these must restore such a one with the S/iirit of meekness. Here observe, 1. The duty we are directed to—to restore such ; we should labour, by faithful reproofs, and pertinent and seasonable councils, to Ijring them to repentance. The original word xstra/iTi^sTt, signifies to set in joint, as a dislocated bone is ; accordingly, we should endeavour to set them in joint again, to bring them to themselves, by convincing them of their sin and error, persuading them to return to their duty, comforting them in a sense of pardoning mercy thereupon, and, having thus recovered them, confii-ming our love to them. 2. The manner wherein this is to be dene— with the sfiirit of meekness; not in wrath and passion, as those who triumph in a brother^s falls, but with meekness, as those who rather mouni for them. Many needful reproofs lose their efficacy bv being given in wrath: but when they are managed with calmness and tenderness, and appear to proceed from a sincere affection to them, and concern for their welfare, they are likely to make a due impression. 3. A very good reason why this should be done with meeknes";— considering thyself, lest thou also be temlited. We ought to deal very tenderlv with those who are overtaken in sin, because we none of us know but it may some time or other be our own case. We also may be tempted, yea, and overcome, by the temptation ; and therefore, if we rightly consider ourselves, this will dispose us to do by others as we desire to be done by in such a case.

II. We arfe here directed to bear one another's hurthfns, v. 2. This may be considered either as

referring to what goes before, and so may teach us to exercise forbearance and compassion towards one another, in the case of those weaknesses, and follies, and infirmities, which too often attend us— that, though we should not wholly connive at them, yet we should not be severe against one another, on the account of them ; or as a more general precept, and so it directs us to sympathize, with one another under the various trials and troubles that we may meet with, and to be ready to afford each other the comfort and counsel, the help and assistance, which our circumstances may require. To excite us hereunto, the apostle adds, by way of motive, that so we shall-/7^^/ the law of Christ. This is to act agreeably to the law of his /irece/it, which is the law of love, and obliges us to a mutual forbearance and forgiveness, to sympathy with, and compassion towards, each other'; and it would also be agreeable to his/lattern and example, which have the force of a law to us. He bears with us under our weaknesses and follies; he is touched with a fellow-feeling of our infirmities; and therefore there is good reason we should maintain the same temper towards one another. Note, Though as Christians we are freed fronri the law of Moses, yet we are under the law of Christ; and therefore, instead of laying unnecessary burthens upon others, (as those who urged the observation of Moses's law did,) it much more becomes us to fulfil the law of Christ by bearing one another's burthens.

The apostle being aware how gi'eat a hinderance firide would be to the mutual condescension and sympathy which he had been recommending, and that a conceit of ourselves would dispose us to censure and contemn our brethren, instead of bearing with their infirmities, and endeavouring to restore them when overtaken with a fault; he therefore (y. 3.) takes care to caution us against this; h*^ supposes it as a very possible thing, (and it would be well if it were not too common,) for a man to think himself to be something, to entertain a fond rpinion of his own sufficiency, to look upon himself i.? wiser and better than other men, and as fit to dictate and prescribe to them, when in truth he is nothing, has nothing of substance or solidity in him, or that can be a ground of the confidence and superiority which he assumes. To dissuade us from giving way to this temper, he tells us that such a one does but deceive himself; while he imposes upon others, by pretending to what he has not, he puts the greatest cheat upon himself, and sooner or later will find the sad effects of it. This will never gain him that esteem, either with God or good men, which he is ready to exjject; he is neither the freer from mistakes, nor will he be the more secure against temptations, for the good opinion he has of his own sufficiency, but rather the more liable to fall into them, and to be overcome by them ; for he that thinks he stands, had need to take heed lest he fall. Instead thcrefoj-e of indulging such a vain-glorious humour, which is both destructive of the love and kindness we owe to our fellow-Christians, and also injurious to ourselves, it would much better become us to accept the apostle's exhortation, (Phil. 2. 3.) To do nothing through strife or vain-glory ; but that in lowliness of mind we should each esteem other better than ourselves. Note, Self-fowceit is but se\{-de-celt : as it is inconsistent with that charitv we owe to others, (for charity vaunteth not itself, is not fluffed ufi, 1 Cor. 13. 4.) so it is a cheat upon ourselves ; and there is not a more dangerous cheat in the world than self-deceit is. As a means of preventing this evil,

III. We are advised. Every one to prove his own work, V. 4. By our own work is chiefly meant our pwn actions or behaviour. These the apostle directs us to firove, that is. seriously and impartially

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to examine them by the rale of God's word, to see whether or no they are agreeable to it, and therefore such as God and conscience do approve of. This he rei:)resents as the duty of every man; instead of being forward to judge and censure others, it would much more become us to search and try our own ways; our business lies more at home than abroad, .with ourselves than with other men ; for what have we to do, to jud^e another man^s servant? From the connexion ot this exhortation with what goes before, in appears, that if Christians did duly employ thmselves in this work, they might easily discover those defects and failings in themselves, which would soon convince them how little reason they have either to be conceited of themselves, or severe in their censures of others. And so it gives us occasion to observe, that the best way to keep us from being proud of ourselves, is, to prove our ownselves; the better we are acquainted with our own hearts and ways, the less liable shall we be to despise, and the more disposed to compassionate and help, others under their infirmities and afflictions.

That we might be persuaded to this necessary and profitable duty of proving our own work, the apostle urges two considerations very proper for this purpose.

1. This is the way to have rejoicing in ourselves alone. If we set ourselves in good earnest to firove our own work, and, upon the trial, can a/i/irove ourselves to God, as to our sincerity and uprightness toward him, then may we exjject to have com-foi t and peace in our own souls, having the testimony of our own consciences for us; (as 2 Cor. 1.12.) ancl t!us, he intimates, would be a much better ground of joy and satisfaction than to be able to rejoice in another, either in the good opinion which others may have of us, or in having gained over others to our opinion, which the false teachers were wont to gVrv in, (as we see, v. 13.) or by comparing our-seUes with others, as, it should seem, some did, who wt,re ready to think well of themselves, because thev were not so bad as some others. Too many are apt to value themselves upon such accounts as these; but the joy that results thence, is nothing to that which arises from an impartial trial of ourselves by the rule of God's word, and our being able thereupon to approve ourselves to him. Note, (1.) 1 hough we have nothing in ourselves to doast of, yet we may have matter of rejoicing- in ourselves: our works can merit nothing at the hand of God ; but if our consciences can witness for us, that they are such as he for Christ's sake approves and accepts, Vve may upon good ground rejoice therein. 2. The true way to have rejoicing in ourselves, is, to be much in firoving our own works ; in examining ourselves bv the unerring rule of God's word, and not by the false measure of what others are, or may think of us. (3.) It is much more desirable to have matter of glorying in ourselves than in another. If we have the testimony of our consciences, that we are accepted of God, we need not much concern ourselves about what others think or say of us ; and without this the good opinion of others will stand us in little stead.

2. The other argument which the apostle uses to press upon us this duty of pro\'ing our own work, is, That every man shall bear his own burthen ; (y. 5.) the meaning of wliich is, that at the great dav every '^ne shall be reckoned witli according as his bc-Iviviour hei-e has been. He supposes that there is :\ dav coming, wlien we must all give an account of ourselves to God; and he declares that then the judgment will ])roceed, and the sentence pass, not :iccording to tlie sentiments of the world concci-ning u'i, or any ungrounded opinion we may have had of ourselves, or upon our having been better or worse

than others, but according as our state and beruT) viour have really been in tlie sight of God. And if there be such an awful time to be expected, when he will render to every one according to his works, surely there is the gi-eatest reason why we should firove our own works now ; if we must certainly be called to an account hereafter, surely we ought to , be often calling ourselves to an account here, to i see whether or no we are such as God will own and approve then : and as this is our duty, so if it were more our practice, we should entertain more becoming thoughts both of ourselves and our fellow-Christians ; and instead of bearing hard upon one another, on the account of any mistakes or failings we may be guilty of, we should be more ready to fulfil that law of Christ, by which we must be judged in bearing one another's burthens.

IV. Christians are here exhorted to be free and liberal in maintaining their ministers ; {v. 6.) Let him that is taught in the word, communicate to him that teacheth, in all good things. Here we may observe, 1. The apostle speaks of it as a thing known and acknowledged, that, as there are some to be taught, so there are others who are appointed to teach them. The office of the mimstry is a divine institution, which does not lie open in common to all, l)ut is confined to those only whom (iod has qualified for it, and called to it: even reason itself directs us to put a difference between the teachers and the taught; for if all were teachers, there would be none to be taught, and the scriptures sufficiently declare that it is the will of God we should do so.

2. It is the word of God wlierein ministers are to teach and insti'uct others; that which they are to preach, is the word, 2 Tim. 4. 2. That which they are to declare, is the counsel of God, Acts 20. 27. They are not lords of our faith, but helpers of our joy, 2 Cor. 1. 24. It is the word of God which is the only rule of faith and life; this they are concerned to study, and to open, and improve, for the edification of others, but they are no further to be regarded than as they speak according to this rule.

3. It is the duty of those who are taught in the word, to support those who are appointed to teach them ; for they are to commjinicate to them in all good things, freely and cheerfully to contribute of the good things which God has blessed them with, what is needful for their comfortable subsistence. Ministers are to give attendarice to reading, to exhortation, to doctrine ; (1 Tim. 4. 14.) tliey are not to entangle themselves with the affaiis of this life; (2 Tim. 2. 4.) and therefore it is but fit and equitable, that, while they are sowing to others spiritual things, they should reap their carnal things. And this is the appointment of (iod himself: for as under the law, theii who ministered about holy things, lix'ed of the things of the temple; so hath the Lord ordained, that they who preach the gospel, should live of the gospel, i Cor. 9. 11, 13, 14.

V. Here is a caution to take heed of mocking God, or of deceiving ourselves, by imagining that he can be imposed u])on by mere pretensions or professions ; (7'. 7.) Be not deceived, God is not rnocked. This may be cmsidercd as referring to the foregoing exhoi'tation ; and so the design of it is to convince those of their sin and folly, who endeavoured by anv ])lausible pretences to'excuse themselves from doing their duty in supporting their ministers : or it may be taken ni a more general view, as respecting the whole business of religion, and so as designed to take men off fmm entertaining any vain hopes of enjoving its rewards, while they live in the neglect of its duties. The apostle here supposes that manv arc ai)t to excuse themselves from the work of religion, and especially the more self-denying and chargeable parts of it, though at thp same time they may maKc a s)iew and pi"ofession of

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J35

it; but he assuies them that this their way is their folly, for though hereby they may possibly impose upon others, yet they do but deceive themselves it" they think to impose upon God, who is perfectly acquainted with their hearts as well as actions, and as he cannot be deceived, so he will not be mocked ; and therefore to prevent this, he directs us to lay it down as a rule to ourselves, IViat whatsoever a man soweth, that shall he also rea/i; or that according as we behave ourselves now, so will our account be in the great day. Our present time is seed-time, in the other world there will be n great harvest; and as the husbandman reaps in the harvest according as he sows in the seedness, so we shall reap then as we sow now. And he further acquaints us, (jlk 8.) that as there are two sorts of seedness, sowing to the flesh, and sowing to the Si)irit, so accordingly will the reckoning be hereafter ; If 7ve sow to the flesh, we shall of the flesh rea/t corru/ition. If we sow the wind, we shall reafi the whirlwind. They who live a carnal sensual life, who, instead of employing themselves to the honour of God, and the good of others, spend all their thoughts, and care, and time, about the flesh, must expect no other fruit of such a course than corrufi-tion ; a mean and short-lived satisfaction at present, and ruin and misery at the end of i^. But, on the other hand, they that sow to the S/iirit, that, under the guidance and influence of the Spirit, do live a holy and spiritual life, a life of devotedness to God, and of usefulness and serviceableness to others, may depend upon it, that of the S/iirit they shall rea/i life everlasting; they shall have the truest comfort in their present course, and an eternal life and happiness at the end of it. Note, They who go about to mock God, do but deceive themselves; hypocrisy in religion is the greatest folly as well as wickedness ; since the God wo have to do with, can easily see through all our disguises, and will certainly deal with us hereafter, not according to our professions, but our practices.

VI. Here is a further caution given us, not to be weary in well doing, v. 9. As we should not eoc-cuse ourselves from any part of our duty, so neither should we grow weary in it. There is in all of us too great a proneness hereunto; we are verj' apt to flag and tire in duty, yea to fall off from it, particularly that part of it which the apostle here has a special regard to, that of doing good to others. This therefore he would have us carefully to watch and guard against; and he gives this very good reason for it, because in due season we shall rea/t, if we faint not; where he assures us, that there is a recompense of reward in reserve for all wlio sincerely employ themselves in well doing; that this reward will certainly be bestowed on us in the proper season —if not i^n this world, yet undoubtedly in the next; but then tluit it is upon supposition that we faint not in the way of our duty : ii we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and ad\'antage of what we have already done; but if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompense for all our pains and constancy. Note, Perseverance in well-doing is our wisdom and interest, as well as dutv, for to this only is the reward promised.

VII. Here is an exhortation to all Christians to do good in their places; (v. 10.) ./^« we have therefore cfifiortunity, &c. It is not enough that we be good ourselves, but we must do good to others, if we would approve oui-selves to be Christians indeed. The duty here recommended to us, is the same that is spoken of in the foregoing verses; and as ihere the apostle exhorts us to sincerity and fierse-vcrance in it, so here he directs us bfth as to the

objects and the rule of it. 1. The objects of this duty are more generally all men ; we are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were ipt to do; but should be ready to exterid it to all who partake of the sameconuiuin nature with us, as far as we are capable, and they stand in need ui us. But yet, in the exercise of it, wc are to lia\e a special regard to the household of faith, or to those who ])rofess the same common taith, and are members of the same body of Christ, with us: tlicugh others are not to be excluded, \ et these are to be preferred. 'I'hc chanty of Christians should be extensive charity ; but yet therein a ])articular respect is to be had to good people. God does good to all, but in an especial manner he is good to his own servants ; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to other;--, is, as roe have o/ifiortunity; which implies, (1.) That we should be sure todo it while we have o/ifiortunity, or while our life lasts, which is the only season wherein we are capable of doing good co them. If therefore we would behave ourselves aright in this matter, w-e. must not, as too many do, neglect it in our lifetime, and defer it till we come to die, under a pretence of doing something of this nature then : lor as we cannot be sure that we shall then have an opportunity for it, so neither, if we should, have we any ground to expect that what we do will be so acceptable to God, much less that we can atone for our past neglects by leaving something Ixhind us for the good of others, when we can no longer keep it ourselves. But we should take care to do good in our life-time, yea, to make this the business of our lives. And, (2.) That we be ready to inqjrove every opfiortunity for it: we should not content ourselves in having done some good already ; but, whenever fresh occasions offer themselves, as far as cur capacity reaches, we should be ready to embrace them too, for we are directed to give a portion to seven, and also to eight, Eccl. 11. 2. Note, [1 ] As God has made it our duty to do good to others, .lo he takes care in his providence to furnish us with cjjjwrtuni-ties for it. The poor we have always with ns. Matt. 26. 11. [2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our cajjacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charitv and beneficence, and particularly in the choice of the i)ropei objects of it; for thoug'li none who stand in need ol us, are to be wholly overlooked, yet there is adifler-ence to be made between some and others.

n. Ye see how large a letter I have written unto you with mine own hand, 12. As many as desire to make a fair shew in the flesh, they constrain you to he circumcised; only lest they should suffer persecution for the cross of Christ. 13. For neither they then)selves who are circumcised keep the law ; hut desire to have you circumcised, that they may glory in your flesh. 14. But God forl)id that I should glory, save in tlie cross of our Lord Jesus Christ, by whom the world is crucified unto me, and 1 unto the world. 1 5. For in Ciirist Jesus neither circumcision availelh anv thing, nor uncircumcision, hut a new creature. 16. And as many as walk according to this rule, peace hi; on them, and mercy

GALATIANS, VI.

and upon tlie Israel of God. 17. From hencelbrth let no man trouble me; for I bear in my body the marks of the Lord Jesus. 18. Brethren, the grace of our Lord Jtsus Christ be with your spirit. Amen.

The apostle, having at lai'ge established the doctrine of the gospel, and endeavoured to persuade these Christians to a behaviour agreeable to it, seems as it" he intended here to have jiut an end to the epistle, especially when he had acquainted them, that, a.-5 a particular mark of his respect to them, he had written this large letter ivit/i his own hand, and had not made use of another as his amanuensis, and only subscribed his name to it, as he was wont to do in his otlier eiiisiles: but such were his affection to then), and concern to recover them from the ill impressions made upon them by their false teachers, that he cannot break off till he has once again given them the true character (jf those teachers, and an account of his own contrary temjjer and behaviour; that, by comparing these together, they might the more easily set how little reason they had to depart from the doctrine he had taught them, and to comply with their's.

I. He gives them the true character of those teachers who were industrious to seduce them, in several particulars. As, 1. They were men who desired to make a fair shew in thejiesh, v. 12. They were very zealous for the exteiMials of religion ; forward to observe, and to ot^lige others to observe, the rites of the ceremonial law, tliough at the same time they had little or no regard to real piety ; for, as tlie apostle says of them in the following verse, neither do they themselves keefi the law. Proud, vain, and carnal hearts desire nothing more than to make a fair shew in the flesh ; and they can easily be content with so much religion as will help them to keep up such a fair shew ; but frequently those have least ot the substance of religion, who are most solicitous to make a shew of it. 2. Tiiey were men who were afraid of suffering, for they constrained the Gentile Christians to be circumcised, only lest they should suffer /tersecuiion for the cross of Christ. It was not so much out of a regard to the law, as to themselves ; they were willing to sleep in a whole skin, and to save their worldly cargo, and cared not though they made shipwreck of faitli and a good conscience. That which they chief! v aimed at, was, to please the Jews, and to keep u]) their reputation among them, and so to ])rcvent th;; trouble that Paul, and other faithful ])rofessors of the doctrine of Christ, lay open to. And, o. Anntlier ])art of their character was, that they were men of a /larry-s/iirit, and who had no further zeal for the liw tlian as it subserved their carnal and selfish designs ; for they drsired to have these Christians circumcised, that they niit^ht glory in their flesh, {v. 13.) thiit they might s ly, they had gained them over to their side, and made proselytes of them, of which they carried the mark in their flesh. And thus while they pretended to promote religion, thuv were the greatest enemies of it ; for notl\ing has been more destructive to the interest of religion than men siding and party-making.

II. Mc acquaints us, on the other hand, with his own temper and behaviour, or makes profession of his own faith, hope, and jov ; particidarly,

1. That his principal glory was in the cross of Christ ; (iod forbid, .says he, that I should glory, save in the cross of our Lord .^esus Christ, v. 14. Bv the cross of Christ is hei-e meant, his s\ifferings and death on the cross, or the doctrine of salvation hv a crucified l^edeemer. This was what the Jews st\iniblcd at, and the (irceks accoimted foolishness ; and the judaizing teachers themselves, though thev iiad embraced Christianity, yet were so far ashamed

of it, that, in compliance with the Jews, ana to avoid persecution from them, they were for mixmg the observation of the law of Moses with faitli in Christ, as necessary to salvation : but Paul had a ver\' dif-fei'ent opinion of it; he was so far from being offended at the cross of Christ, or ashamed of it, or afraid to own it, that he glories in it; yea, he desires to glory in nothing else, but rejects the thought of setting up any thing in competition with it, as the object of his esteem, with the utmost abhorrence ; God forbid, &c. This was the ground of all his hope as a Christian : this was the doctrine, which, as an apostle, he was resolved to preach : and whatever trials his firm adherence to it might bi'ing upon him, he was ready, not onlv to submit to them, but to rejoice in them. Note, The cross of Christ is a good Christian's chief glory, and there is the greatest reason why we should glory in it, for to it we owe all our joys and hopes.

2. That he was dead to the woild. By Christ, or by the cross of Christ, the world 'H'as crucified to him, and he to the world ; he had experienced the power and virtue of it in weaning him from the world, and this was one gi-eat reason of his glorying in it. The false teachers were men of a worldly temper, their chief concern was about their secular interests, and therefore they accommodated their religion thereunto. But Paul was a man of another spirit; as the world had no kindness for him, so neither had he any great regard to it; he was got above both the smiles and the frowns of it, as one who is a dying out of it. This is a temper of mind that all Christians should be labouring after; and the best way to attain it, is, to converse much with the cross of Christ; the higher esteem we have of him, the meaner opinion shall we have of the world ; and the more we contemplate the sufferings our dear Redeemer met with from the world, the less likely shall we be to be in love with it.

3. That he did not lay the stress of his religion on one side or other of the contesting interests, but on sound Christianity, v. 15. There was at that time an unhappy division among Christians; circumcision and uncircumcision were become names by which they were distinguished from each other; for {ch. 2. 9, 12.) the Jewish Christians are called the circu?ncision, and they of the circumcision. The false teachers were very zealous for circumcision ; yea to that degree, as to represent it as necessary to salvation, and therefore they did all they could to constrain the Gentile Christians to sul)mit to it : wherein they had carried the matter much further than others did ; for though the apostles connived at the use of it among the Jewish converts, yet they were by no means for imposing it on the (ientiles. But what they laid so great a stress upon, Paul made very little account of. It was indeed of great importance to the interest of Christianity, that circumcision should not be imposed on the Cientile converts, and therefore Mwhchad set himself with the utmost vigour to op pose: but as for mere circumcision or uncircumcision, whether those wlio had embraced the Christian religion had l)een Jews or Gentiles ; and whether they were for or at^ainst continuing the use of circumcision, so that they did not place their religion in it— this was comparatively a matter of little moment with him ; for he very well knew, tliat /// Jesus Christ, in his account, or under the Christian dispensation, neither ci}-cu?ncision availed any thing, nor uncircuivcisi'ni, ;is to men's acceptance with God, hut a nnu creature. Here he ac'iuaints us, both whf-rein real ?-eliii;ion does not, and wherein it does, consist ; it drcs not consist in circumcision or uncircumcision, in oiir beinir m this or the other denomination of Christi;uis ; but it consists in our being new creatures ; not in having a new name, or put ting on a new face, but in our being renewed in the

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537

spirit of our minds, and having Christ tormed in us: ;his is of the greatest account wiili G(xi, and so it was with tl\e apostle. If we compare this text with some others, we may more fully see what it is that renders us most acceptable to God, and which theie-fore we should be chiefly concerned about. Here we are told, that it is a yinv creature; and {ch. 5. 6.) tiiat It h/aic/i ivhich ivorketli by love, and (1 Cor. 7. 19.) that it x'r.the kerfiing the command mentH of God: from all which it appears, that it is a change of mind and heart, whereby we are disposed and enabled to believe in the Lord Jesus, and to live a life of devoted-ness to (iod ; and that where this inward vital practical religion is wanting, no outward professions, or particular names, will ever stand us in any stead, or be sufficient to recommend us to him. Were Christians duly concerned to experience this in themselves, and to promote it in others ; if it did not make them lay aside their distinguishing names, yet It would at least take them off from laying so great a stress upon them, as they too often do. Note, Christians should take care to lay the stress of their religion where God has laid it, that is, on those things which are a\ailable to our acceptance with him ; so we see the apostle did, and it is our wisdom and interest herein to follow his example.

The apostle having shewn what was of chief consideration in religion, and what he laid the greatest stress upon, that is, not a mere empty name or profession, but a sound and saving change ; in v. 16. he pronounces a Ijlessing upon all those who walk according to this rule ; And as many as walk according to this rule, peace be ujion them, and mercy ufion the Israel of God. The rule which he here speaks of, may be considered as signifying either more generally the whole word of God, which is the complete and perfect mle of faith and life ; or that doctrine of the gospel, or way of justification and salvation, which he had laid down in this epistle, by faith in Christ without the works of the law ; or, as more immediately referring to the new creature, which he had just before been speaking of. The blessings which he desires for those who walk according to this rule, or which he gives them the hope and prospect of, (for the words may be taken either as a prayer or a promise,) are, /leace and mercy —peace with God and conscience, and all the comforts of this life, as far as they are needful for them—and mercy, that is, an interest in the free love and favour of God in Christ, which are the spring and fountain of all other blessings. A foundation is laid for these in that gracious change which is wrought in them ; and while they behave themselves as new creatures, and govern their lives and hones by the rule of the gospel, they may most assuredly depend upon them. These, he declares, shall he the portion of all the Israel of God, by whom he means all sincere Christians, whether Jews or Gentiles; all who are Israelites indeed, who, though they may not be natural, yet are become the s/iiritual, seed of Abraham ; these, being heirs of his faith, are also heirs together with him of the same promise, and consequently entitled to the peace and mercy here spoken of. The Jews and judaizing teachers were for confirming these blessings onlv to such as were circumcised, and kept the law of Moses ; but, on the contrary, the apostle declares that they belong to all who walk according to the rule of the gospel, or of the new creature, even to all the Israel of God ; intimating, that those only are the true Israel of God, who walk according to this rule, and not that of circumcision, which they insisted so much upon ; and therefore that this was the true way to obtain peace and mercy. Note, (1.) Real Christians are such as walk by rule ; not a rule of their own devising, but that which God himself nas prescribed to them. (2.) Even those who walk according to this rule do yet stand in need of the

Vol. VI.—3 Y

mercy of God. But, (3.) All who sincerely endeavour to walk according to this rule, may be assured that peace and mercy shall be upon them : this is the best way to have peace with God, ourselves, and others ; and thereupon, as we may be sure of the fa vour of (iod now, so we may be sure that we shall find mercy with him hereafter.

4. That he had cheerfully suffered persecution for the sake of Christ and Christianity, t'. 17. As the cross of Christ, or the doctrine of salvation by a crucified Redeemer, was what he chiefly gloried in, so he had been willing to run all hazards rather than he wr.uld betray this truth, orsutter it to be corrupted. The false teachers were afraid <-f jjeisecution, and this was the great reason why they weie so zealous for circumcision, as we see, v. 12. But this was the least of Paul's concern ; he w..s not moved at any of the afflictions he met with, nor did he count his life dear to him, so that he might ^finish his course with joy, and the ministry, which.hr had received of the Lord Jesus, to testify the gos/iel of the grace of God, Acts 20. 24. He had ahead)- sufteied much in the cause of Christ, for he bare in his body the marks of the Lord Jesus, the scars of those wounds which he had sustained from persecuting enemies, for his steady adherence to him, and that doctrine of the gospel which he had received from him. As from hence it appeared that he was firmly persuaded of the truth and importance of it, and that he was far from being a favourer of circumcision, as they had falsely reported him to be ; so, hereu])on, with a becoming warmth and vehemence, suitable to his authority as an apostle, and to the deep concern of mind he was under, he insists upon it, that no man should henceforth trouble him, by o])posing his doctrine and authority, or by any such calumnies and reproaches as had been cast upon him ; fnr as, both from what he had said, and what he had suffered, they appeared to be highly unjust and injurious, so also they were very unreasonable, who either raised or received them. Note, (1.) It may justly be presumed that men are fully jjersuaded of those truths which they are willing to suffer in the defence of. And, (2.) It is very unjust to charge those things upon others, which arc contrary not only to their profession, but their sufferings too.

The apostle, having now finished what he intended to write for the conviction and recovery of the churches of Galatia, concludes the epistle with hia apostolical benediction, v. 18. He calls them his brethren, wherein he shews his great humility, and the tender affection he had for them, notwithstanding the ill treatment he had met with from them ; and tnkes his leave of them v.;th this veiy serious and affectionate jirayer, ihal the grace of our Lord Jesus Christ man be v.'i'h their spirit. This was a usual farewell wish of the ajjostle's, as we see, Rom. 16. 20, 24. and 1 Crr. 16. 23. And herein he prays, that they might enjoy the favour of Christ, both in its special effects and its sensil>]e evidences ; that they might receive from him all that grace which was needful to guide them in their vvay, to strengthen them in their work, to establish them in their Christian course, and to encourage and comfort them under all the trials'of life, and the prospect of death itself. This is fitly called the grace of our Lord Jesus Christ, as he is both the sole Purchaser and the appointed Dispenser of it: and though these churches had done enough to forfeit it, by suffering themselves to be drawn into an opinion and practice highly dishonourable to Christ, as well as dangerous to them ; yet, out of his great concern foi- them, and knowing of what impi rtance it was to them, he earnestly desires it on thtir behalf; yea, that it might be with their spirit, that they might continually experience the influences of it upon their souls, disposing and enabling them to act with sincerity

EPHESIAXS, 1.

and uprightness in religion. We need desire no more to make us happy than the grace of our Lord Jesus Christ. This the apostle begs for these Christians,

and therein shews us what we are chiefly concerned to obtain ; and, both for their and our encourage ment to hope for it, he adds his amen.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE OF ST. PAUL TO THE EPHESIANS.

Completed hy Mr. Roswell.

SOME think that this epistle to the Ephesians was a circular letter sent to several churches; and that the copy directed to the Ephesians, happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this, because it is the only one of all St. Paul's e])istles, tliat has nothing in it peculiarly adajited to the state or case of that particulai church ; but it has much of common concernment to all Christians ; and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on i he other hand, that the epistle is expressly inscribed {ch. 1. 1.) to the saints 'which are at Jt/ihemis; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2 Tim. 4. 12. he says, he had sent to Ephesus.

It is an epistle that bears date out of a prison : and some have observed that what this apostle wrote when he was a y)risoner, had the greatest relish and savour in it of the things of God. When his ti-rbulations did abound, his consolations and experiences did much more abound. Whence we may obsei-\e, that the afflictive exercises of God's fieofile, and particularly of his ministers, often tend to the advantage of others as ivell as to their own.

'i'he apostle's design is, to settle and establish the Ephesians in the truth ; and further to acquaint them with the mystery of the gospel, in order to it. In the foiTner part he represents the great pri\ilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity, and rect'i\'ed into covenant with God, which he illustrates from a view of their de])lorable state before their conversion, ch. 1—3. In the latter part (which we have in the 4th, 5th, and 6th chapters) he instructs them in the principal duties of religion, both personal and relative; and exhorts ai.d quickens them to tiie faithful discharge of them. Zanchy observes, that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity

EPHESIANS, 1.

CHAP. I.

(n this chapter, we liave, I. The introduction to the whole epistle, which is much the same as in others, v. I, 2. II. The apostlie's thank?frivin^s and praises to God for his inestimable hh^ssin^s bestowed on the believing Ephesians, V. 3 . . 14. III. Mis earnest prayers to God in their behalf, V. 15.. 23. This great apostle was wont to abound in prayers and in thanksgivings to almighty God; which he penerally so disposes and orders, that at the same time they carry with thnm and convey the great and important doctrines of the Christian relij?ion, and the most weighty instructions to all those who seriously peruse them.

1. ~|3AUL, an apostle of Jesus Christ by X the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus : 2, Grace he to you, and penre, from God our Father, and from the T.ord Jesus Christ.

Here is, 1. The title S". Pan' takes to himsHf, a.s belonging to him— Paul, an (if<os'le rf.fri.vs Chri.'i', &c. He ix'ckoned it a great honuir to be employ m1

EPHESIANS, T.

539

by Christ, as one of his messengers to the sons of men. 'Ihe apostles wei-e pi'ime officers in the Chris-•■iaii church, being extraordinary ministers appointed for a time only. They \vere furnished by their great Lord with extraordinary gifts, and the immediate assistance of the Spirit, that they might befitted for pul)lishing and spreading tiie gospel, and for the go\'ei"ning of the cliurch in its infant-state. Such a one St. Paul was, and that not by the will of man conferring that office upon him, nor by his own intrusion into it; but by the will of God, very expressly and plainly signified to him ; he being immedi-atelv called (as the other apostles were) by Christ himself to the work. Every faithful minister of Christ (though his call and office are not of so extraordinary a nature) may, with our apostle, reflect on it as an honour and comfort to himself, that he is what he is, by the will of God. 2. The pei'sons to whom this epistle is sent— To the saints which are at M/ihesus, to the Christians who were members of the church at Ephesus, the metropolis of Asia. He calls them saints, for such they were in profession, such they were bound to be in truth and reality ; and many of them were such. All Christians must be saints; and if they come not under that character on earth, they will never be saints in glory. He calls them the faithful in Christ Jesus, believers in him, and firm and constant in their adherence to him, and to his tniths and ways. They are not saints, who are not faithful, believing in Christ, firmly adherini< to him, and true to the profession they make of relation to their Lord. Note, It is not only the honour of ministers, but of private Christians too, to have obtained mercy of the Lord to be faithful.— In Christ Jesus, from whom they derive all their grace and spiritual strength ; and in whom their persons, and all that they perform, ai"e made accepted. 3. The apostfilical benediction— Gi-ace be to you, 8cc. This is the token in every epistle ; and it speaks the apostle's good will to his friends, and a real desire of their welfare. ^\ grace we are to understand the free and undeserved love and favour of God, and those graces of the Spirit which proceed from it; by peace, all other blessings, spiritual and temporal, the fi-uits and product of the former. No peace without grace. No peace, nor grace, hwK from God the Father, and from the Lord Jrsus Christ. These peculiar blessings proceed from God, not as a Creator, l)ut as a Father by special relation r and they come from our Lord Jesus Christ, who, having purchased them for his people, has a right to bestow them upon them. Indeed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desira!)le, and the best saints stand in need cf fresh su])plies of the graces of the Spirit, and cannot but desire to improve and grow : and therefore they should pray, each one for himself, and for one another, that such blessings may still abound unto them.

After this short introduction, he comes to the matter and bod\' of the epistle; and though it may seem somewhat peculiar in a letter, yet the Spirit of God saw fit that his discourse of divine things in this cliaptej' should be cast intoprayei-s and praises : whicli as they are solemn addresses to God, so they r.onvev weighty instructions to others. Prayer may preach ; and praise may do so too.

3. Blessed be. the God and Father of our [-.ord Jesus Christ, wlio hath blessed us with all spiritual blessings in heavenly places in Christ: 4. According as he hath chosen us in him before the foundation of the world, that we should be holy, and

without blame before him in love : 5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, G. To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. 7. In whom we iiave redemption through his-blood, tiie forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all w isdom and prudence; 9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10. That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth; even in him, 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the roiinsel of his own will; 12. That we shoiild be to the praise of his glory, who fiist trusted in Christ. 13. In whom ye also trvstcdy after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that holy Spirit of promise, 14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceeding great and precious benefits which we enjoy by Jesus Christ. For, the great privileges of our religion are verv aptly recounted and enlarged upon in our praises to (iod.

\x\ general, {v. 3.) he blesses God iw spiritual blessings; where he styles him the God and Father of our Lord Jesus Christ: for, as Mediator, the Father wa.3//w God; as God, and the second Person in the blessed Trinity, God was his Father. It speaks tlie mystical union betwixt Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father; and that, in and through him. All blessings come from (4od, as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holv God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. HE blesses US by bestowing such things upon us as make us really blessed. JVF cannot thus bless God again ; but must do it by praising and magnifying, and si)eaking well of him on that account: and whom (iod I)lesses withsowf, he blesses with o//spiritual l;lessings; to whom he gives Christ, he freely eives c// these things. It is not so with temporal blessings ; some are favoured with health, and not with riches ; seme with riches, and nrt with health, &c. Bur where God blesses with spiritual blessings, he blesses with all. They arc spiritual blrssi?igs in heavrnh/ places; that is, say some, in the church, distingnislud from the world, and called out of it. Or it may be read, in heavenly things, such as come from hca\ en, and are designed to prepare men for it, and to secure

EPHESIANS, 1.

their reception into it. We should hence learn to mind spiritua.1 and heavenly thini^s as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable, and without which we cannot but be so. Set not your afftctionn on things on the earthy but on those things ivhich are above. These we are blessed with iti Christ: for as all our services ascend to God through Christ, so all our blessings are conveyed to us the same way; he being the Mediator between God and us.

The fiarticu/ar spiritual blessings with which we are blessed in Ch^-ist, and for which we ought to jless God, are (many of them) here enumerated and :iilarged upon.

1. Election and predestination, which are the secret spi'ings whence the others flow, v. 4, 5, 11. Election, or choice, respects that lump or mass of mankind, out of which some are chosen, from which they are sejjaratcd and distinguished. Predestina-tioti has respect to the blessings they are designed for; particularlv Me adofition of children : it being the purpose of God, that in due time we should become his adopted children, and so have a right to all the privileges, and to the inheritance, of children. VV'e have here the date of this act of love ; it was before the fowidation of the ivorld: not only before God's ])enple had a being, but before the world had a beginning ; for they were chosen in the coimsel of Ciod from all eternity. It magnifies these blessings to a high degree, that they are the products of eternal counsel. The alms which you give to beggars at your doors, proceed from a sudden resolve ; but the provision which a parent makes for his children, is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And as this magnifies divine love, so it secures the blessings to Ciod's elect; for the purpose of God according to election shall stand. He acts in pursuance of hi5 eternal purpose in bestowing spiritual blessings upon his peo])le. He hath blessed us — according as he hath chosen us in him, in Christ the great Head of the election, who is emphatically called God's elect, his chosen ; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice ; chosen — that ive should be holy ; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end, are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love. .And ivithout blame before him ; that their holiness might not be only external and in outward appearance, so as to prevent blame from men ; but internal and real, and what God himself will account such, who looketh at the heart; such holiness proceeding from love to God and to our fellow-creatures ; this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain to in the life to come, which will be eminently before God ; they being in his immediate jiresence for ever.

Here is also the rule, and the fontal cause of God's election; it is according to the good fileasure of his tvill; {y. 5.) not for the sake of any thing in them foreseen, but because it was his sovereign ivill, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who nvorketh all things after the counsel of his own will, {v. 11.) who powerfully accomplishes whatever concerns his elect, as he has wisely and freely foreordained and decreed : the last and gi-eat end and design of all which, is, his own glory. 7b the praise of the glory of his grace, {v. 6.) Tl.at we should be to the praise of his glory, {y. 12,) th it we should live

\ and behave ourselves in such a manner that his rich grace might be matinititil, and ajjjA-ar glorious, and worthy «1 the highest j rai^e. Au is of God,and from him, and throuj^h turn, and theiel'ore all must be to him, and centre in h.s piaise. Note, The glorv of God is his own end, and it sh( uld be our's in all that we do,* The next spiritual blessing the apostle takes notice of, is,

2. Acceptance with God through Jesus Christ ; Wherein, or b}' which grace, he hath made us accepted in the Beloved, v. 6. Jesus Christ is the Beloved of his Father, (Matt. 5. 17.) as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us, jmd his taking us under his care, and into his famil\. V\ e cannot be thus accepted of God, but in and thn ugh Jesus Christ. He loves his people lor the sake of the Beloved.

3. Remission of sins, and redemption, through the blood of Jesus, v. 7. No remission with(.ut redemp-t on. It was by reason of siii that we were captivated ; and we cannot be released fn m our captivity but by the remission of our sins. This redemfitio'n we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no citherwise removed than by the blood of Jesus. All our spiritual blessings fluw down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord ; and yet it is according to the riches &/'God's grace. Christ's satisfaction and God's rich grace are \ er}' consistent in the great affair of man's redemption. God was satisfied by Christ as our Substitute and Suretv ; but it was rich grace that would accept of a Surety, when he might have executed the severity of the law upon the transgiesi-or ; and it was rich grace to provide such a Surety as his own Son, and freely to deliver him up, when nothing (i' that nature could have entered into our thoughts, or have been any otherwise found out tor us. In which instance he has not only manifested riches of grace, but hath abounded towards us i}i all wisdom and prudence ; (v. 8.) wisdom in contriving tiie dispensation, and prudence in executing the counsel ot his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so hap])ily adjusting the matter between justice and mercy in this grand affair; in securing the honour of God and his law, at the same time that the recovery of sinners and their sahation are ascertained and made sure !

4. Another privilege which the a])ostle here blesses God for, is, divine re\ elation—that CJod hath made known to us the mystery of his will; {v. 9.) so much of his good will to men, which had been concealed for a long time, and is still concealed fiH^m so great a part of the woild : this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved u])on, merely/» i\udfro?n himself, and not for any thing in them. In this revelation, and in his 7nakiiig known unto us the mystery of his will, the wisdom and the jn udence of God do abundantly shine forth. It is described {v. \'2.)os the word of truth, and the gospel of our salvation. Every w i vk' (if it is true ; it contains and instructs us in the nn st weighty and important truths, and it is confirmed and sealed bv the very o;ith of God: from whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of om

* This passage has bppn understood bv some in a very diflicrent sense, and with a sprciiil rtffrencc to the ronversior of these Ephesiaiis to Christianity. Those who have a minj to see what is said to this purpose, niav consult Mr. Locke, and other well-known writers, on 'he place.

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salvatio?i: it p'ublishes the glad tidings of salvation, and contains the offer of it: it points out the way tluit leads to it ; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how we ought to prize this glorious gosi)cl, and to bless God for it! This is the hg/K fihmiiig in a dark filace, for which we have reason to be thankful, and to which we should take heed.

5. Union in and with Christ, is a great privilege, a spiritual blessing, and the foundation of many othei-s. He gathers together in one all things in Christ, V. 10.' All the lines of divine revelation meet in Clnist; all rehgion centres in him. Jews and Gentiles were united to each other, by being both united to Christ. Things in heaven, and things on earth, are gathered together in him ; peace made, corresjjond-enc.c settled, between heaven and earth, through him. The innumerable company of angels become one witli the church through Christ: this God/lur-Jiosed in himself, and it was his design in that dwfie?i-salion which was to be accomplished by his sending of Christ in the fulness of time, at the exact time that God h;id prefixed and settled.

6. The eternal inlieritance is the great blessing with which we are blessed in Christ; In whom also •we have obtained an inheritance, v. 11. Heaven is the inheritance, the happiness of which is a sufficient fiortion for a soul: it is conveyed in the way of an inheritance ; being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand, are but small if compared with the inheritance. What is laid out ujion an heir in his minority, is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it; and even actual possession of it, in Christ their Head and Representative.

7. The seal and earnest of the Spirit are of the number of these blessings. We arc said to be sealed •with that holy Sjurit of/iromise, v. 13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believi rs are sealed ; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the Earnest of our inheritance, v. 14. The earnest is part of pavment, and it secures the full sum : so is the gift of the Holy Ghost; all his influences and operations, both as a Sanctifier and a Comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sancti-fication is an earnest of perfect holiness; and his com -forts are earnests of everlasting joys. He is said to be the Earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned, because it was mortgaged and forfeited by sin ; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe from all this, what a gracious promise that is, which secures the gift of the Holy Ghost to them who ask him.

The apostle mentions the great end and design of God in bestowing all these spiritual privileges ; that ive should be to the praise of his glorij, ivho first trusted in Christ, we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing our hope and tnist in him. Note, Seni(n-ity in grace is a preferment; \Vlio were in Christ before me, says the apostle : (Kom. 16. 7.) they who have for a longer time ex-|)erienced the grace of Christ, are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him ; but this should be the common end of all. For this we

were made, and for this we were redeemed ; this is the great design of our Cliristiitnity, and of Gou in all that he has done tor us ; unto the praise of his glory, V. 14. He intends that his grace and i>(>\\ er and other perfections should by this means become conspicuous and illustrious, and that the sons of meii should magnify him.

15. Wherefore I also, after 1 heard of your faith in the Lord Jesus, and love unto all the saints, 16. Cease not to give thanks for you, making mention of you in my prayers; 17. That the God of our Lord Jesus Christ, the i'ather of glory, may give unto you the Sj)irit of \\ isdom and revelation, in the knowledge of him: 18. The eyes of your understanding being enlightened : that ye may know what is the hope of his calling, and what the riches of the glory of his inhei itance in the saints, 19 And what is the exceeding greatness of his power to US-ward who believe, according to the working of his mighty power, 20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places., 21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this v\ orld, but also in that which is to come: 22. And hath put all things under his feet, and gave him to he the head over all things to the church, 23. Which is his body, the fulness of him that filleth all in all.

We are come to the last part of this chapter, which consists of St. Paul's earnest pra^ er to God in behalf of these Ephesians. We should pra\- for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them : for God will for ihjs be inquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son the Lord Jesus ; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part or lot in the matter, any further than we claim it by iaitli and j)raver.

One inducement to pray for them, was, the good account he had of them, of their faith in the Lord Jesus, and love unto all the saints, v. 15. Taith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. They who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them, was,'because they had received the earnest of the inheritance : this we may observe from the words being connected with the preceding ones by the j)artic'e trArrr/o^r. " Pei--hapsyou will think, that havingrecei\e(i the earnest, it should follow, therefore ye are happy enough, and take no further care : you need not pray for yourselves, nor I for you. No, quite the contrary. IVhere-fore — I cease not to give thanks for you, making mention of vpu in my prayers," v. 16. S\'hile he blesses God tor givingthem the Sp'rit, he ceases not to prav that he would give unto them the Spirit,

EPHESIANS, 1.

{v. 17.) that he would give greater measures of the bpirit. Observe, Even the best of Chi'istians need to be prayed for : and while we hear well of our Christian friends, we should think ouiselves obliged to intercede with God for them, that they may abound and increase yet more and more.

Now w hat is it that St. Paul prays for in their behalf ? Not that they might be freed from persecution ; nor that they miglit possess the I'iches, honours, or pleasures of the world ; but the great thing he prays for, is, the illumination of their understand-m.js, and tliat their knowledge might increase and abound : he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way ; //c gets possession by the senses and passions, Christ by the understanding. Observe,

1. Whence this knowledge must come ; from the God of our Lord Jesus Christ, v. 17. The Lord is a God of knowledge ; and there is no sound, saving, knowledge, but what comes from him ; and therefore to him we must look for it, who is the God of our Lord Jesus Christ, {v. 3.) and the Father of glory. It is a Hebraism. God is infinitely glorious ni himself; all glory is due to him from his creatures, and he is the Author of all that glory with which his saints are, or shall be, invested. Now he gives knowledge, by giving the S/iirit of knowledge ; for the Spii'it of God is the Teacher of the saints ; the S/iirit of wisdom and revelation. We have the revelation of the Spirit in the word : but will that avail us, if we have not the wisdom of the Spirit in the heart.-' If the same Spirit who indited the sacred scriptui-es do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better. Fn the knowledge of him, or for the acknowledgment of him ; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help ni the S/iirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes ■if their understanding may be enlightened, v. 18. t> j^cive, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have tl,eir knowledge more clear and distinct and expe-ruTiental. Cliristians should not think it enough to have warm affections, but they should labour to have clear understandings ; they should be ambitious of being knowing Christians, and judicious Christians.

2. What it is that he more particularly desires ihey should grow in the knowledge of. (].) The .'lo/ie of his calling, v. 18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hofie in this calling; for those who deal with (iod, deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenlv world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earn-estlv for, a clearer insight into, and a fuller acquaintance with, the gre.it objects of a Christian's hopes and expectations. (2.) The riches of the glory of his inheritance in the saints. Beside the heavenly inheritance prepared for the saints, there is a present inheritance in the saints: for grace is glory begun, and holiness is happiness in the bud. i'here is a glory in this inheritance ; riches of glory, render-ini;- the Christian more excellent "and more truly lionourable than all about him : and it is*desirable to know this experimentally; to be acquainted with the

principles, pleasures, and pov,-ers, of the spiritual and divine life. It niay bj? understood of the glorious inheritance in or among the saints m hea\en, where God does, as it were, lay forth all his riches, to make them happy and glorious, and wliere all that the saints are in (jossession of is transcendently glorious: as the knowledge that can l)e attained of this upon earth, is very desirable, and must be exceedingly entertaining and delightful. Let us en-deavourthen, by readnig, contemplation, and prayer, to know as much of heaven as we can, that we niay , be desiring and longing to be there. (3.) The cjc-ceeding greatJiess of God's /lower toward them who > believe, v. 19. The practical belief of the all-sufficiency of God, and of the onmipotence of divine grace, is absolutely necessarv to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that giace beginning and carrying on the woi-k of faith in our souls. It is a difficult thing to bring a soul to believe fully in Christ, and to venture its all upon his rights usness, and upon the hope of eternal life. It is nothing less than an almit:,hty Uower that will wirk this in us. Tlie apostle s])eaks here with a mightv fluency and copiousness of exjjression, and yet, at the same time, as if he wanted words to cx])ress the exceeding greatness of God's almighty /lower, that power which God exerts toward his people, and by which he raised Christ from the dead, v. 20. That indeed was the gi'eat jjroof of the truth of the gospel to the world : but the transcript of that in ourselves, (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection,) is the great proof to us. Though th's cannot prove the truth of the gospel to another who knows nothing of the matter, (there the resurrection of Christ is the proof,) yet to be able to speak experimentally, as the Samaritans, " IVe have heard him ourselves, we liave felt a mighty change in our own heai-ts," will make us able to say, with the fullest satisfaction, Aow we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of /wwer, which God will exert for the raising the bodies of believers to eternal life, even the same mighty /lower which he wrought in Christ when he raised him, &c. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life !

Having said something of Christ and his resurrection, the apostle digresses a little IVom the subject he is upon, to make some further honourable mention of the Lord Jesus and his exaltation. He is set fi/the Father's right hand in the heavenly places, &c. V. 20, 21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upjjcr world, and all the powers of br.th worlds, are entirely devoted to him. The Father hath /lut all things under his feet, (v. 22.) according to the promise, Ps. 110. 1. All creatures whatsoever are in subjection to him ; they must either yield him sincere obedience, or fall under the weight of his sceptre, and receive their doom fi'om him. God G.4yK him to be Head over all things. It was a gift to Christ, considered as Mediator, to be advanced to such dominion and headship, and to such a mystical body prepared for him : and it was a gift to the church, to be provided with a Head, endued with so nuicli power and authority. God gave him to be the Head over all things. He gave him all jiower both in heaven and in earth. The Father loves the Son, ana hath given ALL things into his hands. Rut that whicli completes the comfort of this, is, that he is the Head over all things to the church ; he is therefore intrusted with all power, that he may dis])ose of all the affairs of the providential kingdom in sub

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543

scrviency to the designs of his grae.- concerning his church. With this theretore we '..ay answer the messengers of the nations, that the Loi-d hath founded Zion. The same power that suppoits the world, sujjports the church ; and we are sure he loves his clmrch, for it is /lin body, {v. 23.) his mystical body, .and he will care for it. It iS the fulness of him that Jilleth a'l in all. Jesus Christ fiUeth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, ch. 3. 19. And yet the church is said to be his fulness; because Christ as Mediator would not be com-Elete if he had not a church. How could he be a ^ing if he had not a kingdom ? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness,

CHAP. II.

This chapter contains an account, I. Of the miserable condition of these Ephcsians b_v nature, (v. 1. . 3.) and again, V. 11, 12. II. Of the glorious change that was wrought in thenrt by converting grace, (v. 4.. 10.) apd again, v. 13. III. Of the preat and mighty privileges that converted Jews and Gentiles both receive from Christ, v. 14. . 22.

The apostle endeavours to affect tliem with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men, and of the happy condilionof converted souls ; enough to awaken and alarm those who are yet in their sins, and to put them upon hastening out of that state; and to comlort and delight those wliom God hath quickened, with a consideration of the mighty privileges with wiiich they are invested.

1. A ND you hath he quickened, who were J\. dead in trespasses and sins; 2. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience : 3. Among whom also we all had our conversation in times past, in the lusts of our fllesh, fulfilling the desires of the flesh and of the mind ; and were by nature the children of wrath, even as others.

The miserable condition of the Ephesians by nature, is here in jiart described. Observe,

1. Unregenerate souls are dead in fres/iasses and sins. All those who are in their sins, are dead in sins ; yea, iti tresfiasses and sins ; which may signify all sorts of sins, habitual and actual; sins of heart and of life. Sin is the death of the soul. Wherever that prevails, there is a privation of all spiritual life. Sinners are dead in state, being destitute of the principles and powers of spiritual life ; and cut off from God, the Fountain of life : and they are dead in law, as a condemned malefactor is said to be a dead man.

2. A state of sin is a state of conformity to this world, V. 2. In the first verse he speaks of their internal state, in this of their outward conversation ; JVherein, in which trespasses and sins, in time fiast ye walked; ye lived and behaved yourselves in such a manner as the men of the world are used to do.

3. We are hv nature bond-slaves to sin and Satan. Thev who walk in trespasses and sins, and according to the course of this world, walk according tc the firtnCi of the fiower of the air. The Uevil, or the prince of devils, is thus described. See Matt. 12. 24, 26. The legions of apostate angels are as one power united under one chief; and therefore what is called the /lowers of darkness elsewhere, is here spoken of in the singular number. The air is represented as the seat of his kingdom : and it was the opinion of both Jews and Heathens, that the air is full of sDirits, and that there thev exercise and exert

themselves. The Devil seems in have some power (l)y (iod's ])ermission) in the lower region of the air; tiiere he is at hand to tenijjt men, and to do as much iir.schief tothe world as he can : but it is the comf'-it and j )y of (iod's people, tliat he who is Hi-ad ovet all things to the church, has conciuered the Devil, j and has him in his chain. Hut wicked men are slaves to Satan, for they rjulk according to him ; they conform their lives and actions to tiie will and j)leasure of tlus great usur])er. The course and tenor of their lives are according to his suggestions, and in compliance with his tem])tatinns; thev are sul)ject to him, and are led captive h\ liim at his will; whereupon he is called the god (i this world, and the s/iirit that ?iow nvorketh in the chi'drtn of disobedience. The children of disobedience are such as choose to disobey (iod, and to serve the Devil; in these he works very powerfidly and eftectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men ; and he novo works, not only heretofore, but even since the world has been biessed with the light of the glorious gospel. The a])ostle adds, Among whom also we all had our conversatioji in times /last; which words refer to the Jews, whoin he signifies here to ha\e been in the like sad and miserable condition by nature, and to have been as vile and wicked as the unregenerate Gentiles themselves; and whose natural state he further describes in the next words.

4. We are by nature drudges to the flesh, and to our corrupt affections, v. 3. By ful/illing the desires of the flesh and of the mind, men contract that filthi-ness of flesh and spirit which the apostle exhorts Christians to cleanse themselves from, 2 Cor. 7. 1. The fulfilling the desires of the flesh and of the mind, includes all the sin and wickedness that aie acted in, and I)v, both the inferior and the higher and nobler powers of the soul. We lived in the actual commission of all those sins which corrupt nature inclined us unto. The carnal mind makes a man a pei'fect slave to his vicious apjjetite. — Fulfilling [t/tc wills'] of the flesh, &c. so the word may be I'cndered ; denoting the efficacy of these lusts, and what power they have over those who yield themselves up unto them.

5. We are bi/ nature the children of wrath, even as others. The Jews were so, as well as the Gentiles ; and one man is as much so as another bv nature, not only by custom and imitation, but from the time when we began to exist, and b}" reason of our natural inclinations and appetites. All men, being naturallv children of disobedience, are also h\ nature children of wrath ; (iod is angry with the wicked every day. Our state and course are such as deserve wrath, and would end in eternal wrath, if divine grace did not interpose. What reason have sinners then to be looking out for that grace that will make them, of children of wrath, children of God and heirs of glory ! Thus far the apostle has described the misery of a natural state in these verses, which we shall find him pursuing again in some fol lowing ones.

4. But God, who is rich in merc\-, for his great love uherowith he loved us. 5. Even when we w(M(ulrad in sins, hath (luickenefl us together with (lirisl, (by grace ye are saved,) 6. And hath raised its up together, and made its sit together in \\v?i\Qu\\places in Christ Jesus : 7. That in the ages to come he might shew the exceeding riches of hi.s grace in his kindness toward us, through Christ Jesus. 8. For by grace are }e saved

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througli faith ; and that not of yourselves : it is tho gift of God : 9. Not of works, lest any man should boast: 10. For we are his vvorkinansiiij), created in Christ Jesus unto good \s orks, which God hath before ordained that we should .w'alk in them. H. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcisioa by that which is called the Circumcision in the flesh made l)y hands; 12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God m the world: 13. But now in Christ Jesus, ye wdio sometimes were far off are made nigh by the blood of Christ.

Here the apostle begins his account of the glorious change that was wrought in them by converting grace; where observe,

I. By whom, and in what manner, it was brought about and effected. 1. Negatively; not of yourselves, V. 8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, or of any merit of our own; JVot of tvorks, lest any ?na?i should boast, v. 9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories, must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God. 2. Positi\ely ; But God, -ivho is rich in mercy, &c V, 4. God himself is the Author of this great and happy change, and his great love is the spring and fonta'i cause of it; thence he resolved to shew mercy. Love is his inclination to do us good, considered simply as creatures; Mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will toward his creatures, is the fountain whence all his mercies vouchsafed to us proceed; and that love of God is great love, and that mercy of his is rich mercy ; inexpressibly great, and inexhaustibly rich. And then by grace ye are saved, {y. 5.) and by grace are ye saved through faith —/; is the gift o/God, v. 8. Note, Every converted sinner is a saved sinner; such are delivered from sin and wrath ; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them, is, the free undeserved goodness and favour of God; and he saves them, not by the marks of the law, but through faith in Clirist 'Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith, and that salvation on which it has so great an influence, are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we l)elieve to salvation, and obtain salvation through faith, is entirely owing to divine assistance and grace ; (iod has ordered all so that the whole shall appear to be oi grace. Observe,

II. Wherein this change consists : in several particulars, answering to the misery of our natural state ; some of which are enumerated in this section, and others are mentioned below. 1. We who were dead are quickened; {v. 5.) we are saved from the death cjf sin, and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. A.S death locks up the senses, seals up all the powers

and faculties, so does a state of sin, as to any thing that is good; grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinnei- becomes a living soul: he lives a lite of sanctification, being bom of God ; and he lives in the sense of the law, being delivered from the guilt of sin by jjardon-ing and justifying grace. Ne hath quickened us together with Christ; our spiritual life results from our union with Christ; it is in him that we live : Because J live, ye shall live also. 2. We who were buried, are raised up, v. 6. What remains yet to be done, is here spoken of as though it were already passed ; though indeed we are raised up in virtue of our union with him whom Cxod hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common Head ; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted Head and Forerunner. ^Jid made us sit together in heavenly filaces in Christ Jesus. This may be understood in another sense ; sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world ; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him ; by the assistance of his grace they have ascended with him above this woi-ld to converse with another, and they li\ e in the constant expectation of it. They are not only servants to the best of Masters in the best work, but they are exalted to reign with him ; they sit upon the throne with Christ, as he is set down with his Father on his throne.

III. Obser^'e what is the great design and aim cf God in producing and eflfccting this change: And this, 1. With respect to others ; that in the ages to come he might shew, Svc. (7'. 7.) that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore, is a proj)er encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should.take great encouragement from it. And wh:it may we not hope for from such grace and kindness, from riches of grace, and from exceeding riches of grace, to which this change is owini;- ? Throtigh Christ Jesus, by and through whom God conve\ s all his fa\ ( ur and blessings to us. 2. With respect to the regenerated sinners themselves; For we are hin w.rkmanshifi, created in Christ Jesus unto good works, 8cc. v. 10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanshi/i; he means in resj)ect of the new creation ; not only as men, hut as saints. The new man is a new creature ; and (iod is its Creator. It is a new birth, aiid we are born or begotten of his will. In Christ ./esi/s, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, ike. The apostle having before ascril^ed this change to divine grace, in exclusion of works; lest he should seem thereby to discourage good works, he here observes, that though the change is to be ascribed to nothing of that nature, f for we are the workmajishi/i of God, J vet God, in this new creation, has designed and prej^ared us for good works ; Created unto good works, with a design that we should he fruitful in them. Wherever God by his grace im])lants good })rinci])les, they are intended to be foi- good works. JVhich God hath before ordained, decreed and appointed. Or, the words may be read, To which God hath before firefmred us, hv blessing us with the knowledge of his will, and with the assistance of his

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Holy Spirit; and by producing such a change in us. That ive should walk in them, glorify God by an exemplary conversation, and by our perseverance in holiness.

In the eleventh and twelfth verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, &c. -v. 11. As if he had said, " You should remember what you have been, and compare it with what you now are, in order to humble yourselves, and to excite your love and thankfulness to God." Note, Converted sinners ought frequently to reflect upon tile sinfulness and misery of the estate they were in by nature. Gentiles in the flesh, lying in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, &c. that is, •' You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance." Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, V. 12. '* jit that time, while ye were Gentiles, and in an unconverted state, ye were," (1.) " In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him." It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without Christ. Being without Christ, they were, (2.) Aliens from the commonwealth of Israel; they did not belong to Christ's church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. (3.) They were strangers from the covenants of firomise. The covenant of grace has ever been the same for substance; though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of firomise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentil-ism, were strangers from this covenant, having never had any information or overture of it; and all nnregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. (4.) They had no hofie, beyond this life; no well-grounded Iiope in God ; no hope of spiritual and eternal blessings. They who are without Christ, and strangers from the covenant, can have no good hcpe; for Christ and the covenant are the ground and foundation of all the Christian's hopes. (5.) They were in a state of distance and estrangement from God ; Without God in the world; not without some general knowledge of a deity, for they worshipped idols; but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for though they worshipped ?7iany gods, yet they were without the true God.

The apos'.le proceeds, (f. 13.) further to illustrate the happv change that was made in their state ; But now in Christ Jesus, ye who sometimes were far off, &c. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good; like the prodigal son in the far country: this has been represented in the preceding verses. Unconverted sinners remove themselves at a distance from God,

Vol. VI.—3 7.

and God puts them at a distance; He beholds the firoud. afar off. "But now in Christ Jesus, Sec. upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh." They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges t»nsequent imon these. Note, The saints are a fieofile near to God. Salvation is fur from the wicked ; but God is a Help at hand to his people ; and this is by the blood of Christ, by the merit of his sufferings and death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ.

14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between 7is; 15. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; /6. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17. And came and preached peace to you which were afar off, and to them that were nigh. 18. For through him we both have access by one Spirit unto the Father. 19. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; 20. And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; 21. In whom all the building fitly framed together groweth unto a holy temple in the Lord : 22. In whom ye also are budded together for a habitation of God through the Spirit.

We are now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shews that they who were in a state of enmity, are reconciled! Between the Jews and the Gentiles there had been a great enmity ; so there is between Ciod and every unregenerate man. Now Jesus Christ is our jieace, V. 14. He made peace by the sacrifice of himself;, and came to reconcile, 1. Jews and (ientiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of /lartition, the ceremonial law, that made the great feud, and was the badge of the Je'vvs' peculiarity; called the partition-wall, by way of allusion to the /lartiiion in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, v. 15. By his sufferings in the flesh, taking away the binding power of the ceremonial law, so removing that cause of enmitv and distance between them; which is here called the law of comTuandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward pai'ts of divine wor ship. The legal ceremonies were abrogated by Christ, having their accomfilishment in him. By taking those out of the way, he formed one church of believers,, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed.

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both these parties into one new society, or body of God's people, uniting them to himself as their common Head; they being renewed by the Holy Ghost, and now concurring in a new way of gospel-worship: so making peace between these two parties who were so much at variance before. ^^JThere is an enmity between God and sinners, whether Jews or Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, v. 16. Sin breeds a quarrel between God and men; Christ came to take up the

?uarrel, and to bring it to an end, by reconciling both ew and Gentile, now collected and gathered into one body, to a provoked and an offended God ; and this by the cross; or by the sacrifice of himself upon the cross: having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, V. 17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, ■who are here said to have been nigh; and pai'tly in ■'his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And jireached fieace, or published the terms of reconciliation with God, and of eternal life. Note here. When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them ; insomuch that he who receiveth them receiveth him ; and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and re-jecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God; (f. 18.) For through him, in his name, and by virtue of his mediation, we both have access, admission, into the presence of God, who is become the common reconciled Father of both: the throne oi grace is erected for us to come to; and liberty of approach to that throne is allowed us. Our access is by the Holy Shirit; Christ purchased for us leave to come to God; and the Spirit gives us a heart to come, and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, JVow therefore ye are no more strangers and foreigners, 8cc. v. 9. This he mentions by way of opposition to what he had observed of them in their heathenism : they were now no longer aliens from the covunonwealth of Israel; and no longer what the Jews were wont to account all the nations of the earth beside themselves, strangers to God; but fellow-citizens with the saints, and of the household of God, members of the church of Christ, and having a right to all the privileges of it. Observe here. The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every con^ verted sinner is one of the domestics, one of the family ; a servant, and a child in God's house. In v. 20. the church is compared to a building: the foundation of that building are the afiostles and firofihets. They nriay be so called in a secondary sense, Christ himself being the primary Foundation ; but we are rather to understand it of the doctrine delivered by the firo/ihets of the Old Testament, and the afiostles of the New. It follows, Jesus Christ himself being the chief Corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength. In whom all the building, fitly framed together, &c. v. 21. All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy tem/ile, become a sacred so-

ciety, m which there is much communion between God and his people, as in the temfile ; they worshipping and serving him, he manifesting himself unto them; they offering up spiritual sacrifices to God, and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temfile, a holy temfile: for the church is the place which God hath chosen to put his name there; and it becomes such a temple, by grace and strength derived from himself, in the Lord. The universal church being built upon Christ as the Foundation-stone, and united in Christ as the Comer-stone, comes at length to be glorified in him as the Top-stone; In whom ye also are builded together, 8cc. x'. 22. Observe, Not only the universal church is called the temple ' of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now; they being become the temple of God through the operations of the blessed Spirit; and his dwelling with them now is an earnest of their dwell ing together with him to eternity.

CHAP. III.

This chapter consists of two parts. I. Of the account which St. Paul gives the Ephesians concernina; himself, as he was appointed by God to be the apostle of the Gentiles, v. 1.. 13. II. Of his devout and afiectionate prayer to God for the Ephesians, v. 14.. 21. We may observe it to have been very much the practice of this apostle to intermix, with his instructions and counsels, intercessions and prayers to God for those to whom lie wrote, as knowing that all his instructions and teachings would be useless and vain, except God did co-operate with them, and render them effectual. Tiiis is an example that all the ministers of Christ should copy after; praying earnestly that the efficacious operations of the divine Spirit may attend their ministrations, and crown them with success.

1. TT^OR this cause I Paul, the prisoner X. of Jesus Christ for you Gentiles, 2. If ye have heard of the dispensation of the grace of God which is given me to }'ou-ward: .3. How that by revelation he made known unto me the mystery; as I wrote afore in lew words; 4. Whereby, when ye read, ye may understand my knowledge in the mystery of Christ, 5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel: 7. Wherefore I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. H. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearch able riches of Christ; 9, And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11. Accoi-ding to the eternal purpose which ho purposed in Christ Jesus our Lord: 12.

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In whom we have boldness and access with confidence by the faith of him. 13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Here we have the account which St. Paul gives the Ephesians concerning himself, as he was appointed by God the apostle of the Gentiles.

I. We may observe that he acquaints them with the tribulations and sufferings which he endured in the discharge of that office, v. 1. The first clause refers to the preceding chapter, and may be understood either of these two ways: Fo?- this cause, either, 1. "For having preached the doctrine contained in the foregoing chapter, and for asserting that the great privileges of^ the gospel belong not only to the Jews, but to believing Gentiles also, though they are not circumcised; for this I am now a /irisoner: but a.firisoner of Jesus Christ, as I suffer in his cause, and for his sake, and continuing his faithful servant, and the object of his special protection and care, while I am thus suffering for him." Observe, Christ's servants, if they come to be pri soners, are his prisoners; and he despises not his prisoners. He thinks never the worse of them for the ill character which the world gives them, or the evil treatment that they meet with in it. Paul adhered to Christ, and Christ owned him, when he was in the prison. For you Gentiles ; the Jews did therefore persecute and imprison him, because he was the apostle of the Gentiles, and preached the gospel to them. We may learn hence, that the faithful ministers of Christ are to dispense his sacred truths, however disagreeable they may be to some, and whatever they themselves may suffer for doing so. Or, 2. The words may be thus understood; " For this cause, since ye are no inore strangers and foreigners, (as ch. 2. 19.) but are united to Christ, and admitted into communion with his church, / Paul, who am the prisoner of Jesus Christ, pray that you may be enabled to act as becomes persons thus favoured by God, and made partakers of so great privileges." To this purport you find him expressing himself, v. 14. where, after the digression contained in the several verses intervening, he proceeds with what he begun in this first verse. Observe, Those who have received grace and signal favours from God, stand in need of praver, that they may improve and advance, and continue to^act as becomes them. And seeing Paul, while he was a prisoner, employed himself in such prayers to God in behalf of the Ephesians, we should leam that no particular sufferings of our own should make us so solicitous about ourselves as to neglect the cases of others in our supplications and addresses to God.

He speaks again of his sufferings; IV/ierefore I desire that ye faint not at my tribulations for you, which is your glory, v. 13. While he was in prison, he suffered much there; and though it was upon their account that he suffered, yet he would not have them discouraged nor dismayed at this, seeing God had done such gi'eat things for them by his ministry. What a tender concern was here for these Ephesians ! The apostle seems to have been more solicitous lest they should be discouraged and faint upon his tribulations, than about what he himself endured: and to prevent this, he tells them, that his sufferings were their glory ; and would be so far from being a real discouragement, if they duly considered the matter, that they ministered cause to them for glorying and for rejoicing; as this discovered the great esteem and regard which God bore to them, in that he not only sent his apostles to preach the gospel to them, but even to suffer for them, and to confirm the truths they delivered, by

the persecutions they underwent. Observe, Not only the faithful niinisters of Christ themselves, but their people too, have some special cause for joy and glorying, when they suffer for the sake of dispensing the gospel.

n. The apostle informs them of God's appointing him to the office; and eminently fitting and qualifying him for it, by a special revelation that he made unto him.

God appointed him to the office; If ye have heard of the dis/misation of the grace q/ God, ivhich is given me to you-nvard, v. 2. They could not but have heard of'^this, and therefore he does not design to speak doubtfully of this matter. Elyt is sometimes an affirmative particle, and we may read it. Since ye have heard, 8cc. He styles the gospel the grace of God here, (as in other places,) because it is the gift of divine grace to sinful men ; and all the gracious overtures that it makes, and the joyful tidings that it contains, proceed from the rich grace of God; and it is also the great instrument in the hands of the Spirit, by which God works grace in the souls of men. He speaks of the dispensation of this grace given to him ; he means as he was authorized and commissioned by God to dispense the doctrine of the gospel; which commission and authority were given to him, chiefly for the service of the Gentiles; to you-nvard. And again, speaking of the gospel, he says. Whereof I was made a minister, &c. v, 7. Here he again asserts his authority. He was MylDE a minister, he did not make himself such; he took not to himself that honour; and he was made such according to the gifts of the grace of God unto him. God supplied and furnished him tor his work; and in the discharge of it suitably assisted and helped him with all needful gifts and graces, both ordinary and extraordinaiy, and that by the effectual working of his power ; in himself more especially ; and also in great numbers of those to whom he preached; by which means his labours among them were successful. Observe, What God calls men to, he fits them for; and does it with an almighty power. An effectual working of divine power attends the gifts of divine grace.

As God appointed him to the office, so he eminently qualified him for it, by a special revelation that he made unto him. He makes mention both of the mystery that was revealed, and of the revelation of it.

The mystery revealed is, that the Gentiles should be fellow-heirs, and of the somebody, and partakers of his promise in Christ, by the gospel; (t. 6.) that tney should be joint-heirs with the believing Jews, of the heavenly inheritance; and that they should be members of the same mystical body, be received into the church of Christ, and be interested in the gospel-promises, as well as the Jews; and particularly in that great promise of the Spirit. And this in Christ, being united to Christ, in whom all the firomises are yea and amen: by the gospel, that is, in the times of the gospel, as some understand it, or, by the gospel preached to them ; which is the great instrument and means by which God works faith in Christ, as others. This was the great truth revealed to the apostle, that God would call the Gentiles to salvation by faith in Christ, and that without the works of the law.

Of the rex'elation of this truth, he speaks v. 3—5. Where we may obsen'e that the coalition of Jews and Gentiles in the gospel-church was a mystery, a great mystery ; what was designed in the counsel of God before all worlds, but what could not be fully understood for many ages, till the accomplishment expounded the prophecies of it. It is called a mystery, because the sevei-al circumstances and peculiarities of it (such as the time and manner and means br nhich it should be effected) were concealed and

EPHESIANS, III.

kept secret in God's own breast, till by an immediate revelation he made them known td his servant. See Acts 26. 16—18. And it is called the mysteiy of Chrlit, because it was revealed by him, (Gal. 1. 12.) and because it relates so very much to him. Of this the apostle had given some hints afore, or a little before ; that is, in the preceding chapters. Mliere-by, when ye read ; or, as those words may be read. Unto which attending; (and it is not enough for us barely to read the scriptures, unless we attend unto tliem, and seriously consider and lay to heart what we read;) ye 7nay understand my knowledge in the mystery of Christ; so as to perceive how God had fitted and qualified him to be an apostle to the Gentiles, which might be to them an evident token of his divine authority. This mystery, he says, in other ages was not made known ujUo the sons of men, as it is noiu revealed unto his holy a/iostles arid pro-fihets by the Sjiirit; {v. 5.) that is, it was not so fully and clearly discovered in the ages before Christ, as it is now revealed unto the firofihets of that age, the prophets of the New Testament, w.ho were immediately inspired and taught by the S/iirit. Let us observe, that the conversion of the Gentile world to the faith of Christ was an adorable mystery, and we ought to bless God for it. Who Avould have imagined that those who had been so long in the dark, and at so great a distance, should be enlightened with the marvellous light, and be made nigh ? Let us learn hence not to despair of the worst; of the worst of persons, and of the worst of nations. Nothing is too hard for divine grace to do : none so unworthy but God may please to confer great grace upon them. And how much are we ourselves interested in this affair; not only as we live in .a time in which the mystery is revealed, but particularly as we are a part of the nations which in times past were foreigners and strangers, and lived in gross idolatry; but are now enlightened with the everlasting gospel, and partake of its promises !

in. The apostle acquaints them how he was employed in this office, and that with respect to the Gentiles, and to all men. 1. With respect to the Gentiles; he preached to them the unsearchable riches of Christ, v. 8. Observe, in this verse, how humbly he speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he speaks of himself; I am less than the least of all saints. St. Paul, who was the chief of the apostles, calls himself less than the least of all saints; he means on the account of his having been formerly a persecutor of the followers of Christ. He was, in his own esteem, as little as could be. What can be less than the least i" To speak himself as little as could be, he speaks himself less than could be. Observe, Those whom God advances to honourable employments, he humbles, and makes low in their own eyes; and where (iod gives grace to be humble, there he gives all otlicr grace. You may also observe in what a different n\anner the apostle speaks of himself, and of his office. While he magnifies that, he debases himself. Observe, A faitliful minister of Christ maybe very humble, and think very meanly of himself, even when he thinks and speaks very highly and honourably of his sacred function. (2.) How highly he speaks of Jesus Christ; The unsearchable riches of Christ. There is a mighty treasury of mercv, grace, and love, laid up in Christ Jesus, and that for Jews and Cientilcs both. Or, the riches of the gospel are here spoken of as the riches of Christ: the riches which Christ purchased for, and bestows upon, all believers. And they are unsearchable riches, which we cannot find the bottom of; which human sagacity could never have discovered ; and men could no otherwise attain to the knowledge of them but by revelation. Now it was the apostle's hvisiness and employment \afireach these unsearch-

able riches of Christ among the Gentiles; and it was a favour he greatly valued, and looked upon it as an unspeakable honour to him; ** Uiito me is thit, grace given ; this special favour God has granted to such an unworthy creatui'e as I am." And it is an unspeakable favour to the Gentile world, that to them the unsearchable riches of Christ are preached. Though many remain poor, "and are not ennched with these riches; yet it is a favour to have them preached among us, to have an offer of them made to us; and if we be not enriched with them, it is our own fault.

2. With respect to all men, v. Q. His business and employment were, to make all men see ; to publish and make known to the whole world, nvhat is the fellowship of the rnystery, that the CJentiles, who have hitherto been strangers to the church, shall be admitted into communion with it— which from the beginning of the world hath been hid in God ; kept secret in his purpose ; who created all things by Jesus Christ: as John 1. 3. All things were made by him, and without him was not any thing made, that was made; and therefore no wonder that he saves the Gentiles as well as the Jews ; for he is the common Creator of them both : and we may conclude that he is able to perform the work of their redemption, seeing he was able to accomplish the great work of creation. It is true, that both the first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus^ Christ. The apostle adds. To the intent that now unto the principalities and powers in heavejily places might be known, by the church, the manifold wisdom of God, V. 10. This was one thing, among others, which God had in his eye in revealing this mystery, that the good angels, who have a pre-eminence in governing the kingdoms and principalities of the world, and who are indued with gi'eat fiower to execute the will of God on this earth, (though their ordinary residence is in heaven,) may be informed, from what passes in the church and is done in and by it, of the manifold wisdom of God, of the great variety with which God wisely dispenses things ; or of his wisdom manifested in the many ways and methods he takes in ordering his church in the several ages of it, and especially in receiving tlie Gentiles into it. The holy angels, who look into the mystery of our redemption by Christ, could not but take notice of this branch of that mystery, that among the Gentiles is preached the unsearchable riches of Christ. And this is according to the eternal purpose which he purposed i?i Christ Jesus our I^ord, V. 11. Some translate the words x«7o ^piBio-ir tZy at'^vav thus, According to the fore-disfiosing of the ages which he made, Ike. So Dr. Whitby, &c. " In the first of the ages," says the mentioned author, *• his wisdom seeing fit to give tlic promise of a Saviour to a fallen Adam : in the second age, to t^•pify and represent him to the Jews in sacred persons, rites and sacrifices : and in the age of the Messiah, or the last age, to reveal him to the Jews, and preach him to the Gentiles." Others understand it, according to our translation, of the eternal fiur-pose which CjoA purposed to execute in and through Jesus Christ: the whole of what he has done in the great affair of man's redemption, being in pursuance of his eternal decree about that matter. The apostle, having mentioned our Lord Jesus Christ, subjoins concerning him, In whom we have boldness and access with confidence by the faith of him ; {v. 12.) that is, «'Bv, or through, wliom we have liberty to open our minds freely to God, as to a Father, and a well-grounded persuasion of audience and of acceptance with him ; and this bv means of the faith we have in him, as our great Mediator and Advocate." \\ c mav come with humble boldness to hear

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ii om God, knowing that the terror of the curse is (lone away; and we may expect to hear from him good words and comfortable. We may have access with confidence to speak to God, knowing that we have such a Mediator between God and us, and such an Advocate with the Father."*

14. For this cause, I bow my knees unto the Father of our Lord Jesus Christ, 15. Of vviiom the whole family in heaven and earth is named, 16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man ; 17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18. May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20. JVow unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21. Unto him he glory in the church by Christ Jesus, throughout all ages, world without end. Amen.

We are now come to the second part of this chapter, which contains St. Paul's devout and affectionate prayer to God for his beloved Ephesians.

J'''or this cause. This may be referred either to the immediately foregoing verse, That ye faint not, &c. or rather, the apostle is here resuming what he began at the first verse, from which he digressed in thobc which are interposed. Observe to ivliorn he prays—to God, as the father of our Lord Jesus Christ, of which see ch. 1. 3. Observe further, his outnvard fiosture in prayer, which was humble and reverent; Iboiv my knees. Note, When we draw nigh to (Jod, we should reverence him in our hearts, and express it in the most suitable and becoming behaviour and gesture. And here, having mentioned Christ, he cannot pass without an honourable encomium of his love, v. 15. The universal church has a dependence upon the Lord Jesus Christ; Of iv horn the whole family in heaven and earth is named. The Jews were wont to boast of Abraham as their father; but now Jews and Gentiles both are denominated from Christ; so some. While others understand it of the saints in heaven, who wear the crown of glory, and of saints on earth, who are going on in the work of grace here. Both the one and the other make but one family, one household; and from him they are named CHRISTIANS, as they really are such; acknowledging their dependence upon, and their relation to, Christ.

Observe what the apostle asks of God for these his friends—spiritual blessings ; which are the best blessings, and the most earnestly to be sought and prayed for by every one of us, both for ourselves and for our friends.

I. S/iiritual strength for the work and duty to which we are called, and in which we are employed; That he would grant you, according to the riches of his grace, to Be strengthened, &c. The inner man is the heart or soul. To be strengthened with might, is to be mightily strengthened, much more than they were at present; to be endued with a high degree of grace, and spiritual abihties for

* See upon v. 13, above.

discharging duty, resisting temptations, enduring persecutions, &c. And the apostle prays that this may be according to the riches of his glory, or according to his glorious riches, answerable to that great abundance of grace, mercy, and power, wiiich resides in God, and is his glory: and this by his S/iirit, who is the immediate Worker of grace in the souls • of God's people. Observe from these things, that strength trom the Spirit of God in the inner man is the best and most desirable strength; strength in the soul; the strength of faith and other graces; strength to serve God and to do our duty, and to persevere in our Christian course with vigour and with cheerfulness. And let us further observe, that as the work of grace is^rst begun, so it is continued and carried on, by the blessed "i/tirit of God.

II. The indwelling of Christ in our hearts, v. 17. Christ is said to dwell in his people, as he is always present with them by his gracious influences and operations. Observej It is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the lo\ e of Christ be shed abroad there, then Christ dwells there. Christ is an Inhabitant in the soul of every good Christian. Where his Spirit dwells, there he dwells; and he dwells in the heart by faith ; by means of the continual exercise of faith upon iiim. Faith opens the door of the soul, to receive Christ; faith admits him, and submits to him. By faith we are united to Christ, and have an interest in him.

III. The fixing of pious and devout affections in the soul; That ye, being rooted and grounded in love, steadfastly fixed m your love to God, the Father of our Lord Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God, and to his servants, but it is a flash ; like the crackling of thorns under a pot, it makes a great noise, but is gone presently. We should earnestly desire that good affections may be fixed, in us ; that we may be rooted and grounded in love. Some understand it of their being settled and established in the sense of God's love to them; which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls; so as to be able to say with the apostle, at all times, He haa loved 7ne.' Now the best way to attain to this, is, to be careful that we maintain "a constant love to God in our souls; this will be the evidence of the love of God to us. Ife love him, because he first loved us. In order to this, he prays,

IV. For their experimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ's love tons, the more our love will be drawn out to him, and to those who are his, for his sake ; That ve may be able to comfirehend with all saints, &c. (t'.IS, 19.) more clearly to understand, and firmly to believe, the wonderful love of Christ to his, which the saints do understand and believe in some measure, and sAa//understand more hereafter. Christians should not aim to comprehend above all saints ; but be content that God deals with them, as he uses to do with those who love and fear his name: we should desire to comprehend with alt saints, to have so much knowledge as the saints are allowed to ha\e in this world. We should be ambitious of coming up with the first three; but not of going beyond what is the measure of the stature of other saints.

It is observable how magnificently the apostle speaks of the love of Christ. The dimensions of redeeming love are admirable. The breadth, and length, and defith, and height. By enumerating these dimensions, the apostle designs to signify the exceeding greatness of the love of Christ; the unsearchable riches of his love, which is higher than

EPHESIANS, IV.

heaven, deefier than hell, longer than the earth, and broader than the sea. Job 11. 8, 9. Some describe the particulars thus : By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting; by the depth oi it, its stooping to the lowest condition, with a design to relieve and save those who are sunk into the depths of sin and misery; by its height, its entitling, and raising us up, to the heavenly happiness and glory. We should desire to comfirehend this love : it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ. And to knoiv the love of Christ which passeth knowledge, v. 19. If it passeth knowledge, how can we know it ? We must pray and endeavour to know something, and should still covet and strive to know more and more of it, though, after the best endeavours, none can fully comprehend it: in its full extent it passeth knowledge. Though the love of Christ may be better perceived and known by Christians than it generally is, yet it cannot be fully understood on this side heaven.

V. He prays that they might be filled with all the fulness of God. It is a high expression: we should not dare to use it if we do not find it in the scriptures. It is like those other expressions, of being/iflr/aA'ers of a divine nature; and of being perfect as our Father in heaven is perfect. We are not to understand it of his fulness as God in himself, but of his fulness as a God in covenant with us; as a God to his people : such a fulness as God is ready to bestow, who is willing to fill every one to the utmost of his capacity, and that with all those gifts and graces which he sees they need. They who receive gi-ace for grace from Christ's fulness, may be said to befilled with the fulness of God, accord-mg to their capacity : all which is in order to their arriving at the highest degree of the knowledge and enjovment of God, and an entire conformity to him. The apostle closes the chapter with a doxology, V. 20, 21. // is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God; and how he ascribes glory to him. He describes him as a. God that is able to do exceeding abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all tl^e saints can never draw dry. Whatever we may ask, or think to ask, still God is able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, and he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us, and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh f6r the saints, is according to that power that hath wrought in them. Wherever God gives of his faithfulness, he gives to experience his power. Having thus described (iod, he ascribes glory to him. When we come to ask for grace from Ciod, we ought to give glory to (iod. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, gU)ry being the effulgency and result of them all. 01)serve, The seat of God's praises is in the church. That little rent of praise which God receives from this world, is from the church; a sacred society constituted for the glory of God: every particular member of which, both Jew and Gentile, concurs in this work of ])raising God. The Mediator of these praises is Jesus Christ, Ail God's gifts come from him to us through the

hand of Chtist; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end: tor he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it! And so it will certainly be.

CHAP. IV.

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weiglity and serious exhortations that can be given. We may oliserve, that in this, as in most others of St. Paul's epistles, the former part is doctrinal, and fitted to inform tlie minds of men in the great truths and doctrines of the gospel: the latter is practical, and designed for the direction of their lives and manners ; all Christians being obliged to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before, we have heard of Christian privileges, which are the matter of our comfort. In wliat follows, we shall hear of Christian duties, and what the LORD our God requires of us, in consideration of such privileges vouchsafed to us. Tlie best way to,understand the mysteries, and partake of the privileges, of which we have read before, is, conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters, will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other.

In this chapter, we have divers exhortations to important duties. I. One that is more general, v. 1. II. An exhortation to mutual love, unity, and concord, with tlie proper means and motives to promote them, v. 2 .. 16. III. An exhortation to Christian purity and holiness of life; and that both more general, (v. 17 . . 24.) and in several particular instances, v. 25, to the end.

1. y THEREFORE, the prisoner of the JL Lord, beseech you tliat ye walk worthy of the vocation wherewith ye are called.

This is a general exhortation to walk as becomes our Christian profession. St. Paul was now a /iri-soner at Rome ; and he was the prisoner of the Lord, or in the Lord, which signifies as much as for the Lord. See of this, ch. 3. 1. He mentions this once and again, to shew that he was not ashamed of his bonds, well knowing that he suffered not as an evil doer : and likewise to recommend what he wrote to them, with the greater tenderness, and with some special advantage. It was a doctrine he thought worth suffering for, and therefore surely they should think it worthy their serious regards, and their dutiful observance. We have here the ])etition of a poor prisoner, one of Christ's prisoners ; " I therefore, the prisoner of the Lord, beseech you, &;c. Considering what (iod has done for you, and to what a state and condition he has called vou, as has been discoursed before; I now come with an ear nest request to you, (not to send me relief, or to use your interest for the obtaining my liberty, the first thing which poor ])risoners are wont to solicit from their friends, but) that you would approve yourselves good Christians, and li\e up to your profession and calling; that ye walk worthily, agreeably, suita bly, and congruously, to those ha]5py circumstances into which the grace of Ciod has brought you, whom he has converted from heathenism to Cliristianity.' Observe, Christians ought to accommodate tliem-selves to the gospel by which they are called, and to the glory to which they arc called; both are their vocation. We are called Chvistians; we must answer that name, and live like Christians. We are called to Ciod's kingdom and glory ; that kingdom and glory therefore we must mind, and walk as becomes the heirs of them.

EPHESIANS, IV.

2. "With all lowliness and meekness, vi'ith long-suffering, forbearing one another in love; 3. Endeavouring to keep the unity of the Spirit in the bond of peace. 4. There is one body, and one Spirit, even as ye are called in one hope of your calling; 5. One Lord, one faith, one baptism, 6. One God and Father of all, who is above all, and through all, and in you all. 7. But unto every one of us is given grace according to the measure of the gift of Christ. 8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9. (Now, that he ascended, what is it but that he also descended first into the lower parts of the earth ? 10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12. For the perfecting of the saints, for the work of the ministry, for the" edifying of the body of Ciirist: 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14. That we henceforth be no more children, tossed to and fro, and carried about widi every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15. But, speaking the truth in love, may grow up into him in all things, which is the head, even Ciirist: 16. From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, makcth increase of the body unto the edifynig of itself in love.

Here the apostie proceeds to move particular exhortations. l\vo he enlarges upon in this chapter— To unity and purity, holiness and love, which Christians should very much study. We do not ivalk ivorthy of the vocation 7vhere%L<it/i we are called, if we be not faithful fi'iends to all Christians, and sworn enemies to all sin.

This section contains the exhortation to mutual love, unity, and concord ; with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is tlie law ot Christ's kingdom, the lesson of his school, the livery of his family. Observe,

I. The means of unity ; Lonvliiiess and meekness, lojig-stiffering, aiid forSearing one another in love, V. 2. By lowliness we are to understand humility, / and entertaining mean thoughts of ourselves, which ( is opposed to pride. By meekness, that excellent dis-I position of soul, which makes me^i unwilling to pro-I yoke others, and not easily to be provoked or oflFended I with their infirmities; and it is opposed to angiy re-t sentments and peevishness. Long-suffering imjjlies \ a patient bearing of injuries, without seeking re-^^ venge. Forbearing one another in love, signifies bear-

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ing their infirmities out of a principle of love; and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another ; to provoke one another's graces, and not their passions. We find much in ourselves, v>'hich it is hard to forgive ourselves; and therefore we must not think it much if we find that in others, whicli we think hard to forgive them ; and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity, is, humility ; without that there will be no meekness, no patience, or forbearance; and without these no unity. Pi-ide and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride cornea contention; only by humility comes love. The more lowly-mindcdness, the more like-mindedness. We do not walk worthy of the vocation wherewith we are called, if we be not meek and lowly of heart: for he by whom we are called, he to whoni we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to leaiTi of hihi. ,

II. We ^ave an account of the nature of that unity which the apostle presca-ibes: it is the ujiity of the Spirit, v. 5. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, or in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God ; it is wrought by him, and is one of tiie fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel-word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites j^ersons, and makes them live friendly one with another. A peaceable dispositii^n and conduct bind Christians together ; whereas discord and quarrel disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: but the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be ofi different lengths, and difTerent strength ; but when they are tied together liy one bond, they are much stronger than an)-, cAen than the thickest'and strongest were of themselves.

III. We have next the motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us to it.

1. Consider liow many unities there are, that are the joy and glory of (^ur Christian profession. There should be one heart; for there is one body, and one Spirit, V. 4. Two hearts in one body would bo monstrous. If there lie but ojie body, all that belong to that body should have one heart. The catho lie church is o'ne mystical body of Christ, and all good Christians make up but one body, incorporatecl by one charter, that of the gospel; animated by one Spirit, the same Holy Spirit, who, by his gifts and graces, quickens, enlivens, and governs, that l)ody. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should l)e one ; <Tf7i as ye are called in one hofie of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance ; to the hope of which we are called. All Christians are called to the same hope of eteiTial life. There is one Christ that they all hope in, and one heaven that they are all hoping for} and therefore they should be of one heart.

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EPHESIANS, IV.

One Lord, {v. 5.) that is, Christ, the Head of the church, to whom, by God's appointment, all Christians are immediately subject. 07ie faith, that is, the gospel, containing the doctrine of the Christian faith : or, it is the same grace of faith, (faith in Christ,) whereby all Christians are saved. One baptism, by which we profess our faith ; being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, V. 6. One God, who owns all the true members of the church for his children ; for he is the Father of all such by special relation ; as he is the Father of all men by creation : and he is above all, by his essence, and with respect to the glorious perfections of his nature; and as he has dominion over idl creatures, and especially over his church : and through all J by his providence upholding and go-veniing them : arid iiiyou all; in all believers, in whom he dwells, as in his holy temple, by his Spirit and special grace.

If then there be so many ones, it is pity but there should be one more ; one heart, or one soiil.

2. Consider the variety of gifts that Christ has bestowed among Christians; But unto evtry one of us is given grace, according to the measure of the'gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difter-ence of affection among them ; since they are all derived from the same bountiful Author, and de-.signed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us 7ninisters is given grace J to some a greater measure of gifts, to others a lesser measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians; One ivas for Paul, and another for Afollos. The apostle shews that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are jjossessed of to him : and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts, (though tlu-y are of different sizes, different names, and different sentiments, )et) ought to love one another.

The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were Ijestowed by Christ, he makes appear by those words of David, wherein he foretold this concerning him ; (Ps. 68. IS.) Jl'herefore he sailh, {v. 8.) that is, the Psalmist saith, ]Vhen he ascended ufi on high, he led cafitivity cafitive, and gave gifts unto men. David prophesied of the ascension "of Christ; and the apostle descants upon it here, and in the three following verses. When he ascended ufi on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the higliest heavens ; and particularly of the state to which he was advanced, he being tfien highly exalted, and eminently glorified, by his Father. Let us set ourseh es to think of the ascension of Jesus Christ: that our Ijlessed Kedecmer, being risen from the dead, is gone to heaven, where he sets at the right hand (ithe Majesty on high, which completed the proof of his being the Son of Ciod. As great conquerors, when they rode in their trium])hant chariots, used to be attended with the most illustrious of ilicir captives led in chains, and were wont to scatter

their largesses and bounty among the soldiers, ana other spectators of their triumphs ; so Christ, wher. he ascended into heaven, as a triumphant Conqueror, led captwity captive. It is a phrase used in the Old Testament, to signify a conquest over enemies, e^s-pecially over such as formerly had led others captive ; see Judges 5. 12. Captivity is here put ior captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as, sin, the Devil, and death. Indeed, he triumphed over these 072 the cross ; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and Hades put into his hands, jiiid he gave gfts unto men: in the jisalni it is, //e- received gifts for men. He received for them, that he might give to them a large measure of gifts and graces; particularly, he enriched his disciijles with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice, that he descended first, V. 9. As much as if he had said, \Vhen David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth : for when it is said, that he ascended, this implies that he first descerided : for ivhat is it, but a proof or demonstration of his having done so ? Info the loivtr parts of the earth ; this may refer either to his incarnation, according to that of David, Ps. 139. 15. I\Iy substance was not hid from thee, ivhen I uas made in secret, and curiously wrought in the lowest parts of the earth: or, to /m burial, according to that of Ps. 63. 9. jyiey that seek 7ny soul to destroy it, shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended TO the earth in his incarnation. He descended IJ\''TO the earth in his burial. As Jonas was three days and three nights in the whalers belly, so was the Son of 7nan i?i the heart of the earth, fie that descended, is the sa7ne also that usce7ided up far above all heavens, {v. 10.) far above the airy and starry (which are the visible) heavens, into the heaven' of heavens; that he n.^~htfill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord hu7nbled hi/nselffist, and then he was exalted. He descended first, and the7i ascended.

The apostle next tells us, what were Christ's gifts at his ascension ; He gave so7ne, apostles, &c. v. 11. Indeed he sent forth some of these before his ascension. Matt. 10. 1, 2, 5. But one Avas then added. Acts 1. 26. And all of them were more solemnly installed, and jniblicly confirmed, in their office, by his visible jjouring forth of the Holy Ghost in an extraordinary manner and measure uj)on them. Note, The great gift that Christ gave to the church at his ascension, was that of the ministry c)f j^eace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus.

The officers which Christ gave to his church, were of two sorts ; extraordinari/ ones advanced to a higher office in the church : such were apostles, prophets, and eva7igelists. The afwstlcs were chief: these Christ immediately called, furnished them with extraordinary gifts, and the power ( f working miracles, and with infallibility m diJivt ring his truths : and they having been tlie wilnc ssrs of his miracles and doctrine, he sent them foitli to sjiread the gospel, and to plant and govern churches. The prophets seem to have been such as exixmnded the writings of the Old Testament, and foretold things to come. The evangelists were ordained ])ersons, (2 Tim. 1. 6.) whom the api sties took for their companions in travel, ((ial. 2. 1.) and sent them out to settle and establish such churches as the apostles themselves had planted: (Acts 19. 22.) not being

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fixed to any particular place, they were to continue till recalled, 2 Tim. 4. 9. -

And then there are ordinary ministers, employed in a lower and narrower sphere j as fiastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church ; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called oisho/is and elders: and the teachers were such, whose work it was also to preach the gospel, and to instruct the people by way of exhortation. \\e. see here, that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how ricii is the church, that had at first such a variety of officers, and has still such a variety of gifts ! How kind is Christ to his church ! How careful of it, and of its edification ! When he ascended, he procured the gift of the Holy Ghost: and the gifts of the Holy Gliost are various ; some have greater, others have lesser measures : but all for the good of, the body. ^Vhich brings to the third argument,

3. Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end, is a good reason why all Christians should agree in brotherly love ; and not envy one another's gifts. All are for the fierfecting of the saints, {v. 12.) that is, according to the import of the original, to bring them into an orderly, spiritual state and frame, who had been as it were dislocated and disjointed by sin; and then to strengthen, confirm, and advance them therein : that so each, in his proper place and function, might contribute to the good of the whole. For (he work of the niinistry ; or, for the ivork of dispensation ; that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function. For the edifying of the body of Christ, to build up the church, which is Christ's niystical body, by increase of their graces, and an addition of new members. All are designed to pre])are us for heaven ; Till, we all come, 8cc. v. 13. The gifts and offices (some of them) which have been spoken of, are to continue in the church till the saints be perfected, which will not be till they all come in the niiity of the faith, till all true believers meet together, by means of the same precious faith, and of the knowledge of the Son of God: by which we are to understand, not a bare speculative knowledge, or acknowledging of Christ to be the Son of God and the great Mediator; but such as is attended with appro]:)riation and affection, with all due honour, trust, and obedience. Unto a perfect man, to our full growtli of gifts and graces, free from those childish infirmities, that we are subject to in the present world. Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: oi-, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is ^fulness in Christ, and a.fulness to be derived from him ; and a certain stature of that fulness, and a measure of that stature, assigned in the counsel of God to every believer ; and we never come to that measure till we come to heaven. Ciod's children, as long as they are in this world, are growing.

Dr. Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith, and of the knowledge of the Son of God j so

Vol. VI.—4 A

making a perfect man, and the measure of the stature of the fulness of Christ.

The apostle further shews, in the following verses, what was God's design in his sacred institutions, and what effect they ought to have upon us. As,

(1.) That we henceforth be no more children, See. (f. 14.) that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments; easily yielding to every temptation, readily complying with every one's humour, and being at every one's beck. Childi en arc easily imposed upon ; we must take care of tliat; and of being tossed to and fro, like ships without ballast; and curried-about, like clouds in the air, with such doctrines as have no truth or solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men ; it is a metaphor taken from gamesters, and signifies tlie mischievous subtlety of seducers ; a?id cunning craftiness, by which is meant their skilfulness in finding out ways to seduce and deceive : for it follows, whereby they lie in wait to decerx'e, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, They must be very wicked and ungodly men, who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in oi-dcr thereunto. The best method we can take to foi-tify ourselves against such, is, to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it.

(2.) That we should speak the truth in love, (v. 15.) or follow the truth in lo\e ; or be sincere in love to our fellow-Christians. While we adhere to the doctrine of Clirist, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together—truth and peace.

(3.) That we should gi'ow up into Christ in all things. Into Christ, so as to be more decplv rooted in him. In all things ; in knowledge, love, faith, and all the parts of the new man. \\q should grow up toward maturity ; which is opposed to the being children. Those are improving Christians, who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the Head ; and we should thus grow, that we may thereby linnour cur Head. The Christian's growth tends to the glory of Christ.

(4.) We should be assisting and helpful one to another, as members of the same body, v. 16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the Head : and he observes, that as there must be communion and mutual communications of themernbcrsof the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he, that is, from Christ their Head, who conveys influence and nourishment to every particular member, the whole body of Christians fitly joined together and compacted, being orderly and firmly united among themselves, every one in his proper place and station, by that which every Joint su/iplies, by the assistance which every one of the parts, thus united, gives to the whole: or by the Spirit, faith, love, sacraments, &c. which (like the veins and arteries in the body) serve to unite Christians to Christ their Head, and to one another as fellow-members, According to the effectual work-

EPHESIANS, IV.

ing in the measure qfever^part: that is, say some, according to the power whicli the Holy Ghost exerts to make God's appointed means effectual for this great end; in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body. Or, as others, according to the power of Christ, who, as Head, influences and enlivens every member. Or, according to the effectual working of eveiy member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and, according to the state and exigence of every part, makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive tlieir gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways. Either, that all the members of the church may attain to a greater measure of love to Christ and to one another. Or, that they are moved to act in the manner mentioned, from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth : it is in love that the body edifies itself: whereas, A kingdom, divided against itself, cannot stand.

17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Genliles walk, in the vanity of their mind, 18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19. Who, being past feeling, have given themselves over unto lasciviousness, to work all unclean-ness with greediness. 20. But ye have not so learned Christ; 21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22. That ye putoir, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; 23. And be renewed in the spirit of your mind; 24. And that ye put on the new man, who after God is created in righteousness and true holiness. 25. Wherefore, putting away lying, speak every man truth with his neighbour: for we are members one of another. 26. Be ye angry, and sin not: let not the sun do down upon your wrath: 27. Neither give place to the devil. 28. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him who need-eth. 29. Let no corrupt communication proceed out of your mouth, but tliat which is good to the use of edifying, that it may minister grace unto the hearers. 30. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. 31. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice : 32. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.

The apostle having gone through his exhortation to mutual love, unity, dhd concord, in the foregoing verses; there follows in these an exhortation to Christian purity, and holiness of heart and life ; and that both more general, (v. 17 —24.) and in several particular instances, x'. 25—32. This is solemnly introduced ; " This I say therefore, and testify in tht Lord; that is, seeing the matter is as above de scribed; seeing ye are members of Christ's body, and partakers of such gifts ; this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." And then, the more general exhortation to purity and holiness of heart and life, begins thus ; " That ye henceforth walk not as other Gentiles tvalk; that for the time to come ye do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain "things, their idols, and their worldly possessions ; things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live a?nong them, they must not live like them. H-ei<e the apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning.

I. Their understandings tvere darkaied, v. 18. They were void of all saving knowledge ; yea, ignorant of many things concerning God-, which the light of nature might have taught them. They sat in darkness, and they loved it rather than light : and by their ignorance tliey were alienated fro7n the life of God. riiey were estranged from, and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves of, and by whicli we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is dcstmctive to religion and godliness. And what was the cause of their being thus ignorant ? It was becatise of the blindness, or the hardness of their heart. It was not because God did not make liimself known to them by his works, but because they would not admit the instructive I'ays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy, and the hardness ot their hearts ; they resisting tlie light, and rejecting all the means \ of illumination and knowledge.

II. Their consciences were deb.'iuched and seared ; Who being past feeling, v. 19. They had no sense of their sin, or of the misery and danger of their case by means of it; whereupon, X\\vy gave themselves over unto lasciviousness. Tliey indulged themselves in their filtliy lusts ; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the Devil ; working all imcleanness with greediness. They made it their common practice to commit all sorts of unclcanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, W'licn men's consciences are once seared, there are no Ijounds to their sins. When they set their hearts u])()n the gratification of their lusts, what can be exjjected, but the most abominalile sensuality and lewdness, and that their horrid enormities will abound ?

This was the character of tlie Cientiles-; l)ut these Christians must distinguish themselves from such Gentiles ; IV have not so learned Christ, v. 20. It may be read, But ye not so; ye have learned Christ. Those who have learned Christ, are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in

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a beUer manner than others. It is a good argument against sin, that we have not so /earned Christ. Learn Christ ! Is Christ a Book, a Lesson, a Way, a Trade ? The meaning is, " Ye have not so learned Christianity—the doctrines of Christ, and the rules of life jjrescribed by him. Not so, as to do as others do. If so be, or since, that ye have heard him, {y. 21.) have heard his doctrine preached by us, and hax>e been taiiifht by him, inwardly and effectually, by his Spirit." Christ is the Lesson ; we must learn Christ: and Christ is the Teacher ; we are taught by him. yls the truth is in Jesus. This may be understood two ways; either, 1. "Ye have l)een taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or, 2. Thus, "The ti-uth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then apjjears in its beauty and power, when it appears as in Jesus.

Another branch of tiie gc?u'ral exhortation follows in those words, That ye fiut off, concerning the former conversation, the old man, 6cc. v. 22—24. "This is a great part of the doctrine which has been taught you, and that ye have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dis])ositions of the soul must he. changed, before there can be a saving change of the life. There must be sanctifica-tion ; which consists of these two things:

1. The old man must be fiut off. The corrupt nature is called a man, because, like the human body, it consists of divers j)arts, naturally supporting and strengthening one another. It is the old man, as old Adam, from whom we derived it : it is bred in the bone, and we brought it into the world with us: it is subtle as an old 7nan ; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrufit; for sin in the soul is the corruption of its faculties : and where it is not mortified, it grows daily worse and worse, and so tends to destiniction. ./Iccording to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render men more miserable ; and betray men into destruction, if they are not subdued and mortified. These therefore must be fiut off, as an old garment that we would be ashamed to be seen in : they must be subdued and mortified. These lusts prevailed against them in Xha'w former conversation, that is, during their state of unregcneracy and lieathcnism.

2. The new man must be fiut on. It is not enough to shake off cormpt principles; but we must be actuated bv gracious ones. We must embrace them, espouse them, and get them written on our hearts : it is not enough to cease to do evil; but we must learn to do well. " Be renewed in the s/iirit of your mind ; (t'. 23.) use the proper and prescribed means in order to have the mind, which is a s/iirit, renewed ^ more and more." yind that ye fiut on the nei^ man, V. 24. By the new man, is meant the new nature, the new creature, which is actuated by a new principle, even regeneratint^ grace, enabling a man to lead a new life ; that life of righteousness and holiness which Christianity requires. This new man is created, or produced, out of confusion and emptiness, by God's almightv power, whose workmanship it is, truly excellent and beautiful, -^fter God; in imitation of him, and in conformity to that grand Exemplar and Pattern. The loss of God's image upon the soul, was both the sinfulness and misery of man's fallen state ; and that resemblance which it bears to God, is the beauty, the glor>', and the happiness, of the new creature. In righteousness toward men, including all the duties of /Ac second table; and in holiness toward God, signifying a sincere obedience to the commands of the first table: true holiness, in opposition to the outward and ceremonial holiness of

the Jews. We are said to fiut on this new man, when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature.

This is the more general exhortation to purity and holiness of heart and life. The apoS|tle prc^ceeds to some things more particular. Becfiuse generals are not so apt to affect, we are told what are those particular limbs of the old man, that must be mortified; those filthy rags of the old nature, that must be put off; and what the peculiar ornaments '^f the nenv man, wherewith we should adom our Christian profession.

[1.] Take heed of lying, and be ever careful to speak the truth ; {v. 25.) " Wherefore, since ye have been so well instructed in your duty, and are under such obligations to discharge it, let it apjiear, in your future behaviour and conduct, that there is a great and real change wrought in you ; particularly by fiuttingaway lying." Of this sin the heathens were verv guilty, affirmnig that a profitable lie was better than a hurtful truth : and thcrefoit the ajKistle exhorts them to cease from lying, from every thing that is contrary' to truth. This is a part of the old man, that must be put off; and that branch of the new man, that must be fiut on in op])osition to it, is, speaking the truth in all our converse with others. It is the character of God's people, that they aie children who will not lie, who dare not lie, who hate and abhor lying. All who have grace, make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity, is, U'e are members one of another. Truth is a debt we owe one another : and if we love one another, we shall not deceive or lie one to another. We belong to the same society or body, which falsehood and lying tend to dissolve: and therefore we should avoid that, and speak truth. Observe, Lying is a very great sin ; a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society.

[2.] " Take heed of anger and ungovemed pas-^ sions. Be ye angry, and sin not," v. 26. This is borrowed from the" LXX translation of Ps. 4. 4. where we render it. Stand in awe, and sin not. Here is an easy concession ; for as such w c should consider it, rather than as a command. Be ye angry. This we are apt enough to be, God knows : but we find it difficult enough to ol)serve the restriction, and sin not. " If ye have a just occasion to be angry at any time, see that it be Avithout sin : and therefore take heed of excess in your anger." If we would be angry, and not sin, (says one,) we must Ije angry at nothmg but sin : and we should be more jealous for the gloty of God, than for any interest or reputation of our own. One great and common sin in anger is, to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. " If ye have been provoked, and your spirits greatly discom]iosed ; and if ye have bitterly resented any affront that has been offered ; before night, calfn and quiet your spirits, be reconciled to the offender, and let all be well again ; let not the sun go down v/ion your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the utmost danger of its becoming so, if it be not carefully watched, and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. A'either give place to the Dn.nl; I v. 27.) thev who persevere in sinful anger and in wralTi, let the Devil into their hearts, and suffer him to gain upon them, till he brine; them to malice, mischievous machinations, 8cc. " Mither give place to the calumniator, or the false accuser;" (so some read the

EPHESIANS, IV.

words ;) " let youi- ears be deaf to whisperers, talebearers, and slanderers."

[3.] We are here warned against the sin of stealing, tlie breach of the eighth commandment; and advised to honest industry and to beneficence; Let him that stole, steal no more, v. 28. It is a caution against all manner of wrong-doing, by force or fraud. " Let those of you, who, in the time of your Gen-tilism, have been guilty of this enormity, be no lon:;cr guilty of it. But we must not only take heed of the sin, but conscientiously abound in the opposite duty • not only not steal, but rather let him labour, iv'orking ivitli his hands the thing- that is good. Idleness makes thieves. So Chrysostom, To yap icKiTrtiv jpytA^ sj-tIv — Stealing is the effect of idleness. They who will not work, and who are ashamed to beg,'expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling. IVorking the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good; as well as that they may be preserved from temptation ; That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but that they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour, should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor, that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues, and the poor are his receivers. Observe further. Those alms that are likely to be acceptable to God, must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings.

[4.] We are here warned against corrw/?; communication ; and directed to that which is useful and edifying, v. 29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from, and prove, a great deal of corrufition in the heart of the sfieaker, and tend to corrufit the minds and manners of others who hear them ; and therefore Christians should beware of all such discourse. It may be taken in general, for all that which provokes the lusts and passions of others. We must not only put q^corrupt communication, but/zu/ on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote useful conversation ; that it may minister grace unto the hearers; that it may l)e good for, and acceptable to, the hearers; either in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips; and that they improve discourse and converse, as much as may be, for the good of others.

[5.] Here is another caution against wrath and anger ; and further advice to mutual love, and kindly dispositions toward each other, x'. 31, 32.* By bitterness, ivrath, and anger, are meant violent inward resentment and displeasure against others; and by clamour, l)ig words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, do vent themselves. Christians should not entertain these vile passions in their hearts, nor be clamorous with their tongues. Evil-sfieaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And

* See upon v. 30, below.

by malice we are to understand that rooted anger which prompts men to design and to do mischief to

others. '

The contrary to all this follows; Be ye kind one to another. This implies the principle of love in the heart, and the outward expression of it, in an; affable, humble, courteous behaviour and carriage. It becomes the disciples of Jesus to be kind one to another; as those who have learned, and would teach, the art of obliging. Tender-hearted; merciful, and having a tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will hap])en among Christ's disciples ; and therefore they must be placable, and ready to forgive ; therein resembling God himself, whoybr Christ^s sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness ; and he forgives sin for the sake of Jesus Christ, and on the account of that atonement which he has made to divine justice. Note again, They who are forgiven of (iod, should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive them j who trespass against us. Now, -^

We may observe concerning all these particulars that the apostle has insisted on, that they belong to the second table; whence Christians should learn the strict obligations they are under to the duties of the second table ; and that he who does not conscientiously discharge them, can never fear or love God in truth and in sincerity, whatever he may pretend to.

In the midst of these exhortations and cautions the apostle interposes that general one. And grieve not the holy Spirit of God, v. 30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the verses before it is intimated, that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. Iit>> what follows it is intimated, tliat tliose corrupt pas-J sions of bitterness, and wrath, and anger, and cla-/ mour, and evil-speaking, and malice, grieve thisl good Spirit. By this we are not to understand as i though that blessed Being could propei-ly be grieved i or vexed as we are : but the design of the exhortation is, that we act not toward him in such a manner as is wont to be grievous and disquieting to our fellow-creatures : we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government; which things would ])rovoke him to act towards us, as men are wont to do toward them with whom they are displeased and grieved ; withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Sjjirit of God to withdraw his presence and his gracious influences from you ! It is a great good reason why we should not grieve him, because bu him we are sealed unto the day of redemfition. There is to be a day of redemption ; the body is to be redeemed from the power of the grave at the resurrection-day ; and then Ciod's people will be delivered from all the effects of sin, as well as from all sin and misery ; which tliey are not, till rescued out of the grave : and then their full and complete happiness commences. All true believers arc sealed to that day. God has distinguished them from others, having set his mark upon them : and he gives them the earnest and assvn-ance of a joyful and a glorious resurrection : and the Spirit of . God is the Seal. Wherever that blessed Spirit is as a Sanctifier, he is the Earnest of all the joys and

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gUjries of the redemption-day; and we should be undone, should God take away his Holy Spirit from

CHAP. V.

We had several important exhortations in the close of the foregoing chapter, and they are continued in this: particularly, I. \Ve have liere an exhortation to mutual love and charity, v. 1, 2. II. Against all manner of unclcanness; witli proper arguments and remedies proposed against such sins: and some further cautions are added, and other duties recommended, V. 3.. 20. III. The apostle directs to the conscientious discharge of relative duties, from v. 21. tliroughout this, and in tlie beginning of tlie next chapter.

iy"OE ye therefore followers of God, as ' 33 clear children; 2. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour.

Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there, with what is contained in these verses, thus ; " Because God, for Christ's sake, has forgiven you, therefore be y& follotvcrs of God, or imitators of him ;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitation of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be ye imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and they that dwell in love, dwell in God, and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatlv beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds: or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children ai-e obliged to imitate their parents in what is good; especially when dearly beloved by them. The character that we bear of (iod's cliiUlren, obliges us to resemble him, especially in his Inve and goodness, in his mercy and readiness to forgive. And theij only are God's dear childrrn, who imitate him in these. It follows, And walk in love, v. 2. This Godlike grace should conduct and influence our whole conversation, which is meant liy walking- in it. It should be the principle from which we act, it should direct the ends at which >-e aim. We should he more careful to give proof of the sincerity of our love one to another. As Christ also hath loved u.t. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love tliat ever was; that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another; Christ having loved us all, and given such proof of his love to us: iov he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this ? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement. An offering and a sacrifice to God; or

an offering, even a sacrifice: a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices : and this for a sweet-smelling savour. Some observe, that the sin-ofierings were never said to be of a sweet-smelling savour : but this is said of the Lamb of God, which taketh away the siji of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his exarople should be prevailing with us, and we should carefully copy after it.

3. But fornication, and all uncleanness, or covetousness, let it not be once named among you,asbecomethsaints; 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6. Let no man deceive, you with vain words: for because of these things conieth the wrath of God upon the children of disobedience. 7. Be not ye therefore partakers with them. 8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light; 9. (For the fruit of the Spirit h in all goodness and righteousness and truth;) 10. Proving what is acceptable unto the Lord. 11. And have no fellowsiiip with the unfruitful works of darkness, but rather reprove them.

12. For it is a shame even to speak of those things which are done of them in secret.

13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14. Wherefore he saith. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15. See then that ye walk circtmispectly, not as fools, but as wise, 16. Redeeming the time, because the days are evil. 17. Wherefore bo ye not unwise, but understanding what the will of the Lord is. 18. And be not drunk with wine, wherein is excess: but be filled with the Spirit; 19. Speaking to yourselve-; in psalms and hymns and spiritual songs, singing and making melody in your hea; i to the Lord; 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

These verses contain a caution against all manner of uncleanness, with proper arguments and remedies proposed : some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in orden- to the supporting of holy love. Walk in love; and shun fornication, a?id all uncleanness. Fornication is folly committed between unmarried persons. AU uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness ; which being thus connected, and mentioned as a thing which

EPHESIANS, V.

should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust: while others take it, in the more common sense, for an immoderate desire of gain, or an insatiable love * of riches, which is spiritual adultery: for by this, the soul, which was espoused to God, goes astray , from him, and embraces the bosom of a stranger; and therefore carnal worldlings are called adulterers. Ye adulterers and adulteresses, know ye not that the friendshiji of the world is enmity with God? Now these sins must be. dreaded and detested in the highest degree. Let it not be once named among you, never in away of approbation, and witliout abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. JVeither filthi-ness, V. 4 By which may be understood all wanton and unseemly gestures and behaviour. JVor foolish talking, obscene and lewd discourse; or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers. .A'br jesting. The Greek word tvTfrtviKidL is the same which Aristotle, in his Ethics, makes a virtue; pleasantness of conversation. And there is, no doubt, an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others, and to make them ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene; which he may also design by that cor-rufit, or putrid and rotten, communication that he speaks of, ch. 4. 29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable, that they pollute and poison the hearers. But the meaning is. Those thuigs do not become Christians, and are very unsuitable to profession and character. Christians are allowed to be cheerful and pleasant; Dut they must be merry and wise. The apostle adds, but rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and bv blessing and praising him on the account of' these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheer{"ul. Dr. Hammond tliinks that ilpf^cifna-'riii. may signify gracious, pious, religious discourse in the general ; by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words: for shall blessing and cursing, lewdness and thanksgivings, /irocecd out of the same mouth ? To fortify us against the sins of uncleanness, 8cc. the apostle urges several arguments, and prescribes several remedies, in what follows. I. He urges several arguments. As, 1, Consider that these are sins which shut persons out of heaven ; For this ye know, &c. v. 5. They knew it, being informed of it by the Christian religion. By a covetous man, some understand a lewd, lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in

the common acceptation of the word; and such a man is an idolater, because there is spiritual idolatry in the love of this world. As the Epicure makes a god of his belly, so a covetous man makes a god ol his money ; sets those affections upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He sei'ves mammon instead of Ciod. Of these persons it is said, that they have no inheritance in the kingdom of Christ and of God ; that is, the kingdom of Christ, who is (iod ; or the kingdom which is God's by nature, and Christ's as he is Mediator: the kingdom which Christ has purchased, and which God bestows. Heaven is here described as a kingdom, (as frequently elsewhere,) witli respect to its eminency and glory, its fulness and sufficiency, &c. In this kingdom, the saints and servants of God have an inheritance; for it is the inheritance of the sairits in light. But those who are impenitent, and allow themselves, either in the lusts of the flesli or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glorj-. Let us then be excited to be on our guard against those sins which would exclude and shut us cut of heaven.

2. These sins bring the wrath of God upon those who are guilty of them ; "Ze/ no ?nan deceive you with vain words, &c. v. 6. Let none flatter you, as though such things are tolerable, and to be allowed of in Christians; or as though they w-ere not very provoking and offensive unto God ; or as though you might indulge yourselves in them, and yet escape with impunity. These are vain words." Observe, They who flatter themselves and others with hopes of impunity in sin, do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words, when he said to them. Ye shall not surely die. They are vain words indeed: for those who trust to them, will find themselves wretchedly imposed upon, /or because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be iheant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience ; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes ufwn such, because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under tlic wrath of God ? O no. " Be not ye therefore partakers with them, V. 7. Do not partake witli them in their sins, that ye may not share in their punislimcnt." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temjjtations and solicitations to sin, but when we encourage tlicm in their sins, prompt them to them, and do not prevent and hinder them, as far as it may be in our power to do so.

3. Consider what obligations Christians are under to live at another rate than such sinners do ; For ye were sometimes darkness, but now are ye, &c. v. 8. The meaning is, "Such courses are very unsuitable to your present condition : for wliereas in your Gentile and your unregenerate state ye were darkness, ye have now undergone a great change." Tlie apostle calls their former condition darkness in the abstract, to express the great darkness they were m. They lived wicked and profane lives, being destitute of (he light of instniction without, and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners,

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like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls; J\fow are ye light in the Lord, savingly enlightened by the word and the Spirit of God. JVbw, upon your believing in Christ, and your receiving the gospel. Walk as childre?} of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. '• Now, being such, let your conversation be suitable j to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy. Proving ivhat is acce/itcible unto the Lord; (v. 10.) examining and searching diligently what God has revealed to be his will; and making it appear that ye approve it by conforming yourselves to it." Observe, We must ' not only dread and avoid that which is displeasing to God, but inquire and consider what will be acceptable to him ; searching the scriptures with this view; thus keeping at the greatest distance from these sins. II. The apostle prescribes some remedies against them. As,

1. If we would not be entangled by the lusts of the flesh, we must bring forth the fruit of the Spirit, v. 9. This is expected from the children of light; that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his finiit, which is in all goodness, an inclination to do good and to shew mercy ; and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be (ruth, sincerity and uprightness of heart.

2. We must have no fellowship with sin or sinners, V. 11. Sinful works are works of darkness; they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run; whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowshi/i with these unfruitful works; as we must not practise them ourselves, so we must not countenance others in the

Cractice of them. There are many ways of our eing accessary to the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost ^nger of acting as they do ere long. But rather

(;han have fellowship with them, we must reprove

hhem; implying, that if we do not reprove the sins of others, we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and perti-

j nently, in our rjords; but especially by the holiness of our lives, and a religious conversation. Reprove

f their sins by abounding in the contrary duties. One reason given, is. For it is a shame even to sfieak of those things, 8cc. t'. 12. They are so filthy arid abominable, that it is a shame to mention them, except in a way of reproof; much more must it be a shame to have any fellowship with them. The 'hings ivhich are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge, upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not asliamed to act: but as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof; But all things that are reproved, are made

manifest by the light, v, 13. The meaning of which passage maybe this; "All those unfruitful works of darkness which ye are called upon to reprove, are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers ; or by that instructive tight which is diffused by the holiness of your lives, and by ycur exemplary walk." Observe, Thelii^ht of God's word, anci the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoex'er doth make manifest, is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ; U'herefore he saith, &c. {v. 14.) as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressedi, Isa. 60. 1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect; ^'livake, thou that sleepest, and arise from the dead. The same thing ill ihe main is designed by these different expressions , and they serve to remind us of the great stupidity and the wretched security of sinners; how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to aivake, and to arise, his meaning is, that they would break off their sins by repentance, and enter on a course of holy obedience; and he encourages them to essay and to do their utmost that way, by that gracious promise ; jlnd Christ shall give thee light; or, Christ shall enlighten thee, or, shall shine upon thee. " He shall bring thee into a state of knowledge, holiness, and comfort; assisting thee with his grace, and refreshing thy mind with joy and peace hert-, and rewarding thee with etemal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ, in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints : to sinners, to repent and turn ; to saints, to stir up themselves to their duty. The former must arise from their spiritual death ; and the other must awake from their spiritual deadncss.

3. Another remedy against sin, is, circumspection, care, and caution ; (j.\ 15.) See then, &c. This may be undei-stood, either with rcsjjcct to what immediately precedes; "If you are to reprove othe^s^^ for their sins, and would be faithful to ) our duty in , this particular, you must look well to yourselves, ,' and to your own behaviour and conduct:" (and, indeed, they only are fit to reprove others, who walk with due circumspection and care themselves :) or else, we have here another remedy, or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle ; it being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly ; or, as the woixl signifies, accurately, exactly, in the right way: in order to which, we must be frequently consulting our rule, and the directions we have in the sacred oracles. J\^ot as fools, who walk at all adventures, and who have no understanding of their duty, or of the worth of their souls; and through neglect, supineness, and want of care, fall into sin, and destroy themselves: hut as

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•wise; as persons taught of God, and endued with wisdom from above. Circumspect walking is the effect of true wisdom ; but the contrary of folly. It follows, redeeming the time, &c. {v. 16.) literally, buyim^ the opfiortunity. It is a metaplior taken from merchants and traders, who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time, (jood Christians must be good husbands of • their time, and take care to improve it to the best purposes, by watching against temptations; by doing good while it is in the power of their hands; and by filling it up with proper employment—one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given, is, becatise the days are evil: either by reason of the wickedness of those who dwell in them ; or, rather, "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this : the Christians were in jeopardy every hour. When the days are evil, we have one superadded argument to redeem time; especially, because, we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. •' JVherefore," says the apostle, {v. 17.) "because of the badness of the times, be ye not univise, ignorant of your duty and negligent about your souls : but understanding nuhat the tjUI of the Lord is. Study, consider, and further acquaint yourselves with, the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly ; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.

In the three following verses the apostle warns against some other particular sins, and urges some other duties.

(1.) He warns against the sin of dnmkenness; jind be not drunk with wine, -v. 18. This was a sin very frequent among the heathens ; and particularly on occasion of the festivals of their gods; and more especially in their Bacchanalia: then they were wont to inflame themselves with wine ; and all manner of inordinate lusts were consequent upon it; and therefore tlie apostle adds, wherein, or in which drunkenness, is e.Tcrs/i. The word Aa-UTti may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life ; l)ut it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Ditinkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hinderance to the spiritual life. The apostle may design all such intemperance and disorder as are opposite to the sober and prudent demeanour he intends in his advice, to redeem the time.

(2.) Instead of being filled with wine, he exhorts them to lie filled with the S/iirit. Those who are full of drink, arc not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The moaning of the exhortation is, that men should labour for a plentiful mcas>n-e of the graces of the Spirit, that would fill their souls with holy joy, strength, and courage ; which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a

little of the Spirit, but to be aspiring after greater measures, so as to hejilled with the Spirit, l^ow bv this means we shall come to understand what tht will of the Lord is ; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts,

(3.) To sing unto the Lord, v. 19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanals, used to sing hymns to Bacchus, whom they called the god of wine. Thus they express thei'r joy ; but the Christian's joy should express itself in songs of praise to liis God. In these they should sfieak to themselves m their assemblies and meetings together, f(;r mutual edification. By psalms may be meant Da\ id's psalms, or such composures as were fitly sung with musical insti-uments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, &:c. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, &c. Observe here, [1.] Singing of psalms and hymns is a gospel-ordinance : it is an ordinance of God, and appointed for his glory. [2.] Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to 7nake melody in their hearts ; not only with their voices, but with inward affection ; and then their doing this will be as delightful and acceptable to God as music is to us : and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord.

(4.) Thanksgiving is Another duty that the apostle exhorts to, v. 20. We are appointed to sing psalms, &c. for the expression of our thankfulness to Ciod : but though we are not always singing, we should be always giving thanks ; we should never want a disposition for tills duty, as we never want matter for it. We must continue it throughout the whole course of our lives ; and we should give thanks for all things; not only for spiritual blessings enjoj-ed, and eternal owQ^ expected ; (for what of the former we have in hand, and for what of the other we have in hope;) but for temporal mercies too : not only for our comforts, but also for our sanctified afflictions ; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the father; to God as the Father of our Lord Jesus Christ, and our Father in him ; in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.

21. Suhmittinc; yourselves one to another in the fear of God. 22. Wives, suhniit yourselves luito yoin* own hushands, as unto the T^ord. 23. For the husband is (he head of the wife, even as Christ is the head of the church : and he is the Saviour of the body. 24. Tiierefore, as the church is subject unto Christ, so let the wives he (o their own husbands in every thiiiir. 25. Husbands, love your wives, even as Christ also loved the church, and G;ave himself for it; 2G. That he mie;ht sanctifv and cleanse it with the washing!;of water by the word. 27. That he niisht present it to himself a glorious church, not having spot, or wrin-

EPHESIANS, V.

5(;

kle, or any such thing; but that it should be holy and without blemish. 28. So ought men to love their wives as their own bodies. He that loveth his wife loveth nimself. 29. For no man ever yet hated his own flesh; but nourisheth and cherish-eth it, even as the Lord the church: 30. For we are members of his body, of his flesh, and of his bones. 31, For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32. This is a great mystery: but I speak concerning Christ and the church. 33. Nevertheless, let every one of yoii in particular so love his wife even as himself; and the wife see that she reverence her husband.

Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule, x'. 21. There is a mutual submission that Christians owe one to another; condescending to bear one another's burthens: not advancing themselves above others, or domineering over one another, and giving laws to one another. St. Paul was an example of this truly Christian temper, who became all things to all men. fWe must be of a yielding and of a suljmissive spirit, and ready to all the duties of tlie respective places ■and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God; for his sake, and out of conscience toward him ; and that liereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From V. 22, to the end, he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands.

1. The duty prescribed to wives, is, submiinoji to their husbands in the Lord; {xk 22.) which sttb-mission includes the honouring and the obeying them, and that from a principle of love to them : thev must do this in compliance with God's authority, who has commanded it, which is doing it as unto the Lord. Or, it may be understood bv way of similitude and likeness; that the sense may l)e, •* as, being devoted to CJnd, you submit yourselves unto him." From the former sense we may learn, that by a conscientious discharge of the duties we owe to our fellow-creatures, we obey and please God himself: and fiom the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours ] too. The apostle assigns the reason of this sub- j mission from wives ; For the husband is the head of j ^.he wife, v. 23. The metaphor is taken from the head I in ttie natural body, whicn, being the seat of reason, ! of wisdom, and of knowledge, and the fountain of ' sense and motion, is more excellent than the rest of ] the body. God has given the man the pre-eminence, I and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness, in that, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head; euen as Christ is the head of the church. There is a resemblance of Christ's authority over

Vol. VI.—4 B

the church, in that superiority and headship wliich God has appointed to the husband. The aposUe adds, and he is the Saviojir of the body. Christ'? authority is exercised over the church "for the saving her from evil, and the supplying her with every thing good foi- her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheeri'ully subject herself unto him. So it follows, Thenfore as the church is subject unto Christ, (t. 24.) with cheerfulness, wiilv fideliiy, with humility, so let the ivives be to their own husbands in every thing; in every thing to which their authority justly extends itself; in every thing lawful, and consistent with duty to God.

2. The duty of husbands (on the other hand) is to love their wives; {v. 25.) for without this they would abuse their superiority and headshij); and wherever this prevails as it ought to do, it wil infer the other duties of the relation ; it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is \n-Q-posed as an examjjle of this; which love of his is a sincere, a pure, an ardent, and a constant affection ; and that notwithstanding the imperfections and failures that she is guilty of^. The greatness of his lo\e to the church appeared in his giving himself unto the deathybr it. Observe, As the church'.s subjection to Christ is proposed as an exemi)lar to wives, so the love of Christ to his church is proposed as a pattern to husbands; and while such exemplars are offered to both, and so much rec|uired of each, neither has reason to complain of the divine injunctions. The love which God requires from the husband in behalf of his wife, will make an amends for the subjection which he demands from her to her husband : and the ])rescribed subjection of the wife will be an abundant return for that lai'c of the husband which God has made her due.

The apostle, having mentioned Christ's love to the church, enlarges \ipon it; assigning tlie refison why he gave himself for it. That he might sanctify it in this world, ?in^glorify it in the next, v. 26, 27. That he might sanctify and cleanse i', with the washing of water by the word; {v. 26.) that he might endue all his members with a piincii)le of holiness, and deliver them from tlie guilt, the pollution, and the dominion of sin. The instrumental means whereby this is effected, are, the instituted sacraments, particularly the washing of baptism, and the preaching and reception of the gospel, ^fnd that he might firesent it to himself, &c. t. 27. Dr. Lightfoot thinks the apostle alludes here to the Jews' extraordinarv curiousness in their washings for inirification. They were careful that there should be no wrinkle to keep the flesh from the water, and no spot or dirt which was not thoroughly washed. Others understand him as alluding to a garment come new out of the fullci-'s hand, purged fi-om spots, stretched from wrinkles; the former newly contracted, the latter by long time and custom. T7iat he might firesent it to himself, that he might perfectly imite to himself in 'he great day, a glorious church, jierfect in knowledge and in holiness, not havintr spot or wrinkle, or any such thing, nothing of deformity or defilement remaining, but entirely amiable and pleasing in his eye; holy and without blemish, free from the least remains of sin. The church in general, and particular believers, will not be without spot or wrinkle till they come to glory. From this and the former verse together we may take notice, that the glorifying of the church is intended in the sanctifying of it: and that those, and those only, who are sanctified now, sliall be glorified hereafter. So ought men to love their wives as their own bodies, &c. v. 28. TTie wife being made one with her husband, (not in a natural.

EPHESIAXS, VI

l)Ut in a civil ;ir'' m a relative sense,) this is :m ar-jjument why h'- Mioiild hne her witli as cordial and ;is ardent aii affection as that with which he loves himself. For no man ever yet hated his onvn flesh ; (f. 29.) no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be : so far from it, that he nourishes and cherishes it: he uses himself with a great deal of care and tenderness; and is industrious to supply himself witli every thing convenient or good for him, -with food and clothing, &c. even as the Lord the church: as the Lord nourishes and cherishes the church, wliich he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting happiness and welfare. The apostle adds. For 7ve are members of his body, of his flesh, and of his hones, v. 30. He assigns this as a reason why Christ nourishes and cherishes his church—because all who Iielong to it, are members ofhvi bodu, of his mystical body. Or, we are members out of his body: all the grace and glory which the church has, are from Christ; as Eve was taken out of the man. But, (as one observes,) it being the 1 manner of the sacred writings to express a complex Ijody of the enumeration of its several parts ; as the heaven and earth for the world ; evening and morning, for tl\e natural day ; so here, l)y body, flesh, and bones, we are to understand himself; the meaning of the verse being, that we are members of Christ. For this cause, because they are one, as Chi'ist and his church are one, shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet-help. Gen. 2. 24. We are not to understand by them, as though a man's obligation to other relations were cancelled upon his marriage ; but only that this relation is to be preferred to all others; there being a nearer union between these two, than between any others ; that the man must ra;//(>r leave any of those than l\is wife. And they two shall he one flesh, that is, bv virtue of the matrimonial bond. This is a t(reat mystery, v. 32. Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his church, of which the conjugal union between Adam and the mother of us all was a type : though not instituted or appointed by God to signify this, yet it was a kind of a natural tyfie, as having a resemblance to it; / sfieak concerning Christ and the church.

After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, v. 33. " JVex>ertheless; though there be such a secret, mystical sense, yet the plain litcal sense concerns vou. Let every one of you in fiardcular so love his ivife even as himself, with such a sincere, peculiar, singular, and prevailing affection as that is which he bears to himself jind the wife see that she re-oerence her husband." Reverence consists of love and esteem, which produce a care to please ; and of fear, which awakens a caution lest just offence be given. That the wife thus reverence her husband, is the will of God, and the law of the relation.

CHAP. VI.

In this chapter, I. The apostle proceeds in the exhortation to relative duties, which he hc2;an in the former: particularly he insists on the duties of children and parents; and of servants and masters, v. 1 .. 9. II. He exhorts and directs Cliristians how In hohave themselves in the spiritual warfare with the enemies oflheir souls ; and to the exercise of several Christian crraces, which he proposes to them as so manv pieces of spiritual armour, to preserve and defend theni in the conflict, v. 10.. 18. III. We have here the conclusion of the epistle, in which he takes his leave of them, recommendins; himself to the prayers of the believ-np E[>iiesians, and praying for them, v. 19.. 24,

1. g^lHILDREN, obey your parents in \J the Lord : for this is right. 2. Honour thy father and mother; (which is the first commandment with promise;) 3. That it may be well with thee, and thou mayest live long on the earth. 4. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. 5. Servants^ be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 6. Not with eye-sei-vice, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; 7. With good will doing service, as to the Lord, and not to men : 8. Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he he bond or free. 9. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven ; neither is there respect of persons with him.

Here we have further directions concerning relative duties, in which the apostle is very particular. I. The duty of children to their parents ; Come, ye children, hearken to 7ne, I will teach you the fear of the Lord. The great duty of children, is, to obey their parents, v. 1. Parents being the instruments of their being, God and nature having given them an authority to command, in subserviency to God ; and if children will be obedient to their pious parents, they will be in a fair way to be pious as they are. That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus, "as far as is consistent with your duty to God." We must not disobey our heavenly Father, in obedience to earthly parents; for our obligation to God is prior and superior to all others. I take it rather as a reason: " Children, obey your parents; for the Lord has commanded it: obey them therefore for the Lord's sake, and with an eye to him." Or it may be a particular specification of the general duty : " Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach, you what is for your health, and in that you must obey them : but the chief things in which you are to do it, are, the things pertaining to the Lord." Religious parents charge their children to keep the \vays of the Lord, Gen. 18. 19. They command them to be found in the way of their duty toward God, and to take heed of those sins that tlieir age is most prone to commit; in these things especially they nuist see that they be obedient. There is a general reason given; /b?- this is right, there is a natural equity in it, God has enjoined it, and it liighly becomes Christians. It is the order of nature, that parents command, and children obey. Though this may seem a hard saying, yet it is duty, and it must be done by such as would please God, and approve themselves to him. For the proof of this, the apostle quotes the law of the fifth commandment ; which Christ was so far from designing to abrogate and repeal, that he came to confirm it; as appears by his vindicating it, Matt. 15. 4, &c

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Ihnour thy father and mother; {v. 2.) which honour implies I'everence, obedience, and relief and maintenance, if these be needed. The apostle adds, which IS thejirst commandment with firomise. Some little difficulty arises from this, which we should not overlook ; because some who plead for the lawfulness of images, bring this as a proof that we ai-e not obliged by the second commandment. But there is no manner of force in the argument. The second commandment has not a particular promise ; but only a general declaration or assertion, which relates to the whole law of God's keefiing mercy for thousands. And then by this is not meant the hrst commandment of the decalogue that has a promise ; for there is no other after it tliat has, and therefore it would be improper to say it is the first: but the meaning may be this, " This is a prime or chief commandment, and it has a promise ; it is the first commandment in the second table. The promise is. That it may be well with thee" &c. v. 3. Observe, Whereas the promise in the commandment has reference to the land of Canaan, the apostle hereby shews that that and other promises, which we have in the Old Testament relating to the land of Canaan, are to be understood more generally. That you may not think that the Jews only, to whom God gave the land of Canaan, were bound by the fifth commandment, he here gives it a further sense, That it may he well with thee, &c. Outward prosperity and long life are blessings promised to those who keep this commandment. This is the way to have it well with us; and obedient children are often rewarded with outward prosperity : not indeed that it is always so; there are mstances of such children who meet with much affliction in this hfe: but ordinarily it is thus rewarded ; and where it is not, it is made up with something better. Observe, 1. The gospel has its temporal promises, as well as spiritual ones. 2. Although the authority of God be sufficient to engage us in our duty, yet we are allowed to have respect to the promised reward: and, 3. Though it contains some /f/?!/2ora/advantage, even that may be considered as a motive and encouragement to our obedience.

II. The duty of parents; Jlnd ye fathers, v. 4. Or, ye parents, 1. " Do not firoxwke your children to wrath. Though CJod has given you power, you must not abuse that power; remembenng that vour children are, in a particular manner, pieces of yourselves, and therefore ought to be governed with great tenderness and love. Be not impatient with them; use no unreasonable seventies, ancl lay no rigid injunctions upon them. When you caution them, when you counsel them, when you reprove them, do it in such a manner as not to firovoke them to wrath. In all such cases deal prudently and wisely with them, endeavouring to convince their judgments, and to work upon their reason." 2. " Bring' them ufi well; in the nurture and admonition of the Lord ; in the discipline of proper and of compassionate correction; and in the knowledge of that dut\- i which God requires of them, and by which they [ may become better acquainted with him. Give them a good education." It is the great duty of pa- ' rents to be careful in the education of their children; " Not only bring them up. as the brutes do, taking care to provide for them ; but bring them up in nur- \ ture and admonition, in such a manner as is suitable i to their reasonable natures. Nay, not only bring I them up as men, in nurture and admonition ; but as | Christians, in the admonition of the Lord. Let them ' have a religious education. Instruct them to fear sinning; and inform them of, and excite them to, » the whole of their duty toward (iod."

III. The duty of servants ; that also is summed up in one word, which is, obedience. He is largest on

this ^irticle ; as knowing there was the greatest neetl of it These servants were generally slaves. Civil servitude is not inconsistent with Christian liberty. They may be the Lord's freemen, who are slaves to men. " Your masters according to thejlesh, {v, 5.) who have the command of your bodies, but not (.f your souls and consciences : God alone has dominion over these." Now with respect to servants, he exhorts,

1. That they obey with fear and trembling. They are to reverence those who are over them ; fearing to displease them, and trembling lest they should justly incur their anger and indignation.

2. That tliey l)e sincere in their obedience ; in singleness of heart; not pretending obedience when they design disobedience, but serving them with faithfulness.

3. They should have an eye to Jesus Christ, in all the service that they perform to their masters; (r. 5—7.) doing service as to the Lord, und not to men; not to men only or ])rincipally. When servants, in the discharge of the duty of their places, have an eye to Christ, this pi\ts an honour upon their obedience, and an acceptableness into it. Serxice done to their earthly masters with an eye to him, becomes acceptable service to him also. To have an eye to Christ, is to remember that he sees them, and is ever present with them ; and that his authority obliges them to a fiithful and conscientious discharge of the duties of their station.

4. They must not serve their masters with, eye-serxnce ; {v. 6.) that is, only when their master's e)'e is upon them ; but they must be as conscientious in the discharge of their duty, when they are absent and out of the way ; because then their Master in heaven beholds them : and therefore they must not act as men-/ileasers ; as though they had no regard to the pleasing of God, and approving tlicmselves to him, it they can impose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life.

5. What they do, they must do clieerfuUy ; doing the will of God from the heart; seVving their masters, as God wills they should, not grudgingly or by constraint, but from a princijjie of love to them and their concerns. This is doing it with good-will, {x>. 7.) which will make their service easy to themselves, ])leasing to their masters, and acceptable to the Lord Christ. There should he good-will to their masters ; good-will to the families they are in ; and especially a readiness to do their duty to (iod. Obsti\e, Service, performed witli conscience, and from a regard to Ciod, thougli it be to unriijhteous masters, will be accounted l)y Christ as service done to himself.

6. Let faithful servants trust God for their wages, while they do their duty in his fear ; Knowing that whatsoe-cer good thing, {v. 8.) how poor and mean soever it mav be, considered in itself, the same shall he receive of the Lord, that is, (by a metonvmv) the reward of the same. Though his master on'earth should nei^lect or abuse him, instead of rewarding him, he shall certainly be rewarded by the Lord Christ; whether he be bond or free, whether he be a poor bond-servant, or a freeman or master. Christ regards not these differences of men at present; nor will he in the great and final judgment. You think, "A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his leward in heaven : Iiut what capacity am I, a poor servant, in, of recommending myself to the favour of God ?"-WTiy, God will as certainly reward thee for the mealiest dnidgcry, that is done from a sense of duty, and with an eye to himself. And what can be said more proper, both to engage and to encourage servants to their dutv ?

IV. The duty of masters; ",4nd ye, mas'ers, dc the same things unto them; {v. 9.) act after the same

EPHESIANS, VI.

manner. Be just to them, as ye expect they should be to you: shew the like good-ivitt and concern for them, and be careful herein to appro\ e yourselves to God." Observe, Masters are under as strict obligations to discharge their duty to their servants, as servants are to be obedient and dutiful to them. " Forbearing threatening; uv/dnH — 7noderating threatening, and remitting the evils which you threaten them with. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your Master also is in heaven:" some copies read, both your and iheir Master. " You have a Master to o'bev, who makes this your duty ; and you and they are but fellow-sei-vants in respect of Christ. You' will l)e as punishable by him, for the neglect of s our duty, or foi- acting contrary to it, as any others of meaner condition in the world. You are therefore to shew favour to others, as ever you expect to find favour with him ; and you will never be a match for him, though you may be too hard for your servants." A''either is there res/iect of fiersons with him ; a rich, a wealthy, and a dignified master, if he be unjust, imperious, and abusive, is not a jot the nearer being accepted of God, for his riches, wealth, and honour. He will call maste: s and servants to an impartial account for their conduct one to another; and will neither spare the one, because they are more advanced, nor be severe toward the other, because they are inferior and mean in the world. If masters and servants would consider both their relation and obligation to God, and the account they must shortlv give to him, they would be more careful of their duty to each other.

Thus the apostle concludes his exhortation to relative duties.

10. Finally, niy brethren, be strong in the Lord, and in the power of his unight. 11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high pincrs. 13. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to-stand. 14. Stand therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; 1.5. And your fcK't shod with the preparation of the gospel of peace; 16. Above all, taking the shield of faith, wherewith ye shall be able to f|uench all the fiery darts of the wicked. 17. And take the helmet of salvation, and the sword of the S|)irit, which is the word of God : 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

Here is a general exhortation to constancy in our I Christian course, and to courage in o!ir Christian 1 warfare. Is not our life a warfare ? It is so; for we .' struggle with the common calamities of human life.

ils not our religion much more a warfai-e ? It is so ; for we struggle with the opposition of the powers of darkness, and with many enemies who would keep us from God and heaven. We have enemies to fight

against, a Captain to fight for, a banner to fight un der, and certain rules of war by which we are to govern ourselves. "Finally, my brethren ; {v. 10.) it yet remains that ye apply yourselves to your work and duty as Christian soldiers." Now it is requisite that a soldier have a good heart, and that he he wel^ armed. If Christians be soldiers of Jesus Christ,

I. They must see that they have a good heart for it. This :s prescribed here; Be strong in the Lord, Sec. Those who ha\e so many battles to fight, and who, in their way to heaven, must dispute c\ ery step, like a pass, w ith dint of swoi-d, have need of a great deal of courage. Be strong therefore, strong for service, strong for suffering, strong tor fighting. Let a soldier be ever so well armed without, if he have not within a good heart, his armour will stand him in little stead. Note, Sj)iritual strength and courage are very necessary for our spiritual waifare. Be strong in the Lord ; either in his cause, and for his sake; or rather, in his strength, \^'e have no sufficient strength of our own. Our natural courage is as perfect cowardice, and our natural strength as perfect weakness; hut all our sufficiency is of God. In his strength we must go forth, and go on. By the actings of faith, we must fetch in grace and help from heaven, to enable us to do that which of ourselves we cannot do, in our Christian work and waifare. We should stir up ourselves to resist temptations in a reliance upon God's all-sufficiency, and the omnipotence of his might.

II. They must be well armed ; " Put on the ivhole armour of God; (t. 11.) make use of all the proper defensitives and \vea])ons for repelling the temptations and stratagems of Satan, get and exercise all the Christian graces, the whole armour, that no part be naked and exposed to the enemy." Observe, They who would approve t^iemselves to have true grace, must aim at all grace ; the whole armour. It is called the armoui" of God, because he both prepares and bestows it. We have no armour of our own, that will be armour of proof in a trying time. Nothing will stand us in stead but the armour of Ciod. This armour is prepared for us, but we must fiut it on ; we must jiray for grace ; we must use the grace given us, and draw it out into act and exercise as there is occasion. The reason assigned, why the Christian should be completely armed, is, that ye j

i may he able to stand against the wiles of the Devil, i that ye may be able to hold out, and to overcome, notwithstanding all his assaults, both of force and fraud ; all the deceits he puts upon us, all the snares he lays for us, and all his machinations against us. This the apostle enlarges upon here, and shews,

1. What our danger is, and what need we have to| put on this whole armour: considering what sort of enemies we have to deal with—the Devil, and all the powers of darkness ; For we wrestle not against flesh and blood, &c. v. 12. The combat for which we are to be prepai-ed, is not against ordinary human enemies ; not barely with men compounded oi flesh and blood; nor against our own coriii])t natures singly considered ; but against the several ranks of devils, i who have a government which they exercise in this world. We have to do,

(1.) With a subtle enemy; an enemy who uses! wiles and stratagems, as v. 11. He has a thousand! ways of beguiling unstable souls : hence he is called, \ a serfient for subtlety ; an old ser/ienl, experienced -in the art and trade of tempting.

(2.) He is a powerful enemy ; firincifialities, and powers, and rulers. ' They are nvuTierous, they arc vigorous; and rule in those lieathen nations which are vet in darkness. The dark parts of the world are the seat of Satan's em])ire. Yea, they are usurping princes over all men, who are yet in a state of sin and ignorance. Satan's is a kingdom of darkness: whereas Christ's is a kingdom of light.

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56^

(3.) They are s/iiritual enemies; sfiiriliialtvick-fdness in hig/i filaces; or wicked spirits, as some triinslate it The Devil is a spirit, a wicked spirit; and our danger is the greater trom our enemies, because they are unseen, and assault us ere we are aware of them. The devils are ivicked s/iirits, and they chiefly annoy the saints with, and provoke them to, spiritual vvic:;ednesses, pride, envy, malice, &c. These enemies are said to be in liifrn filaces, or in lieavenly places; so the word is: taking heaven (as one says) for the whole ex/iansum, or spreading out of the air between the earth and the stars; the air being the place from which the devils assault us. Or the meaning may be, " ]Ve lurcntle about heavenly jjlaces, or heavenly things;" so some of the ancients intei-pret it. Our enemies strive to prevent our ascent to heaven, to depi-ive us of heavenly blessings, and to obstruct our communion with heaven. They assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts; and therefore we have need to be upon our guard against them. We have need (;f faith in our Christian warfare, because we have spiritual enemies to grapple with, as well as of faith in our Christian work, because we have spiritual strength to fetch in. Thus you see your danger.

2. What our duty is; to take and put on the whole armour of God, and then to stand our gi'ound, and withstand ouv enemies.

(1.) We must withstand, v. 13. We must not / yield to the Devil's allurements and assaults, but oppose them. Satan is said to stand u/i against us, 1 Chron. 21. 1. If he stand up against us, we must stand against him ; set up, and keep up, an interest in opposition to the Devil. Satan is the wicked one, and his kingdom is the kingdom of sin: to stand against Satan, is to strive against sin. JViat ye may be able to withstand in the evil day, in the temptation, or of any sore affliction.

(2.) We must stand our ground ; jind having done all, to stand. We must resolve, by God's grace, not to yield to Satan. Resist him, and he will flee. If we give back, he will get ground. If we distrust, either our cause, or our Leader, or our armour, we give him advantage. Our present business is, to withstand the assaults of the Devil, and to stand it out; and then having done all, that is incumbent on the good soldiers of Jesus Christ, our warfare will be accomplislied, and we shall be finally victorious.

(3.) W'e must stand armed ; and this is here most enlarged upon. Here is a Christian in complete armour : and the armour is divine. Armour of God. jirmour of Light, Rom. 13. 12. Armour of righteousness, 2 Cor. 6. 7. The apostle specifies the particulars of this armour, both offensive and defensive. Here is the military girdle or belt; the breastplate ; the greaves, or soldier's shoes; the shield; the helmet, and the sword. It is observable, among them all, there is none for the back ; if we turn our back upon the enemy, we lie exposed.

[1.] Truth or sincerity is our girdle, v. 14. It was prophesied of Christ, (Isa. 11. 5.) that righteousness should be the girdle of his loins, and faithfulness the girdle of his reins. That which Christ was girt with, all Christians must be giit with. God desires truth, that is, sinceritv, in the inward parts. This is the strength of our loins; and it girds on all the other pieces of our armour, and therefore is first mentioned. I know no religion without sincerity. Some understand it of the doctrine and the truths of the gospel: they should cleave tons, as the girdle does to the loins. Jer. 13. 11. This will restrain from all libertinism and licentiousness, as a girdle restrains and keeps in the bodv. This is the Christian-soldier's belt: ungirt with this, he is unblessed.

[2. ] Righteousness must be our breast-plate. The

breast-plate secures the vitals, shelters the heart. The righteousness of Christ, imputed to us, is our breast-plate against the arrows of divine wrath. The righteousness of Christ, implanted in us, is our breast-j)late to fortify the heart against the attacks which Satan makes against us. The apostle ex plains this in 1 Thess. 5. 8. Putting on the breastplate of faith and love. Faith and love include all Christian graces : for by faith we are united to Christ, and by love to our brethren. These will infer a diligent observance of our duty to God ; and a righteous deportment toward men, in all the offices of justice, truth, and charity.

[3.] .Resolution must be as the greaves \i) out legs; jind their feet shod with the preparation of the gospel of peace, v. 15. Shoes, or greaves of brass, or the like, were formerly part of the militu ry armour: (1 Sam. 17. 6.) the use of them was to defend their feet against tlie gall-traps, and sharp sticks, which were wont to be laid privily in the way, to obstruct the marching of the eneniv; they who fell upon them being unfit to march. The preparation of the gospel of peace, signifies a prepared and resolved frame of heart, to adhere to the gospel, and abide by it; which will enable us to walk with a steady pace in the way of religion, notwithstanding the difficulties and dangers that may be in it. It is styled the gospel of peace, because it brings all sorts of peace ; peace with God, with ourselves, and with one another.

It may also be meant of that which prepares for the entertainment of the gospel; and that is repentance. With this our feet must be shod : for bv living a life of repentance, we are armed against temptations to sin, and the designs of our great enemy.

Di". Whitby thinks this may be the sense of the words ; "That ye may be ready for the combat, be ye shod with the gospel of ])eace ; endeavour after that peaceable and quiet mind which the gospel calls for. Be not easily provoked, or prone to ([uarrel ; but shew all gentleness, and all long-suffering to all men ; and this will as certainly preserve you from many great temjjtations and persecutions, as did those shoes of brass the soldiers from those gall-traps," &c.

[4.] Faith must be our shield. Jlbove all, or chiefly, taking the shield of faith, v. 16. This is more necessary than anv ojf them. Faith is all in all to us in an hour of tem]itation. The breast-plate secures the vitals ; but with the shield we turn everv way. This is the victory over the world, even our faith. We are to be fullv persuaded of the truth of all God's promises and threatenings ; such a faith being of great use against temjjtations. Consider faith, as it is the evidence of things not seen, and the substance of things hoped for ; and it will appear to be of admirable use for this purpose. Faith, as receiving Christ, and the benefits of redemption, so deriving grace from him, is like a shield, a sort of universal defence. Our enemy the Devil is here called the wicked one. He is wicked himself, and he endeavours to make us wicked. His temptations are called darts, because of their swift and un-discerned flight, and the deep wounds that thev give to the soul; /?frv darts, by way of allusion to the poisonous darts which were wont to inflame the parts which were wounded with them, and therefore were so called ; as the serpents with poisonous stings are called ,ficry serpents. Violent temptations, by which the soul is set on fire of hell, are the dai-ts which Satan shoots at us. Faith is the shield, with wliich we must quench these fiery darts ; wherein we should rccciv e them, and so render them ineffectual, that thev may not hit us, or at least that thev may not luirt us. Observe, Faith, acted upon the word of God, and applyini;

EPHESIANS, VI.

that, acted u/ion the grace of Christ, and improving that, quenelles the darts of temptations.

[5.] Salvation must be our helmet; {v. 17.) that is, Hope, which has salvation for its oljject; so 1 Thess. 5. 8. The hehnet secures the head. A good hope of salvation, well founded, and well built, will both purify the soul, and keep it from being defiled bv Satan : and it will comfort the soul, and keep it from being troubled and tormented by Satan. He would tempt us to despair ; but good hope keeps us trusting in God, and rejoicing in him.

[6.] The word of God is the sword of the Spirit. The sword is a very necessary and useful part of a soldier's furniture. The word of God is very necessary, and of great use to the Christian, in order to his maintaining, and his succeeding in, the spiritual warfare. It is called the sword of the Spitit, because it is of the Spirit's inditing : and he renders it efficacious and powerful, and sharper than a two-edged sword. Like Goliath's sword, none like that; with this we assault the assailants. Scripture-ai'gu-ments are the njost powerful arguments to repel a temptation with. Christ himself resisted Satan's temptations with, /; w written. Matt. 4. 1, 2, &c. This, being hid in the heart, wiJl preserve from sin, (Ps. 119. 11.) and will mortify and kill those lusts and corruptions that are latent there.

[7.] Prayer must buckle on all the other parts of our Christian armour, v. 18. We must join prayer with all these graces, for our defence against these spiritual enemies ; imploring help and assistance of God, as the case requires: and we must pray always. Not as though we were to do nothing else but pray ; for there are other duties of religion, and of our respective stations in the world, that are to be done in their place and season : but we should keep up constant times of prayer, and be constant to them. We must pray upon all occasions, and as often as our own and others' necessities call us to it. We must always keep up a disposition to prayer; and should intermix ejaculatory prayers with our duties, and with common business. Though set and solemn prayer may sometimes be unseasonable, (as when other duties are to be done,) yet pious ejaculations can never be so. We must pray with all prayer and supplication ; with all kinds of prayer, public, private, and secret; social and solitary ; solemn and sudden ; with all the parts of prayer; confession of sin, petition for mercy, and thanksgivings for fa\o\u-s received. We must pray in the Spirit ; our spirits must be employed in the duty ; and we must do it by the grace of God's good Spirit. We must watch thereunto, endeavouring to keep our hearts in a praying frame; and take all occasions, and improve all opportunities, for the duty : we must watch to all the motions of our own hearts toward the duty. When God says. Seek ye my face ; our hearts must comply, Ps. 27. 8. This we must do with all perseverance. We must abide by the duty of prayer, whatever change there may be in fur outward circumstances ; and we must continue in it as long as we live in the world. We must persevere in a particular prayer ; not cutting it short, when our hearts are disposed to enlarge, and there is time foi- it, and our occasions call for it. We must likewise persevere in particular requests, notwithstanding some present discouragements and re-])ulses. And we must pray with supplication, not for ourselves only, but for all saints ; for wc are members one of another. Observe, None are so much saints, and in so good a condition in this world, out they need our prayers; and they ought to have them.

The apostle passes hence to the conclusion of the '"pistle.

19. And for me, that utterance may be

given unto me, that I may open my moutli boldly, to make known the mystery of tht gospel, 20. For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak. 21. But that ye also may know my affairs, and how I do, Ty-chicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: 22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 23. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24. Grace be with all them that love our Lord Jesi^s Christ in sincerity. Amen.

Here,

I. He desires their prayers for him, v. 19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints; and particularly, for God's faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf; "that utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to pmpagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner, and that I may open my mouth boldly; that I may deliver the whole counsel of God, without any base fear, shame, or partiality." To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the ivhole gospel was a mysten% till made known by divine revelation ; and it is the work of Christ's ministei-s to publish it. Observe, St. Paul had a great command of language ; they called him Mercury, because he was the chief speaker; (Acts 14. 12.) and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give Wm boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request, is, that for the sake of the gospel he was an ambassador in bonds, v. 20. He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ; and persisted in preaching it. Observe, 1. It is no new thins; fo;-Christ's ministers to be in bonds. 2. It is a hard thing for them to speak boldly, when that is tlieir case. And, Instlv, The best and most eminent ministers have need of, and may receive advantage !)v, the pravers nf good Christians; and therefore slioutd earnestly desire them.

Having thus desired their prayers,

II. He recommends Tycnicus unto them, v. 21, 22. He sent him with this epistle, that he might acquaint them with what other churches were informed of, that is, how he did, and what he did ; how he was used by the Romans in his bonds : mid how he behaved himself in his j^resent rircnm-stances. It is desirable to good ministers, both tliat their Christian friends should know their state, and likewise to be acquainted witV. the condition of their friends ; fir bv this means they may the better lielp each other in their prayers. .Ind that he might

I comfort their hearts : by giving such an account of

PHILIPPIANS, 1.

567

their sufferings, of the cause of them, and of the temper of his mind, and his behaviour under them, as might prevent their fainting at his tribuUitions and even n)inister matter of joy and thanksgiving unto them. He tells them, that Tychicus was a beloved brother, and faithful viinister in the Lord. lie was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ; and he was very dear to St. Paul: which makes his love to these Chiistian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But the faithful servants of Jesus Christ are wont to jji-efer the public good to their own private or personal interests.

III. He concludes with his good wishes and prayers for them ; and not for them only, but for all the brethren, v. 23, 24. His usual benediction was, grace and peace: here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner ot peace ; peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, " I wish the continuance and increase of all hajjpi-nesstoyou." And love with faith. This in part explains what he means in the following verse by grace: not only grace in the fountain, or the love

and favour of God; but grace in the streams, the grace of the Spirit flowing rrbm that divine principle ; faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Lather, tkc. Ail grace and blessings are derived to the saints from (iod, thn.ugli the merit and intercession ot Jesus Christ our L()i d. The closing benediction is more extensive tha.'i the former; for in this he prays for all true believers at Ephesus, and every where else. It is the undoubted character of all the saints, that thev love our Lord Jesus Christ. Our love to Christ is ni.t acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever n\en may pretend, where there is not sincerity. The words may be read, Grace be with all them who love our Lord Jesus Christ in inco7'ru/ilion, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever; and whose love to him-is uncorrufited bv any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour ot God, and all good, (spiritual and temporal,) that is, the product of it, is and shall be with all them who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ, that it may be so with all his fellow-Christians. Amen, so be it

AN

EXPOSITION,

•WITH

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE OF ST. PAUL TO THE PHILIPPIANS.

Completed hy Dr. W. Harris.

I'HILIPPI was a chief city of the western part of Macedonia, vfiTt, tSc fxtfiSi^ twc UeLKtio^ia.; wo'x/f. Acts 16. 12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it; and was afterward made a Roman colony. Near this place were the Cam/ii Phili/ijiici, remarkable for the famous battles between Julius Cxsar and Pompey the Great; and that between Augustus and An tony on one side, and Cassius and Brutus on the other. But it is most remarkable among Christians foi this epistle, which was written when Paul was prisoner at Rome, A. D. 62.

St Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting ; and though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. Those whom God has emplo)'ed us to do any good to, we should look u])on ourselves both encouraged and engaged to study to do more good to. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up.

L He was called in an extraordinary manner to preach the gospel at Philippi, Acts 16. 9. A vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying. Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for cairying on the good work which was begun among them, and building upon the foundation which was laid, ^

PHILIPPIANS, I

II. At Philipj)!. lie buffered liaTd things ; he was scourged, and put into the stocks ; (Acts 16. 33.) yet he Had not the less kindness for the place tor the hard usage he met with th;re. We must never love cur friends the less for the ill treatment which our enemies give us.

III. l\.e bifgmnmgs of that church were very small; Lydia was converted there, and the jailer, and a few more : yet that did not discourage him. If good be not done at first, it may be done afterward ; and the last works may be more abundant. We must not be discouraged by small beginnings.

IV. It seems, by many passages in this epistle, that this church at Philippi grew into a Jiourishing church ; and, particularly, was very kind to St. Paul. He had reaficd of their temfioral things, and he made a return in spiritual things. He acknowledges the receipt of a firesent they had sent him, (cA. 4. 18.) and that when no church communicated with him as concerning giving and'receiving besides; {v. 15.) and he gives them a Jirojihet's, an apostle's reivard, in this epistle, which is of more value than thousands of gold and silver.

PHILIPPIANS, 1.

CHAP. I.

He begins with the inscription and benediction, v. 1,2. He gives thanks for the saints at Philippi, v. 3. . 6. He speaks of his great affection and concern for their spiritual welfare, (v. 7, 8.) his prayers for them, (v. 9 .. 11.) iiis care to prevent their offetice at his sufferings, (v. 12. . 20.) his readiness to fjlorify Ciirist by life or death ; (v. 21 . .26.) and tliei) concludes with a double exhortation to strictness and constancy, v. 27 .. 30.

I.^]^AUL and Timotheus, the servants JL of Testis Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons: 2, Grace he unto you, and peace, from God our Father, and from the Lord Jesus Christ.

We have here the inscription and benediction. Observe,

I. The persons writing the epistle— Paul and Timotheus. '{"hough Paul was alone divinely inspired, lie joins Timothy with himself, to express his own humiluy, and put honouru\ior\ Timothy. They who are agt-d, and strong, and eminent, should pay re-s])ect to, and support the reputation of, those who are yoiniger, and weaker, and of less note. The -servants of Jesus Christ; not only in the common relation of his disci/ilrs, but in the peculiar work of the ministry, the high office of an a/iostle and evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is, to be the servants f)f Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,

II. The persons to whom it is directed.

1. To all the saints in Christ who were at Philippi. He mentions the church before the ministers, because tlie ministers are for the church, and for their edification and benefit; not the churches for the ministers, and for their dignity, dominion, and wcilth. .Yot for that we have dominion over your faith, but cr h-lfiers of your joy, 2 Cor. 1. 24. They arc no, only the servants of Christ, but the servants of tht church fur his sake. Ourselves your servants for ./esus' sake, 2 Cor. 4. 5.

Observe, The Christims here are called saints; set apart for Ciod, or sanctified by his Spirit, either by visible firofrssion or real holiness. And they who arc not really saints on earth, will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, anl those of the least gifts. Christ makes no dif-fcience; the rich and the floor meet together in him : and the ministers must not make a difference in their care and tenderness upon these accounts.' We must not hax'C the faith of our Lord Jesus Christ with respect of persons, James 2. 1. Saints in Christ

Jesus ; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sfwners, and unable to stand before God.

2. It is directed to the ministers, or church-officers ; vjith the bishops and deacons, 'i^he bishops or ciders, in the first place, whose office it was to teach and rule ; and the deacons, or overseers of the poor, who took care of the outward business of the house of God ; the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider, that the same characters and titles, the same qualifications, the same acts of oftice, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters, (as Dr. Hammond and other learned men allow,) will find it difficult to make them a different office or distinct order of ministry in the scripture times.

III. Here is the apostolical benediction, {v. 2.) Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. This is the same, almost word for word, in all the epistles; to teach us, that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction, (Numb. 6. 23— 26.) On this wise ye shall bless the children of Israel, saying unto them. The I^ord bless thee and keep thee : the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, ami give thee pewe. So in the New Testament, the good which is wished is spiritual good, grace and peace ; the free favour and good-will of God ; and all the blessed fruits and effects of it: and that froin God our Father, and from the Lord Jesus Christ; jointly from them both, though in a different way. Observe, 1. No peace without grace. Inward peace springs from a sense of divine favour. 2. No grace and peace but from God our Father, the Fountain and Original of all blessings ; the Father of lights, from whom Cometh down every good and perfect gift, James 1. 17. 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the Channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.

3. 1 thank my God upon every remem-braiice of you, 4. (Always in every praj-er

PPHLIPIMAXS, I

569

of mine for you all makiiii; rcquf'Sl wiili ?oy,) 5. F'or your fellowship in the fjospel, iVoni tlu' first day until now, 6. Being confident of this very ihinj;, that he w ho hath iicgun a f;ooil work in you will perform ii until the day of Jesus Christ:

Tlie apostle pr iccecls, after tlie inscription and Ijcnedicti )i', i'U/ia>ikiigii'ing' Un' the saints at Philip-pi. Hi- tt'lls them wh,;t it was he thanked Gcxl for, i]< II their account. Obscrse liere,

I. Paul remembered tlieni : he l)ore them much in his ih iui^hts ; and th"u ;li they were out of sight, and ne w is at a distance from them, yet they were not out of his mind : or, U/ion tTrry incntion of you — itt) ?rdr>i Tt- uvdjL iuZv. As lie often thought of them, so he often spake of them, and dt.lighted to hear them spoken of 'Phc very mention of them was grateful to him : it isapleasuretohear of the welfare of an absent friend.

II. He remembered them ivitli joy. At Philippi he was evil entreated ; thei"e he was scourged and put into the stocks, and for the present saw little of tlie fruit of his labour; and ) et he remembers Philippi with joy. He looV^ed ujjon his sufferings for Chri.st as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loath to hear of the scene of his sufferings, that he remembered it with joy.

III. He remembered them in prayer ; Always in every jiraycr of mine for you all, v. 4. The best remembrance of our friends, is, to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for thes^ particularly. It should seem by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in, and concerned fir, particularly and by ijame. He had seasons of prayer for the church at Pliilififii. God gives us leave to be thus free with him ; though, for our comfort, he knows whom we mean, when we do not name them.

IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer ; and whatsoever is the matter of ovn- rejoicing, ought to be the matter of our thanksgiving. What we have the comfort of, God must ha\e the glory of. He thanked God, as well as mad' requests with joy. As holy joy is the heart and so<(l of thankful praise, so thankful praise is the lip and language of holy joy.

V. As in our prayers, so in our thanksgiving, we must eye God as our God ; / thank my God. It encourages us in ])rayer, and enlarges the heart in praise, to see every mercy coming from the hand of Crod, as our Gotl. I thank my God upon ex>ery remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory bv them.

But what is the matter of this thanksgiving } 1. He gives thanks to God for the comfort he had in them ; {v. 5.) for your felloivshifi in the ,^ospel, from the first day until now. Observe, Gospel-fellowship is a good fellowship ; and the meanest Christians have fellowship in the gospel with the greatest ajjostles: for the gospel salvation is a co7n-mon salvation ; (Jude 3.) and they obtain like precious faith with them, 2 Pet. 1. 1. They who sincerely receive and embrace the gospel, have fellow-shin in it from the very _first day : a new-born Christian, if he is ti-ue-boni, is interested in all the promises and privileges of the gospel from the first Jaw of his becoming such. Until noiv. Observe, It is a great comfort to ministers, when they who begin well, hold on and persevere.

Vol. VI.—4 C

/ Some, by their fellowship in the '^ospe', un-ler.

I stand their liberality toward propagating of irie gos-

j pel, and translate jtc/ycfn*, not comiumiioJi, hutcom-

j munication. But comparing it with Paul's thanks-

gi\ingon the account of oilier churches, it rather

I seems to be taken m(>re i^eneralh , f»>r the fellowship

I which they had, in faith and hope and h.oly love,

j with all gocd Christians ; a fellowship in go«-pel pro-

niises, ordinances, ]))i\ ilet;(s, and hopes; and this

from the f.rst day until now.

2. For the confidence he hatl concerning them ; (v. 6. ) Being confident of this very thing, gcc. ()b-serve. The confidence of Christians is tlie great comfort of.Chiistians, and we may ft-tch matter of praise from our hojjcs as well a.s from our jovs; we nuist give thanks not only for what we have the present possession and evidence of, but for what we have the future prosi)cct of Paul speaks with much confidence concerring the good estate of others. ho])ing well concerning them in the judgment of charity, and being confident in the judgment rf faith, that if they were sincere they should be happv. That he who hath begun a good work in iiou, will perform it unto the daxi o/ Jesus Christ. ' A g(cd work among you — h Cy-lv, so it niav be read : understand it in the gencnd, cf the ])lantingof the church among them. He who hath planted Cihristianitv in the world, will preserve it as loin.-; as the world stands. Christ will have a church till the mvsteiy of God shall be finished, and the mystical body completed. The church is built upon'a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to jiarticular persons, and then it speaks of the certain acc( niplishment of the work of grace wherever it is beuun.

Observe here, (1.) The work of grace is a good work, a blessed wcn-k ; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjovment of (wid. That may well be called a good work, which does us the greatest good.

(2.) Where\er tlrs good work is begun, it is ff God's beginning; //r //as begun a good work in you. We could not begin it ourselves, for we are bv nature dead in trespasses and sins : and what can dead men do toward raising theni>elvfs to life ; or how can they begin to act, till they are enlivened in the same respect in which thev are said to be dead ? It is God who quickens them w/io are thus dead, F.ph. 2. 1. Col. 2. 13.

(3.) The work of grace is but begun in this life; it is not finished here; as long as we are in thi.s imperfect state, there is still something more to bo done.

(4.) If the same God who begins the good work, did not undertake the carrvintr and finishing it, it would lie for ever unfinished. He must perform it, who beiran it.

(5.) \\'e mav he confident, or well persuaded, that God not only will not forsake, hut that he will finish and crown, t/ie work of his own hands. For, as for God, his work is firrfrt.

(6.^ The work of grace will never be perfected till the day of .Tesus Christ, the dav of his appearance : when he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shoutinif. We have the same expression, v. 10.

7. Even as it is meet for me to think this of you all, because I have you in mv heart: inasmuch as both in mv bonds, and in tho defence and confirmation of the ffos!:)pl, vp all are partakers of mv naco. S. For (iod is my record, how greatly T long after j'ou all in the bowels of Jesus Christ.

PHILIPPIANS, I.

The apostle expresses the ardent affection he had f'V t!u-m, and his concern for their spiritual wel-ftre; (t'. 7.) I have you in ?ny heart. He loved them as his own soul, and they lay near his heart. lie til iii^ht much of them, and was in care about them. Ol^serve,

1. \y\\\' he had them in his heart; Inasmuch as both in my bond.i, and in the defence and confirmation of the gofipel, ye all are Jiartakers of my grace ; they had received benefit by liim and by his ministry ; tliev were ])artak.ers of tliat i^race of God which bv him, and through his hands, was conmiunicated to them. This makes people dear to their ministers —tlie'r receiving benefit by their ministry. Or, " Ye are partukem of my grace, ye have joined with me in d )ing and suffering." Tliey were partakers of his affliction by sympathy and concern, and readiness to assist him. This he calls i)eing partakers of hi>i icrace: f )r they who suffer with the saints, are, and sliall Ije, comforted witli them ; and they s!ia!l slrire in t!ie reward, who bear the'r part of t!ie burthen. He loved them because tliey adhered t) liim in his bonds, and in the defence and confir-?njlion of the gosfiel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in h^s; and therefore he had them iii his heart. Fellow-sufferers shouhl be dear one to another; they who h ive ventured and suffered in the same good cause ot Ciod and religion, should for that reason love one aaotlier dearlv : or, because you have me at heart — otJ. T'- ix,"^ f^'' '" '^''' "'•'P'^'V uuic. They distinguished their respect to him, by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of res]5ect towards our ministers, is, receiving and abiding by the doctrine they pieach.

2. 'I"he evidence ol it; It is meet for me to thin/: this of you all, because I have you in my heart. By this it appeaj'ed that he had them in his heart, because li? had a good opniion of them, and good hopes concei-ning them. Observe, It is very proper to think the best of other people, and as well as we can of them ; to suppose as well of them as the matter will admit in all cases.

3. An ai)peal to God concerning the truth of this; (v. 8.) For C^od is my record, how greatly I long after iiou all in the bowels of Jesus Christ: having them in his heart, he longed after them ; either he longed to see them, longed to hear fi-om them, or he longed for their spiritual welfare, and their increase and im])rnvement in knowledge and grace. He had Joy in them, {v. 4.) because of the good he saw and iieard of among them : yet still he longed after them, to hear f>f more of it among them ; and he longed after them alt; not only those among them who were witty and wealthy, but even the meanest and ]H)orest; and he Ionised greatly after them, or with Ftrong affection and great irood-will; and this in (he bowels of .Jesus Christ, with that tender concern whicl\ Christ himself has, and has shewn to precious souls. Paul was herein w follower of Christ, and all Rood ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor siuls ! It w:is in compassion to them that he under-t >ok their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Pnvd had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for ? For this he appeals to God ; God is my record. It was an inward disposition of mind tha' he expressed toward them, which God only was Witness tr the sincerity of, and therefore to him he appeals. " WHiether vou know it or not, or are sensible o* it, God, who k/iows the heart, knows it."

9. And tills I pray, thnt your lovo mav abound yet more and more in know'le.itrc; and in all judgment; 10. That y<; mav approve things that are excellent; that \(-may be sincere, and without oftonce, tiii the day of" Christ; 11. Being filled witii the fruits of righleousness, which are l>v Jesus Christ, unto tiie glory and praise of God.

These verses contain the prayers he put up for them. Paul often lets Jiis friends know what it was he begged of God for tliem, that they m'ght know what to beg for themselves, and be directed in ihtir own prayers; and that thev might be encouraged to hope they should receive from God the (juickeiiiiir, strengthening, establishing, comforting grace, which so powerful an intercessor as Paul was, asked of God for them. It is an encouragement to us, fv) know that we are ])rayed for by our friende, win, we have reason to think, have an interest itt tht-throne of grace. It was intended likewise for ilieir direction in their walk, and that thev might labour to answer his prayers fir them ; f'rby that it would appear that God had answered them. Paul, in praying thus for them, expected good co.-'ctming them. It is an inducement to us to do i/.ir dut'-. that we may not disappoint the expectatit,!is of praying friends and ministers. He pra\ s,

1. That they might l;e a loving ];eoplc, and that good affections might abound among them ; That your love rnight abound yet more and more. Ht mean-; it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, They who abound much in any grace, have still need to abound more and more; because there is still something wanting in it, and we are imperfect in our best attainments.

2. That they might be a knowing, judicious jjco pie; that love might abound in knowledge, and in all judgment. It is not a blind love that will recom mend us to God, but a love grounded ujjon knowledge and judgment. We must love God, becaust'; of his infinite excellence and loveliness; and lovt our brethren, because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hui't than good. The Jews had a zeal of Cod, but not according to knowledge, and were transported by it to violence and rage, Rom. 10. 2. John 16. 2.

3. That they might be a discerning people. This would be the effect of their knowledge and judgment ; That ye maij approve the things which are excellent; {v. 10.) or, as it is in the margin, Tm the things which differ ; eic to S'.Ki/ua^nv Cuac to </■/»<;•!-pcvrsi ; that we may approve the things which are excellent upon the trial of them, and discern their difference from other thin(2,s. Observe, The truths and laws of Christ are excellent thinirs; ;md it is necessary that we everv one ap])TTivc of them, ;uid esteem them such, ^^'e only need to try them, to approve of them, and thev will easily lecommend themselves to anv searching and discerniny mind.

4. That they might be an lionest, uprifht-heartod people ; That ye mau be sincere. Sincerity is our gospel-perfection, that in which we s'<iould have our con\ersation in the woi-ld, and which is the r1ot\' of all our graces, ^^''hen the eye ii sinc^le, whei we are inward with God in what we do, are really whar we appear to be, and mean honestly ; then we are sincere.

5. That they mieht be an inoffensive ]>eople; that ye mav be without offmce mitil the dnu of ChrxHt: not apt to take offence; and very cartful not

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\o give offence to God or their brethren ; to live in 'ill good cotiHcieiice bi-fore God, (Acts 23. 1.) and to exercise ourselves to luive always a conscience void of offence ioivard God and toward men, Acts 24. lb. And we must c( ntinue to the end blameless, that we may be jjiesented so at tlic day of Christ. ■ He will present thecluirch without sj-^ot or wrinkle ; (Eph. 5. 27.) and finsent \n:l\t\ev^ faultless before t'le Jircsence of his glory, with exceeding joy, Jude : t.

6. That tliey miglu l)e a fruitful, useful people ; (t'. 11.) Being filled with the fruits of righteousness, &c. From (iod is our fruit found, and theiefore fi-om him it must be asked. The fruits of rightious-r/css are tlie evidences and effects of our sanctifica-tioi) ; the duties of holiness springing from a renewed hi.-art, the r'jot of the matter in us; being filled w\th tlein. Observe, They who do much good, should si 11 (iideavimr to do more. The fruits of righteousness, brought forth for the glory of God and edifi-canon of liis chuich, sh-;uld ix-nWy fill us, and wholly take us up. Fear nut l)eing emptied by bringing i'n\h the fruits of righteousness, for you will be filled witli them. These fi'uits are by Jesus Christ, by liis strength and grace, for without him we can d'j n<j'hing. He is the Root of the good olive, from wliicli it ilei'ives its fatness. W'e are strong in the "■race which is in Chriftt Jesus, (2 Tim. 2. 1.) and 'strengthened with might by his S/iir-if; (Rph. 3. 16.) and they ai'e unto the glory and firaise of God. VVe nuist not aim at our own glurv in our iruitfulness, i)ut at the/iraise and glory of God ; that God may be glorified in all things; (1 Pet. 4. 11.) and what-s'jever we do, we must do all to the glory of God, 1 Cnr. 10. 31. It is much for the honour of Ciod, when Christians not only are good, but do good, and abound in good works.

12. But I would ye should understand, hretlnen, that the things v^hich happened unto tne have fallen out rather unto the furtiierance of the gospel; 1.3. So that my heads in Christ arc manifest in all the pa-\<\ci\ and in all o{\\qx places; M. And many of the brethren in the Lord, waxing ( onlident by my bonds, are much more bold to speak tlie word without fear. 15. Some indeed preach Christ even of envy H'ld strife; and some also of good-will. 16. Tlie one preach Christ of contention, not sincerely, supposing to add affliction to my bonds : 17. But the other of love, knowing th;il I am set for the defence of the gospel. 18. What then? Notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19. For I know that this shall turn to my salvation throuirh your prayer, and the supply of the Spirit of Jesus Christ, 20. According to nn earnest expectation and my hope, that in notiiing I shall lie ashamed, but that with all l)oldness, as always, so now also Christ shall he magnified in my body, whether it be by life, or by death.

N\'e see here the care the apostle takes to prevent their l)eing offended at his sufferings. He was now u i)risoner at Rome ; this miglu be a stumbling-block to those who had received the gospel by his minis-

try. They might be tempted to think, If this doc-tnne was indeed of (iod, God would not suffer or.e who was so active and instrumental in preaching and propagating it, to be tlirown by as a desjjist cl broken vessel. They might be shy rf owning th'.s doctrine, lest they should be involved in the same trouble themselves. Now, to take off the offirxe of the cross, he exi)ounds tliis dark and hard chajner of his sufferings, and makes it very ea'-y, intelligible, and reconcileable to the wisdom and goodi.ess of God who employed him.

I. He suffered l)v the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life ; but they should not be stuml)]ed «t this, for good was brought out of it, and it tended to the furtherance of the gospel ; (t*. 12.) The things which happened unto me, have fallen out ra'hcr unto the furtherance of the gospel. A strange chymistry of Providence this, to extract so gieat a grod out of so great an evil, as the enlargement of the gospel by the confinement of the a])osile. " Isuffir trouble as an evil-doer, even unto bonds; but the word of God is not bound, 2 Tim. 2. 9. They cannot imprison the word of fiod ; that has h'ifree course, though I am confined." But how was this ?

1. It alarmed those who were without; (t. 13.) " Aly bonds in Christ, or for Christ, are rnanifest in all the palace, and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paid's sufferings made liim known at court, where perhaps he would never have otherwise been known ; and might lead some of them to inquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, thev were manifest in all other places. The sentiments of the court have a great influence on the scntimrntg of all people — Regis ad exemplum totus componitur orbis.

2. It imboldened them who were within. As his enemies were startled at them, so his friends v.ere heartened by them. Upright men ahall be astonished at this, and the innocent shall stir up himsrlf against the hypocrite. The righteous also shall hold on his way, and he who haf/i clean hands shall be stronger and stronger, Job 17. 8, 9. S<1 it was here; {y. 14.) Many of the brethmi in the Lord waxing corifident by ?ny bonds. The cxpcctiitinn of trouble for their religion, in genend, ])e) haps disheartened and discouraged them ; Inn when thev saw Paul imprisoned for Christ, they were .so far from being deterred from preaching Chri'it. and praising his name, that it mnde them the more !^old ; for they could gladly suffer in Pa\d's comnaii\. If they should be hurried from the jinlpit U the prison, they could be reconciled to it, because thev would be there in such good comj)anv. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations i-eceived from Christ in a suffering state, greatly encouraged them. Thev saw that they who served Christ, served a good Master, wjio could both bear them up and bear them rut, in their sufferings for him. Waxing confident bn my bonds. Utirndirnt. Thcy were more fully satisfied and pei-suaded by what thev saw. Observe the power of

I divine grace ; that which was intended In- the ev.t-my to discourai'.e tlie preachers of the roipcl. war> over-ruled for their enconracremeiit. And art- niu:h more bold to.sfira/c fhf vjord without far: thry .sec the worst of it, ;nid thereforf^ are not fifrai<l t'> venture. Their confidence eave them cournge, and theii couratre preserved them from the power f f fenr.

II. Pa\il suffered from false frien''*; ^s w ell as from enemies ; {v. 15, 16.) Some preach Christ even of

PinUPPlANS, I.

envy and strife. The one p.rcach Christ of C'j\tfn-tioiiy not sincerely. Now tins would be a suinibling-bluck and disci)Urai;ement to some, that there wci-e those who envjed Paul's reputation in tlie churches, aiid the interest he liad among the Chrisiians ; and endeavoured to supplant and undermine him. The\' wei'e secretly pleased when he was laid up in prison, that they nii.^ht have the better opportunity to steal away the people's affections ; and they laid themselves out the more in preaching, tliat they might i^ain t 1 themseU es the reputation they envied him ; 6'ii/i/i'jsing to add affliction to my bonds: they thought hcrel/N' to grie\ e his sjiirit, and make him afraid of li/Siug his interest; uneasy under his confinement, asiii .nip-uicnt for release. It is sad that there should be men who profess the gospel, esjiecially who preacii it, who are governed by such principles as these ; who should preach Christ in spite to Paul, an^i to increase the affliction of his bonds. Let us not think it strange, if in these later and more degenerate ages of the church there should be any such.

Howexer, there were others who were animated by Paul's suffering to preach Christ the more \ i-e-.nubly; Some also of good-ivill, and of love: from siiicei'e afTectinn to the gospel, that the work might ni<i stand, while the workman was laid up. Ktionv-i<r.( that I am set for the deftnce of the gospel. Tliey l;new that he was appointed to support and j^rop.u;ate the gospel in the world, against all the violence and ojjposition of its enemies; and were afraid lest the gospel should suffer by his confine-nu n:. This made them the more bold to preach the wfird, and su/i/ily his lack of service to the church.

It is \ ery affecting to see how easy the apostle was in the midst of all; {y. 18.) JSTofwithstanding every way, Tjhether in firetence or in truth, Christ is fin ached; and I therein do rejoice, yea, and I ivill rtjoice. Note, The preaching of Christ is the joy (t all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rcj lice in it, though it is done in pretence, and not in reality. It is God's prerogative to judge of the

Iirinciples men act upon ; this is out of our line, 'aul was so far from envying those who had liberty to preach the gospel while he was under confinement, that he rejoiced in the preaching of it, even bv those who do it in pretence, and not in tinith. I low much more then should we rejoice in the ])reaching of the gospel, by them who do it in truth, yea though it should be with much weakness and some mistake !

Two things made the apostle rejoice in the preaching the gospel.

1. Hecause it tended to the salvation of the souls of men ; (v. 19.) I know that this shall tJirn to my salualion. 01)serve, God can bring good out of evil; and wliat does not turn to the salvation of the ministers, may yet, by the gi'ace of God, be made to turn to the salvation of the people. What reward can ihcy expect, who preach Christ out of strife and I i.vy and contention, and to add affliction to a faithful minister's b' nds; who preach in pretence, 5;nd wX ill truth? And yet even this may turn to the salviiiK n <'f I ihcr.-; and PanPh lejoicing in it turned to his salvaiioi. u>' . Phis is one < f the things which uciomfiuny salvutiou—U) be aljlc to rcj< ice that Clinsi is pi ci.clieil, ihi.ugh it be to the diminuti<-n of \ir, ;.nd < ur n jMUatio . This ik.Ij e spirit apjjeared in J hn tiie Uip ist, at the fir.-t public preaciiing of Christ; " 'Ihis my joy therefore is fulfilled. ' lie must increase, but I must dtcv<ai,e, hAiw 3. ^9, 50. Let him shine, th'nigh I am ol)!-cured; ai;d his glory be exalted, th ugh up'ii niy ruins." Otluisundir-btaiid ;liis expressi' n of thi malice ( f liis enemies being (kfiated, and contributnitr t' wiird his delivtr-anct from liis confincuKnt; ihr'jugh yourf)ravers, qui! tiie supply of the Uptrit of ChiiSt. Note, \Vhat-|

ever turns to r ur salvation, is by the supply oi ihe ai(isand i^ssiatance of the Sjiirit ofChiist; and])iav e: is the appointed me;tiis of fetcliiiig in that supply. Tlie pra) ers ( f the ]jci ] le may biing a supply o* -fie Spirit to their ministers, to enable them in sufi'erirg, as well as preaching the gospel.

2. Because it would turn to the glory of Christ; (y. 20.) where he takes occaskm to mention his own entire devotedness to the service and honrur cf Christ. According to my eariust ex/ieclalion and hope, that in nothing I shall be ashamed, gcc. Here obser\ e,

(1.) The great desire of every true Christian is, that Christ may be magnified and i;l' rified ; that his name may be gi'eat, and his kingdom conn:

(2.) They who truly desire that Christ may he magnified, desire that he may l)e magnified in their body. They present their Aofl'/Vi-« living sacn^ci, (Rom. 12. 1.) and yield their 7nt n.bers as instrumtJiis of righteousness unto God, Rom. 6. 13. 'Ihev ;ire willing to ser\ e his designs, and lie ir:strumental to his glory, with every member of their body, as v. ell as faculty of their soul.

(3.) It' is much for the gloiy of Christ, that we should serve him boldly, and not be ashamed cf him: with freedt'm and liberty of mind, and without discouragement. That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honc^ur of Christ,

(4.) They who make Christ's gloiy their desire and design, may make it their expectation and hope. , If it be truly aimed at, it sliall certainfy be attained. If in sincerity we pra\, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had ; I have glorified it, and I ivill glorify it again, John 12. 28.

(5.) They who desire Christ may be magnified in their bodies, have a holy indifference irhether it be by life or by death. They refer it to hini, which way he will make them serxiceable to his g!or\, whether by their labour or suffering ; by their deii-gence or patience ; by tlieir living to his hciK ur in working for him, or dying to his honour in suffering for him.

21. For to me to live is Christ, and to die is gain. 22. But if I live in the flesh, tiiis is the fruit of my labour: yet what I shall choose I wot not. 23. For I am in a strait betwixt two, bavins: a desire to deparl, and to be with Christ; which is far better: 21. Nevertheless to abide in th(> flesh is more needful for you. 25. And having this confidence,! know that I shall abide and continue with you all for yoiu' furtherance and joy of faith ; 26. That your reioicinii may be more abundant in .Tesus Ciirist for me by my coming to you again.

We have here an account of the life and death (.f blessed Paul : his life was Christ, and his death wa^ gain. Observe, 1. It is the undoubted character of everv good Christian, that to him to live is Christ. The'glory of Christ ought to be the end of (Mir life, the gi-ace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the Principle, Rule, and End of it. 2. All tin se to whom to live is Christ, to thern to die will he gait, ; it is great gain, a present gain, everlasting' gain. Death is a threat loss to a caiiial worldly man ; for he loses all his comforts and all his hopes : but to a gooti Christian it is gain, for it is the end of all his weakness and misery, and the perfection of his com-

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forts, and accomplishment of his hopes : it delivers him from all the evils of life, and brinies him to the pos'-ession of the chiefest good. Or, To me to die in ^ain, that is, "to tlie gospel as well as to myself, whicli will receive a further confirmation !:)y the seal of my blood, as it had before by the labours of my life."' So Christ would be magnified by his death, V. 20. Some read the whole expression thus; To "le, living and dying, Christ in gain ; "I desire no niire, neither while 1 live nor when I die, but to win Christ and be found in him."

It might be thought, if death was gain to him, he uould 1)6 wearv of life, and impatient for death. N >, savs he, {v. 22.) If I live in the flesh, this is the fruit of my labour, that is, Christ is. He reckoned his la'V urwe'.l bestowed, if he could be instrumental to adv:uice the honour and interest of the kingdom of Christ in the world. It is th^ fruit of my labour — K:ipro( ipyii — o/ierte firetiiun. It is worth while for a g'lod Christian and a good minister to live ill the world, as long as he can glorifv God and do good to his church. Yet rjhat I shall choose I ivoinot; for Tarn in a strait betvjixt two. It was a blessed strait whicli Paul was in, not between two evil thing-s, but between tsvo good things. David was in a strait by three judgments—sword, famine, and pestilence : Paul was in a strait between two bless-uigs—living to Christ, and being with him. Here we have him reasoning with himself upon the matter.

I. His inclination was for de.ith. See the power of faith and of divine grace ; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature, and the greatest natural e\il. We have naturally an aversion to death, but he had an inclination to it ; (t'. 23.) having a desire to defiart, and to be with Christ. Observe, 1. It is bi'ing with Christ, which makes a departure desirable to a good man. It is not simplv dying, or putting off the body ; it is not of itself and for its own sake a desirable thing : but it may be necessarily connected with something else, whicfi may make it truly so. If I cannot be with Christ without departing, I ^h.\]\ reckon it desirable on that account to depart. Oliserve, 2. As soon as ever the soul departs, it is immediately with Christ. This day shall thou be wifh me in paradise, Luke 23. 43. .Absent from the body, and present with the Lord, (2 Cor. 5. 8.) without any interval between. Which is far better, -otoax" yap /^nxxiv x/uio-o-ov— very much exceeding, or vastly firef-rable. They who know the value of Christ and lieaven, will readily ackntnvledge it far better to he in heaven than to be in this world, to be with Christ than to be with any creature ; for in this world we are com])assed about with sin, b>rn to trouble, born ajrain to it : but if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.

II. His judgment was rather to live a while longer in this world, for the service of the church ; {v. 2-1.) JVevertheless to abide in the flesh is more needful for you. It is needfid for the church to have ministers ; and faithful ministers can ill be s])ared, when the ha?-vest i" /i/entrous and the labourers few. Observe, Thev who have most reason to desire to depart, should be willing to continue in the world as long as God has any work for them to do. Patd's strait was not between living in this world and living in heaven ; between these two there is no comparison : but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon : though, to advance the interest of Clirist and his churcli, he chose rather to tarry here, where he met with oppositions and difficulties, -ind to deny himself for a while the satisfaction of his reward.

Jnd having f'i^ 'onfidence, I knovj that I shall

abide and continue wi'h yoit al! for xrjur furtherance and joy of faith, t-. 2.5." Olj>L'r\ e'here', 1. Wliat a great confidence Paul had in the Divine Providence, that it would order all for the Ik st to inm. " Having this confidence, that it will be needful for vou that I should abide in the flesh, I know that I shall abide." 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be : for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are cont nued for; for our furtherance and joy of faith, our further advancement in holiness and coTTifort. 4. What promotes our yb/V//ovrf_;o(/ of faith, is very much for our furtherance in the wav to heaven. The more faith, the more joy, and the more faith and joy, the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion r f sinners, but for the edification of saints, and their furtherance in spiritual attainments.

That your rejoicing may be more abundant in Jesus Christ for me, by my coming lo you again, v. 26. They rejoice in the hopes of seeing him, and enjo\ ing his further labours among them. Observe, (1.) The continuance of ministers with the church, ought to be the rejoicing of all who wish v/ell to the church, and to its interests. (2.) All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them ; for they are but the friends of the Bridegroom, and are to be received in his name, and for his sake.

27. Only let your conversation be as it becometh the gospel of Christ; that, whether I conu' and see yon, or else be absent, I may hear of your affairs, tliat ye stand fast in one spirit, with one mind, striving together for the faith of the gospol; 28. And in notliing terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation, and that of God. 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for. his sake; 30. Having the same conflict which ye saw in me, a7id now hear to be in me.

The apostle concludes the chapter with two exhortations.

I. He exhorts them to strictness of conversation ; ■{v. 27.) Only let your conversation be as becometh the gospel of Christ. Observe, They who profess the gospel of Christ, shoidd have then- conversation as becomes the gospel, or in a suitableness and agi-ee-ablencss to it. Let it be as becomes those who believe gospel-tniths, submit to gospel-laws, and de-jiend upon gos])el-promises; and with an answerable faith, holiness, ,ind comfort. Let it be in all respects as those who belong t() the kingdom of Cod among men, and are memliers and subjects of it. It is an oiTiament to our j)rofessinn, when rm* conversation is of a piece with it. That vjhrther I come and see you, or else be absent, I may hear of r/our affairs. He had spc-ken in v. 26. rf his coming to them again, and had sj^oken it with some assuj-ance, though he was now a prisoner ; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers ; "Whether I come or no, let me hear well of you, and do you stand fast." Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from usj and hastens his second coming; the

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coming of the Lord dravjs fugli, Jun.ts 5. 8. Let me hear of \(u, tJiut you ifcn.d fusi m otic spirii, ivnii one 7ntnd striving t'jgtlhtrjor i/it fait/, of the goi/ul. Three thiiiL,s he desired to hear (if them ; and they ?re all such as !jec( me the i^cspel.

1. It becomes those who profess the gospel, to Irive fc r it, to u.-e a holy vio/tnce in takinir the kifig-

doin of Jitavi-n. The fail/i of the gos/ul is the doctrine (if faitli, or the religion of the'gospel. There is that in the faith of the gospel, which is worth striving for. If religicvn is worth any thing, it is worth every tiling. Ihere is mncli ojjposition, and there is need ( f striving. A man may sleep and go to hell ; hut he \\h() will go to heaven, nmst lock about him and \)t (liligerit.

2. The unity and un;.nimity of Christians become the gf'spel ; Strive together, not strive one with another : all (.f you niust strive against the common adversaiy. One spirit and one mind become the gospel; for there is one J^ord, one Jaith, one bafui,sm. There may be a or.eness of heart and &fl'ecti( n among Christians, where there is diversity of judgment, and apprehensions about many things.

3. Steadfastness becomes the gos];el ; Stand fast in 07ie sfiirit, with one mind. Be steadfast, and im-movable by any oppositic n. It is a shame to reli-gii n when the professors of it are off and ( n, unfixed in their minds, and unstable as water; for they will never excel. They who would strive f(-r the faith cf the gospel, must stand firm to it.

II. He exhorts them to courage and constancy in suffering ; {v. 28.) jind in nothing terrijitd by your adversaries. I'he professors of the gospel have all akng met with adversaries, especially at the first planting of Christianity. Our great care must be to keep cl(«e to our prf:ttssion, and be constant to it: whatever oppositions we meet with, we m.ust not be frightened at them, considering that the condition of tlie peisecuted is much better and mc>re desirable tiiaii t!ie condition of the persecutors : for persecuting is an evident token of fierdition ; the\ who op-] ose the gospel of Christ, and injure the professors of it, are marked out for ruin ; but being persecuted is a token of salvation. Not that it is a certain mark ; many hvpocrites have suffered for their religion; but it is a good sign that we are in good earnest in ! eligicii, and designed forsalv ation, when weareena-l)le(l in a riglit mannerto suffer for the causeof Christ.

v. 29. For to you it is given o?i the beha/f of Christ, not only to believe, but also to suffer for his name. Here are two ])recious gifts given, and both on the behalf of Christ. 1. To believe in him. Faith is (i< d's i^ift on the behalf of Christ, who purchased f r us not only the blessedness which is the object of faiih, l)ut the grace of faith itself: the ability and disposition to ijelieve is from God. 2. To suffer for the sake (jf Christ, is a valuable gift too : it is a great liouf ur and a great advantage ; tor we may be very serv ceable to the glory of G( d, which is the end of our creation, and encourai;e and confirm the faith of others. And there is a great reward attending it too ; Blessed are ye when me?i shall /lersecute you, for great is your reward in heaven. Matt. 5." 11, 12. .\nd if we suffer with him. we shall also reign with him, 2 Tim. 2. 12. If we suffer reproach and loss for Chi-ist, we are to reckon it a great gift, and prize it accordingly ; always provided webeliave underour suffi.rinjrs with the gen\iine temper of the martyrs and ronfessons ; {v. 30.) " Having the same conjiict which ye saw in me, and now hear to be in me ; you suffering in the same manner as you saw, and now hear of me that I suffer." It is not simjily the suffering, Init the cause ; and not (nly the cause, but the spirit, which makes the martyr. A man may suffer in an ill cause, and then he suffers justly; or in a good cause, but with a wrong mind, and then his sufferings lose their value.

CHAP. II.

Tlje apostk- proc( tils to furtiit^r ( xl.ortat.'or.s to several tlutie.'". fobelike riiiii(!ni,iii (I li.wt;-ti ,i!(in!, wliicli l.c i'K.<ttf from tlie (example of Clnii-l ; (v.* I .. II.) to be tJili^'t nt ard .•-eri-ous in tlie Clitistiau couite ; (v. I'2, 13.) uut lo udoin Iheir Christian piofe!->ioii ly sevtial .-uilabk; ^Taits, v. ]i.. 18. He thtn coritlude: wiili pa;!;(ului iioiite anil «on. n.ti da-lion of two g(iod nlinii:l^■l^, 'I iuiotby aiid F.jibpliio(iitus; whom he desipiiid to stud to linn,, v. 19.. SO.

l.TF thfre he ihercfore any cont^oialioi} i in Christ, if any coml'oit of 1(!\(,', if any fcUovvsiiip of the Spirit, if any Low els and morcits, i\ Fulfil ye n>y joy, il.at ye may be like-niinded, liaving liie same Jo\(', being of one accord, of one mind. .:. Let nothing//cf/o7/e llnoujili s^tiife oi vain-gioiy; but in lo\A iiness ol mind let ( a{ h esleem other better than then'.selv(s. ']. Look not every man on his own things, but eveiy man also on ilie ihiniLs of oiheis. b. Let this mind be in you, \\hich was also in Christ .Tcsus: 6. \A ho, being in tl-e form of God, ihouglil it not lobbery lo be equal v^ith God : 7. Ikit made himself of no reputation, and took upon him the form of a servant, and v\ as made in the likeness of men : 8. And being found in fashion as a man, he humbkd himself, and bee ame obedient unto death, ev( n the death of the cross, 9. Wherefore God also iiath highly exalted him, and given him a name which is above every name : 10. 1 hat al iIk^ name of Jesus every knee should bow, of things in heaven, and tilings in earth, and things under the earth*, *11. And that eveiy tongue should confess tliat Jesus Christ is Lord, to the glory of (iod the ^'aih.er.

The apostle i}r( ceods in ih s chajter v In i-e iie left off in the last, with further exlu rtatii i.s loChri.-tian duties. He jjressts ihem hugely to like-niii.didncss, and lowly-mindedness, in cdiioim ty tothe (xample of the Lord Jesus, the great Pattern vi humility and love. Where we may ( bserve,

I. The great grspel-prectpt pressed upon us ; that is, to love ( ne another. This is the law ( f Clirist's kingd( m, the kss(jn of his school, the livoi)' if his fam.ily. This he represents, [v. 2.) by beinij like-minded, having the same love, being f.f oiw accord, of one mind. We aie of a like mil d wlun v\e h.ave the same love. Christians should be rne in affection, whether they can be one in apprehension cr no. This is always in their power, and alwavs their duty, and is the likeliest way to bring thent nearer injudiiment. Having tliesainelove. Observe, The same love that weaic rocjuircd to express to (,thers, others are ( blii ed to express t(^ us. Christir.n love (ught to 1)0 mutual love. Love, and yon sh;>!l be loved. Being of one accord, and of one mind; not crossing and thwartintr, or driving m separate interests ; but nnanimrusly agreeing in the creat tii'ngs of (iod, and kcejnng the unity cfihe S/.iiit in other differences. Hei e observe,

1. The pathetic pressing of the duty. He is very imi)ortunate with them, knowing what an evidence it is of our sincerity, and wh.it a means of the preservation and edification f f the body of Christ. The inducements to brotherly love are these :

(1.) " If there is any consolation in Christ. Have

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you experienced conscdation in Christ ? F.xiik-iice that experience b_\ hi\ intone .inuun.r.'" I'lie sweci-ness wc have tuuiKi la the clocti-ine i.f Cliri^t sli.mlcl sweeten our spirits. Do wc expect consolation in Christ ? It" we would not be disappointed, we must love one anotlier. If we have not consolation in Christ, where else can we expect it ? They who liave an interest in Christ, have consolation in him ; strong and everlasting consolation; (Heb. 6. 18. 2 Thess. 2. 16.) and therefore ought to love one another.

(2.) " Comfort of love. If there is any comfort in Christian love, in (iod's love to you, in your love to (iod, or in your brethren's love to us, in consideration of all this, be ye like-minded. If ye have e\'er found that comfort, if ye \vould find it, if ye indeed Ijelieve that the grace of love is a comfortable grace, abound in it."

(3.) " Fellows/ii/i of the S/iirit, If there is such a thin^ as communion with Ciod and Christ by the Spirit, such a thing as the communion of saints, by virtue of their l)eing animated and actuated by one and the same S/iirit; be ye like-minded : for Christian love ufid like-mindedness will preserve to us our communion with God, and with one another."

(4.) " ./inij boivels and mercies, in (iod and Christ, toward you. If ye exjject the benefit of Ciod's compassions to vourselves, be ye compassionate one to another. If there is such a thing as mercy to be found -imong the followers of Christ; if all who are sanctified have a disposition to holy pity; make it appear this way." How cogent aie these ai-guments ! One would tliink enough to tame the most fierce, and mollify the hardest, heart.

Another argument he insinuates, is the comfort it would be to him ; Fulfil ye my joy. It is the joy of ministers to see people like-minded, and living in love. He had been instrumental in bringing them to the graceof Christ, and love of God. "Now," says he, " if ye have found any l)enefit by your participation of the gospel of Christ, if ye have any comfort in it, or advantage by it, fulfil the joy of your poor minister who preached the gospel to you." 2. He proposes some means to promote it. (1.) Do nothing through strife and vain-glory, v. 3. There is no greater enemy to Christian love than I)ricle and passion. If we do things in contradiction to our brethren, that is, doing them through strife ; if we do them tlirough ostentation of ourselves, that is, doing them through vain-Lrlory; both are destructive of Christian love, and kindle unchristian heats. Christ came to slay all enmities; therefore let there not i)e among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride.

(2.) We must esteem others in lowliness of mind better than ourselves; be severe upon our own faults, and charitable in our judgment of others; be quick in o!)scrving our own defects and infirmities, but ready to overlook, and make favourable allowances for, the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections.

(3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censonous-ness, or as busy-bodies in other men^s matters, but in Chrstian love and sympathy ; {v. 4.) Look not every ?nan on his own things, but every man also on the things of others. A selfish spirit is destructive of Chr;htian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also ; and rejoice in the prosperity of others, ; s truly as in our own. We must love our neighbour as o'.n-Ki'lves, and make his case our own.

II. Here is a gos/iel-patteni proposed to our imitation, and that is the example of our Lord Jesus |

jl ("iir.st ; Li'( this mind be in you, which was also in ij Cnn-st ./inux, V. 5. Obseive, -Christians must be Ij ot Curisi'> iu.ikI. \\ e iiiusi iK-ar a ^e^en)biance tu l| his life, if we would have tlie oenefit of his death. i If tve have not the S/nrir 'f Christ, we are none of his, Kom. 8. 9. No.v what was tl»e mind of Christ.' He was eminently humble, and this is whc't we are peculiarly to learn of him ; Learn of me, for 1 am meek and lowly in heart, Matt. 11. 29. If we were lowly-minded, we should be like-minded ; aiul if we I were like to Cnrist, we sliould be lowly-minded. We must walk in the same spirit and in tiie same I steps with the Lord Jesus, who humbled himself to suffering and tleath for us ; not only to satisfv God's i justice, and jjay the price of our redemption, but to set us an example, and that we might follow his ste/is. Now liere we have the two natures, and the two states, of our Lord Jesus. It is observable, that the apostle, leaving occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to gi\ e a particular description of him. It is a pleasing subject, and a gospel-minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken.

1. Here are the two natures of Christ: his divine nature, and human nature.

(1.) Here is his divine nature ; Who being in the form of God, {v. 6.) partaking of the Divine Nature, as the etei-nal and ojily begotten Son of (iod. This agrees with John 1. 1. In the beginning was the IVord, and the Word was with God: it is of the same import with being the Image of the invisible God, (Col. 1. 15.) and tiie Brightness of his glory, and ejc/iress Image of his person, Heb. 1. 3. ffe thought it no robbery to be equal with God; did not think himself guilty of any evasion of what did not belong to him, or assuming another's right. He said, land my Father are one, John 10. 50. It is the highest degree of robbery for any mere man to pretend to be equal with (iod, or profess himself one with the Father. This is for a man to rob God, not ill tithes and offiTings, but of tlie rights of his ( '-head, Mai. 3. 8. '

Some understand being in the form of God — \i fAOfxpv QiS vrap^iev, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament; which was often called the glory, and the Sherhinah. The word is used in such a sense by the LXX, and in the New Testament; (Mark 16. 12.) He a/ifwared to the two disci/iles, ir iTiprf/uop'^ti — in another form : Matt. 17. 2. /««T«^i^-Ow6ii— he was transfigured before tliem. And, he thought it no robbery'to be eyual with God; he did not greedih' catch at, or covet and affect to appear in that glory ; He laid aside the majestv ot his former appearances, while he was here i ;i earth ; which is supposed the sense of the peculiar expression, hX_ apvxyuiv hyntrAT'.. Vid. Bishop Bull's Def. ca/i. 2. sect. 4. et alibi, and Whitbv in locum.

(2.) His human nature ; he was jnade in the likeness of men, iind found in fofihion as a num. He was reallv and truly man ; took part of our fiesh and blood; appeared in the nature anil habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our jiarticijjation of the human nature is so. Herein he em/iticd himself; divested himself of the honours and glories of the ujjper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things'' like to lis, Heb. 2. 17.

2. Here are his two estates, of humiliation and exaltation.

(1.) His estate of humiliation. He not only took upon him the likeness a.x\d fashion of a man, but the form of a servant, that is, a man of mean estate.

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He was not only God'n Servant iv/iom be had chosen, out he came to //liriister to men, anil was among them as one nvlto Her\)eth in a mean and servile state. One would tli nk. that the Loi-d Jesus, if lie would be a Mai), shunld have been a Prince, and appeared in splendour. But quite the contrary ; lie took upon liim the form of a i>erx'ant. He was brought up me.uily, probably work.ng with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace ; he had not wl.ere to lay hii head, lived upon alms, was a Man ofsor-Vjivh, and acquainted ivitli grief; did not appear wicli external pomp, or any marks of distinction froin otlier men. '["his was the humiliation of his life. But the lowest s.ep of his humiliation was his dying the death of the cross ; //<? became obedient to death, even the death of the crosf,-. He not only 47//-fered, but was actually and voluntarily obedient; he olieyed tlie law which he brought himself under as Mediator, and by which he was obliged to die ; / have fi'jiver to lay down my life, and I have fiotver to take it again : this co?n?nandment have I received of my Father, John 10. 18. And he was inade under the law. Gal. 4. 4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling ; even the death of the cross, a cursed, painful, and shameful death ; a death accursed by the law ; Cursed is he that hangeth on a tree: full of pain, the body nailed through the nervous parts, (the hands and feet,) and hanging with all its weight upon the cross ; and the death of a malefactor and a slave, not of s. free-man; exposed as a public spectacle. Such was the condescension of the blessed Jesus.

(2.) His exaltation ; Wherefore God also hath highly exalted liim. His exaltation was the reward ot his humiliation ; because he humbled himself, God exalted him ; and he highly exalted him, CTnpu-^axrt, raised him to an exceeding height. He exalted his whole Person, the human nature as well as the divine ; for he is spoken of as being in the form of God, as well as in the fashion of a man. As it respects the divine nature, it could only be a recognizing his rights, or the display and appearance of the glory he had with the Father before the world was; (John 17. 5.) not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour ; so he had a name above ex'ery name; a title of dignity above all the creatures, men or angels. And in power. Every knee must bow to him. The whole creation must be in subjection to him ; things in heaven, and things in earth, and things under the earth ; the inhabitants of heaven and cirth, the living and the dead. Jit the name of Jesus; not at the sound of the word, but the authoritii of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is I^ord; every nation and language should publicly own the universal empire of the exalted Redeemer ; and that all power in heaven and earth is given to him, Matt. 28. 18. Observe the vast exteiit of the kingdom of Christ ; it reaches to heaven and earth, and to al! the creatures in each ; to angels as well as men, and to the dead as well as the living. To the glory of God the Father. Observe, It is to the glory of God the Father, to confess that Jesus Christ is Lord ; for it is his will, that all men should honour the Son as thet/honour the Father, John 5. 23. \\''hatever respect is paid to Christ, re-doimds to the honour of the Father ; He who re-■:eiveth me, receiveth him who sent me. Matt. 10. 40.

12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only.

i)iit now much more in my absence, work out your o\\ n salvation witli fear and lieni-blin^: 13. For it is God who worketh in you both to will and to do oHiis good pleasure.

He exhorts them to diligence and seriousness in the Christian course; IVork out your own salvation. It is the salvation of our souls, (1 Pet. 1. 9.^ and o\ir eternal salvation, (Heb. 5. 9.) and c(nitains deliverance from all the r\ ils sin had broui^ht upon us, and exposed us to ; and the ])ossession of all good, and whatsoever is necessarv to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls: whatever becomes of other things, let us take care of our best interests. It is our ovjn salvation, the salvation of our own souls. It is not for us to judge other people, we have enough to do to look to ourselves; and though we must promote the co?nnion salvation, (Jude 3.) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, K^Tipyd^ia-Bt. The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of all the means which conduce to (ur salvation. We must not only work at our sahation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to the end. Salvation is the great thing we shc/uld mind, and set our hearts upon; and we cannot attain salvation v>ith( ut the utmost care and diligence. He adds,

IVith fear and trembling, that is, with great care and circumspection ; " Tremble for fear lest you miscarry and come short. Be careful to do every thing in religion in the best manner ; and fear lest under all your advantaires you should so much,as seem to come short," Hel). 4. 1. Fear is a great guard and preservative from evil.

He urges this from the consideration of their readiness always to obey the gosjiel ; ".^.9 ve have always obeyed, not as in my pre,sence only, but now much more in my absence, v. 12. Ye have lieen always willing to complv with every discover^■ of the will of God ; and that in my absence as well as presence. Ye make it appear, that regard to Chi'ist, and care of your souls, swav more with vou than any other mode of shewing respect whatsoever." They were not merely awed ])y the apostle's presence, but did it even much inore in his ab.';e?7ce. " And I)ccause it is God ivho worketh in vou, do ye work out vour sah-ation ; for it is God who worketh in you. Work, for he worketh." It should encourage us to do our utmost, because our labour shall not be in vain. God is rcadv to concur with liis I irrace, and assist our faithful endeavours. Observe, Though we must u'^e our utmost endeavours in working out our salvation, yet still we must gf) forth, and go on, in a dej-jcndence upon the grace of (xod. His grace works in us in a way suitable to our natures, and in concurrence with our endeavours; and the operations of God's grace in us are so far from excusing, that they are intended to qliicken and engage, our endeavours. And work out your salvation with far and tre?nbling, for he worketh in you. All our working depends upon his working in us. " Do not trifle with God I)y neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. \A'ork with fear, for he works of his good pleasure ;^ to will and to do: he gives the whole ability." It is the grace of God which inclines the will to that which is good ; and then enables us to perform it, and to act according to our principles. 77)0?/ hast wrought all our works in us, Isa. 26. 12. Of his good pleaitire. As

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there is no strength m us, so there is no merit in us. As we cannot act without (iod's grace, so we cannot claiiu it, or pretend to deserve it. Ciod's good AS iil to us, is the cause of his good work in us ; and iie is under no engagements to his creatures, but those of his gi-acious promise.

11. Do all things without, munnurings and ilisputiiigs ; 15. 7'hat yc may he l)lame-h'ss and harmless, the sons of God, without ft buke, in the midst of a ciookcd and perverse nation ; among whom ye shine as lights in the world: 16. Holding fonh the wok! of life; that I may rejoice in the day of Ciiiist, that I have not run in vain, neither laboured in vain. 17. Yea, and if I be offered upon the sacrifice and service of your faith, J joy, and rejoice with you all. 1 8, For tlic same cause also do ye joy, and rejoice with me.

The apostle exhorts them in these verses to adom their Christian j^rofession l)y a suitable temper and beliaviour, in several instances.

1. By a cl^.eerful obedience to the commands of God ; {v. 14.) " Do all things, do your duty in every branch of it, ".vithout murruurings. Do it, and do not /ind fault with it. Mind your work, and do not quarrel with it." God's conmiands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shews we serve a good Master, whose service is freedom, and whose work is its own reward.

2. By jjeaceableness, and love one to another. "Do ail \.h\n^^ without dis/iudngs, wrangling, and debating one with another; because the light of truth and the life of religion are often lost in the heats and mists of disputation.

3. By a blameless conversation towards all men ; (f. 15.) " That ye ?nay be blameless and harmless, the sons of God, ivitJiout rebuke ; that ye be not injurious to any in word or deed, and give no just occasion of offence." We should endea\our not only to be harmless, but to be blameless ; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere ; so some read it. Blameless before men, sincere toward God. The so7is of God. It becomes them to be blameless and harmless, who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke — txIM^fxtiTi. Momus was a carping deity among the (ireeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Motni. The sense of the expression is, "Walk so circiims/iectli/, X.\vdt Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim at it, and endeavour it, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good re/iort of all men, and of the truth, 3 John 12. In the midst of a crooked and fwn^erse generation ; that is, among the heathens, and those who are ivithout. Observe, Where there is no true religion, little is to be expected but crookedness and per-verseness; and the more crooked and perverse others are, among whom we live, and the more apt to cavil, the moi-e careful we should be to keej) ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaariite and Pe-rizzite dwelt in the land, Cien. 13. 7. Among whom ye shine as lights in the world. Christ is the Light

Vol. VI.—4 D

of the world, and good Christians are lights in the wi.rld. When (iod raises up a good man in any place, he sets up a light ih that place. Or it may be i-ead imperatively ; Among whom shine yc as lights: Compare Matt. 5. 16. Let your light so shme before men. Christians should endeavour no* only to approve themselves to God, but to recom mend themselves to others, that they may also glo rify God. Tlu-y must shine as well as be sincere.

Holding forth the word r^'Ife, V. 16. The gospel i-, called the word of lije, because it reveals and proposes to us eternal Ife through Jesus Christ. Life and immortality are brought to light by the go>i/iely 2 'Jim. 1. 10. It is our duty not only to hold fast, l)ut to hold forth, the word of life; not only to hold it fast for our own beneht, but to hold it forth f r the bciiefit of otiiers ; to hold tt forth, as the candlestick holds forth the candle, which makes it ap-l)ear to advantage all around, or as the luminaries of the heavens, which shed their influenct far and wide. This Haul tells them would be hisyoi/; that I may rejoice in the day of Christ; not only rejoice in your steadfastness, but in your usefulness. He would have them think his pains well bestowed, and that he had not run in vain, 7ior laboured in vain.

Observe, (1.) the work of the ministry requires the putting forth of the whole man : all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward ; labour ing denotes constancy, and close application.

(2.) It is a great joy to ministers, when they perceive that they have not run in vain, nor laboured in vain ; and it will be their rejoicing in the day of Christ, when their converts will i>e their crown. ! What is our ho/ie, or joy, or crown of rejoicirig/ Are not e-ven ye in the jirtsence of our Lord Jesus Chrint at his coming F Lor ye are our glory and joy. 1 Thess. 2. 19.

The apostle not only ran and laboured for them with satisfaction, but shews that he was ready to suffer for their good ; {v. 17.) Yea, and if I be offered ufion the sacrifice and serxnce of your faith ; I joy arid rejoice with you all. He could reckon himself happy, if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men ; though it were not only by hazarding, but by laying down, his life : he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church ; and shall we think much to take a little pains ? Is not that worth our labour, which he thought worth his life .■" If I he offered, or /toured out as the wine of the drink-offerings, a-Trivttof^At, 2 Tim. 4. 6. / atn now ready to be offered. He could rejoice to seal his doctrine with his blood ; {v. 18.) Lor the same cause also do ye joy and rejoice with me. It is the will of (iod that good Christians should be much in rejoicing; and they who are happy in good ministers, have a great deal of reason to joy and rejoice with them. If the minister loves the peoj)le, and is willing to s/iend and besfient for their welfare, the peojile liave rea son to love the minister, and to joy and rejoice with him.

19. But I trust in the Lord Jesus 1o send Timotheus shortly unto you, that i also may be of good comfort when I know your state. 20. For I have no man like-minded, who will naturally care for your state. 21. For all seek their own, not the things w hich are Jesus Christ's. 22. But ye know tne J proof of him, that, as a son with the father,

PITILIPPIANS, II.

he hath served me with the gospel. 23. Him iheretbie I hope to send presently, so soon as 1 shall see how it will go with me. 24. But I trust in the Lord that I also my self shall come shortly. 25. Yet 1 supposed it necessary to send to you Ej)aphroditus, my brother, and companion in labour, and f^'llow-soldier, but your messenger, and him that ministered to my wants. 26. For he longed after you all, and was full of heaviness, because that ye had heard that lie had been sick. 27. For indeed he was sick, nigh unto death: b«it God had mercy on him; and not on him only, but on me also, lest f should have sorrow upon sorrow. 28. I sent him therefore the more carefully, that when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29. Receive him therefore in the Lord with all gladness; and hold such in reputation: 30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

St. Paul takes particular notice of two good mi-nisterb; tor though he was himself a great apostle, and laboured more abundantly than tliey all, yet he took all occasions to speak with respect of those who were tar his inferiors.

I. He sj;eaks of 'I'imothy, whom he intended to send to the Philijjpians, that he might have an account of their atate. See Paul's care of the churches, and tlie comfort he had in their well-doing. He was in pain, when he had not heard of them a good while, and therefore would send Timothy to inquire, and bring him an account; For I have no man like-minded, vjho will naturally care for your state. 'I'imothy was a non-such. There were, no doubt, many good ministers, who wei'e in care for the souls of those for whom they preached; but none comparable to Timothy; a man of an excellent spirit and tender heart; who will naturally care for your state. Observe, It is best with us, when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the name sfiirit and the name steps. Aaturaliy, that is, sincerely, and not in pretence only : with a willing heart and upright view, so agreeably to the make of liis mind. Note, 1. It is the duty of ministers to care for the state of their i)eople, and be concerned for tlieir welfare ; I seek tiot your's, but you, 2 Cor. 12. 14. 2. It is a rare thing to find one who does it naturally : such a one is remarkable, and dis-tin.^uibhed among his brethren.

jill seek thrir own, not the things which are Jesus Chrisl^s, V. 21. Did Paul say this in haste, as David said, .'111 men are liars? Ps. 116. 11. Was there so general a corruption among ministers so early, that there was not one aniong them, who cared for the state of their people ? We must not understand it so : he means the generality ; all, either the most, or all in comparison of Timothy. Note, Seeking our own interest, with the neglect of Jesus Christ, Is a very great sin, and very common among Christians and ministers. W'e are apt to prefer our own credit, case, and safety, before truth, holiness, and duty ; the things of our own pleasure and rcjjutation before the things of Christ's kingdom, and his honour and interest in the world: but Timothy was noiie of those.

Ye know the firoofofhim, v. 22. Timothy was a

man who had been tried, and had made full firt f of his ministry, (2 Tim. 4. 5.) and was faithful m all whicli befell him. All the churches with whom he had acquaintance, knew the jiroof of him. He was a man as good as he seemed to be; and served Christ 80 as to be acceptable to God, and ajijiroved of men, Rom. 14. 18. "Ye not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service : that, as a son with a father, he hath served me in the gospel." He was Paul's assistaiii in many places where he preached, and ser\ ed with him in the gospel with all the dutiful respect which a child pays to a father, and with all the lo\e and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side, and great tendeintss and kindness on the other—An admirable exam])le to elder and younger mipislers, joined together in the same service.

Paul designed to send him shortly ; Him therefore I hope to send presently, as soon as I shall see how it will go with me, v. 23. He was now a pi'isoner, and did not know what would be the issue ; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself; {v. 24.) But I trust in the Lord, that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to give them a visit. Paul desired his lihertv, not that he might take his pleasure, but that ht might do good. / trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will; (1 Cor. 4. 19.) But I will come to you shortly, if the Lord will, James 4. 15. For that ye ought to say. If the Lord will, we shall lri>e, or do this and that; so Acts 18. 21. and Heb. 6. 3.

11. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to wlK>m he bore a tender affection, his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself,—and their messenger, one who was sent by them to him ; probably, to consult him about some affairs relating to their church, or to bring a present from them for his relief; for he adds, and him who ministered to my nvants. He seems to be the same who is elsewhere called Epa-phras. Col. 4. 12. He had an earnest desire to come to them, and Paul was willing he should. It seems,

1. Epaphroditus had been sick ; They had heard that he had been sick, v. 26. And indeed he was sick nigh unto death, v. 11. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was indued with a power of curing diseases, as well as raising the dead ? Acts 20. 10. Proliably, because that was intended as a sign to others, and to confirm the tnith of the gospel, and therefore needed not be exercised one towards another. These signs shall follow thrm who believe; they shall lay hands on the sick, and they shall recover, Mark 16. 17, 18. And perhaj^s they had not that power at all times, and at their discretion, but only when some great end was to he served by it, and when (lod saw fit. It wns prr])er to Christ, who had the Spirit above measure.

2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, v.s well as he, upon the tidings of it: for he was o\w, it seems, whom they had a particular respect and affection for, and thought fit to choose nut to send to the apostle.

3. It pleased God to recover and s]^arc him : hut God had mercy on him, v. 27. The aprstlf own^ a is a great mevcv to h'mself, as well as to Fpni bv< -ditus and otliers. Tlu uph tlie rhnvrh wny h'e-srr) at that time with extraordinary gifts, they cculd

PHILIPPIANS, 111.

579

even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss; Lest I should have sorrow ufion sorrow; that is, "Lest, beside tlie sorrow of my own imprisonment, I should have the sorrow of his death." Or perhaps some other good ministers had died lately; which had been a great affliction to him : and it this had died •low, it would have been a fitsh grief to him, and sorrow added to sorrow.

4. F.paphroditus was willing to make a visit to the Pliilippians, tliat iie might be comforted with tliose who had sorrowed fur him when he was sick ; '' That when ye see him again, ye may rejoice ; (r. 28.) thut ye may yourselves see how well he is recovered, and wluit reason ye have for thankfulness and joy upon his account." He gave himself the pleasure of conif'irting them by the sight of so dear a friend.

3. Haul recommends liim to their esteem and affection ; '• Receive him therefore in the Lord with all gladness, and hold such in refiutation: account such men valua!)le, who are zealous and faithful, and let them be highly loved and regarded. Shew yourjoy and respect by all the expi-essions of hearty aflfec-tion an(i good opinion." It seems, he had caught his illness in tlie work of God ; It was for the work of Christ that he was nigh to death, and to sufifily their lack of service to him. The a])ostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) They who truly love Christ, and are hearty ui the interests of his kingdom, will think it very well worth their while to hazard their health and life, to do him service, and promote the edification of his church. Observe, (2.) They were to receive him witli joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal; and should make tliem the more valued and improved. Wliat is given us in answer to prayer, should be received with great thankfulness and joy.

CHAP. III.

He cautions tlicin agams<t judnizin^ seducers; (v. I.. 3.) and proposes tiis own example: and here he enumerates llie privileges of his Jewish state which he rejected, (v. 4 . . 8.) describes the matter of his own choice, (v. 9 . . 16.) and closes with an exhortation to beware of wicked men, and to follow his example, v. 17 .. 21.

1. ^^'^LXALLY, my brethren, rejoice in _a- (he Lord. To write the same things to yon, to me indeed is not grievous, but for you it is safe. 2. B(;\vare of dogs, beware of evil-workers, beware of the concision. .3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flcsli : It seems, the church of the Philippians, though a faithful and flourishing church, was disturbed bv the judaizin^ teachers, wlio endeavoured to keep up the law of Moses, and mi.x the observances of it with the doctrine of Christ and his institutions. He begins the chapter with warnings against these seducers.

1. He exhorts them to rejoice in the Lord ; {v. 1.) to rest satisfied in the interest they had in him, and the benefit they hoped for by him. It is the character and temj)er of sincere Christians to rejoice in Christ Jesus. The more we take of the comfort of our religion, the more closely we shall cleave to it : the more we rejoice in Christ, the more willing we shall be to do and suffer for him, and the less danger we shall be in of being drawn away from him. The/v!/ of the Lord is our strength, Neh. 8. 10.

2. He cautions them to take need of those false teachers; To write the same things to you, to 7ne in iced is not grievous, but for you it is safe; that is.

the same things which I have already preached tr you; as if he had said, " What has been presented to your ears, shall be presented to your eyes : what I have spoken tbrmerly shall now be written; to shew that I am stiil of the same mind. 'Jo me i?i-deed is not grievous. " Observe, (1.) Ministers must not think any tiling grievous to themselves, wliich they have reason to believe is safe and edifying to the peojile. Observe, (2.) It is good for us often tc hear the same truths, to revive the remembrance and strengtlien the impression of things of importance. It is a wanton curiosity to desire always to hear some new thing.

It isa needful caution he here gives; Beware of dogs, X'. 2. The projiiiet calls the false jjrophets dumb dogs; (Isa. 56. 10.) to which the apostle here seems to refer. Dogs, for their malice against the faithful pi-ofessors of the gospel of Christ, barking at them and biting them. They cried up good works in opposition to the faith of Christ; but Paul calls them evd workers: they boasted themselves to be of the circumcision ; but he calls them the concision : they rent and tore the churcli of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh.

3. He describes true Christians, who are indeed the circumcision, the spiritual circumcision, the peculiar people of God, who are in covenant witii him, as the Old Testament Israelites were ; ]Ve are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters: (1.) They worshipped in the spirit, in opposition to the carnal ordinances of the Old Testament, which consisted in ineats and drinks and divers washings, &c. Chi-is-tianity takes us off from these things, and teaches us to be inward with God in all the dut es of religious worship. We must worship God in spirit, Jotin 4. 24. '1 he work of religion is to no puipose, an\- further than the heart is emj)loyed in it. Ji hatsoever we do, we must do it heartily as unto the Lord; and we must woi-ship God in the strength ind grace of the divine Spirit, which is so peculiar to the gosjiel-state, which is the ministration of the Spirit, 2 Cor. 3. 8. (2.) They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church—mere outward enjoyments and performances. They rejoice in their relation to Christ, and interest in him. Ciod made it the duty of the Israelites to rejoice bef. e him in the courts of his house ; but now tliat tlieswii-stance is come, the shadows are done awav, and we are to rejoice in Christ Jesus only. (3.) TThey have no confidence in the flesh, those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that we may build only on Jesus Christ, the everlasting Foundation. Our confidence, as well as our joy, is proper to him.

4. Though I might also have confidence in the flesii. If any other man thinketh that he hath whereof lie might trust in the flesh, I more: 5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching tlie law, a Pharisee ; 6. Conrorn-ing zeal, persecuting th(i church ; touching the righteousness which is in the law, blameless. 7. But what tilings were g.in to me, those I counted loss for Christ. 8. Yea doubtless, and I count all things hut loss for the e.xcellency of the knowledge of Christ Jesus my Lord: for whom I have

PHIIJPPIANS, III.

suffered the loss of all things, and do count them but dung, that I may win Christ.

The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite.

I. He shews what he had to boast of as a Jew and a Pharisee. Let none think, that the apostle despised these things, (as men commonly do,) because he had them not himself to glor" '.n. No, if he would have gloried and trusted in the flesh, he had as much

. cause to do so as any man ; If any other man thmketh that he hath nvhereofto trust in Chejlesh, I more, v. 4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a l)n)selyte, but a native Israelite ; of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebreivs, an Israelite on both sides, by father and mother, and from one generation tv> another; none of his ancestors had matched with (ientiles. 2. He could boast of his relation to the church and the covenant, for he was circumcised the eighth day ; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law : and was a scholar learned in all the learning of the Jews; taught according to the fierftct manner of the law of the fathers. Acts 22. 3. He was a Pharisee, the son of a Pharisee, (Acts 23. 6.) and after the most strict sect of his religion, lived a Pharisee, Acts 26. 5. 4. He had a blameless conversation ; touching the righteousness ivhich is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law, and outward observance of it, he could acquit himself from the breach of it, and could not Ije accused by any. 5. He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church. 6. He shewed that he 'vas in good earnest, though he had a zeal without Knowledge to direct and govern the exercise of it; I was zealous toward God, as ye all are this day, and Ifiersecuted this way unto !>"' death. Acts 22. 3, 4 All this was enough to iu.ve made a proud Jew confident, and was stock sufficient to set up with for his justification. But,

II. The apostle tells us here how little account he made of these, in comparison of his interest in Christ, and his expectations from him ; " But what things wi-re gain to me, those have I counted loss for Christ; {v. 7. J those things which I had counted gain while I was a Pharisee, and which I had before reckoned u\i, those I counted loss for Christ: I should have reckoned myself an unspeakable loser, if, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but wliat would certainly impoverish and ruin him, if lie trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he himself did ; to quit any thing but what he had ciuitted himself-; or venture on any bottom but what he himself had ventured his immortal soulvipon.

Yea doubtless, and I count all things but loss, for (he excellency of the knowledge of Christ .Tesus my Lord, V. 8. Here the apostle explains himself.

1. He tells us what it was that he was ambitions of and reached after; it was the knowledge of Christ Jesus his Lord; a believing experimental acquaintance with Christ as Lord ; not a mere notional and speculative, but a practical and efficacious, know

ledge of him. So knowledge is sometimes pu^ toi fa til; By his knowledi^e, or the knowledge of him, shall my righteous Hervunt justify 7nany, Isa. 53. 11. And it IS the ej;rf//r7ifj/of knowledge. Then^ is an abundant and transcendent excellency in the doctrine of Christ, or the Christian religion, abovi all the knowledge of nature, and impro\ ements of human wisdom ; for it is suited to the case of fallen sinners, and furnishes them with all they need, and all they can desire and hope for, with all saving wisdom and saving grace.

2. He shews how he had quitted his pi'ivileges as a Jew and a Phai-isee ; Yea doubtless; his expression rises with a holy tr'.umph and elevation, ihxa fj.iv^y >t «• There are fi\e jjarticles in the oiiginal; But indeed even also do I coutit all things but loss. He had spoken befoi-e of those things; his Jewisli privileges : here he speaks of all things; all worldly enjoyments and mere outward privileges whatsoever, tlnngs of a like kind or any other kind, which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There lie had said that he did count them but loss ; but it might be asked, "Did he continue still in the same mind, did he not repent his renouncing them ?" No, now he speaks in the present tense ; Yea doubtless, I do count them but loss. But it may be said, " It is easy to say so; but what would he do when he came to the trial ?" Why he tells us, that he had himself practised according to this estimate of the case ; Por whojn I have suffered the loss of all things. He had quitted all his honours and advantages, as a Jew and a Pharisee, and submitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but dung, a-K-jCuxoL—offals thrown to dogs ; they are net only less valuable than Christ, but in the highest degree contemptible, when they come in competition with him.

Note, The New Testament never speaks of 6a7^-ing grace in any terms of diminution, but, on the contrary, represents it as the fruits of the divine Spirit, and the image of God in the soul of man ; as a divine nature, and the seed of God: and faith is called precious faith ; and meekness is in the sight of God of great price, 1 Pet. 3. 4. 2 Pet. 1.1, &c.

9. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, t he righteousness which is of God by faith: 10. That I may know him, and the power of his resurrection, and the fellowship of his sufTerings, being made conformable inito his death; 11. Jf by any means 1 might atlHiii unto the resurrection of the dead. 12. Not as though T had already attained, or were already perfect: but I follow after, if that 1 may apprehend that for which also 1 am apprehended of Christ .Tesus. 13. Brethren, I count not myself to have apprehended: but this one thing / r/o, forgetting those things which are behind, and reaching forth unto those things which are before, 14. I press toward the mark, for the prize of the high calling of God in Christ Jesus.

We have heard what tlic apostle renounced ; let us now see what he laid hold on, and resolved tc cleave to, and that was, I. Christ ; ind, II. Heaveru

PHIIJPFIANS, III.

^21

h

Ke had his heart on these two great pcculiuiities - f ')t" iIk- Christian religion.

1. The apostle had his heart upon Christ, as his liiff/iteousness. This is illustrated in several instances.

1. He desii'ed to ivin Christ ; and an unsjieakablc 1,'ainer lie would reckon himself, if he had but an interest in Christ and his rii^hteousness, and if Christ bec.'.nie his Lord and his Saviour. That I ?nay win him; as the runner wins the prize, as the sailor makes tiic jwrt he is bound for. The expression intimates tliat we have need to strive for him, and rcacli after him ; and that all is little enough to win him.

2. That he might be found in him, {y. 9.) as the mannlayer was found in the city of rifuge, where he was sate from the avenger of blood. Numb. 35. 25. Or it alludes to a judicial appearance ; so we are to be found of our Judge in /leace, 2 Pet. 3. 14. ^^'e arc undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can ha\ e interest or benefit by it l)ut those who come off, fiMm confidence in themselves, and are brought heartily to believe in him. '*^Vo' having my otvn righteousness, which is of the law ; not thinking that WW outward observances and good deeds arc able to atone for my bad ones ; or that by setting tlic one over-against the other, I can come to balance accounts with God. No, tl»e righteousness which I depend upon, is that which is through the faith of Christ; not a legal, but evangelical righteousness. The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lo7'd our Righteoiisness, Isa. A5. 24. Had he not been God, he could not have been our Righteousness ; the transcendent excellence of the divine nature put such a value upon, and such avirtueinto, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all who believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blond. It is by faith in his blood, Rom. 3. 25.

3. That he might know Christ; {y. 10.) That I may know him, and the /lowrr of his rrsurrrcfion, and the fellowship of his sufferings. Faith is called knowledge, Isa. 53. 11. Knovjing\\\m,\\cv^ \s be-lieving him : it is an fji'/i^n/n^w^a/knowledge nf the /lower of his resurrection, and fcUowshifi of his suffering, or feeling the transforming efRcacv and \\v-

lue of them. Observe, Tlie ap-istle was as ambiti'nis of being sanctified as he was nf being jus'ificd. He was as desirous to know the ])ower of Christ's death and resurrection killingsin in him, and raising: him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification.

4. That he might be conformable unto him ; and that also is meant of his sanctification. We are then made conformable to his death, when we die to sin, as Christ died for sin ; when we are crucified with Christ, the flesh and affections of it miirtificd, and the world is crucified to us, and ii'e to the world, by virtue of the cross of Christ. This is our conformity to his death:

11. The apostle had his heart upon heaven, as his happiness ; If by any means I might attain to the resurrection of the dead, v. 11. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead afthe last day, when soul and body shall be glorified together. 'A»ar*9-<t, sometimes signifies the future state. This the apostle had his eye upon ; this he would attain. There will be a

re^urreeiion if tlie unjust, who shall arise to o/iame and ex'crluHtmg contempt; and out care must be, lu I escape that : but the joyful and glorious resurrec-I tion of saints is called the resurrection, kxt' i^ox" — I by eminence, because it is in virtue of Christ's resurrection, as their Head and First-fruits ; whereas the wicked shall rise only by the power of Christ, as their Judge. To the saints it will be indeed a resurrection, a i-etum to bliss and life and glory ; while ' the i-esurrection of the wicked is a rising Vrom the j grave, but a return to a second death. It is called tlie I resurrection of the just, and the resurrection of life ; (John 5. 29.) and they are counted worthy to obtain that nvorld, and the resurrection from the dead, Luke 20. 35.

This joyful resurrection the apostle pressed toward. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and pros])ect of it carried him with courage and constancy through all the difficulties he met with in his work. Observe, 1. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short, is an excellent means of perseverance. Observe, 2. His care to be found in Christ, was inojder to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. " Let me be found in Christ, that I may attain the resurrection of the dead ; be found a believer in him, and interested in him by faith."

He looks upon himself to be in a state of imperfection and trial ; A''ot as though I had already attained, or were already perfect, v. 12. Observe, The best men in the world will readily own their imperfection in the present state. We ha\e not Aet attained, are not already perfect; there is still much wanting, in all our duties, and graces, and comforts. If Paul had not attained to perfection, (who had reached to so high a pitch of holiness,) much less have we. Again, Brethren, I count not myself to have apprehended, {v. 13.) i \oyi^c/uxi ; "1 make this judgment of the case ; I thus reason with myself." Observe, They who think they have grace enough, give proof that they have little enough, or rather, that they have none at all ; because, wherever there is true grace, there is a desire of more grace, and a pressing toward the perfection of grace. Observe here,

(1.) W'hat the apostle's actings were, under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward ; " I follow after, {v. 12.) Silnai — I pursue with vigour, as one following after the game. I endeavour to get more grace, and do more good ; and never think I have d"ne enough ; if that I in ay apprehend that for ':vhich also I am apprehended of Christ Jesus.'* Observe, [1.] From whence our grace comes ; from our he'm^ apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiiuss and salvation. He love him, because he first loved us, 1 John 4. 19. Not our keeping Imkl of C-hrist, but his keeping hold of us, is our safety, ^^'e ar«^ kept bv his mighty power through faith unto salvation, 1 Pet. 1. 5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. \\'hen Christ laid hold of us, it was to bring us to heaven ; and to ap])rehend that for which he apprehended us, is to attain the perfection of om* bliss.

He adds further ; (t. 13.) This one thing I do ; this was his great care and concern : forgetting those things which are behind, and reaching forth tc those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to he remf^mbered for the exercise of constant re-

PHFLTPPiAXs, rn.

pentance and thankfulness to God. But he fort^ot the things zvhich art- behind, so as not to he conU'iU with jare-sent measures of gr;;cc : he was still tor having more and more. So he reached forth, imK-Tiivojutv'.; —6r?r/cAef/himself forward, hearing toward his i>oint: expi-essions of a vehement concern.

(2.) The apostle's aim in these actines; J /iress toward the mark, for the prize of the high culling of God in Christ Jesus, v. 14. He pressed toward trie mark. As he who runs a race, never takes up short i of the end, but is still making foiward as fast as he can ; so they who have heaven in theii- eye, must still be pressing forward to it in hoh desires and hopes, and constant endeavours and jjreparations. The fitter we grow for heaven, the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye ; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to fifict^ucv — the prize we fight fur, and run for, and wrestle for ; what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course, to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take ; and it is of God, from him we are to expect it. Eternal life is the gift of God ; (Rom. 6. 23.) but it is in Christ Jesus, through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our \Vay.

15. Let US therefore, as many as are piifect, be thus minded: and if in anything: yo be otherwise minded, God shall reveal oven this unto you. 16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

The apostle, having proposed himself as an example, urees the Philippians to follow it. Let the same mind he in us which was in blessed Paul. We see here, how he was minded ; let us be like-7nind-ed, and set '-■ur hearts upon Christ and heaven, as he did.

1. He shews that this was the thing wherein all good Christians were agreed ; to make Christ all in all, and set their hearts upon another world. This is that whereto ive have alt attained. However good Cliristians may differ in their sentiments about ntlier things, this is what they are agreed in, that Christ is a Christian's all: that to 7:7'/; Christ, and to be found in him, is our happiness both here and hereafter. And therefore let its walk hy the same rule, and mind the same thing. Having made Christ our all to us, to us to lii'e niust be Christ. Let us agree to firess toward the mark, and make heaven our end.

2. 'I'hat this is a good reason why Christians who differ in lesser matters, should \et hear with one another, because they are agreed in the main matter; " If in any thing ye be otherwise minded; if ye differ from one another, and are not of the same

judement as to meats and davs, and other matters rf the Jewish law ; yet ye miist not judge one another, while ye all nieet now in Christ as your Centre, 'and hope to meet shortlv in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto yoji. Whatever it is whei-cin ye differ, ye must wait till (iod give you a better understanding, ^\ hich he will do in his due time. In the mean time, IS fur as ye have attained, ye must go together in

the ways of (ird, join together in all the great thin..;3 in which \ e are a^;,reed, and wait for further light in the lesser things wherein ye differ. "

17. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 18. (For many walk, of whom 1 have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19. \\ hose end is destruction, whose God is their belly; and irhose glory is in their shame, who mind earthly things.) 20. For our conversation is in heaven ; liom v\ hence also we look lor the Saviour, the Lord Jesus Christ: 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

He closes the chapter with warnings and exhoita-tions.

I. He warns them again.st following the examples of seducers and evil teachers ; {v. 18, 19.) Many walk, of whom I have told you of/en, and now tell you wtep.ing, that they are the enemies of the cross of Christ. Observe, There are many called by Christ's name, who yet are enemies to Christ's cress, and the design and intention.of it. Then-walk is a surer evidence what they are than tlnir profession. By their fruits ye shall know them, Matt. 7. 20. The apostle warns people against sucli: 1. Very frequently ; J have told you often. ^^'e so little heed the warnings given us, that we ha\e need to have them repeated. To write the sa?)ie things is saf, v, 1. 2. Feelingly and affectionately ; / ?ww tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections ; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it. He gives us the characters of those who were the enemies of the cross of Christ.

(1.) W'^hose God is their belly; they mind maliii g but their sensual appetites. A wretched idol it is, and a scandal for vmy, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness, to it. Gluttons and drunkards make a god of their belly,-and all their care is to please it, and make provisic n for it. The same obser\ance which good people give to God, epicures give to their apj)ctites. Of such he says. They serve not the I^ord Jesus Christ, but their owji bellits, Rom. 16. 18.

(2.) They glory in their shame; they not only sinned, but boasted of it, and gloried in that which they ought to be ashamed of. Sin is the sinner's shame, especially when it is gloried in. The) value themselves for what is their blemish and reproach.

(3.) They mind earthly things. Christ came by his cross to crucify the world to us, and us to the world; and they who mind earthly things, act directly contrary to the cross of Christ, and this i^reat design of it. They relish earthly things, and ha\ c no relish of the things which are sjiiritual and heavenly ; tliey set their hearts and afft ctions on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to shew how absunl it would be for Christians to follow the example of such, or be led away by them. To deter us all frrm it, he '-eads their doom :

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(4.) "Whose endkdestructio?!. Their w;iy seems pleasant, but deatli uiul liell are at the eiul of it. IF/iaC fruit had ye then in those thinifs -ivhere f ijc are now unhamed ? For the end of those things is death, Rom. 6. 21. It is dangerous following them, though it is going down the stream ; for if we choose their way, we liave reason to fear their end. Per-)i>ips he alludes to the total destruction of th Jewish nation.

11. He proposes himself and his brethren for an example, in opposition to these evil examples; Brethren, be followers together of me, and mark them ivlio walk 80, as ye have us for an exam/ile, v. 17. iM irk them out for your /lattern. He explains himself, {v. 20.) by their regard to Christ and heaven : f'jr our conversation is in heaven. Observe, Good l; iristians, even while they are here on earth, have t leir conversation in heaven. Their citizenshi/i is t!iei-c, 'ar'^yiTtufxn.: that is, we stand related to that world, and are citizens of the jYew Jerusaletn. This world is not our home, but that is. There our greatest privileges and concerns lie. And because oui-citizenship is there, our conversation is there; being jelated to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where liis head is, and his home is, and where he hopes to be shortly : he sets his affections ufion things above ; ;;nd wliere his heart is, there will his conversation

The apostle had pressed them to follow him, and other ministers of Christ; ** Why," might they say, ''you are a company of poor, despised, persecuted people ; who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation, and a great pretension, to tlie other world; and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven.

1. Because we look for the Saviour from thence ; {v. 20.) From whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he is ascended, he is entered within the veil for us; and we expect his second coming from thence, to gather in all the citizens of that .Yew Jerusalem to hmiself.

2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we liope to be there shortly; JTho shall change our vile bodies, that they may 6e fashioned like unto his glorious body, V. 21. There is a glory reserved for the l)odies of the saints, which they will be instated in at the resutrection. The body is mw at tlic liest a vile body, ts i-Zuct tmc nTurJiirtut i\uZv — the body of our humiliation: it lias its rise and criginal froni the earth, it is supported out of the earth, and is subject to m;iny diseases, and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Rom. 7. 24. Or it may be understood of its vileness wlien it lies in the grave ; at the resurrection, it will he found a vile body, resolved into rottenness and dust ; the dust will return to the earth as it was, I'.ccl. 12. 7. But it will be made a glorious body ; and not onlv raised again to life, but i-aised to ji;rcat advantage. Observe, (1.) The samfile of this cliange, and that )s, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light. Matt. 17. 2. He went to heaven, clothed with a bodv, that he might take possession of the inheritance in our nature, and be not onlv the First-born from the dead, but the First-born of the children of the resurrection. We shall be conformed to the image of his Son, (hat he might be the First-born among many brethren.

; Rom. S. 29. 0!)scrvc, (2.) The power bv v hxh this change will be wrought: according to the working whereby he is able even to subdue all things unto himself There is an efficacy of jjower, an exceed-: ing greatness of flower, and the working of mighty \ flower, Eph. 1. 19. It is matter of comfort to us I that he can subdue all things to himself, and sooner ' or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him u/i at the last day, John 6. 44. Let this confirm our faiih of the resurrection, that we not only have the scriptures, which assure us it shall l)e, but we know (he Jiower of God, which can effect it. Matt. 22. 29. As Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with fiower, by the resurrection from the dead; (Rom. 1. 4.) so will our resurrection be : and his resurrection is a standing evidence, as well as pattern, of our's. And then all the enemies of the Redeemer's kingdom will becom])letely conquered. Not only he who had the flower of death, that is, the Devil, (Heb. 2.14.) but the last enemy shall be destroyed, that is, death, 1 Cor. 15. 26. Death will be swallowed ufi in victory, v. 54.

CHAP. IV.

Exhortations to several Christian duties, as steadfastnebs, unanimity, joy, &c. v. I .. 9. The apostle's greatful acknowledgments of tlie Philippians' kindness to him, with expressions of his own content, and desire of their good,

j V. 10. . 20. He concludes the epistle with praise, saluta-

j lions, and blessing-, v. 21 .. 23.

\ 1. npHERKFORE, my brethren dearly JL beloved and longed for, my joy and crown, so stand fast in the Lord, mij dearly beloved. 2. I beseech Euodias, and be-\ seech Syntyche, that they be of the same I mind in the I^ord. 3. And I entreat thee ! also, true yoke-fellow, help those women I which laboured with me in the gospel, with j Clement also, and loith other my fellow-labourers, whose names are in the book of I life. 4. Rejoice in the Lord alway: and j again I say. Rejoice. 5. Let your moder-! ation be known unto all men. The Lord is at hand. 6. Be ye careful for nothing; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God. 7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there he any virtue, and if there he any praise, think on these things. 9. Those things which ye have both learned, and received, and heard and seen in me, do : and the God of peace shall be with you.

The apostle begins the chapter with exhortations to divers Christian duties.

I. To steadfastness in our Chris'ian yn-of. ssion, V. 1. It is inferred from the close of the foregoing chapter ; Therefore standfast, dec. Seeing our con-versation is in heaven, and we look for the Saviour

I PITILIPPIANS, IV.

to come from thence, and fetch us thither: thrrt-fore ' let lis stand fast, NotCj The believing hope and prospect of eternal life should en'j :ge us to be steadv, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing; My brethren, dearly beloved, and longed fhr, my joy and croivn; and again, I^Iy dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to tliem with so much the greater advantage. He looked upon them as his brethren, though lie was a great apostle. All ive are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we a7-e brethren ; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly; Dearly beloved; and again. My dearly beloved. Warm affections become ministers and Christians toward one anotlier. Bro therly love must always go along with the brothei'ly relation. (2.) He loved them, and longed for them ; longed to see them, and hear from them ; longed for their welfare, and was earnestly desirous of it; / long after you all in the bonvels of Jesus Christ, ch. 1. 3. (3.) He loved them, and rejoiced in them. They were his joy ; he had no greater jov than to hear of their spiritual health and prosperity. / rejoiced greatly that I found of thy children walking in the truth, 2 John 4. 3 John 4. (4.) He loved them, and gloried in them : they were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself; So standfast in the Lord. Being in Christ, they must stand fast in him, even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord, is to stand fast in his strength, and bv his grace ; not trusting in ourselves, and disclaiming any sufficiency of our own ; we must be strong in the Lord, and in the fiower of his might, Eph. 6. 10. " So stand fast, so as you have done hitherto, stand fast unto the end, so as you are my beloved, and mv joy and crown ; so stand fast, as those in wliose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance ; {v. 2, 3.") I beseech Ruodiasand Syntyche, that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular ]iersons and cases. Ruodias and Syntyche, it seems, were at variance, either one with the other, or with the church; citlier upon a civil account, it mav I)e they were engaged in a lawsuit ; or upon a religious account, it may be thev were of different o])inions and sentiments. "Pray," savs he, '• desire them from me to be of the same mind in the Lord; to keep the peace, and live in love; to be of the same mind one with another, not thwarting and contradicting; and that tliey be of the same mind witli the rest of the cliurch, not acting in opposition to tlicm."

Then he exliorts to mutual assistance ; (v. 3.) and that he directs to narlicular persons ; I entreat thee also, true yokefellow. W\\n this person was, whom he calls true yoke-fellow, is uncertain. Some think Ep.afilirodit.us, who is supposed to be one of the pastors of the church of the Philippians. Others think it was some eminent good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to helfi the women which laboJired with him. Whoever was the yoke-fellow with the apostle, must be

a yoke-fellow too with his friends. It seems, theie were women who laboured with Paul in the gospel , not ui the jjublic ministry ; (for the apostle expiessly forbids that, (1 Tim. 2. 12.) / suffer not a woman to teach;) but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gosijel. Now, savs the apostle, do thou help them. They who help others, should be hel]jed themselves, when there is occasion. '* Help them, join with them, strengthen their hands, encourage them in their difficulties."

With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says. Whose names are in the book of life; either they were chosen of God from all etemitvj or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles, of registering the inhabitants or the freemen of a city. So we read of their names being nvi-itten in heaven, (Luke 10. 20.) not blotting his name out of the book of life, (Rev. 3. 5.) andoi the?n who'arc written in the Lamb's-book of life, Rev. 21. 27. Observe, There is a book of life ; there are 7iames in that book, and not characters and conditions only. We cannot search into that book, or know whose names are written there ; !iut we ma\, in a judgment of charity, conclude that they who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life,

III. He exhorts to holy joy and delight in God; Rejoice in the Lord alway: and agaiii I say. Rejoice, V. 4. All our joy must terminate in God, and our thoughts of God must be delightfid thoughts. Delight thyself in the Lord; (Ps. 37. 4.) in the multitude of our thoughts within us, (grievous and afflicting thoughts,) his comforts delight our souls, (Ps. 94. 19.) and our meditation of him is snveet, Ps. 104. 34. Observe, It is our duty and ])rivilege to rejoice in (iod, and to rejoice in him always; at all times, in all conditions ; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways, for the hardships we meet vvith in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before, {ch. 3. 1.) Rinally, ?ny brethren, rejoice in the Lord. Here he says it again. Rejoice in the Lord alway ; and again I say. Rejoice. Joy in God is a duty of great consequence in the Christian life ; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren ; "Let your moderation be known to all 7nen, v. 5. In things indifferent do not run into extremes ; avoid bigotry and animosity ; judge charitably concerning one another." The word to i-rieiKU signifies a good dis])osition towards other men ; and this moderation is ex])lained, Rom. 14. Some understand it of jm-tient bearing afflictions, or sober enjoyment of worldly good ; and so it well agrees with the following verse. The reason is. The Lord is at hand. T\\c consideration of our Master's approach, and our final account, should keep us from smiting our fel-low-servants, sujjport us under present sufferings, and moderate our affections to outward good. «' He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perlex-ing care; {v. 6. ) Re ca7rful for nothing — yiiSh fAtfifjc van : the same exjiression with that Matt. 6. 25, Take no thought for your- life ^ that is, anxious cart

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585

and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and.due concern ; but there is a care of diffidence and distrust, which is our sin and folly, and which only perplexes and distracts the mind. " Be careful for nothiyig, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing (.are, he recommends to us constant jjrayer; In every thing by firayer and supfilication, with thanksgiving, let your requests be ?}iade knoivTi to God, Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every par-

l ticular emergence. In every thing by prayer. t W'lien any thing burthens our sj/irits, we must ease I our minds by prayer ; when our affairs are ])erplex-' ed 01- distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications: we must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have, argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is offering up our desires to God, or making them known to him ; Let your request be made known to God. Not that God needs to be told either our wants or desires ; for he knows them bettei" than we can tell him : but he will know them from us, and have us shew our regards and concern, express our value of the mercy, and sense of our dependence on him. 4. The effect of this will be \.\\Q peace of God keeping our hearts, v. 7. The peace of God, that is, the comfortable sense of our reconciliation to God, and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all under-s'anding, is a greater good than can be sufficiently valued or duly expressed. It has not entered into the heart of man, 1 Cor. 2. 9. This peace will kee/i our heart-s and minds through Jesus Christ ; it will keep them from sinning under our troubles, and from sinking under them ; keep them calm and sedate, without discomposure of passion, and with inward satisfaction. Thou shall keep him in perfect peace, whose mind is stayed on thee, Isa. 26. 3.

VII. We are exhorted to get and keep a good name; a name for good things with God and good men; fVhatsoe^>er things are true and honest; {v. 8.) a regard to truth in our words and engagements,

■ and to decency and becomingness in our l)ehaviour, i' suitable to our circumstances and condition of life. Whatsoever things are Just and pure; agreeable to the rules of justice and righteousness in our dealings with men ; and without the impurity or mixture of sin. Whatsoever things are/oTv/j/awr/ of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well tliought of, Ijy others. If there is any virtue, if there is any praise; any thing really virtuous in any kind, and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours ; " If there be any virtue, think of these things: imitate them in what is truly excellent among them ; and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the wavs of virtue, and abide therein; and then, whether our praise be of ?nen or no, it will be of God, Rom. 2. 29. In these things he proposes himself to them for an example; (f. 9.) Those things which ye have learned, and receri'ed, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What thev saw in him, was the same thing with what thev

Vol. V!.—4 E

heard from him. He could propose himself as wdl as his doctrine to their imitation. It gives a great \ force to what we .say to others, when we can appeal ) to what they have seen in us. And this is the way ' to have the 6lod of peace with us —to keep close to our duty to him. The Lord is with us whdc we are with him.

10. But I rejoiced in the Lord greatly, that now at tlie last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. II. Not that I speak in respect of want: for I have learned, in whatsoever state T am, there-icith to be content. 12. 1 know both how to be abased, and 1 know how to abound: every where, and in all things, I am instructed both to be full and to be hungry, both to abound and to sufter need. 13. 1 can do all things through Christ who strength-eneth me. 14. Notwithstanding ye have well done, that ye did communicate with my affliction. 15. Now, ye Philippians, know also, that in the begiiming of the gospel, when I departed from Macedonia, no church conmiunicated with me as concerning giving and receiving, but ye only. 16. For even in Thessalonica ye sent once and again unto my necessity. 17. Not because 1 desire a gift: but I desire fruit that may abound to your account. 1 8. But i have all, and abound : I am full, having received of Epaphroditus the things ivhich icnx sent from you, an odour of a sweet smell, a sa crifice acceptable, well-pleasing to God 19. But my God shall supply all yourneet according to his riches in glory by Chrisl Jesus.

In these verses we have the thankful grateful ac knowledgment which the apostle makes of the kindness of the Phili])pians in sending him a presen; for his support, now that he was uprisoner ai Rome And hei'e,

I. He takes occasion from thence to acknowledge their former kindnesses to him, and to make mention of them, V. 15, 16. Paul had a grateful spirit: for though what his friends did for him was nothing in comjjarison of what he deserved from them, and the obligations he had laid upon them ; yet he speaks of their kindness as if it had been a i)iece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls ; and vet, when they sent a small present to him, how kiiidlv does he take it, how thankfully does he mention it, even in this epistle which was to be left upon re^ cord, and read in the churches, through all ages ; so'' that wherever this epistle shall be read, there shall this which they did to Paul be told for a memorial of them. Surely never was present so well repaid.

He reminds them, that in the beginning of the gospel no church communicated with him as to giving and receh'ing, but they only, x-. 15. Thev not only maintained him comfortably while he was with them, but wher he departed from ^Macedonia they sent tokens of their kindness after him ; and this, when no other churcn did so besides. None besides sent after him of their carnal things, in considera-

PHILIPFIANS, IV.

tion of what the_v had reaped of his .s/iiritiial things. In works of charity, we are ready to ask, " Wluit do other people do ?" But the church of the I'hiiip-piaiis never considered that. It redtmnded so nuich the more to their honour, that they were the only church who were thus just and generous. Even in Thcssalonica (after lie was departed from Macedonia) ye sent once and again to my necessity, v. 16. Observe, 1. It was but little which they sent; they sent only to liis necessity ; just such things as he had need of; perha])s it was according to their ability, and he did not desire superfluities or dainties. 2. It is an excellent thing to see those to whom God has abounded in the gifts of his grace, abounding in grateful returns to his people and ministers, accord-^ ing to their own ability, and their necessity ; Ye sent once and agairi. Many people make it an excuse for their charity, that they have given once : why should the charge come upon them again ? But the Philippians sent once and again ; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only in his own gratitude, but for their encouragement.

II. He excuses their neglect of late. It seems, for some time they had not sent to inquire after him, or sent him any present ; but noiv at the last their care of him flourished again, (f. 10.) like a tree in the spring, which seemed all the winter to Ije quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them ; Wherein ye ivere also careful, but ye lacked ofifiortunity. How could they lack opportunitv, if they had been resolved upon it ? They might have sent a messenger on purpose. But the aj^ostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. H<nv contrary is this to the conduct of many to their friends, by whom neglects which really are excusal)le, are resented \ery heinously ; when Paul excused that which he had reason enough to resent.

III. He commends their present liberality ; JVot-ivithstanding, ye have ivell done, that ye did communicate with my affliction, v. 14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy ; not only to be concerned for our friends in their ti-ou-bles, but to do what we can to help them. They communicated with him in his affliction, in relieving him under it. He who savs, Be ye warmed, be yejilled, and giveth not those thini^s they have need of; what doth it firqfit? Jam. 2. 16.

He rejoiced greatly in it, (v. 10.) because it was an evidence of their affection to him, and the success of his ministry among them. When the fmit of their charity abounded toward the apostle, it appeared that the fruit of his ministry abounded among them.

IV. He takes care to obviate the ill use some might make of his taking so much notice of what was sent him. It did not proceed either from discontent and distrust, {v. 11.) or from covetousness, and love of the world, v. 12.

1. It did not come from discontent, or distrust of Providence; A'ot that T sfieak in resfiect of want: (v. 11.) not in respect of any want he felt, "or of any want he feared. As to the former, he was content with the little he had, and that satisfied him ; as to the latter, he depended upon the providence of God to pro\ide for him from day to day, and that satis-' fied him. So that he did not speak in respect of want any wav ; for T have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He nad learnt to be content; and that was a lesson he had as much need to learn as

most men, considering the hardships and sufferings with wliich he was exeixised. He was in bonds and i»i/iri'Sonnients, and necessities, often ; but in all he had learnt to be content, to bring his mind to his condition, and niake the best of it.

I know both how to be abased, and I know how to abound, v. 12. This is a special act of grace, to ac^ commodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition ; to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God, or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition ; to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other ; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it ? I can do all things through Christ who strengthens me, v. 13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength ; I know how to be abased ; {v. 12.) but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound.^ It is only through Christ who strengthens me, that I can do it, not in my own strength." So we are required to be strong in the Lord, atjd in the power of his might, (Eph. 6. 10.) and to be strong in the grace which is in Christ Jesus ; (2 Tim. 2. 1.) and we are strengthened with might by his Spirit in the inner rnan, Eph. 3. 16. The word in the original is a participle of the present tense, h r^ iv^vvx/uivTi fAt X/i/s-y, and denotes a present and continued act; *' Through Christ, who is strengthening me, and does continually strengthen me ; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power."

2. It did not come from covetousness, or an affection to worldly wealth ; .^ot because I desire a gift; {y. 17.) that is, "I welcome your kindness, not oe-cause it adds to my enjoyments, but because it adds to your account." He desired it not so much for his own sake, but their's ; •'/ desire fruit that may abound to your account, that you maybe enabled to make such a good use of your worldly possessions, that you may give an account of them with joy. It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter. For mv part," says he, " I have all, and abound, v. 18. What can a man desire more than enough ? I do not desire a gift for the gift's sake, for I have all, and abound." They sent him a small token, and he desired no more ; he was not solicitous for a present superfluity, or a future supply ; I am full, hcnnng received from Epaphroditus the things which were sent from vou. Note, A good man will soon have enough of this world ; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more ; but a heavenly Christian, though he has little, has enough.

V. The apostle assures them, that God did accept, and would recompense, their kindness to him.

1. He did accept it; It is an odour of a s^veet smell; a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and li'cll-pleasing to God. It was more acceptable to God as it was the fruit of their grace, than it was to Paul as it was the supply of his want

(JOi.OSSIANS, 1.

587

. With such sacrifices God is leell-pleased, Heb. 13. 16.

2. He would recompense it; But my God shall iufifily all your wants according to his riches in glory by Christ Jesus, zk 19. He does as it were draw a bill upon the exchequer in heaven, and leaves It to God to make them amends for the kindness they had shewed him. " He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty ; and he shall supjjly your's, accordmg to his riches." But still it is by Christ Jesus: through him we have grace to do that ■which is good, and through him we must expect the reward of it. Not of debt, but of grace ; for the more we do for God, the more we are indebted to him, because we receive the more from him.

20. Now unto God and our Father be glory for ever and ever. Amen. 21. Salute every saint in Christ Jesus. The brethren which are with me greet you. 22. x\ll the saints salute you, chiefly they that are of Ceesar's household. 23. The grace of our Lord Jesus Christ be with you all. Amen.

The apostle concludes the epistle in these verses: 1. With praises to God ; .Yoiv unto God and our Father be gl'^ry for ever and ever. Amen, v. 20. Observe, (1.) God is to be considered by us as our Father; Aow unto God and our Father. It is a gij.it condescension and favour in God, to own the relation of Father to sinners, and allow us to say to him. Our Father ; and it is a title peculiar to the gospel-dispensation. It is also a great privilege and encouragement to us, to consider him as our Father ;

as one so nearly related, and who bears so tender an affection towards us. We should look upon God, under all our weakness and fears, not as a tyrant or an enemy, but as a Father, who is disposed to pity us and help us. (2.) We must ascribe glory to G(i(l as a Father: the glory of his own excelleiice, and of all his mercy unto us. We must thankfully own the receipt of all from him, and give the praise of all to him. And our praise must be constant and perpetual; it nmst be glory for ever and ex'er.

2. With salutations to his friends at Piiilippi; "Salute every saint in Christ Jesus, {v. 21.) give my hearty love to all the Christians in your parts." He desires remembrances not only to the bishops and deacons, and the church in general, but to every particular saint. Paul had a kind affection to all good Christians.

3. He sends salutations from those who were at Rome ; " The brethren who are with me, salute you; tlie ministers, and all the saints here, send their affectionate remembrances to you. Chiefly they who are of Cdear's household ; the Christian converts who belonged to the emperor's court." Observe, (1.) There were saints in Cxsar's household. Though Paul was imprisoned at Rome, for preaching the gospel, by the emperor's command ; yet there were some Christians m his own family. The gospel early obtained among some of the rich and great. Perhaps the apostle fared the better, and received some favour, by means of his friends at court. {2.) Chiefly they, 8cc. Observe, They, being bred at court, were more complaisant than the rest. See what an ornament to religion sanctified civility is.

4. The apostolical benediction, as usual; " 7%^ grace of our Lord Jesus Christ be with you all. Amen. The free favour and good-will of Christ be your portion and happiness."

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE OF ST. PAUL TO THE COLOSSIANS.

Completed by Dr. IV. Harris.

COLOSSE was a considerable city of Phrygia, and, probably, not far from Laodicea and Hierapolis; we find these three mentioned together, ch. 4. 13. It is now buried in ruins, and the memory of it chieflv preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots', who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their steadfastness and constancy, and encourages them io perseverance. It was written about the same time with the epistle to the Ephesians and Philippians, Anno Domini 62. and in the same place, while he was now prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those whom he had never seen, or had any personal acquaintance with. The church planted at Colosse was not by Paul's ministiy, but by the ministry ol

Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles ; and yet, , , . , . , ■• , , ,

I. There was a flourishing church at Colosse, and one which was eminent and tamous among the churclies._ One would have thought none would have come to be flourishing churches but those which Paul luniseif had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to h:s church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may afifiear to be of God, and not of men, 2 Cor. 4. 7. _ _

II. Though Paul had not the planting of tliis cliurch, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference Ijetween that and other churches. The Colossians, who were converted oy the ministry of Epaphras, were as dear to him, and he as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and 'teaches us not to be selfish, or think all that honour lost, which goes be-siide ourselves. We learn, in his example, not to think it a disparagement to us to ivater what others have hlanted; ov build upon the foundation which others have laid: as he himself, as a. wise master-builder, laid the foundation, and another builded thereon, 1 Cor. 3. 10.

COLOSSIANS, 1.

CHAP. I.

VV'e have here, I. The inscription, as usual, v. 1, 2. II. His thanksgiving to God for what he had heard concerning them; theirTaith,love, and hope, v. 3 . .8. III. His prayer for their knowledge, fruitfulness, and strength, v. 9. . 11. IV. An admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel, v. 12 .. 28.

1. TTJAUL, an apostle of Jesus Christ, JL by the will of God, and Timotheus our brother, 2. To the saints and faithful bretiu-en in Christ which are at Colosse: Grace he unto you, and peace, from God our Father, and the Lord .Tesus Christ.

The inscription of this epistle is much the same with the rest; only it is observable,

1. That he calls himself an afiostle of Jesus Christ by the will of God. An apostle is a jirime-minister in the kingdom of Christ, immediately called by Christ, and extraordinarily qualified ; his work was peculiarly to plant the Christian church, and C07i-Jirm the Christian doctrine. He attril)utes this not to his own merit, strength, or sufficiency ; but to the free grace and good-will of God. He thought himself engaged to do his utmost, as an apostle, because he was made so by the will of God.

2. He joins Timothy in commission with himself, which is another instance of his humility ; and though he elsewhere calls him his son, (2 Tim. 2. 1.) yet here he calls him his brother ; wh'ch is an example to the elder and more eminent ministers, t(i look upon the younger and more obscure as their brethren, and to treat them, accordingly, with kindness and respect.

3. He calls the Christians at Colosse saints, and faithful brethren in Christ. As all good ministers, go all good Christians, are brethren one to another, •who stand in a near relation, and owe a mutual lovr. Toward Ciod they must be saints, consecrated to his honour, and sanctified by his grace ; bearing liis image, and aiming at his glory. And in both tliese, as saints to God, and as brethren to one another, they must be faithful. Faithfulness runs through every character and relation of the Ctiristian life, and is the crown and glory of them all.

4. The apostolical benediction is the same as usual; Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. He wishes them ^race and peace, the free favour of God, and all the

blessed fruits of it; all kind of spiritual blessings, and thatyrom God our Father, and the Lord Jesus Christ; jointly from both, and distinctly from each ; as in the former epistle.

3. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, 4. Since we heard of your faith in Christ Jesus, and of the love nihich ye have to all the saints; 5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; 6. Which is come unto you, as it is in all the vvorlu; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: 7. As ye also learned of E'paphras our dear fellow-servant, who is for you a faithful minister of Christ;' 8. Who also declared unto us your love in the Spirit.

Here he proceeds to the body of the epistle, and begins with thanksgiving to God for what he had heard concerning them, though he had no personal acquaintance with them, and knew their state and character only by the reports of others. He gave thanks to (io'd for them, that they had embraced the gospel of Christ, and given proofs of their fidelity to him. Observe, In his prayers for them he gave thanks for them. Thanksgiving ought to be apart of everv praver; and whatever is the matter of^our rejoicing, ought to be the matter of our thanksgiving. Observe,

I. Whom he gives thanks to; To God, even the Father of our Lord Jesus Christ. In our thanksgiving we must have an eye to God as God, (he is the Object of thanksgiving as well as prayer,) and as the Father of our Lord Jesus Christ, in and through whom all good comes to us. He is the Father of our Lord Jesus Christ as well as our Father; and it is matter of encouragement in all our addresses to God, that we can look to him as Christ's Father and our Feather, as his God and our God, John 20. 17. Observe,

II. What he gives thanks to God for; for the graces of God in them, which were evidences of the grace of God toward them ; Since we heard of your faith in Christ Jeaus, and of the love you have to all

COLOSSIANS, 1.

589

i

(he saints ; For the liofie ivhich is laid ufifor you in heavm, v. 4, 5. Faith, ho/ie, and love, are the three principal graces in the Christian life, and proper matter of our prayer and thanksgiving. 1. He gives thanks for the'iv faith in Christ Jesus: that they were brought to believe in him, and take upon them the profession of his religion, and venture their souls upon his undertaking. 2. For their love. Beside the general love which is due to all men, there is a particular love owing to the saints, or those who are of the Christian brotherhood, 1 Pet. 2. 17. We must love all the saints, bear an extensive kindness and good-will to good men, notwithstanding lesser points of difference, and many real weaknesses. Some understand it of their charity to the saints in necessity, which is one branch and evidence of Christian love. 3. For their hope ; tlie hofie ivhich it laid up for you in heaven, v. 5. The happiness of heaven is called their hofie, because it is the thinq' hof}ed for; looking for the blessed hofie. Tit. 2. 13. What is laid out ufion believers in this world, is much ; but what is laid up for them in heaven, is much more. And we have reason to give thanks to God fir the hope of heaven, which good Christians have; or their well-grounded expectation of the future glory. Their faith in Christ, and love to the saints, had an eye to the hofie laid ufi for them in heaxien. The more we fix our hopes on the recom-fiense of reward in the other world, the more free and liberal shall we be of our earthly treasure upon all occasions of doing good.

Having blessed God for these graces, he blesses God for the means of grace which they enjoyed; Wlierein ye heard before in the ivord of the truth of the gofifiel. They had heard of the word of the truth of the gospel concerning this hofie laid ufi for them in heaven. Observe, (1.) The gospel is the word of truth, and what we may safely venture our im-m^'-*^ d souls upon: it proceeds from the God of /'■ , and the S/iirit of truth, and is a faithful saving. He calls it, the grace of God in truth, v. 6. (2.) It is a great mercy to hear this word of truth ; for the great thing we learn from it, is, the happiness of heaven. Eternal life is brought to light by the gosfiel, 2 Tim. 1. 10. They heard of the hope laid up in heaven in the word of the truth of the gospel ; " Which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, V. 6. This gospel is preached, and bringeth forth fruit in other nations ; it is come to you, as it is in all the world, according to the commission. Go fireach . the gosfiel in all the nations, and to every creature." Observe, [1.] All who hear the word of the gospel, ought to bring forth the fruit of the gospel, be obedient to it, and have their principles and lives formed according to it. This was the doctrine first preached ; Bring forth therefore fruits meet for refientance, Alatt. 3. 8. And our Lord savs, If ye know these things, hafifiu are yeifi/e do them, John 13. 17. Observe, [2.] Wherever the gospel comes, it will bring forth liuit to the honour and glory of God. It bringeth forth fruit, as it doth also in you. We mistake, if we think to monopolize the comforts and benefits of the gospel to ourselves. Does the gospel bring forth fruit in us ? So it does in others.

He takes this occasion to mention the minister bv whom they believed ; {v. 7, 8.) ^s ye also learned of Efiafihras, our dear fellow-serr<ant, who is for you a faithful minister of Christ. He mentions him with great respect, to enc;age their love to him. Fir.ot, He calls him his fellow-servant; to signify not only that they served the same Master, but that they were engaged in the same work. They were fellow-labourei-s in the work of the Lord, though one was an anostle, and the other an ordinirv minister. Secondly, He calls him his dear fellow-servant : all the" servants of Christ ought to love one

another, and it is an endearing consideratiui., that they are engaged in the same service. Thirdly, He represents him as one who was a faithful minister of Christ to them, who discharged his trust, and fulfilled his ministry among them. Observe, Clirist is our proper Master, and we are his ministers. He does not sav, who is your minister; but who is the minister of Christ for you. It is by his authority and appointment, though for the people's service. Fourthly, He rejiresents him as one who gave them a good word ; Who also declared unto us your love in the Sfiirit, v. 8. He recommends him to their affection, from the good report he made of their sincere love to Christ and all his members, which was wrought in them by the Spirit, and is agreeable to the Spirit of the gospel. Faithful ministers are glad to be able to speak well of their people.

9. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire tliat ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God ; II. Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness;

The apostle proceeds in these verses to pray for them. He heard that they were good, and he prayed that they might be better. He was constant m this prayer; We do not cease to firay for you. It may be, he could hear of them but seldom, but he constantly prayed for them—And desire that yc might be filled with the knowledge, &c. Observe what it is that he begs of God for them.

1. That they might be knowing, intelligent Christians ; filled with the knowledge of his will, in all wisdom and sfiiritual understanding. Oljserve, (1.) The knowledge of our duty is the best knowledge. A mere empty notion of the greatest truths is insignificant. Our knowledge of the will of God must be always practical: we must know it, in order of do it. (2.) Our knowledge is then a blessing indeed, when it is in wisdom, when we know how to apply our general knowledge to our particular occasions, and to suit it to all emergencies. (3.) Christians should endeavour to be filled with knowledge ; not only to know the will of God, but to know more of it, and to increase in the knowledge of God, (as it is, X). 10.) ami to grow in grace, and in the knowledge of our Lord and Saviour, 2 Pet. 3. 18.

2. That their conversation might be good. Good knowledge, without a good life, will not profit. Our understanding is then a spiritual understanding, when we exemplify it in our Avay of living— That ye might walk worthy of the Lord unto all

fileasing, {v. 10.) that is, as becomes the relation we stand in to him, and the profession we make of him. The agreeableness of our conversation to our religion is pleasing to God as well as to good men. We vvJalk unto all well-fileasing, when we walk in all things according to the will of God— being fruitful in every good work. This is what we should aim at. Good words will not do without good works. We must abound in good works, and in every good work : not in some only, which are more easy, and suitable and safe, but in all, and in every instance rf them. There must be a regular, uniform regard to all the will of God. And the more fruitful we are in good works, the more we shall increase in tl>.e knowledge of God. He who doeth his will, sha'l know of (he doctrine whether it be of God, John 7. 17.

COLOSSIANS, 1.

^. That they might be strengthened; strengthen-fd wich all might, according to his glorious power, [v. 11.) fortitied against the temptations of Satan, and turnishcd for all their duty. It is a great com-I'ort to us, that he who undertakes to give strength 'O his people, is a God of power, and of glorious .power. VVhere there is spiritual life, there is still need of spiritual strength ; strength for all the actions of the spiritual life. To Ije strengthened, is ro be furnished by the grace of God for every good work, and fortified by that grace against every evil one: it is to be enabled to do our dut\-, and still to hold fast our integrity. The blessed Spirit is the Author of this strength : for we are strengthened ivith might by his ij/iirit in the inward man, Eph. 3. 16. The word of God is the means of it, by which he con-\eys it; and it must be fetched in by prayer. It was in answer to ejirnest prayer that the apostle obtained sufficient grace. In praying for spiritual strength we are not straitened in the promises, and therefoie should not be straitened in our own hopes and desires. Obberve, (1.) He prays that they might be strengthened with might: that seems a tautology; but he means, that they might be mightily strengtliened, or strengthened with might derived from another. (2.) It is with all might. It seems unreasonable that a creature should be strengthened with all might, for that is to make him almighty; but he means, with all that might which we have occasion for, to enable us to discharge our duty or presei've our innocence ; that grace which is sufficient for us in all tlie trials of life, and able to hel/i us in time of nerd. (3.) It is according to his glorious power. He means, according to the grace of God : but the grace of God in the hearts of believers is \!i\& power of (^od ; and there is a glory in this power; it is an excellent and sufficient power. And the communications of strength are not according to our weakness, to whom the strength is communicated, but according to his power, from whom it is received. When God gives, he gives hke himself; and when he strengthens, he strengthens like himself. (4.) The special use of this strength was for suffering work ; That ye may be strengthened unto all patience and lojig-stiffering with joy fulness. He prays not only that thev might be supported under their troubles, but strengthened for them: the reason is, there is work to be done even when we are suffering. And they who are strengthened according to his glorious power, are strengthened, \l.'\ To all patience. When patience hath its perfect work, (Jam. 1. 4.) then we are strengthened to all patience ; when we not only bear our troubles patiently, but receive them as gifts from God, and are thankful for them. To you it is given to suffer, Phil. 1. 29. When we bear our troubles well, though ever so many, and the circumstances of them ever so aggravating, then we bear them with all patience. And the same reason for bearing one troui)le, will hold for bearing another, if it be a good reason. .411 patience includes all the kinds of it; not only bearing patience, I)ut waiting patience. [2.] This is e^)e7i unto long-suffering, patience dra\yn out to a great length : not only to bear trouble for a while, b\it to bear it as long as God pleases to continue it. [3.] It is with joyfulness : to rejoice in tribulation; to take Joyfully the spoiling of our goods, and rejoice that we are counted worthy to yuffer for his name; to have jov as well as patience in the troubles of life. Tliis we could never do by any strength of our own, Init as we are strengthened by the grace of God.

12. Giving thanks unto the Father, who iiath made us meet 1o be partakcM's of ihe Mhcritancc of the saints in liijht: 1.3. Who liath delivered us from the power of dark-

ness, and hatii translated ns into the king dom of his dear Son ; J 4. In whom we have redemption through his blood, even the forgiveness of sins; 15. Who is the image of the invisible God, the first-born of every creature: 16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they he thrones, or dominions, or principahties, or powers: all things were created by him, and for him: 17. And he is before all things, and by him all things consist: 18. And he is the head of the body, the church ; who is tlie beginning, the first-born from the dead ; that in all ihings he might have the preeminence. 19. For it pleased the Father that in him should all fulness dwell; 20. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether thci/ be things in earth, or things in heaven. 21. And you that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled. 22. In the body of his flesh through death, to present you holy and unblameable and unreprovable in his sight: 2.3. If ye continue in the faith grounded and settled, and he not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven ; whereof I Paul am made a minister; 24. Who now rejoice in my sufferings for \ou, and fill up that which is behind of \\\<' iS-flictions of Christ in my flesh for his boclv's sake, which is the church; 25. Wheieof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26. Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles ; which is Christ in you, tiie hope of glory: 28. Whom we preach, warning every man, and teaching every man in all w isdom; that we may present every man perfect in Christ Jesus: 29. Whereunto I also labour, striving according to his working, which worketh in me mightily.

Here is the summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter of a thanksgiving : for our salvation bv Chi'ist furnishes us with abundant matter of thanksgiving in every view of it; Gix-ing thanks unto the Father, v. 12. He does not discourse of the work of redemption in the natural order of it; for then he should speak of the purchase of it first, and afterward of the application of it. Bu". here he inverts the order; because, in our sense

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and feeling: of it, the application goes before the purchase. V\'e first find tli.e benefits of redemption in our own hearts, and then are led by those streams to the Original and Fountain-head. The order and connexion of tlie apostle's discourse may be considered in the following manner.

I. He speaks concerning the o])erations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son ; Giving thanks to the Father, &c. v. 12, 13. It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. They in whom the woik of grace is wrought, must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the application of redemption ?

1. " He hath delrvered us from the fiower of darkness, V. 13. He hath rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is dai"k-ness; (1 John 1. 6.) from the dominion of Satan, who is the prince of darkness ; (E,ph. 6. 12.) and from the damnation of hell, which is utter darkness, Matt. 25. 30. They are called out of darkness," 1 Pet. 2. 9.

2. " He hath translated us into the kingdom of his dear Son, brought us into the gospel-state, and made us members of the church of Christ, which is a state of light and purity." Ye were once darkness, but now are ye light in the Lord, Eph. 5. 8. JVho hath called you out of darkness into his marvellous light, 1 Pet. 2. 9. They were made willing subjects of Christ, who were the slaves of Satan. The conversion of a sinner is the translation of a soul into the kingdom of Christ out of the kingdom of the Devil. The power of sin is shaken off, and the power of Christ submitted to. The law of the S/iirit of life in Christ Jesus makes them free from the law of sin and death;- and it is the kingdom of his dear Son, of the Son of his peculiar love, his beloved Son, (Matt. 3. 17.) and eminently the Beloved, Eph. 1. 6.

3. " He hath not only done this, but hath made us meet to fiartake of the inheritance of the saints in light, V. 12. He hath prepared us for the eternal happiness of heaven, as the Israelites divided the Promised Land by lot; and hath given us the earnest and assurance of it." This he mentions first, because it is the first indication of the future blessedness, that by the gi*ace of God we find ourselves in some me&sure fire/iared for it. God gives grace and glory, and we are here told what they both are. (1.) What that glory is. It is the inheritance of the saints in light. It is an inheritance, and belongs to tliem as children, which is the best security, and the sweetest tenure ; If children, then heirs, Rom. 8. 17. And it is an inheritance of the saints — proper to sanctified souls. They who are not saints on earth, will never be saints in heaven. And it is an inheritance in light; the perfection of knowledge, holiness, and joy, by communion with God, who is light, and the Father of lights. Jam. 1. 17. 1 John 1. 5. (2.) What this grace is. It is a meetness for the inheritance. " He hath made us meet to be partakers, suited and fitted us for the heavenly state bv a proper temper and habit of soul; and he makes us meet by the powerful influence of his Spirit." It is the effect of the divine power to change the heart, and make it heavenly. Observe, All who are designed foi- heaven hereafter, are prepared fni- heaven now. As thev who live and die unsanctified, go out of the world with their hell about them ; so they who are sanctified and renewed, go out of the world with their heaven about them. Thev who have the inheritance of sons, have the education of sons and the disposition of sons : they have the Spi-■ni of adoption, whereby they cry, Abba, Father,

Rom. 8. 15. jind because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, (ial. 4. 6.

This meetness for heaven is the earnest of the Spirit in our heart; which is part of ])aynient, and assures the full payment. They wfio are sanctified, sliall be glorified, (Rom. 8. 30.) and will be for ever indebted to the grace of God, which hath sanctified them.

II. Concerning the person of the Redeemer. Glorious things are here said of him ; for blessed Paul was full of Christ, and took all occasions to speak honourably of him. He speaks of him distinctly as God, ^nd as Mediator. As God he speaks of him, V. 15—17.

1. He is the Lnage of the invisible God. Not as man was made in the image of God, (Gen. 1. 26.) in his natural faculties and dominion over the creatures : no, he is the express Image of his person, Heb. 1. 3. He is so the Image of God, as the Son is the image of his Father, who has a natural likeness to him ; and as he who has seen hi?n, has seen the Father; and his glory was the glory of the only begotten of the Father, John 1. 14.—14. 9.

2. He is the First-born of every creature. Not that he is himself a creature ; for it is -tr/iaTiTsxoc /waVx? )c7<V«(iic— bom or begotten before all the creation, or any creature, was made; which is the scripture-wav of representing eternity, and by which the eternity of God is represented to us ; / was set up from everlasting, from the beginning, or ever the earth was; when there was no depth, before the rnountains were settled, while as yet he had not made the earth, Prov. 8. 23—26. It signifies his dominion over all things ; as the first-born in a family is heir and lord of all, so he is the Heir of all things, Heb. 1. 2. The word, with only the change in the accent, -izr/JoiJoToxo?, signifies actively, the first begetter or producer of all thintz:s, and so it well agrees with the following clause : Vid. Isidor. Peleus. epist. 30. lib. 3.

3. He is so far from being himself a creature, that he is the Creator: F'or by him were all things created, which are in heaven and earth, visible and in-i<isible, V. 16. He made all things out of nothing; the highest angel in heaven, as well as men upon earth. He made the world, the upper and lower world, with all the inhabitants of both ; all- things were made by him, and without him was not any thing made, which was made, John 1. 3. He speaks her<, as if there were several orders of angels; whether thrones, or dominions, or principalities, or powers-which must signify either different degrees of excel lence, or different offices and employment. Angels, authorities, and powers, 1 Pet. 3. 22. Christ is the eternal Wisdom of the Father, and the world was made in wisdom. He is the eternal Word, and the world was made by the word of God. He is the Arm of the Lord, and the world was made by thrit arm. .411 things are created by him and for hin ; St ^'jT» K<ti ii( airiv. Being created by him, they were created for him ; being made by his power, they were m;ule arcordin?; to his pleasure, and tor his praise. He is the End, as well as the Cause of all things. 7'o him are all things, Rom. 11. 36. tk

CLIITC¥ TO /rFaVT^i.

4. He is hifore all things. He had a being before the woild was mtide ; before the hee;inning of time, and therefoi-e from all eternitv. W'isdom n'as with the Father, and fiossessed by him in the begin-7iing of his ways, before his works of old, Prov. 8. .22. And in the beginning the Word was with God, and was God, John 1. 1. He not only had a being before he was born of the virgin, but he had a being before all time.

5. By him all thmgs consist. They not onlv sub sist in their beings, but consist in their order and de

COLOSSIANS, 1.

pendencies. He n(-t only created Uun\ all at first, but it is by the v.'ord of his fioiver that they aie still ufihtld, Hcb. 1. 3. The whole creation is kept together bv the power of the Son of (iod, and made to consist in its proper frame. It is preserved from disbanding, and running into confusion.

The apostle next shews what he is as Mediator, V. 18, 19.

(1.) He is the Head of the body, the church: not only a Head of government and direction, as the king is the head of the state, and has right to prescribe laws, but a Head of vital influence, as the head in the natural body : for all grace and sti-ength are derived from him ; and the church is his body, the fulness ofhitn ivhojillelh all in all, Eph. 1. 22, 23.

(2.) He is the Beginning, the Fimt-born from the dead, ^^x^, 'z^-fiuniTOKc;; the Principle, the First-born from the dead ; the Principle of our resurrection, as well as the First-born himself. All our hopes and joys take tlieir rise from him who is the Author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose bv his own j)owei', and was declared to be the Son of God, and Lord of all things. And he is the Head of the resurrection, and has given i. j an example and evidence of our resurrection from the dead. He rose as the First-fruits, 1 Cor. 15. 20.

(3.) He liath mall things the fire-eminence. It was the will of the Father that he should have all flower in heaven and earth, that he might be preferred at)ove angels, and all the powers in heaven ; (he has obtained a more excellent na7ne than they, Hel). 1. 4.) and that in all the affairs of the kingdom of God amongmen he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh ; and by giving him the pre-eminence we comply with the Father's will, 'i'hat all men should honour the Son, even as they honour the Father, John 5. 23.

(4.) jill fulness dwells in him, audit, pleased the Father it should d i so; {v. 19.) not only a fulness of abiindance for himself, but redundance for us; a fulness of merit and righteousness, of strength and grace. As the head is the seat and source of the animal spirits, so is Christ of all graces to his people. It /'leased the Father that all fulness should dwell in him ; and we may have free resort to him for all that grace whicli we have occasion for. He not only intercedes for it, but is the Trustee in whose hands it is lodged to dispense to us. Of his fulness we receive, and grace for grace ; grace in us answering to that grace which is in him ; (Johnl. 16.) and he Jills all in all, F>ph. 1. 23,

III. Concerning the work of redemption. He speaks of the nature of it, or wherein it consists ; and of the means of it, by which it was procured.

1. \Mierein it consists. It is made to lie in two things. (1.) In the remission of sin ; In whom we have rcdemfuion, even the forgiveness of sins, v. 14. It was sin which sold us, sin which enslaved us : if we are redeemed, we must be redeemed from sin ; and this is l)y forgiveness, or remitting the ol)ligation to i)utiishment. So Eph. 1. 7. In whom we have redemfition, the forgiveness of sins, according to the rnhrs tf his grace. (2.) In reconciliation to (iod, f Ti)d by him reconciled all things to Itimself, v. 20. He is the Mediator of reconciliation, who procures peace as well as])ardon, and brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last ; things in earth, o^-tilings in heaven. So Eph. 1. 10. He will gather t;(fe(hrr in one all things in Christ, both which are in h'dven, and which are on earth. Tlie word is avajci-^L\rtti<r*9^^dit — he will bring them all under one h^ad. The (ientiles, who were alienated, and enemies in their minds by wicked vjjrks, yet now hath

J he reconciled, v. 21. Here see what was their ccn ! dition by nature, and in their Gentile state—es-! iranged tVom God, and at enmity with God : and vet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the foundation for our reconciliation ; for he has paid the price of it, has purchased the proflfer and promise of it, proclaims it as a "Prophet, applies it as a King. Observe, The greatest enemies to God, who hu\ e stood at the greatest distance, and bidden him defiance, may be reconciled, if it is not their own fault. 2. How the redemption is procured;. It is through his blood, (t. 14. )he has jnade peace through the blood of his cross, {v. 20.) and it is in the body of his flesh through death, v. 22. It was the blood which 7nade an atonement, for the blood is the life; and without the shedding of blood there is no remission, Heb. 9. 22. There was such a value in the blood of Christ, that, on the account of Christ's shedding it, God was willing to deal with men upon new terms, and bring them under a covenant of grace ; andyir his sake, and in consideration of his death upon the cross, to pardon and accept to favour all w ho comply with them.

IV. Concerning the preaching of this redemption. Here observe,

1. To whom it was preached; To every fioor crta-ture under heaven ; {v. 23.) it was ordered to be preached to every creature, Mark 16. 15. It may be preached to every creature ; for the gospel excludes none who do not exclude themselves. More or less it has been, or will be, preached to every nation ; though many have sinned away the light o't it, and perhaps some have never yet enjoyed it.

2. By whom it was preached; Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour, to be a minister of the gospel of Jesus Christ. Paul takes all occasions to speak of his ofiice ; for he mag-nifled his office, Rom. 11. 13. And again in r. 25. Whereof lam made a nmiister. Observe here, (1.) W'hence Paul had his ministry; it was according to the dispensation of God which was given to him, {v, 25.) the economy or wise disposition of things in the house of God. He was stewar ' and master-builder, and this was given to him : \ did not usurp it, or take it to himself; and he co\\ d not challenge it as a debt. He received it from \ .od as a gift, and took it as a favour. (2.) For whos; sake he had his ministry; " It is for you, for yi-ur benefit: ourselves your serxmnts for Jesus' sake, ' Cor. 4. 5. We arc Christ's ministers for the good, f his people : to fulfil the word of God, fully to preach it, ot which you will have the greater advantage. The more we fulfil our ministry, or fill up the parts of it, the greater will be the benefit of the people ; they will be the more filled with knowledge, and furnished for service." (3.) What kind of preacher Paul was. This is particularly represented. [1.] He was a suffering preacher; Who now rejoice in my sufferings for you, V. 24. He suffered in the cause of Chi-ist, and for the good of the church. He suffered for preaching the gospel to them. And while he suffered in so good a cause, he could rejoice in his sufferings ; rejoice that he was counted worthy to suffir, and esteem it an honour to him. And jill up that which is behind of the affliction of Christ in my flesh. Not that the afflictions of Paul, or any other, were expiations for sin, as the sufferings of Christ were. There was nothing wanting in them ; nothing which needed to be filled up: they were jjcrfectly sufficient to answer the intention of them, the satisfaction of Ciod's justice, in order to the salvation of his people. But the sufferings of Paul and otlier good ministers made them conformable to Christ; and thev followed him in his suffering state : so they are said to fill uj) wha' was behind of the suff'.'rings of Christ, as thf

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wax fills up the vacuities of the seal, when it receives the impression of it. Or it may be meant not of Christ's sufferings, but of his suffering for Christ. 1 HeJiUed u/i that ivhich was behind. He had a cer- [ lain i-ate and measure of suffering for Christ assigned ] him ; and as his sufferings were agreeable to that appointment, so he was still filling up more and more what was behind, or remained of them to liis share. [2. ] He was a close preacher: he preached not only in public, but from house to house, from person to person. Whom %ve fireach, warning every man, and teaching every man in all wisdom, v. 28. Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better : warning and teaching- must go together. Secondly, Men must be warned and taught in all wisdom. We must choose the fittest seasons, and use the likeliest means, and accommodate ourselves to the different circumstances and capacities of those we have to do with, and teach them as they are able to bear. That which he aimed at, was, to /iresent every man perfect in Christ Jesus, TEAsi'if: either perfect in the knowledge of the Christian doctrine ; {Let us therefore, as many as are perfect, be thus minded, Philip. 3. 15. 2 Tim. 3. 17.) or else crowned with a glorious reward hereafter, when lie will present to himself a glorious church, (Eph. 5. 27.) and bring them to the spirits of Just men made perfect, Heb. 12. 23. Observe, Ministers ought to aim at the improvement and salvation of every particular person who hears them. Thirdly, He was a laborious preacher, and one who took pains : he was no loiterer, and did not do the work of the Lord negligently; {v. 29.) Whereunto I also labour, striving according to his working, which worketh in me mightily. He laboured and strove ; used great diligence, and contended with many difficulties, according to the measure of grace afforded to him, and the extraordinary presence of Christ which was with him. Observe, As Paul laid out himself to do much good ; so he had this favour, that the power of God wrought in him the more effectually. The more we labour in the work of the Lord, the greater measure >f lielp we may expect from him m it ; (Eph. 3. 7,^ According to the gift of the grace of God given u- to me, by the effectual working of his power.

3. The gospel whicn was preached. We have an account of that; . ven the mystery which hath been hid from ages, anl from generations, but is now made manifest fohissa.nts, v. 26, 27. Observe, (1.) The mystery of the gospel was long hidden : it was concealed fron\ ages and generations, the several ages of the churcli under the Old Testament-dispensation. They were in a sta!?e of minority, and training up for a more perfect state of things, and could not look to the end of those things which were ordained, 2 Cor. 3. 13. (2.) This mystery now, in the fulness of titne, is made manifest to the saints, or clearly revealed and made apparent. The veil which was,over Aloses'sface, is done away in Christ, 2 Cor. 3. 14. The meanest saint under the gospel understands more than the greatest prophets under the law. He who is least in the kingdom of heaven, is greater than they. The mystery of Christ, which in other ages was not made known unto the sons of men, is now revealed unto his holy apostles and prophets by the Spirit, Eph. 3. 4, 5. And what is this mystery ? It is the riches of God's glory among the Gentiles. The peculiar doctrine of the gospel was a mystery which was before hid, and is now made manifest and made known. But the great mystery here referred to, is, the breaking down the partition-wall between the Jew and Gentile, and preaching the gospel to the Gentile world, and making them partakers of the privileges of the gospel-state who

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before lay in ignorance and idolatry; that the Gentiles should be fellow-heirs, and of the same body, and partakers together of his promise in Christ by the gospel, Eph. 3. 6. JT/iich mystery, tlius made known, IS, Christ in you the hope ofglo7-y, or among you. Observe, Christ is the hope of Glory. The ground of our hope is Christ in the word, or the gospel-revelation, declaring the nature and methods of obtaining it. The e\ idcnce of our hope is Christ in the heart, or the sanctification of llic soul, and its preparation for the heavenly glor}.

4. I'he duty of those who are interested in this redemption; If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which ye have heard, v. 23. \\'e must continue in the faith grounded and settled, and not be moved away from the hope of tlie gospel, that is, we must be so well fixed in our minds, as not to be moved from it Ijy any temptations. \\'e nmst be steadfast and unmovable, (1 Cor. 15. 58.) and hold fast the profession of our faith without wavering, Heb. 10. 23. Observe, i/u-n only can we expect the happy end of our faith, when we continue in the faith, and are so {-ay grounded and settled in it, as not to be moved from it. ^^'e must not draw back mito perdition, but believe unto the saving of the soul, rieb. 10. 39. We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, 1 Pet. 1. 9.

CHAP. II.

I. The apostle expresses concern for the Colossian's, v. 1 .. 4. II. He repeats It again,.V. 3. III. He cautions them against false teachers among tlie Jeivs, (v. 6, 7.) and against the Gentile pliilosophv, v. 8.. 12. IV. He represents tlie privileges of Christians, v. 13.. 15. And concludes with a caution against the judaizing teachers, and those who would introduce the worship of angels, v. 16. .23.

1. XT'OR I would that ye knew what great JC conflict I have for you, and for them al Laodicca, and for as many as have not seen my face in the flesh; 2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; 3. In whom are hid all the treasures of wisdom and knowledge.

We may observe here the great concern which Paul had for these Colossians, and the other churches, which he had not any personal knowledge of. The apostle had never been at Colossc, and the church planted there was not of his planting ; and yet he had as tender a care of it, as if it had been the only people of his charge; (v. 1.) For I would that ye knew what great conflict I have for you, arid Jor them at Laodicea, and for as many as have not seen my face in the fesh. Observe, (1.) Paul's care of the church was such as amounted to a conflict. He was in a sort of agony, and had a constant fear respecting what would become of them. Herein he was a follower of his Master, who was in an agony for us, and was heard in that he feared. Observe, (2.) We may keep up a communion by faith, hope, ana holy love, even with those churches and fellow-Christians, of whom we have no personal knowledge, and with whom we have no conversation, \^'e can think, and pray, and be concerned for one another, at the greatest distance; and those we never saw in the flesh, we may hope to meet in heaven.

But what was it that the apostle desired for them }

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V. 2. That their hearts might be comforted, being knit together in love, &c. It was their spiritual welfare that he was solicitous about. He does not say, that they may be healthy and merry, and rich and great and prosperous ; but that their hearts may be coinforted. Note, The prosperity of the soul is the best prosperity, and what we should be most solicitous about for ourselves and others. We have here a description of soul-prosperity.

1. When our knowledge grows to an understanding of the mystery of God, and of the Father, arid oj Christ; then the soul prospers, when we come to have a more clear, distinct, metliodical knowledge of the truth as it is in Jesus. To understand the mys-tcri/, either what was before concealed, but is now made knoron concerning the Father and Christ: or, the mystery before-mentioned, of calling the Gentiles into the Christian church, as the Father and Christ have revealed it in the gospel; and not barely to speak of it by rote, or as we have been taught it by our catechisms, but to be led into it, and enter into the meaning and design of it. This is what we should labour after, and then the soul prospers.

2. When our faith grows to a full assurance, and bold acknowledgment of this mystery. (1.) To a full assurance, or a well-settled juclgme'nt, upon their proper evidence, of the great truths of the gospel; without doubting, or calling them in question, byt embracing them with the highest satisfaction, as faithful sayings, and worthy of all acceptation, (2.) When it comes to a free acknowledgment; and wc not only believe with the heart, but are ready, when called to it, to make confession with our mouth; and are not ashamed of our Master and our holy religion, under the frowns and violence of their enemies. This is called the riches of the full assuraiice of understanding. Great knowledge and strong faith make a soul rich. This is being rich toivard God, and rich in faith, and the true riches, Luke 12. 21. Jam. 2. 5.

3. It consists in the abundance of comfort in our souls; That their hearts might be comforted. The soul then prospers, \v\\<i.x\\i\\filled\v\\hjoyAndipeace, (Rom. 15. 13.) and has a satisfaction within, which all the troubles without cannot disturb ; and is able Uijoy in the Lord, when all other comfoits fail, Hab. 3. 17, 18.

4. The more intimate communion we have with our fellow-Christians, the more the soul prospers ; Being knit together in love. Holy love knits the hearts of Christians one to another; and faith and love both contrilnite to our comfort. The stronger our faith is, and the warmer our love, the more will our comfort be.

Having occasion to mention Christ; {v. 2.) according to his usual way, he makes this remark, to his honour; (p. 5.) //{ vjhom are hid all the treasures of wisdom and knowledge. He had said, (r//. 1. 19!) That all fulnrss dwells in him : here he mentions particularly the treasures of wisdom and knowledge. There is a fulness of wisdom in him, as he has jier-fcctly revealed the will of God to mankind. Observe, Tlie treasures of wisdom are hid, not from us, but for us, in Christ. Tliey who would be wise and knowing, must apply themselves to Christ. We must spend u])nn the stock which is laid up for us in him, and draw from the treasures which are hid in him. He is tlic Wisdom of God, and is of God made unto us ]Visdom, fee. 1 Cor. 1. 24, 30.

His concern for them is repeated ; {v. 5.) Though I am absent in the flesh, net am I with you in the spirit; joying, and beholding your order, and the steadfastness of your faith in Christ. Observe, (1.) We maybe present in spirit with those churches and Christians from whom we are absent in bodv ; forthe communion of saints is a spiritual thing. Paul had heard concerning the Colossians, that they were

orderly and regular; and though he had never steii them, nor was present with them, he tells them he could easily think himself among them, and look with pleasure upon their good behaviour. Observe, (2.) The order and steadfastness of Christians are matter of joy to ministers; they joy when they behold their order, their regular behaviour, and steadfast adher ence to the Christian doctrine. Observe, (3.) The more steadfast our faith in Christ is, the better order there will be in our whole conversation ; for we Iri'e and walk by faith, 2 Cor. 5. 7. Heb. 10. 38.

4. And this I sa}', lest any man should beguile you vAith enticing words. 5. For though 1 be absent in tlie flesh, yet am I with you in the spirit, joying, and beholding your order, and the steadfastness of your faith in Christ. 6. As ye have therefore received Christ Jesus the Lord, so walk ye in him; 7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 8. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9. For in him dwelleth all the fulness of the Godhead bodily. 10. And ye are complete in him, who is the head of all principality and power. 11. tn whom also ye are circumcised with the circumcision made without hands, in putting off tlie body of the sins of the flesh by the circumcision of Christ: 12. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

The apostle cautions the Colossians against deceivers; (t'. 4.) ^nd this I say, lest any man beguile you with enticing words; and r. 8. Lest any man spoil you. He insists so much u])on the perfection of Christ and the gospel-revelation, to preserve them from the insnaring insinuations of those who would corrupt their principles. Note, 1. The way in which Satan spoils souls, is, by beguiling them. He deceives them, and by it slays them. He is the old serpent who beguiled Eve through hissubtlety, 2 Cor. 11. 3. He could not ruin us if he did not cheat us; and he could not cheat us but by our own fault and folly. 2. Satan's agents, who aim to s])oil them, beguile them with enticing words. See the danger of enticing words ; how many are ruined by tlie flattery of those who lie in wait to deceive ; and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simjile, Rom. 16. 18. " You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at, is, to spoil you." Jf sinners entice thee, consent thou not, rrov. 1. 10. Observe,

I. A sovereign antidote against seducers ; {v. 6, 7.) ^s ye have therefore received Christ ./esus the Lord, so walk ye in him, rooted and built up, &:c. Here note, 1. All Christians have, in profession at least, receix'ed Jesus Christ the Lord; received him as Christ, the great Prophet of the church, anointed by God to reveal his will; as Jesus the great High Priest, and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as Lord, or Sovereign and

COLOSSIANS, II.

King, whom we are to obey and be subject to. Received him, consented to him, taken him for our's, in every relation and capacity, and for all the purposes and uses of them. 2. The great concern of those who have received Christ, is, to walk in him ; to inake their practices conformable to their principles, and their conversations agreeable to their engagements. As we have received Christ, or consented to be his; so we must walk with him in our daily course, and keep up our communion with him. 3. The more closely we walk with Christ, the more we are rooted and established in the faith. A good conversation is the best establishment of a good faith. If we walk in him, we shall be rooted in him; -^nd the more firmly we are rooted in him, t}'-" more closely we shall walk in him j rooted and ouilt up.. Observe, We cannot be binlt up in Christ, unless we are first rooted in him. \N'e must be united to him by a lively faith, and heartily consent to his cove-nmt; and then we shall grow u]i in him in all things; " ./v ije have been taught; according to the rule of the Christian doctrine, in which ye have been instructed." Observe, A good education has a good influence upon our establishment. We must be established in the faith, as we have been taught, abounding therein. Observe, Being established in the faith, we must abound therein, and improve in it more and more ; and this with thanksgiving. Again, The way to have the benefit and comfort of God's grace, is, to be much in giving thanks for it. We must join •thanksgiving to all our improvements, and be sensible of the mercy of all our privileges and attainments. Observe,

II. The fair warning given us of our danger; (v. 8.) Beware lest any man s/ioil you through fihiloso-fihy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. Tliere is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion ; such a study of the works of God as leads us to the knowledge of God, and confirms our faith in him. But there is a philosophy which is vain and deceitful; which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God; and while it pleases men's fancies, ruins tlieir faith ; as nice and curious speculations about things above us, or of no use and concern to us ; or a care of words and terms of art, which have only an empty, and often a cheating, appearance of knowledge. .Ifter the tradition of ?nen, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or econom}', as well as the Pagan learning. The Jews governed themselves by the traditions of their elders, and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory to the gospel-state : the Gentiles mixed ther maxims of philosophy with their Christian principles; and both alienated their minds from ('hnst. They who pin their faith on other men's sleeves, and walk in the way of the world, are turned away from following after Christ.

The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but reallv in competition with it, and contradiction to it. Now here the apostle shews,

1. That we have in Christ the substance of all the shadows of the ceremonial law : for example, (1.) Had they then the Shechinah, or special presence of God, called the glory, from the visible token of it ? So have we now in Jesus Christ; (v. 9.) For in him dwelleth all the fulness of the Godhead bodily. Under the law, the presence of God dwelt between the cherubims, in a cloud which covered the inercy-seat: but now it dwells in the person of our Redeemer, who partakes of our nature, and is Bone of our bone, j

595

and Flesh of our flesh; and has more clearly declared the Father to 7is. It dwells in him bodili;; not as the body is opposed to the s/iirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in Christ really, and not figuratively; for he is both God and Man. (2.) Had they circujncision, which was the seal of the covenant ? In Christ we are circumcised with the circumcision made without hands, {v. 11.) l)y the work of regeneration in us, which is the spiritual or Christian circumcision : He is a Jew, who is one inwardly ; and circuincision is that of the heart, Rom. 2. 29. This is owing to Christ, and belongs to the Christian dispensation. It is made without hands ; not by the power of anv creature, but by the power of the blessed Spirit o'f God. We are born of the S/iirit, John 3. 5. And it is the washing of regenemn^n, and renewing of the Holy S/iirit, Tit. 3. 5. It consislr in /lutting off the body of the sins of the flesh ; in renouncing sin, and reforming our lives, not in mere extenial rites. It is not the putting away the filth of the flesh, but the answer of a good conscience toward God, 1 Pet. 3. 21. And it is not enough to put away some one particular sin, but we must put off the whole body of them. The old man must be crucified, and the body of sin destroyed, Rom. 6. 6. Christ was circumcised, and, by virtue of our union to him, we partake of that effectual grace whicli puts off the body of the sins of the flesh. Again, Tlie Jews thought themsel\-es complete in the ceirmonial law; but we are complete in Christ, v. 10. That was z'w-perfect and defective; if the first covenant had been faultless, there should no place have been sought for the second; (Heb. 8. 7.) and the law was but a shadow of good things, and could ne^>er, by those sacrifices, ma/ce the comers thereunto perfect, Heb. 10. 1. But all the defects of it are made up" in the gosjjcl of Christ, by the complete sacrifice for sin and revelation of the will of God ; which is the head of all principality and power. As the Old Testament priesthood had its perfection in Christ; so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves so much upon. And he is the Lord and Head of all the powers in heaven and earth, of angels and men. Angels and authorities and powers are subject unto him, 1 Pet 3. 22.

2. We have communion with Christ in his whole undertaking; (v. 12.) Buried with him in baptism, wherein also ye are risen with him. We are both buried and rise with him, and both are signified by our baptism ; not that there is any thing in the sign or ceremony of baptism, which represents this burying and rising, any more than the crucifixion ot Christ is represented by any visible resemblance in the Lord's supper: and he is speaking of the circumcision 7nade without hands; and says, it is through the faith of the operation of God. But the thing signified by our baptism, is, that we are buried with Christ, as baptism is the .seal of the covenant, and an obligation to our dying to sin ; and that we are risen with Christ, as it is a seal and obligation to our living to righteousness, or newness of life. God in baptism engages to be to us a God, and we become engaged to be his people, and by his grace to die to sin, and to live to righteousness, or put off the I'ld man, and put on the new.

13. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses ; 14. Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and

COLOSSI AN S, 11.

took it out of the way, nailing it to his cross: i 15. And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

The apostle here represents the firivileges we , Christians have above the Jews, which are very i great.

1. Christ's death is our life; {v. 13.) And you, ' being dead in your sins and (he uncircumcision of yourjles/i, hath he quickened together ivith him. A state of sin is a state of spiritual death. They who are in sin, are dead in sin. As the death of the body consists in its separation from the soul, so the death of the soul consists in its separation from God and the divine favour. As the death of the body is the corruption and putrefaction of it, so sin is the corruption or depravation of the soul. As a man who is dead is unable to help himself by any power of his own, so an habitual sinner is morally impotent: though he has a natural power, or the power of a reasonable creature, lie has not a spiritual power, till he has the divine life, or a renewed nature. It is principally to be understood of the Gentile world, who lay in tuicfcedness. They were dead in the un-circumcifiioji of their Jlesh, being aliens to the cove-7iant of firomise, and without God in the world, Eph.

2. 11, 12. By reason of their uncircumcision they were dead in their sins. It may be understood of the spiritual uncircumcision or corruption of nature ; and so it shews that we are dead in law, and dead in state. Dead in law, as a condemned malefactor is called a dead man because he is under a sentence of death ; so sinners by the guilt of sin are undei- the sentence of the law, and condemned already, John

3. 18. And dead in state, hy I'eason of the uncircumcision of our flesh. An unsanctified heart is called an uncircumcised heart: this is our state. Now through Clirist, we, who were dead in sins, are quickened; effectual provision is made for the taking away tlie guilt of sin, and breaking the power and dominion of it. Quickened together with him ; by virtue of our union to him, and in conformity to him. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls.

2. Through him we have the remission of sin ; Having forgiven you all tres/iasses. This is our quickening. The pardon of the crime is the life of the criminal: and this is owing to the resurrection of Christ, as well as his death ; for as he died for our sins, so herose again for our justification, Rom. 4. 25.

3. Whatsoever is in force against us, is taken out of the way. He has olitaincd for us a legal discharge from the hand-writing of ordinances, which was against us; {v. 14.) which may be understood, (1.) Of that ol)ligation to punishment, in which consists the guilt of sin. The curse of the law is the handwriting against us, like the hand-writing on Bel shazzir's wall. Cursed m every one who continues not in every thing. This was a hand-writing which was against lui, and contrary to us; for it thi-eaten-ed our eternal ruin. This was removed when he redeemed us from the curse of the law, being Tjiade a curse for us. Gal. 3, 13. He cancelled tVie obligation for all who repent and believe. "Upon me be the curse, my father." He vacated and disannulled the judgment which was against us. When he was nailed to the cross, the curse was as it were nailed to the cross. And our indwelling corruption is crucified with Chi-ist, and by the virtue of his cross. When we remember the dying of the Lord Jesus, and see him nailed to the cross, we should see the hand-writing against us taken out of the way. Or rather, (2.) It must be understood of the ceremonial law ; the harid-wr-iting of ordinances, the ceremonial institutions or the law of commandments

contained in ordinances, (Eph. 2. 15.) which was a yoke to the Jews, and a partition-wall to the Gentiles. The Lord Jesus took it out of the way, nailing it to his cross; disannulled the obligation of it, that all miglit see and be satisfied it was no more binding. VVhen the substance was come, the shadows flee away. It is abolished; (2 Cor. 3. 13.) and that which decayeth and waxeth old, is ready to vanish away, Heb. 8. 13. The expressions are in allusion to the ancient methods of cancelling a bond, either by crossing the writing, or striking it through with a nail.

4. He has obtained a glorious victory for us over the powers of darkness ; And having spoiledprinci-palities andpowej's, he made a shew of them openly, triumphing over them in it, v. 15. As the curse of the law was against us, so the power of Satan was against us. He treated with (iod as the Judge, and redeemed us out of the hands of his justice by a price ; but out of the hands of Satan the executioner he redeemed us by power and with a high hand. He led captivity captive. The Devil and all the powers of hell were conquered and disarmed bvthe dying Redeemer. The first promise pointed at this; the bruising the heel of Christ in his sufferings, was the breaking the serpent's head, Gen. 3. 15. The expressions are lofty and magnificent: let us turn aside, and see this great sight. The Redeemer conquered by dying. See his crown of thorns turned into a crown of laurels. He spoiled them, broke the Devil's power, and conquered and disabled him, and made a shew of them openly ; exposed them to public shame, and made a shew of them to angels and men. Never had the Devil's kingdom such a mortal blow given to it, as was given by the Lord Jesus. He tied them to his chariot-wheels, and rode forth conquering and to conquer; alluding to the custom of a general's triumph, who returned victorious, triumphing over them in it, either in his cross and by his deatli; or, as some read it, in himself, by his own power; for he trod in the wine-press alone, and of the people there was none with him.

16. Let no man therefore judge you in meat, or in drink, or in respect of a holy-day, or of the new moon, or of the sabbath-dai/s: 17. Which are a shadow of things to come; but the body is of Christ. 18. Let no man beguile you of your reward in a voluntarj^ humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. 19. And not holding the ^ Head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. 20. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances ; 21. (Toucli not; taste not; handle not; 22. Which all are to perish with the using;) after the commandments and doctrines of men ? 23. Which things have indeed a shew of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

The apostle concludes the chapter with exhortations to proper duty which he infers from the foregoing discourso

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I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law ; Let no man therefore judge you in meat or in drink, 8cc. v. 16. Much of the ceremonies of the law of Moses consisted in the distinction of 7neats and dai/s. It appears by Rom. 14. there were such who were for keeijing up tliose distinctions : but here the apostle shews/that since Christ is come, and has cancelled tlie ceremonial law, we ought not to keep it up. " Let no man impose those things upon you, for God has not imposed them : if God has made you free, be not you again entangled in that yoke of bondage." And this the rather, because these things were shadows of things to come ; {v. 17.) intimating, that they had no intrinsic worth in them, and that they are now done away. But the body is of Christ: the body, of which they were shadows, is come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ is not yet come, and the gospel-state not yet commenced. Observe the advantages we have under the gospel, above what they had under the law : they had the shadows, we the substance.

II. He cautions them to take heed of those who would introduce the worshij) of angels as mediators between God and them, as the Gentile philosophers did; Let no man beguile you of your reivara in a voluntary humility, and worshifijiing of angels, v. 18. It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to Ciod : Ijut though it has a shevo of humility, it is a voluntary, net a commanded humility ; and therefore it is not rscccptable, yea, it is not warrantable : it is taking that honour which is due to Christ only, and giving it to a creature. Besides, the notions upon which this practice was grounded, were merely the inventions of men, and not by divine revelation; the proud conceits of luuiian reason, which makes men presume to dive into things, and determine them, without sufficient knowledge and warrant; intruding into those things which he hath not seen, vainly puffed ufi by his fleshly mirid: pretending to describe the orders of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a shew of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other pro])lc. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have a great shew and appearance of humility. They who do so, do not hold the Head, V. 19. They did, in effect, disclaim Christ, whoistlie only Mediator between God and man. It is the highest disparagement to Christ, who is the Head of tlic church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them, and will stand them in no stead. From Tjhich all the body, by joints and bands, having nourishment ministered, and knit together, incrcaseth with the increase of God. Observe, 1. Jesus Christ is not only a Head of government over the church, but a Head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. Observe, 2. The body of Christ is a growing body ; it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hinderance. Tflth the increase of God; with an increase of grace which is from God as its Author ; or, in a usual Hebraism, with a large a"d abundant increase. That ye may be filled wiih

all the fulness of God, Eph. 3. 19. See a parallel expression, Which is the Head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body,''Ep]:\. 4. 15, 16.

He takes occasion from hence to warn them again; " Wherefore, if ye be dead with Christ from the rudiments of the world, why, as though living 171 the world, are ye subject to ordinances ? v, 20. If as Christians ye are dead to the observances of the ceremonial law, why are ye subject to them ? Such observances. Touch not, taste ?iot, handle not," v. 21, 22. Under the law there was aceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, &c. which all are to perish with the using ; having no intrinsic worth in themselves to support them ; and they who used them saw them perishing and passing away : or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men. Which things have indeed a shew of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in one at least, to be in the right; but alas, it was but a shew of wisdom, a nere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth, and not by ritual observances; and through .he mediation of Christ alone, and not of any angels. Observe, (1.) Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. (2.) Subjection to ordinances, or human appointments in the worship of God, is highly blameable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not be entangled again with the yoke of bondage. Gal. 5. 1. And the imposition of them is invading the autliority of Christ, the Head of the church, and introducing another law of commandments contained in ordinances, wl'f n Christ has abolished the old one, Eph. 2. 15. Observe, (3.) Such things have only a shew of wisdom, but are really foUv. True wisdom is, to keep close to the appointment of the gospel; and an entire subjection to Christ, the only Head of the church.

CHAP. III.

1. The apostlp exhorts us to .set our hearts upon lieaven, and take them off from this world, v. 1 . . 4. II. He exhorts to the mortification of sin, in the various instances of it, v. 5.. II. III. He earnestly presses to mutual love and compassion, v. 12.. 17. And concludes with exhortations to relative duties; of wives and husbands, parents and children, masters and servants, v. 18... 25.

l.TTF yc then be risen with Christ, seek

X those things which are above, where

Christ sitteth on the right hand of God.

2. Set yonr affection on things above, not on things on the earth. 3. For ye are dead, and your life is hid with Christ in God. 4. "When Christ, who is our hfe, shall appear, then shall ye also appear with him in glory.

The apostle, having described our privileges by Christ in the former part of the epistle, and our discharge from the yoke of the ceremonial law, comes here to press upon us ouj* duty inferred from thence. Though we are made free from the obligation of

COl.OSSIANS, III.

the ceremonial law, it does not therefore follow that we may live as we list. We must walk the more closely with God in all the instances of evangelical obedience. He begins with exhorting tliem to set their hearts on heaven, and take them off from this world; If ye then be risen ivith Christ. It is our

Erivilege, that we are risen with Chi-ist, ha\e benefit y the resurrection of Christ; and by virtue of our union and communion with him are justified and sanctified, and shall be glorified. From hence he hifers, that we must seek those things which are above. We must mind the concerns of another world more than the concerns of this. We must make heaven our scope and aim, seek the favour of God above, keep up our communion with the upper world by faith, and hope, and holy love, and make it our constant care and business to secure our title to the heavenly bliss. And the reason is, because Christ sits at the right hand of God. He who is our best Friend and our Head, is advanced to the highest dignity and honour in heaven, and is gone before, to secure to us the heavenly happiness; and therefore we should seek and secure what he has purchased at so vast an expense, and is taking so much care about. We must live such a life as Christ lived here on earth, and lives now in heaven, according to our capacities.

He explains the duty ; {v. 2.) Set your affection on things above, not on things on the earth. Observe, To seek heavenly things, is, to set our affection upon them, to love them, and let out our desires toward them. Upon the wings of affection the heart soars upward, and is carried forth toward spiritual and divine objects. We must acquaint ourselves with them, esteem them above all other things, and lay out ourselves in preparation for the enjoyment of them. David gave this proof of his loving the house of God, that he diligently sought after it, and prepared for it, Ps. 27. 4. This is to be spiritually minded, (Rom. 8. 6.) and to seek and desire a better country, that is, a heavenly, Heb. 11. 14, 16. Things on earth are here set in opposition to things above. We must not dote upon them, or expect too much from them, that we may set our affections on heaven ; for heaven and earth are contrary one to the other, and a supreme regard to both is inconsistent ; and the prevalence of our affection to one will jjro-portionably weaken and abate our affection to the other. He assigns three reasons for this, v. 3, 4.

1. That we are dead ; that is, to present things, and as our portion. We are so in profession and obligation ; for we are buried luith Christ, and planted into the likeness ofhk death. Every Christian is crucified unto the world, and the world is crucified unto him. Gal. 6. 14. And if we are dead to the earth, and have renounced it as our happiness, it is absurd for us to set our affection upon it, and seek it. We should be like a dead thing to it, unmoved and unaffected towards it.

2. Our true life lies in the other world ; Ye are dead, and ijour life is hid with Christ in God, v. S. The new man has its livelihood from thence. It is born and nourished from above ; and the perfection of its life is reserved for that state. It is hid with Christ: not hid/row us only, in point of secrecy, but hid /or us, denoting security. The life of a Christian is hid with Christ. liecaiise I live, ye shall live also, John 14. 19. Christ is at present a hidden Christ, or one whom we have not seen; but this is our comfort, that our life is hid with him, and laid up safe with him. As we have reason to love him whom we have not seen, (1 Pet. 1. 8.) so we may take the comfort of a happiness out of sight, and reserved in heaven for us.

3. Because at the second coming of Christ we hope for the perfection of our happiness. If we live a life

if Christian purity and devption now, when Christ,

who is our Life, shall appear, we shall also appear with him in glory, v. 4. Observe, (1.) Christ is a believer's life. 1 live, yet not J, but Christ lives in me. Gal. 2. 20. He is the Principle and End of the Christian's life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phil. 1. 21. Observe, (2.) Christ will appear again. He is now hid ; and the heavens must contain him ; but he will appear in all the pomp of the upper world, with his holu angels, and his own glory, and his Father's glory,' Mark 8. 38. Luke 9. 26. Observe, (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints ; (2 Thess.

I. 10.) and it will be their gloiy to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints ; and they whose life is now hid with Christ, shall then appear with Christ in that glory which he himself enjoys, John 17. 24. Do we look for such a happiness as that, and should we not set our affection upon that world, and live above this ? \\'hat is there here to make us fond of it ? WHiat is there not there to draw our hearts to it .•• Our Head is there, our home is there, our treasure is there, and we hope to be there for ever.

5. Mortify therefore your members which are upon the earth -, fornication, unclean-ness, inordinate affection, evil concupiscence, and covetousness, which is idolatry :

6. For which thing;s' sake the wrath of God Cometh on the children of disobedience;

7. In which ye also walked sometime, when ye lived in them. 8. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9. Lie not one to another, seeing that ye have put off the old man with his deeds; 10. And have put on the new man, which is renewed in knowledge after the image of him that created him:

II. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ23 all, and in all.

The apostle exhorts the Colossians to the mortification of sin, the great hinderance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are u/ion the earth, and which naturally incline us to the things of the world : "Mortify them, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin wliich spread and destroy all about them, or as you kill an enemy which fights against you and wounds you." Your members which are upon the earth ; eitlier the members of the body, which are the earthly jiait of us, and were curiously wrought in the lower parts of the earth ; (Ps. 139. 15.) or the corrupt affections ()f the mind, which lead us to earthly things; the members of the body of death, Rom. 7. 24. He specifies,

I. The lusts of the flesh, for which they were before so very remarkable ; fornication, uncleanness, inordinate affection, ex'il-concupisccnce ; the variouj workings ofthe carnal appetite and fleshly impuri ties, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope.

II. The love of the world; and covetousnes&f

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which is iujlatry ; an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious tear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry : it is giving that love and regard to worldly wealth, which is due to God only; and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable, that among all the other instances of sin which good men are recorded in the scripture to have fallen into; (and there is scarcely imy but some or other, in one or other part of their life, have fallen into ;) there is no instance in all the scripture of any good man charged with covetousness.

He proceeds to shew how necessary it is to mortify sins, V. 6, 7.

1. Because if we do not kill them, they will kill us ; {v. 6.) For which thinifs' sake the ivrath of God Cometh on the children of disobedience. See what we all are by nature more or less : we are children of disobedience; not only disobedient children, but under the power of sin, and naturally prone to disobey. The wicked are estranged from the womb ; they go astray as soon as they arc born, sfieaking lies, Ps. 58. 3. And being children of disobedience, we are children of wrath, Eph. 2. 3. The wrath of God comes upon all the children of disobedience. They who do not obey the precepts of" the law, incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wratl\ of God.

2. We should mortify these sins, because they have lived in us; {v. 7.) In the which ye also walked sometime, when ye lived in them. ()bserve, The consideration that we have formerly lived in sin, is a good argument why we should now forsake it. W'e have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do 7,-: more, Job 34. 32. The time/last of our lives 7n ay suffice us to have wrought the will of the Gentiles, when we walked in lasciuiousness, 1 Pet. 4. 3. When ye lived among them who did such things, (so some ui.dcrstand it,) then ye walked in those evil practices. It is a hard thing to live among them who do the wor^s of darkness, and not h-Avefellowshi/i with them, as it is to walk in the mire, and contract no soil. Let us keep out of the way of evil-doers.

And as we are to mortify inordinate appetites, so

we are to mortify inordinate passions; (i'. 8.) But

now ye also fnit off all these ; anger, wrath, malice:

for these are contrary to the design of the gospel,

as well as grosser impurities ; and though thev arc

more spiritual wickedness, have not less malignity

/ in them. For the gospel religion introduces a change

I of the higher as well as the lower powers of the soul,

and supports the dominion of right reason and con-

j science over appetite and passion. Anger and

wrath are bad; but malice is worse, because it is

more rooted and deliberate; it is anger heightened

and settled.

And as the corrupt principles in the heart must be cut off, so the product of them in the tongue : as blasfihemy, which seems here to mean, not so much sfieaking ill of God, as sfieaking ill of men ; giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts and /ilthif communication: all lewd and iwanton discourse, which comes from a polluted mind in the speaker, and propagates the same defilements in the hearers. Lying; Lie not one to another, (v. 9.) for it is contrary both to the law of truth and the law of love; and is both unjust and unkind, and na-

turally tends to destroy all faith and friendship among mankind. Lying makes us like the Devi^ (who is the father of lies,) and isaprime part of the Devil's image upon our souls. And therefore we are cautioned against this sin by that general reason; seem^ye have fnit off the old man with his deeds, and have fiut on the new man. The consideration that we have by profession put away sin, and espoused the cause and interest of Christ; that we have renounced all sin, and stand engaged to Christ; should fortify us against this sin of lying. I'hev who have fiut off the old man, have put it off with ita deeds; and they who have fiut on the ?iew man, must fiut on all its deeds: not only esfiouse good principles, but act them in a good conversation. The new man is said to be renewed in knowledge ; because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Prov. 19. 2. The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first : after the image of him who created him. It was the honour of man in innocence, that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace : so that'a renewed soul is something like what Adam was in the day he was created.

In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircum-cision. Barbarian, Scythian, bond nor free, v. 11. There is now no difference arising from different country, or different condition and circumstance of life : it is as much the duty of the one as of the other, to be holy; and as much'the privilege of the one as of the other, to receive from God the grace to be so. Christ came to take down all fiartition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his Hope and Happiness. And to those who are sanctified, one as well as another, and whatever they are in other respects, he is Jill in all, the Alfiha and Omega, the Beginning and the End: he is All in all things to them.

12. Put on therefore, as the elect of God,v' hol}'^ and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;; 13. Forbearing; one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. 14. And abo\'e all these things put on charity, which is the 5ond of perfectness. 15. And let the peace of God rule in your hearts, to which also ye are called in one body; and be ye thankful. 16. Let Ihe word of Christ"^ dwell in you richly in all wisdom ; teaching and ad-monishinficone another in psalms and hymns and spiritual sonss, singing with grace in your hearts to the Lord. 17. And whats<j-ever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

The apostle proceeds to exhort to mutual love and compassion ; Put on therefore bowels of mercy, v. 12. We must not only fiut off anger and wrath, (as V. 8.) but we must fiut on bowels of kindness; not only cease to do evil, but leaim to do well; not only not do hurt to any, but do what good we can to all. The argument here used to enforce the exhortation, is very affecting; Put on, as the elect of God, holy

GOO

COLOSSIANS, III.

and beloved. Observe, 1. They who are holy, are the elect of God; and they who are the elect of God, and holy, are beloved; beloved of God, and ought to be so of all men. 2. They who are the elect of God, holy and beloved, ought to conduct themselves in every tiling as becomes them, and so as not to lose the credit of their holiness, or the comfort of their being chosen and beloved. It becomes those who are holy toward God, to be lowly and loving towards all men. Observe, ^^'hat we must put on in particular. (1.) Co?}i/ia.^sion towurd the miserable ; bowels of mercy, the tendercst mercies. They who owe so much to mercy, ought to be merciful" to all who are proper objects of mercy. Be ye merciful, as your Father is merciful, Luke 6. 36. (2.) Kindness toward our friends, and those who love us. A courteous disposition becomes the elect of God ; foi- the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God. (3.) Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble carriage, but a humble mind. ^ L'cirn of me, for Jam meek and lowly in heart. Matt. 11. L'9. (4.) Meekness toward those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects; but must prudently bridle our own anger, and patiently bear the anger of others. (5.) Long-suffering toward those who continue to provoke us. Charity suffereth long, as well as is kind, 1 Cor. 13. 4. Many can bear a short provocation, who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of Divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual /orif-arance, in consideration of the infirmities and deficiencies which we all labour under ; forbearing one another. We have all of us something which needs to be borne with ; and that is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others, which we are oljliged to shew them. (7.) A readiness to/or^'-h'f injuries ; forgiving one another, if any man have a quarrel atfainst any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved ; as Pavil and Barnabas had a sharfi contention, which /lartrd them asunder one from the other, (Acts 15. 39.) and Paul and Peter, Gal. 2. 14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront, and pass it by. And the reason is : Rxien as Christ forgave you, so also do ye. The consideration that we are forgiven by Christ so many offences, is a good reason why we , should forgi\c others. It is an argu?nent of tiie divinity of Christ, that he had power on earth to forgive sins; and it is a liranch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our tresfiasses, as we forgive them who trespass against us. Matt. 6. 12.

Now, in order to all this, we are exhorted here to several things.

I. To clothe ourselves with love; (v. \A:.) ylbove all things put on charily: over all tilings, Wt ttuti it TKTo/c. Let this be the upper garment, the robe, the livery, the mark of our dignitv and distinction. Or, Let this he principal and chief, as the whole sum and abstract of the second table. Jdd to faith virtue, and to brotherly kindness charity, 2 Pet. 1. 5—7. He lays the foundation in faith", and the top-stone in charity, which is the bond of/u-rfectness,

the cement and centre of all happy society. Chris tian unity consists in unanimity and mutual love. '

II. To submit ourselves to the government of the fieace of God; {v. 15.) Let the peace of God rule in your hearts, that is, God^s being at "peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the Jieace of God; because it is of his working in all who are his. The kingdom of God is righteous?iess and peace, Rom. 14. 17. "Let this peace rule in your heart; prevail and govern there ; or umpire and decide all matters of difference among you." To which ye are called in one body. We are called to this peace, to jjeace with God as our privilege, and peace with our brethren as our duty. Being united in one body, we are called to be at ])eace one with another, as the members of the natural body ; for we are the body of Christ, and menibers in particular, 1 Cor. 12. 27. To preserve in us tliis peaceable disposition, we must be thankful. The work of thanksgiving to God is such j a sweet and pleasant work, that it w ill help to make us sweet and pleasant towards all men. " Instead of envying one another upon the account of anv particular favours and excellence, be thankful for his ■ mercies, which are common to all of you." --"^

III. To let the word of Christ dwell in us richly, V. 16. The gospel is the word of Christ, which is come to us ; l)ut that is not enough, it must dwell in us, or kee/i house — 'vs/xs/toi; not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe and direct to all under his roof We must take our instructions and directions from it; and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; be always ready and at hand to us in every thing, and have its due influence and use. \Ye must be familiarly acquainted with it, and know it for our good. Job 5. 27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly ; it has no mighty force and influence upon them. Thcii the soul prospers, when the word of God dwells in us richly; wlien we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of Wisdom is, to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children.

IV. To teach and admonish one another. This ^voukl contribute very much to our furtherance in all grace ; for we sharpen ourselves by quickening others, and imjM'ove our knowledge by communicating it for their edification. Wq must admonish one another in fisalms and hymns. Observe, Singing of ps:Ums is a gospel-ordinance ; ^ctxfxch ku) -jju-vo'ii Ku) ^<7f: the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and jjrofane songs in their idolatrous worship. Religious poesv seems countenanced by these expressions, and is capable of great edification. But when we sing psalms, we rnakc no melody, unless we sine; with grace in our hearts, ■iinlcss we arc suitablv affected with what we sing, and go alonp; in it with tnie devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance ; and we arc not only to quicken and cnro\irage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions.

V. All must be done in the name nf Christ; (v.

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601

17.) /Ind whatsoever ye do in word or deed, do all in the name of the Lord Jesus: according to his command, and in compliance with his authority; by strepgth derived from him j with an eye to his glory; and" depending upon his merit for the accepting of -wnaX. is good, and pardon of what is amiss; Giving manks to God and the Father by him. Observe, 1. "aVc must give thanks in all things; whatsoerver we do, we must still give thanks, Eph. 5. 20. Giving thanks always for all things. 2. The Lord Jesus must be the Mediator of our praises as well as of our prayers ; ll^e give thanks to God and the Father in the name of the Lord Jesus Christ, Ejih. 5. 20. They who do all things in Christ's name, will never want matter of thanksgiving to God, even the Father.

I o. Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19. Husbands, love 7/our wives, and be not bitter against them. "20. Children, obey i/onr parents in all things: for this is well-pleasing unto the Lord. 21. Fathers, provoke not your children to anger,\esi they be discouraged. 22. Servants, obey in all things 1/oiir masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God : 23. And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25. But he that doeth wrong, shall receive for the wrong which he hath done: and there is no respect of persons.

The apostle concludes the chapter with exhortations to relative duties, as before in the epistle to the Ephesians. The epistles which are most taken up in displaying the glory of the divine grace, and magnifying the Lord Jesus, are the most particular and distinct in pressing the duties of the several relations. We must never separate the privileges and duties of the gospel-religion.

L He licgins with the duties of wives and husbands; (v. 18.) Jhves, submit yourselves unto your own husbands, as it is Jit in the Lord. Submission is the duty of wives, vTcrdira-Krit. It is the same word which is used to express our duty to magistrates, (Rom. 13. 1. Let every soul be subject to the higher powers,) and is expressed by subjection and reverence, Eph. 5. 21, 33. The reason is, that Adam was first formed, then Eve: and Adam was not de-c h<rd,\biit the woman, being deceived, was in the \ transgression, 1 Tim. 2. 13, 14. He was first in the I creation, and last in the transgression. .\nd the head of the woman is the mani; and the ma7i is not of the woman, but the woman of the ?nan ; neither was the man created for the woman, but the woman for the man, 1 Cor. 11. 3, 8, 9. It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may'do his will and is without restraints; but to a husband, and to her own husband, who stands in the nearest relation, and is under strict engagements to proper duty too. And this is Jit in the Lord: it is becoming the relation, and what they are bound in duty to do, as an instance of obedience to the authority and law of Christ.

On the other hand, husbands must love their wix-es,

and not be bitter against them, v. 19. They must

love them with tender and faithful affection, as Christ

loved the church, and as their own bodies; and even

Vol. VI.—4 G

as himself; (Eph. 5. 25, 28, 33.) Avith a love peculiar to the nearest relation and the greatest comfort and blessing of life. And they must not be bitter against them ; or use them unkindly, with harsh language or severe treatment; but be kind and obliging to them in all things : for the woman was made for the man, neither is the man without the woman, and the man also is by the woman, 1 Cor. 11. 9, 11, 12.

II. The duties of children and parents; Children, obey your parents in all things, for this is well-fileas-ing unto the Lord, v. 20. They must be willing to do all their lawful commands, and be at their direction and disposal; as those who have a natural right, and arc fitter to direct them than themselves. The apostle (Eph. 6. 2.) requires them to honour as well as obey their parents; they must esteem them, and think honourably of them ; as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him ; for it is the first commandment with promise, (Eph. 6. 2.) with an explicit promise annexed to it, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to prosper in the world, and enjoy long life.

And parents must be tender, as well as children obedient; {v. 21.) " Fathers, provoke not your children to anger, lest they be discouraged. Let not your authority over them be exercised with rigour and severit)-, but with kindness and gentleness; lest you raise their passions, and discourage thenv in their duty, and by holding the reins too strait make them fly out with the greater fierceness." The ill temper and example of imprudent parents often prove a great hinderance to their children, and a stumbling-block in their way ; see Eph. 6. 4. And it is by the tenderness of parents, and dutifulness of children, that God ordinarily furnishes his church with a seed to sen'e him, and propagates religion from age to age.

III. Servants and masters; Seji'ants, obey your 7naste7-s in all things according to the Jlesh, v. 22. Servants must do tlie duty of the relation in which they stand, and obey their masters' commands in all things which are consistent with their duty to God their heavenly Master. J^ot with eye-sen'ice, as ?nen-pleasers: not only when their master's eye is upon them, but when they are from under their master's eye. They must be both just and diligent. In singleness of heart, fearing God: without selfish designs, or hypocrisy and disguise, as those who fear God, and stand in awe of him. Observe, The fear of Ciod, ruling in the heart, will make people good in every relation. Scr\'ants who fear God, will be just and faithful when they are from under their master's eye, because they know they are under the eve of God; (Gen 20. \\.) Because Ttliought, Surely the fear of God is not in this place. Neh. 5. 15. But so did not I, because of the fear of God. "And whatsoever ye do, do it heartily, (v. 23.) with diligence, not idly and slnthfully :" or, " Do it cheer-fullv, not discontented at the providence of God which put you in that relation. As to the Lord, and not as to men. It sanctifies a servant's work when it is done as unto God; with an eye to his glory, and in obedience to his command, and not merely as unto men, or with regard to them only. Obsen-e, We are really doing our duty to God, when we are faithful in our duty to mep. And for sen-ants* encouragement, let them know, that a good and faithful servant is never the further from heaven for his being a servant; " Knowing that of the Lord ye shall receix'e the reward of the inheritance, for ye sen-e the Lord Christ, v. 24. Serving your masters according to the command of Christ, you serve Christ, and he will be your Paymaster: you will have a glorious reward at last. Though you are now ser\ ants, you

COLOSSIANS, IV.

shall receive the inheritance of sons. But, on the other hand, He ivho doeth wrong, shall receive for the ivronff ivhich he hath done," v. 25. There is a i-ighteous God, who, if servants wrong their masters, will reckon with them for it, though they may conceal it from their notice. And he will be sure to punish the unjust as well as reward the faithful servant : and so if masters wrong their servants. And there is no res/iect of persons with him. The righteous Judge of the earth will be impartial, and carry it with an equal hand toward master and servant; not swayed by any regard to men's outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal.

It is probable that the apostle has a particular respect, in all these instances of duty, to the case mentioned, 1 Cor. 7. of relations of a different religion, as a Christian and heathen, a Jewish convert and uncircumcised Gentile ; where there was room to doubt whether they were obliged to the proper duties of their several relations to such persons. And if it hold in such cases, it is much stronger upon Christians one towards another, and where both are of the same religion. And how happy would the gospel-religion make the world, if it every where prevailed; and how much would it influence every state of things, and every relation of life !

CHAP. IV.

I. He continues his account of the duty of masters, from the close of the former chapter, v. 1. II. He exhorts to the duty of prayer, (v. 2.. 4.) and to a prudent and decent conduct toward those with whom we converse, v. 5, 6. III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony, v. 7..18.

1. ~|%/rASTERS, give unto j/our servants XtJL that which is just and equal; knowing that ye also have a Master in heaven.

The apostle proceeds with the duty of masters to their servants, which might have been joined to the foregoing chapter, and is a part of that discourse. Here observe,

1. Justice is required of them ; " Give unto your servants that ivhich is just and equal; (y. 1.) not only strict justice, but equity and kindness. Be faithful to your promises to them, and perform your agreements ; not defrauding them of their dues, or keefiing back by fraud the hire of the labourers. Jam. 5. 4. Require no more of them than they are able to perform ; and do not lay unreasonable burthens upon them, and bej'ond their strength. Provide for them what is fit, suppl\- proper food and physic, and allow them such liberties as may enable them the better for cheerful service, and make it the easier to them : and this, though they are employed in the meanest and lowest offices, and are of another country and a different religion from yourselves.

2. A good reason for this regard; " Kriowing that ye also have a Master m heaven. Ye who are masters of others, have a Master yourselfs,and are servants of another Lord. Ye are not lords of yourselves, and are accountable to one above you. t)o ye deal with your servants as you expect God should deal with you ; and as those who believe you must

E've an account. Ye arc both servants of^the same ord in the different relations in which you stand and are equally accountal)le to him at last. Knowing that your Master also is in heaven, neither is there resfiect of persons with him," Eph. 6. 9.

2. Continue in prayer, and watch in the same with thanksgiving; 3. Withal praying

also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds : 4. That I make it manifest, as I ought to speak.

If this be considered as connected with the foregoing verse, then we may observe, that it is part of the duty which masters owe their servants, to pi-ay with them, and to pray daily with them, or continue in prayer. They must not only do justly and kindly by them, but act a Christian and religious part, and be concerned for their souls as well as their bodies ; "as parts of your charge, and under your influence. Be concerned for the blessing of God ui)on them, as well as the success of your affairs in their hands." And this is the duty of every one; to conti?iue in prayer. " Keep up your constant times of prayer, without being diverted from it by other business ; keep your hearts close to the dutyi without wandering or deadness ; and even to the end of it: watching in the same." Christians should lay hold on all opportunities for prayer, and choose the fittest seasons, which are least liable to disturbance from other things, and keep their minds lively in the duty, and in suitable frames. IVith thaiiks'giving, or solemn acknowledgment of the mercies received. Thanksgiving must have a part in every prayer.

Withal praying also for us, v. 3. The people must pray particularly for their minist.ers, and bear them upon their hearts at all times at the throne of grace. "Do not forget us, whenever you pray for yourselves," Eph. 6. 19. 1 Thess. 5. 25. Heb. 13. 18. That God would open to tcs a door of utterance ; either afford opportunity to preach the gospel ; (so he says, a great door and effectual is opened to me, 1 Cor. i6. 9.) or else give me ability and courage, and enable me with freedom and faithfulness ; so Eph. 6. 19. And for ?ne, that utterance may be given to me, that I may open my mouth boldly, to speak the mystery of Christ, for which lam also in bonds ; that is, either the deepest doctrines of the gospel with plainness, of which Christ is the principal Subject; (he calls it, the mystery of the gospel, Eph. 6. 19.) or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hid from ages, {ch. 1. 26.) and the mystery of Christ, Eph. 3. 4. For this he was now in bonds. He was a prisoner at Rome, by the violent opposition of the malicious Jews. He would have them pray for him, that he might not be discouraged in his work, or driven from it by his sufferings ; ^'That I may make it manifest, as 7 ought to speak, v. 4. That I may make this mystery known to those who have not heard of it; and make it plain to their understanding, in such a manner as I ought to do." He had been particular in telling them what he prayed for them, ch. 1. Here he tells them particularly what he would have them jM-ay for him. Paul knew as well as any man how to speak ; and yet he begs their prayers for him, that he might l)e taught to speak. The best and most eminent Christians need the jirayers of meaner Christians, and are not above asking them. The chief speakers need prayer, that Ciod would give them a door of utterance, and that they may speak as they- ought to speak.

5. Walk in wisdom toward them that are without, redeeming the time. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

The apostle exhorts them further to a prudent and decent conduct towards all those with whom

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603

thcj'^ conversed : toward the heathen world, or those cut of the Christian church, among whom they lived; {v. .'*.) " Wain- in ivisdoni toivard them, who are ivith-out. Be careful, in all your converse with them, to get no hurt by theui, or coniract any of their customs ; for evil communications corrufit good manners; and to do no hurt to them, or increase their prejudices against religion, and give them an occasion of dislike. Yea, do them all the good you can, and by all the fittest means; and in the proper seasons recommend religion to them. Redeeming the time; either improving every opportunity of doing them good, and making the best use of your time in proper duty ;" (diligence in redeeming time very much recommends religion to the good opinion of others;) or else, •* walking cautiously and with circumspection, to give them no advantage against you, or expose yourselves to their malice and ill-will," Eph. 5. 15, 16. Walk circums/iectly, redeeming the time, because the days are evil, dangerous, or times of trouble and suffering.

And towards others, or those who are within as well as those who are without; "Let your speech be alivay with grace, v. 6. Let all your discourse be as becomes Christians, and with a deference to your profession; savoury, discreet, seasonable." Though it be not always q/'grace, it must be s\\v2Ly?.with grace; and though the matter of our discourse be that which is common, yet tliere must be an air of piety upon it, and it must be in a Christian manner, sea-soned with salt. Grace is the salt which seasons our discourse, makes it savoury, and keeps it from cor-j'upting. That ye may know how ye ought to answer every man. One answer is proper for one man, and another for another man, Prov. 26. 4, 5. We have need of a great deal of wisdom and grace to give proper answers to every man; particularly in answering the questions and objections of adversaries against our religion ; giving the reasons of our faith, and shesving the unreasonableness of their exceptions and cavils, to the best advantage for our cause, and least prejudice to oui'selves. Be ready always to give an answer to every man, who asketh you a reason of the hope that is in you, with meekness and fear, 1 Pet. 3. 15.

7. All my state shall Tychicus declare unto you, ir/io is a beloved brother, and a faithful minister and fellow-servant in the Lord : 8, Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts ; 9. With Onesimus, a faitliful and beloved brother, who is one of you. Tliey shall make known unto you all things which are done here. 10. Aristarchus, my fellow-prisoner, salut-eth you; and Marcus, sister's son to Barnabas, (touching whom ye received commandments ; if he come unto you, receive him;) 11. And Jesus, who is called Justus ; who are of the circumcision. Tiiese only are my fellow-workers unto the kingdom of God, which have been a comfort unto me. 12. Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 13. For I bear him record, that he hath a great zeal for you, and them that are inLaodicea, and them in Hierapolis.

14. Luke, the beloved physician, and De-mas, greet you. 15. Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. l'6. And when this epistle is read among you, cause that it be read also in the church of tlie Laodiceans; and that ye likewise read the epistle from Laodicea. 17. And say to Archippus, Take heed to the ministry which thou, hast received in the Lord, that thou fulfil it. 18. The salutation by the hand of me Paul. Remember my bonds. Grace he with you. Amen.

In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world.

1. Concerning Tychicus, v. 7. By him this epistle was sent; and lie does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers, and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, ^nd renders him worthy our affection and. esteem. And a fellow-servant in the Lord. Ministers are sen-ants of Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel-ministry, when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of their's ; Whom I have sent unto you for the same /lur/iose, that he might know your estate, and comfort your hearts, V. 8. He was as willing to hear fi'om them as they could be to hear from him ; and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of lite, to have the mutual concern of fellow-Christians.

2. ConcemingOncsimus ; (t-. 9.) With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychfcus. This was he whom Paul had begotten in his bonds, (Philemon 10.) who had been servant to Philemon, and who was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service ; and is now sent back, it is probaljle, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him ^.faithfuland beloved brother. The meanest circumstances of life, and greatest wickedness of former life, makes no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitled to the same regards. The righteousness of God by faith of Jesus Christ is unto all, and ufxon all, them that believe; for there is no difference ; (Rom. 3. 22.) and there is neither Jew nor Greek, neither bond nor free, for ye are all one in Christ Jesus, Gal. 3. 28. "Perhaps this was sometime after he was converted, and sent back to Philemon ; and by this time he had entered into the ministry, because Paul calls him a brother.

COLOSSIANS, IV.

3. Aristarchus, a fellow-prisoner. They who join in services and sufferings, should be thereby engaged to one another in holy love, and endeai'ed to one another. Paul had a particular affection for his fellow-servant^s and his fellow-prisoners.

4. Afarcus, i\sttr's son tu Barnabas. This is sup-

Eosed to be the same who wrote the gospel which cars his name. If he come unto you, receive /liin. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nepliew, and thought not good to take him with them, because he departed from them from Pamphijlia, and went not ivith them to the work. Acts 15. 38. He would not take Mark with him, but took Silas, because IVIark had deserted them ; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian and forgiving spirit. If men have beeii guilty of a fault, it must not he always remembered against them. \Ve must forget as well as forgive. jfa ?nan be overtaken in a fault, ye who are spiritual, restore such a one in the spirit of meekness, Gal. 6. 1.

5. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not aftenvards have spoken of another day, Heb. 4. 8. Who is called Justus. It is probable that he changed it for the name of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision ; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, which have been a comfort tinto me. Observe what comfort the apostle had in the communion of saints and ministers. One is his/e/-low-servant, another hh fellow-prisoner, and all his fellow-workers, who were working out their own salvation, and endeavouring to promote the salvation of others. Good ministers take great comfort in those who ai-e their fellow-workers unto the kingdom of God. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way.

6. Efiaphras, {v. 12.) the same with Epaphrodi-tus. He is one of you, one of your church ; he salutes you, or sends his service to you, and his best affections and wishes. Jllways labouring fen'enthi for you in prayers. Epajihras had learned of Paul to be much in prayer for his friends. Observe,

(1.) In what manner he prayed for them. He laboured in prayer; laboured/<'?TPn//(/; and always laboured fervently for them. They who would succeed in prayer, must take pains in ])rayer ; and we must be earnest in prayei-, not only for ourselves, but lor others also. It is tht' effectual fervent prayer which h the firex-ailing/n-ayer, andavaileth much; (Jam. 5. 16.) and Elias prayed earnestly that it might not rain, v. 17.

(2.) What is the matter of this praver ; That ye may stajul perfect and comfdete in all the will of God. Observe, To stand ])cvfect and complete m the will of God, is what we should earnestly desire both for ourselves and othei-s. We nuist stand complete in all the will of God ; in the will of his precepts, by a universal obedience ; and in the will of his i)rovidence, by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end.

The apostle was witness for Epaphras, that he had a great zeal for them ; " I bear him record; I can testify for him that he has a great concern for you, and that all he docs for yovi ])roceeds from a warm desire for your good." And hi« zeal extended to all about them ; to them ivho are in Laodicea and Hi-erapolis. He had a great conccm for the Christian interest in the neighbouring places, as well as among them.

7. Luke IS another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul's companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great Physician as well as Prophet of the church. He was the beloved Physician ; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister, and may be improved to more extensive usefulness and greater esteem among Christians

8. Demas. Whether this was written before the second epistle to Timothy, or after, is not certain. There we read, (2 Tim. 4. 10.) Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after ; and then it is an evidence, that though Uemas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him, and owned him as a brother. But others think more probable, that this epistle was written before the other ; this in anno 62. tliat in 66, and then it is an evidence how considerable a man Demas was, who yet afterward revolted. Manv who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized ; They went forth from us, because they were not of us, 1 John 2. 19.

9. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse; and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans; {v. 16.) that a copy of it should be sent thither, to be read pifblicly m their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church; And that ye likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon : for all the epistles which the apostles ever wrote, were not preserved, any more than all the words and actions of our blessed Lord ; There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which should be written ; John 21. 25. But some think it was the epistle to the Ephesians, which is still extant. ,

10. J\''y7nphas is mentioned, (v, 15.) as one who lived at Colosse, and had a church in his house ; either a religious family, where the several parts of worshij) wei-e daily performed ; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fearof their enemie.« The disciples were assembled for fear of the Jeivs; (John 20. 19.) and the apostle preached in his own lodging and hired house, Acts 28. 23, 30. In the former sense it shewed his exemplary piety; in the latter his zeal and public spirit.

11. Concerning Archippus, who was one of then' ministers at Colosse. They are bid to admonish him, to mind his work as a minister, to take heed to it and to fulfil it; to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their mi-nistrv, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received, is a great honour ; for it is received in the Lord, and is by his appointment and command. (2.) They who have received it, must fulfil it, or do the ///// duty of it. They betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) Their people may jnit their ministers in mind of their duty, and excite them to it; Say to Archi/ipus, Take heed to the itiinistry ; though, no

I. THESSALONJANS, 1.

605

doubt, with decency and respect, not from pride and conceit.

12. Concerning Paul himself; {v. 18.) T/ie sa-hitation oj me Paul. Remember mij bonds. He had a scribe to write all the rest of the epistle, but these words lie wrote with his own hand ; Remember my bonds. He does not say, " Remember I am a prisoner, and send me supply;" but, " Remember

I am in bonds as the apostle of the Gentiles, and let that confirm your faith in the gospel of Clirist:" it adds weight to his exhortation ; 1 therefore, thefiri soTier of the Lord, beseech you to walk worthy, Eph. 4. 1. " Grace be with you. The free favour of God, and all good, the blessed fruits and eflfects of it, be with you, and your portion."

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

FIRST EPISTLE

OF

ST. PAUL TO THE THESSALONJANS.

Completed hy Mr. D. Mayo.

THESSALONICA was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia, (Acts 16. 9, 10.) in obedience to the call of God went from Tarsus to Samothracia, from thence to Neapolis, and from thence to Philippi, where he had good success in his ministry ; but met with hard usage, being cast into prison with Silas his companion in travel and labour ; from whence being wonderfully delivered, thev comforted tlie bi-ethren there, and departed. Passing through Amphipolis and Apo'Uonia, they came to Tiicssalonica, where the ..];ostle

planted a church that consisted of some believing Jews, and many converted Gentiles, Acts 17. 1 4.

But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants ; Paul and Silas, for their safety, were sent away by niglit unto Berea: and afterward Paul was conducted to Athens, leaving Silas and Timotheus behind him,"but sent directions that they sliould come to him with all speed.

When they were come, Timotheus was sent to Thessalonica, to inquire after their welfare, and to establish them in the faith, (1 Thess. 3. 2.) who returned to Paul while he tarried at Athens, and was sent .-igain, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone, (i Thess. 3. 1.) departed from thence to Corinth, where he continued a year and a half; in which time Silas and Timotheus retumed to him from Macedonia, (Acts 18. 5.) and tlien he wrote this epistle to the church of Christ at Thessalonica ; whicli, tliough it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written aljout A. D. 51.

The main scope is to express, the tliankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a hoi)- conversation.

I. THESSALONJANS, I.

CHAP. 1.

After the introduction, (v. 4.) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them, T. 2. . 5. And then mentions the sure evidences of

the good success of the gospel among them, whicli was notorious and famous in several other places, v. 6.. 10.

1. TJAUL, and Silvanus, and Timotheus, JL unto the church of the Thessaloni-

I. THESSALONIANS, 1.

ans which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

In this introduction we have,

1. The inscri/ilion ; where we have,

(1) The persons from ivhom this epistle came, or by whom it was written : Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted by the Thessalonians, or opposed by any fasle apostles among them. He joins Silvanus [or Silas] and Timotheus with himself; (who were now come to him witli an account of the prosperity of the churches in Macedonia;) which shews this great apostle's Humility, and how desirous he was to put honour upon the ministers of Christ who were oi an inferior rank and standing. A good example this is to such ministers as are of greater abilities and I'eputation in the church than some others.

(2.) The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica : and it is observable, that this church is said to be in God the Father and in the Lord Jesus Christ: they had fellowship with the Father, and his Son Jesus'Christ, 1 John 1. 3. Therefore they were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God froin idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chiefest Good and highest End : to Jesus Christ as their Lord and Mediator between God and man. God the Father is the Original and Centre of all natural religion; and Jesus Christ is the Author and Centre of all revealed religion. Ye believe in God, says our Saviour, believe also in me, John 14. 1.

2. The salutation or apostolical benediction; Grace be with iiou, and fieace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together ; for the free Grace and favour of God are the spring and fountain of all the peace and prosperity we do or can enjoy ; and where there are gracious dispositions in us, we may hope for peaceful thoughts in our own breast: both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord,Jesus Christ; from God the Orii^inal of all good, and from the Lord Jesus the Purchaser of all good for us ; from God in Christ, and so our Father in covenant, because he is the God and Father of our Loi-d Jesus Christ.

Note, As all good cometh from God, so no good can be hojjed for Ijy sinners but from God in Christ. And the best good mav be expected from God as our Father for the sake'of Christ.

2. We give thanks to God always for you all, making mention of you in our prayers; 3. Reme.ml)ering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; 4. Knowing, brethren l)eloved, your election of God. 5. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance;

as ye know what manner of men we were among you for your sake.

L The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praise-worthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the Author of all that good that comes to us, or is done by us, at any time. God is the Object of all religious worship, of j)rayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly : even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated ; and not only should we be thankful for tlie favours we ourselves receive, but for benefits bestowed on others also; upon our fellow-creatures and fellow-Christians. The apojitle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for the7n all.

IL He joined prayer with his praise or thanksgiving ; When we in every thing by Jirayer and su/i/dication make our requests known to God, we should join thanksgiving therewith, Phil. 4. 6. So when we give thanks for any benefit we receive, we should join prayer. We should /way always, and without ceasing ; and should pray not only for ourselves, but for others also; for our friends, and should 7nake mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition ; at least, we should have their persons and circumstances in our minds; remembering th&m without ceasing.

Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends,- so there is much occasion of constant prayer for further supplies of good.

III. He mentions the particulars for which he was so thankful to God ; namely,

1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving.

(1.) Their yai^//, and their 7yorA'of faith. This, he tells them, (v. 8.) was very famous, and spread abroad. This is the radical grace ; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work zA it will have an influence upon heart and life ; it wilJ \ put us upon working for God and for our own salva I tion. Then we have comfort in our own faith and the faith of others, when we perceive the work of faith. iShew me thy faith by thy works, iixm. 2. 18.

(2.) Their lox'e and the labour of love. Love is one of the cardinal graces ; it is of great use to us in this life, and will remain and be perfected in the life to come. Faith works by love : it shews itself in the exercise of love to God, and love to our neighbour. As love will shew itself by labour, it will put us upon taking pains in religion.

(3.) Their ho/ie, and the patience of ho/ie; T^e \ are saved by hope: This grace is compared to the i soldier's helmet and sailor's anchor, and is of great I use in times of danger. W'hercvcr there is a well- 1 grounded ho])e of eternal life, that will appear by tlie exercise of patience; in a patient bearing the calamities of the present time, and a patient waiting \ for the glory to be revealed. For if we hope for that we see not, then do we with patience wait for it, J Rom. 8. 25. -^

(4.) The apostle not only mentions these three cardinal graces, faith, hope, and love, but also takes notice,

[1.] Of the Object and efficient Cause of these graces—our Lord Jesus Christ.

[2.] Of the sincerity of them—being in the sight of God even our Father. The great motive to sin- /

I. THESSALONIANS, 1.

607

cerity is the apprehension of God's eye as always upon us ; and it is a sign of sincerity, when in all we do we endeavour to approve ourselves to God; and that is right, which is so in the sight of God. Then is the work of faith, and labour of love, and patience of hope, sincere, when it is done as under the eye of God.

[3.] He mentions the fountain from whence these graces flowed— QfQfS^^electmg love ; Knowing; brethren beloved, your election of God, v. 4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by th6ir election of God would understand only the temporary separation of the Thessalonians from the unbelievmg Jews and Gentiles in their conversion; but this was according to the eternal /mrfiose ofhiin who ivorketh ail tilings accoi'ding to the counsel of his own wilt, Eph. 1. 11. Speaking of their election, he calls them, brethren beloved: for the original of the brotherhood that is between Christians, and the relation wherein they stand one to another, is, election. And that is a good reason why we should love one another, because we are all loved of God, and were loved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the a/wstle, and therefore might be known to themselves, and that by the fruits and effects thereof—their sincere faith, and hope, and love ; by the successful preaching of the gospel among them. Observe,

First, All those who in the fulness of time are effectually called and sanctified, were from eternity elected and chosen to salvation.

Secondly, The election of God is of his own good pleasure and mere grace, not for the sake of any merit in them who are chosen.

Thirdly, The election of God may be known by the fruits thereof.

Fourthly, Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.

2. Another ground or reason of the apostle's thanksgiving, is, the success of his ministry among them. He was thankful on his own account as well as their's, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was by this way that he knew their election. It is true, he had been in the third heavens ; but he had not searched the records of eternity, and found their election there, l)nt knew this by the success of the gospel among them, {v. 5. ) and he takes notice with thankfulness,

(1.) That the gospel came to them also not in word only, but in fiower ; they not only heard the sound of it, but submitted to the jiower of it. It did not merely tickle the ear and please the fancy ; fill their heads with notions, and amuse their minds for a while ; but it affected tlieir hearts : a divine power went along with it, for convincing their consciences

fand amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of those things in our hearts, mortifying our lusts, ■weaning us from the world, and raising us up "to hea-\\'enly things.

(2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit ot God accompanies the word of God, to render it effectual by his power, it will be to us but as

a dead letter; and the letter killeth, the Spiritgiveth life.^

(3.) The gospel came to them in much assurance Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of tlie gospel-revelation. The word was not to them, like the sentiments of some philosophers, about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things ?iot seen ; and the Thessalonians thus kneiv what manner of men the apostle and his fellow-labourei-s were among them, and what they did for their sake, and witli what good success.

6. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: 7. So that ye were ensamples to all that believe in Macedonia and Achaia. 8. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9. For they themselves shew of us wiiat manner of entering in we had unto you, a;nd how ye turned to God from idols to serve the living and true God ; 10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come.

In these words we have the evidence of the a])os-tle's success among the Thessalonians, which was notorious and famous in several places. For,

I. They were careful in their holy conversation to imitate the good examples of the apostle and ministers of Christ, V. 6. As the apostle took care to demean himself well, not only for his own credit's sake, but for the henrjit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he buildedup with tlie otlier; so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, shewed a conscientious care to be followers of them, to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate ; and we should be followers of others no further than they are followers of Christ: (1 Cor. 11. 1.) the Thessalonians acted thus, notwithstanding their afflictions, that rnuch affliction which the apostles and themsches also were exposed to. Tiiey were willing to share in the sufferings that attended the embracing and professing Christianity. They entertained the gosjjel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear-bought; and the examples of the apostles shined very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suflTering apostles joyfully, with joy in the Holy Ghost; such solid and spiritual and lasting joy as the Holy Ghost is the Author of, who, when our afflictions do abound, maketh our consolations much more to abound.

II. Their zeal prevailed to that degree, that they were themselves examples to all about them, x^. 7, 8.

Observe here,

1. Their example was very effectual to make good

G08

I. THESSALONIANS, II.

impressions upon many others. The)' were tuttoi — /itam/is or instruments to malte impression with. They liad themselves received good impressions from tlie preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others, j Note, Christians should be so good as by their example to influence others.

2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia ; the Philippians, and others who received the gospel before the i hes-salonians were edified by their example. Note, Some who were last hired into the vineyard, may sometimes outstrip tliosc who come in before them, and become examples to them.

3. It was \itv)' Jamous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in ex>eri/ filace ; not 'strictly every ivltere, but here and there, up and down in the world : so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was sfiread abroad.

(1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them ; so that every body took notice what manner of entering in among them the apostles had ; that there were no such delays as at Philippi, where it was a great while before much good was done.

(2.) The effects of their faith were famous. [1.] They quitted their idolatry, they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, -v. 10. And this is one of the peculiarities of our holv religion, to wait for Christ's second coming, as those who believe he will come, and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; lie is yet to come. And tliere is good reason to believe he will come, because (iod has raised him from the dead, which is a full assurance unto all men that he will come to judgment, Acts 17. 31. And there is good reason to hofie and wait for his coming, because he has delivered as from the wrath to come. He came to purchase salvation, and will, when he comes again, bring' salvation with him, full and final deliverance from sin and death and hell; from that wrath which is yet to come ujion unbelievers ; and which, when it is once come, will be yet to come, because it is everlasting fire prepared for the Devil and his angels. Matt. 25. 41.

CHAP. II.

In this chapter, the apostle puts the Thessalonians in mind of the manner of his preachin^r amonp them, v. 1 . . 6. Then of the manner of his conversation arnorifj them, v. 7 . . 12. Aflerivurcl of the success of his ministry, with the effects both on himself and themselves; (v. 13.. 16.) and then apolo(.'izes for his ahsenec, v. 17. . 20.

1. T^OR yourselves, brethren, know our JL entrance in unto you, that it was not in vain : 2. I5ut even after that wc had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of Cod with much contention. 3. For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4. But as wc

were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, btit God, who trieth our hearts. 5. For neither at any time used we flattering words, as ye know, nor a cloke of co-vetousness; God is witness: 6. JNor of men sought we glory, neither of you, nor yet of others, when we might have been burthen-some, as the apostles of Christ.

Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithfully he, and Silas and Timotheus, his helpers in the work of the Lord, had discharged their office; Ye yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister, to have his own conscience and the consciences of others witnessing for liim, tliat he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not vain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain, (according to our translation,) or, as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. • The subject-matter of the apostle's preaching was not vaiji and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians; (2 Cor. 4. 2.) It'e have renounced the hidden things of dishonesty, not wa:k ii.g in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching; which he puts them in mind to have been,

I. With courage and resolution ; ll'e were bold in our God to speak- unto you the gospel of God, v. 2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philij)])!, as these Thessalonians well knew ; there it was that he and Silas were shamefully entreated, being put in the stocks; yet no sooner were tliey set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than Ijlunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and they who preached it, preached it with contention, with great agony : which denoted either the apostles' striving in their preaching, or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.

II. With great simplicity and godly sincerity; Our exhortation was not of' deceit, nor of unclean-ness, 7ior in guile, v. 3. '1 his, no doubt, was mattei of the greatest comfort to the apostle—the consciousness 6i his own sincerity ; and was one reason of his success. It was tlie siiicere and uncorrupted gospel that he preached, and exhorted them to believe and obey. His design was not to set up a faction to draw men over to a party, but to promote pure religion and undejiled, before God and the Father. The gospel he preached, was without deceit, it was true and faitliful; it was not fallacious, nor a cunningly devised fable. Nor was it of uncleanness. His gos

I. THESSALONIANS, II.

603

pel was pure and holy, worthy of its holy Author, tending to discountenance all manner of impurity. The word of God is fiure. There should be no corrupt mixtures therewith; and as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did hot fire tend one thing, and intend another. He believed, and therefore he sfiake. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, v. 4.

1. Theij were stenvards; put in trust with the gospel : and it is required of a steward, that he be faitli-ful. The gospel which Paul preached, was not his own, but the gospel of God. Note, Ministers have a great favour shewn them, and honour put upon them, and trust cotninitted to them. They must not dare to corrupt the word of God: they must diligently make use of what is intrusted with them, so as God hath aZ/owec? and commanded, knowing they shall be called to an account, when they must be no longer stewards.

2. Their design was to fdease God, and not men. God is a God of truth, and requires truth in the inward parts ; and if sincerity be wanting, all that we do cannot please (iod. The gospel of Christ is not accommodated to the vain fancies and lusts of men, to gratify their appetites and passions : but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that thev might be brought under tlie Yiowev oi faith, if I ijet /deased men, I should not be the servant of Christ, Gal. 1. 10.

3. They acted under the consideration of God^s omniscicJice, as in the siglit of him who tries our hearts. This is indeed the grent motive to sincerity, to consider, God not only seeth all that nve do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this (iod wlio trieth our hearts, that we must receive our reward.

The evidences of the apostle's sincerity follow; and they are these :

(1.) He avoided ^a^^en/; M'ither at any titne used we flattering words, as ye know, v. 5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning, and wheedling them. No, they were far from that; nor did they flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with vain hopes, or indulge them in any evil wdrk or way, promising them life, and so daubing with untempered mortar. (2.) He avoided cox'etojisnrss. He did not make the ministry a cloke, or a covering, for covetousness, as God was witness, v. 5. His design was not to enrich himself by preaclning the gospel: so far from that, he did not condition Avith them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Pet. 2. 3.

(3.) He avoided ambition and vain-glon'; A'or of men sought we glory ; neither of you, nor yet of others, v. 6. They expected neither people's purses nor their caps, neither to be enriched by them, nor caressed and adored by them, and called Rabbi. This apostle exhorts the Galatians, (cA. 5. 26.) not to be desirous of vain-glory ; his ambition was to obtain that honour which comes from God, John 5. 44.

He tells them, they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burthensome; because perhaps

Vol. VI.—4 H

some would have thought this too great a burthen for them to bear.

7. But we were gentle among you, even as a nurse cherisheth her children : 8. So, being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9. For ye remember, brethren, our labour and travail: for, labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10. Ye are witnesses, and God a/so, how holily, and justly, and un-blamably we behaved ourselves among you that believe: 11. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.

In these words the apostle reminds the Thessa-lonians of the manner of their conversation among them. And,

I. He mentions the gentleness of their behaviour; IVe were gentle among you, v. 7. He shewed great mildness and tenderness, who might have acted with the authority of an apostle of Christ. Such a behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flatteiy, was most condescending to all men. He accommodated himself to all men's capacities, arid became all things to all men. He shewed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affbctions of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom ; so in like manner should the ministers of Christ behave toward their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. 2. 24. This gentleness and goodness the apostle expressed several ways.

1. By the most affectionate rfcs/reof their welfare; Being affectionately desirous of you, v. 8. The apostle had a most affectionate love to their persons, and sought them, not their's; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them : it was their spiritual and eternal welfare and salvation that he was earnestly desirous of

2. By great readiness to do them good ; willingbj imparting to them, not the gospel of God only. Out also their own souls, v. 8. See here the manner of Paul's preaching. He spared no pains therein. He \yas willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and as they who give bread to the hungry from a charitable principle, are said to impart their souls m what they give, (Isa. 58. 10.) so did the apostles in giving forth the bread of life; so dear were these

I. THESSALONIANS, II.

Thessalonians in particular to this apostle, and so great was his love to them.

3. By bodily labour to prevent their charge; or that his ministry might not be expensive and bur-thensome to them; Ye remember our labour and travail; for, labouring night and day, &c. v. 9. He denied himself the liberty he had of taking •wages from the churches. To the labour of the ?m-nistry he added that oi his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body ; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work ; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls : though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance ; either that ministers may at no time work with their hands, for supply of their outward necessities, or that they ought ahvays so to do.

4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also; {y. 10.) Ye are witnesses, and God also. They were observers of their outward conversation in fiublic before men, and God was witness not only of their behaviour in secret, but of the inward principles from whence they acted. Their behaviour was holy toward God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were cai'eful to give no oflFence either to them who were without, or to them who believed, that they might give no ill example ; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence toward God, and toward men. Acts 24. 16.

n. He mentions their faithful discharge of the work and office of the ministry, xk 11, 12. Concerning this also, he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under difficulties and discouragements thev might meet with. And this he did not only publicly, but privately also, and from house to house ; (Acts 20. 20.) and charged everif one of them by personal addresses : this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1 Cor. 4. 14.

The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation ; and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, luho hath called them to his kingdom and glory, v. 12. Observe, 1. What is our great gospel-privilege —that Ciod has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here, and unto the kingdom and state of glory hereafter: to heaven ;md happiness as our end, and to holiness as the way

to that end. 2. What is our great gospel-duty—that ^ we walk worthy of God; that the temper of our 1 minds and tenour of our lives be answerable to this j call, and suitable to this privilege. We should ac- \ commodate ourselves to the intention and design of < the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling,

13. For this cause also thank we God without ceasing, because, when ye received the word of God, wiiich ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe. 14. For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews ; 15. Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men; 16. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Here observe,

I. The apostle makes mention of the success of his ministry among these Thessalonians, {v. 13.) which is expressed,

1. By the manner of their receiving the word of God ; When ye received the word of God, which ye heard of us, ye received it, not as the word of men, but {as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others ; tVe have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration ; and such is that word which in our days is preached, bein}^ either contained, or evidently founded on, or de duced from, these sacred oracles. (3.) They are greatly to blame, who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon people, and to deal unfaithfully. (4.) They are also to blame, who, in hear-ing'the word, look no further than to the ministry of men, or the words of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's woi-d is holy, wise, just, and faithful; and, like its Author, lives and abides forever. Let us accordingly receive and regard it.

2. By the wonderful operation of this word they received; It effectually worketh in them that believe, V. 13. They who by faith receive the word, find it profitable. It doeth good to them that walk uprightly, and by its wonderful^ effects evidences itself to he the word of God. This converts their souls, and enlightens their minds, and rejoices their

J. THESSALONIANS, 11.

611

hearts; (Ps. 19.) and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to ■ionvince others who are strangers thereto.

II. He mentions the good effects which his successful preaching had,

1. Upon himself and fellow-labourers. It was a constant cause of thankfulness; For this cause, thank loe God without ceasing; v. 13. The apostle expresses his thankfulness to God so often upon this account, that he seems to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful.

2. Upon themselves. The word wrought effectually in them, not only to be examples unto others in faith and good works, (which he had mentioned before,) but also in constancy and patience under sufferings and trials for the sake of the gospel; Ye became followers of the churches of God, and have suffered like things as they have done, {v. 14.) and With like courage and constancy, with like patience and hope. Note, The cross is the Christian s mark: if we are called to suffer, we are called only to be followers of the churches of God; so persecuted they the prophets that were before you. Matt. 5. 12. It is a good effect of the gospel, when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel, the Jews stirred the inhabitants up against them. They were the ringleaders of persecution in all places ; so in particular it was at Thessalonica; (Acts 17. 5.) The Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews, {x>. 15.) enough to justify their final rejection, and the ruin of their place, and church, and nation, which was now approaching.

(1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children.

(2.) They killed their own prophets: so they had done all along ; their fathers had done so: they had been a persecuting generation.

(3.) They hated the afiostles, and did them all the mischief tiiey could. They persecuted them, and drove and chased them from place to place : and no marvel, if they killed the Lord Jesus, that they persecuted his followers.

(4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to CJod. It was a most fatal mistake to think that they did God service by killing God^s servants. Murder and persecution are most hateful to God, and cannot be justified on any pretence; it is so contrary to natural religion, that no zeal for any true or only pretended institution of religion can ever excuse it.

(5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity ; contrary to the welfare of all men, and conti-ary to the sentiments of all men not under the power of bigotry.

(6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel; for-

bidding the apostles to speak to them, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Acts 22. 21, They heard him patiently till he uttered these words, but then could endure no longer; but lifted up theii- voices, and said. Away with such a fellow from the earth, for it is not fit that he should live. Thus did the iaws fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins, than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things, wrath is come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this, that Jerusalem Avas destroyed, and tht Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.

17. But we, bretliren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 18. Wherefore we would have come unto you, even I Paul, onoe and again; but Satan hindered us. 19. For what is our hope, or joy, or crown of rejoicing ? Are not even ye in the presence of our Lord Jesus Christ at his coming? 20. For ye are our glory and joy.

In these words the apostle apologizes for his absence. Here observe,

I 1. He tells them they were involuntarily forced from them ; IVe, brethren, were taken from you, v. 17. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Acts 17. 10.

[ 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them,

I and great care for them.

3. Even his bodily absence was but for a short , time; (the time of an hour;) time is short, all our

time on earth is short and uncertain, whether we are • present with our friends, or absent from them. This j world is not a place where we are always, or long, j to be together. It is in heaven that holy souls shall I meet, and never part more.

4. He earnestly desired, and endeavoured to set j them again ; We endeavoured more abundantly to

see your face with great desire, v. 17. So that the ! apostle, at least, intended his absence should be but

for a short time. His desire and endeavour were to ' return again veiy soon to Thessalonica. But men ! of business are not masters of their own time. Paul

did his endeavour, and he could do no more, t'. 18.

5. He tells them, Satan hindered his return; (v. 18.) that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when

j he intended to return thither, or stirred up such contentions or dissensions in those places whither he went, as made his presence necessary. Note, Satan is a constant enemy to the wVk of God, and does all he can to obstruct it.

6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be

1. THESSALONIANS, III.

present with them, according to his desire. They were his hop.e, and joy, and croivn of rejoicing ; his glory and joy. These are expressions of great and endeared affection and high estimation. And it is happy, when ministers and people have such mutual affection and esteem of each other; and especially if they shall thus rejoice, if they that sow, and they that reap, shall then rejoice together, in the presence of our Lord Jesus Christ at his coming.

The apostle here puts the Thessalonians in mind, that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder that. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.

CHAP. III.

In this chapter, the apostle gives further evidence of his love to tlie Thessalonians, reminding them of his sending Timothy to them, with the mention of his design therein, and his inducements so to do, v. 1 ..5. He acquaints them also with liis great satisfaction at the return of Timothy, with good tidings concerning them, v. 6.. 10. And conchides with fervent prayer for them, v. 11, to the end.

1. "Y^/^HEREFORE when we could no T T longer forbear, we thought it good to be left at Athens alone; 2. And sent Timotheus, our brother, and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3. That no man should be moved by these afflictions; for yourselves know that we are appointed thereunto. 4. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. 5. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

In these words the apostle gives an account of his sending 'I'imothy to the Thessalonians : though he was hindered from going to them himself, yet his love was such, that he could not forbear sending Timothy ro them : though he was very useful to him, and could not well spare him, yet he was content, for tlieir good, to be left alone at Athe7is. Note, Those ministers do not duly value the establishment and welfare of their people, who cannot deny themselves in many things for that end. Observe,'

1. The character he gives of Timothy ; {v. 2.) We sent Timotheus, our brother. Elsewhere he calls \\\vn his son ; here he calls him brother. Timothy ■was Paul's junior in age, his inferior in gifts and graces, and of a lower rank in the ministry: tor Paul was an afiostlr, and Timothy Ijut an evangelist; yet Paul calls liim brother. Tliis was an instance of the apostle's humility, and shewed his desire to put honour upon Timothy, and to recommend him to the esteem of the churches. He calls him also a minister of God. Note, Ministers of the gos/iel of Christ arc ministers of God, to promote the kingdom of God among men. He calls him also hh fellow-labourer in the gosfiel of Christ. Note, Ministers of the gos-

fel must look, upon themselves as labourers in the lOrd's vineyard ; they have an honourable office and hard work, yet a good work. 7'/;/.v is a true sailing. If any man desire the office of a bishofi, he desires a good work, iTim. 3. 1. And ministersshould look upon one

another us felloiv-labourers; and should therefore love one another, and strengthen one another's hands, not strive and contend o?ie with another, (which will hinder their work,) but strive together to carry on the great work they are engaged in, that is, to preach and publish the gospel of Christ, and to persuade people to embrace and entertain it, and live suitably thereto.

II. The end and design why Paul sent Timothv to establish them, and comfort them concer?iing their faith, V. 2. Paul had converted them to the Christian faith, and now he was desirous that they might be confirmed and comforted; that they might be confirmed in the choice they had made of the Christian religion, and be comforted in the profession and practice of it. Note, The more we are comforted, the more we shall be confirmed; because, when we find pleasure in the ways of God, we shall thereby be engaged to continue and persevere therein. The apostle's design was to establish and comfort the Thessalonians concerning their faith: concerning the object of their faith, the truths of the gospel; and particularly that Jesus Chi'ist was the Saviour of the world, and so wise and good, so powerful and faithful, that they might rely upon him : concerning the recomfiense of faith, which was more than sufficient to balance all their losses, and reward all their labours.

III. The motives inducing Paul to send Timothy for this end—a godly fear or jealousy, lest they should be moved from the faith of Christ, v. 3. He was desirous that no man, no one among them, should be moved or shaken in mind ; that they should not apostatize, or waver in the faith. And yet he apprehended there was danger, and feared the consequence.

1. There was danger by reason of affliction and persecution for the sake of the gospel, v. 3. These Thessalonians could not but perceive what afflictions the afiostle and preachers of the gospel met with, and that might possibly stumble them ; and also those who made profession of the gospel, were persecuted, and without doubt these Thessalonians themselves were afflicted.

2. By reason of the tempter's subtlety and malice. The apostle was afraid, lest by some means the tempter had tempted them, v. 5. The Devil is a subtle and unwearied tempter, who seeks an opportunity to beguile and destroy us, and takes all advantages against us, both in a time of prosperity and adversity ; and has often been successful in his attacks upon persons under afflictions. He has often prejudiced the minds of men against religion, on account of the sufferings its professors are exposed to. We have reason therefore to be jealous over ourselves and others, lest we be insnared by him.

The consequence the apostle feared, was, lest his labour should be in vain. And thus it would have been, if the tempter had tempted tliem, and prevailed against them, to move them from the faith. Tiiey had lost what they had wrought, and the apostle would have lost wh^i he laboured for. Note, It is the Devil's design, to hinder the good fruit and effect of the preaching of the gospel. If he cannot hinder ministers from lat)ouring in the word and doctrine, he will, if he be able, hinder them of the success of their labours. Note also. Faithful ministers are much concerned about the success of their labours. No one would willingly labour in vain ; and ministers are loath to spend their strength, and pains, and time, for nought.

To prevent this danger, with its bad consequence, the apostle tells them what care he took in sending Timothy. (1.) To put them in mind of -ft'hat he had told them before concerning suffering tribulation, v. 4. He says, {v. 3.) We are appointed thereunto that is, unto'afflictions. So is the will and pur-

I. THESSALONIANS, III.

pose of God, that through many afflictions ive must enter into his kingdorn. Their troubles and persecutions did not come by chance, not merely from the -wrath and mahce of the enemies of rehgion, but by the ajiliointment of God. It only came to pass according as God had determined, and they knew he . had told them before it would be ; so that they should not think it strange, and, being fore-warned, they should be fore-armed. Note, The apostles were so far from flattering peoplfe with an expectation of worldly prosperity in religion, that, on the contrary, they told them plainly they must count upon trouble in the flesh. And herein they followed the example of their great Master, the Author of our faith. Besides, it might prove a confirmation of their faith, when they perceived, that it only happened to them as was predicted before.

(2.) To know their faith: that so he might inform the apostles, whether they remained steadfast under all their sufferings, whether their faith failed or not. Because, if their faith did not fail, they would be able to stand their ground against the tempter and all his temptations: their faith would be a shield, to defend them against all the fiery darts of the 'wicked, Eph. 6. 16.

6. But now, when Timotheus came from you unto us, find brouglit us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you; 7. Therefore, brethren, we were comforted over you, in all our affliction and distress, by your faith: 8. For now we live, if ye stand fast in the Lord. 9. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; 10. Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith ?

Here we have Paul's great satisfaction upon the return of Timothy with good tidings from the Thes-salonians. In wliich we may observe,

I. The good report Timothy made concerning them, T'. 6. Without question, he w^as a willing messenger of these good tidings. Concerning their faith, conceming their steadfastness in the faith, that they were not shaken in mind, nor turned aside from the profession of the gospel. Their love also continued ; their love to the gospel, and the ministers of the gospel. For they had a good and a kind remembrance oftheafiostles, and tliat constantly, or always. Their names were very dear to them ; and the thoughts of them, and what they had received from them, were very precious, insomuch that they desired greatly to see the?n again, and receive some spiritual gift from them ; and there was no love lost, for tlie apostle was as desirous to see them. It is happy where there is such mutual love between minister and people. This tends to promote religion, and the success of the gospel. The world hates them, and therefore they should love one another.

II. The great comfort and satisfaction the apostle had in this gocfd report concerning them ; (r. 7, 8.) Therefore, brethren, we were comforted in all our affliction and distress. The apostle thought this good news of them was sufficient to balance all the troubles he met with. It was easy to him to bear aflHiction, or persecution, or fightings from without, when he found the good success of his ministry, in the constancy of the converts he had made to Christianity ; his distress of mind on account of his fears

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within, lest he had laboured in vain, was now in a good measure over, when he understood their faith, and the perseverance of it. This put new life and spirit mto the apostle, and made him vigorous and active in the work of the Lord. Thus he was not only comforted, but greatly rejoiced also; J\ow we live, ij ye stand fast m the Lord, v. 8. It would have been a kilHng thing to the apostles, if the professors ot religion had been unsteady, or proved apostates, whereas nothing was more encouraging than their constancy.

III. The' efflects of this were thankfulness ana Jirayer to God on their behalf.

1. Observe, How thaiiktul the apostle was, v. 9. Ue\viisfull of Joy, -Andfull of praise and thajiksgtv-ing. When we are m(;bt cheerful, we should be most thankful. What we rejoice in, we should give thanks for. This is to rejoice before our God, to spiritualize our joy. Paul speaks, as if he could not tell how to express his thankfulness to God, or his joy and rejoicing for their sakes. But he was careful God should not lose the glor\' of the comfort he received in the welfare of his friends. His heart was enlarged with love to them, and with thanksgiving to God. He was willing to express the one and the other, as well as he could. As to thankfulness to God, this especially is very imperfect in the present state; but when we come to heaven, we shall do this work better than now we can.

2. He prated/or them night and day, {v. 10.) evening and morning, or very frequently; in the midst of the business of the dav, or slumber of the night, lifting up his heart to Gdd in prayer. Thus we should /iray always. And Paul's prayer was fervent prayer. He prayed exceedingly, and was earnest in his supplication. Note, V\ hen we are most thankful, we should also give ourselves to prayer; and those we give thanks for, have need to be prayed for. Those whom we most rejoice in, and\ who are cur greatest comforts, must be our constant ' care, while in this world of temptation and imperfection. There was so?nething still lacking in their ■, faith ; Paul desired that this might be perfected, and '' to see their face in order thereunto. Note,

(1.) The best of men have something wanting in their faith ; if not as to the matter of it, there being some ni} stories or doctrines not sufficiently known or belie\'ed by them, yet as to the clearness and certainty of their faith, there being some remaining darknesses and doublings, at least as to the effects and operations of it, these being not so conspicuous and perfect as they should be. And,

(2.) The ministry of the word and ordinances is helpful, and to be desired and used for the perfecting of that which is lacking in our faith.

11. Now God himself and our Father and our Lord Jesus Christ, direct our way unto you. 12. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: 13. To the end he may stablish your hearts unblamable in holiness before God, even our Father, at the coming t)f our Lord JesusChrist with all his saints. In these words we have the eamest prayer of the apostle. He desired to be instrumental in the further benefit of the Thessalonians; and the only way to do so while at a distance, was, by prayer for them, together with his writing or sending to them. He desired thAt their faith might be perfected, which he could not be the proper cause or author of; for he pretended not to dominion over their faith, nor to have the donation of it, and he therefore ccn-cludes with prayer for them. In which observe.

I. THESSALONIANS, I\

I. Whom he prays to, namely, God and Christ. Pra)»er is a part of religious worship, and a// religious worship is due unto God only. Prayer is here made to God, even the Father and our Father ; and also to Christ, even our Lord Jesus Christ. Therefore Jfesus Christ our Lord is God, even as God our Father is God. Prayer is to be offered to God as our Father. So Christ taught his disciples to pray ; and so the Spirit of adoption prompts them to pray, to cry, Abba, Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour.

II. What he prays for, with respect to himself and his fellow-labourers, then on behalf of the Thessalonians.

1. He prays that they might have a prosperous journey to them by the will of God; that their way might be directed to them, v. 11. The taking of a journey to this br that place, one would think, is a thing depending so much on a man's own will, and lies so much in his own power, that Paul needed not by prayer to go to God about it. But the apostle knew that in God we live, and move, and have our being; that we depend upon God in all our motions and actions, as well for the continuance of life and being; that Divine Providence orders all our affairs, and tliat it is owing thereto if we prosper therein ; that God our Father directs and orders his children whither they shall go, and what they shall do; that our Lord Jesus Christ in a particular manner directs the motion of his faithful ministers, those stars which he holds in his right hand. Let us acknowledge God in all our ways, and he will direct our patlis.

2. He prays for the prosperity of the Thessalonians. Whether he should have an opportunity of coming to them or not, yet he earnestly prays for the prosjjerity of their souls. And there are two things he desired for them, which we should desire for ourselves and friends :

(1.) That they might increase ajid abound in love, {y. 12.) in love to one another, and in love to all men. Note, Mutual love is required of all Chi'is-tians; and not only that they love one another, but that they also have a charitable disposition of mind, and due-concern for the welfare of all men. Love is of God, and is the fulfilling of the gospel as well as of the law. Timothy brought good tidings of their faith, yet something was lacking therein ; and of their charity and love, yet the apostle prays that that might increase and abound. Note, We have reason to desire to grow in every grace ; and have need of the Spirit's influence in order to growth in grace ; and the way to obtain that, is, prayer. We are beholden to God not only for the stock put into our hands at first, but for the improvement of it also. And to our prayer we must add endeavour. To excite this in the Thessalonians, the apostle again mentions his love, his abounding love, toward them. The more we are beloved, the more affectionate we should be.

(2.) That they might be established unblamable in holiness, v. 13. This spiritual benefit is mentioned as an effect of increasing and abounding love : to the end that he, the Lord, may establish your hearts. Note, The more we grow and abound in grace, and particularly in the grace of love, the more we are established and confirmed in it. Note also. Holiness is required of all those who would go to heaven, and that therein we must be unblamable ; we must act in every thing so that we may not in the least contradict the profession we make of hoUness. Our desire should l)e to have our hearts established m holiness before God, and lie preserved safe to the coming of the Lord Jemis Christ; and that we may be unblamable l)cfore God, even the Father, now, and be presented blameless before the throne of his i;lory, when the Lord Jesus will come with all his

saints. Note, [1.] The Lord Jesus will certauily come, and come in his glory. [2.] When he comes, his saints will come with him : they shall appear with him in glory. [3.] Then the excellency riS well as the necessity of holiness will appear; because without this no hearts shall be established at that day, nor shall any one be unblamable, or avoid everlasting condemnation.

CHAP. IV. V

In this chapter, the apostle gives earnest exhortations to abound in holiness, with a caution against uncleanness, enforced with several arguments, v. 1.. 8. He then mentions the great duties of brotherly love, and quietness with industry in our callings, v. 9.. 12. And concludes with comforting them wlio mourned for their relations and friends that died in the Lord, v. 13.. 18.

1. Tj^URTHERMORE then we beseech X- you, brethren, and exhort you., by

the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

2. Eor ye know what commandments we gave you by the Lord Jesus. 3. For this is the will of God, even your sanctification, that ye should abstain from fornication : 4. That every one of you should know how to possess his vessel in sanctification and honour; 5. Not in the liist of concupiscence, even as the Gentiles who know not God : 6. That no man go beyond and defraud his brother in any matter ; because that the Lord is the avenger ol" all such, as we also have forewarned you and testified. 7. For God hath not called us unto uncleanness, but unto holiness. 8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Here we have,

I. An exhortation to abound in holiness, to abound more and more in that which is good, v. 1, 2. In which we may observe,

1. The manner in which the exhortation is given —very affectionately. The apostle entreats them as brethren; he calls them so, and loved them as such. Because his love to them was very great, he exhorts them very earnestly. We beseech and exhort you. The ajjostle was unwilling to take any denial, and therefore repeats his exhortation again and again.

2. The Jnatteroi his exhortation ; that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches : yet the apostle would have them yet further to excel others, and to make further progress in holiness. Note, (1.) Those who most excel others, fall short of perfection. The very best of us should forget those things which arc behind, and reach forth unto those things which are before. (2.) It is not enough thati wc abide in the faith of the gospel, but we must abound in the work of faith. We must not only persevere to the end, \ but we should grow better, and walk more evenly,' and closely with God. '

3. The arguments with which the apostle enforces his exhortation. (1.) They had been informed of their duty. They knew their Master's will, and could not plead their ignorance as lui excuse. Xow

I. THESSALONIANS, IV.

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as faith, so knowledge, is dead without practice. They had received of them who had converted them to Christianity, or been taught of them, how they ought to walk. Observe, The design of the gospel is, tp teach men not only what they should believe, but also how they ought to live: not so much to fill men's minds witii notions, as to regulate their temper and behaviour. The apostle taught them how to walk, not how to talk. 'I'o talk well without living well, will never bring us to heaven : for the character of those who are in Christ Jesus, is this; They ivalk not after the flesh, but after the S/iirit. (2.) Another argument is, that the apostle taught and exhorted them in the name, or by the authority, of the Lord Jesus Christ. He was Christ's minister and ambassador, declaring to them what was the will and command of the Lord Jesus. (3.) Another argument is this. Herein they would please God. Holy walking is most pleasing to the holy God, who is glorious in holiness. This ought to be the aim and ambition of every Christian, to please God, and to be accepted of him. We should not be meu-Jileasers, ov Jlesh-fdeasers, but should walk so as to please God. (4.) The rule according to which they (Tught to walk and act— the commandments they had given them by the Lord Jesus Christ; which were the commandments of the Lord Jesus Christ himself, because given by authority and direction from him, and such as were agreeable to his wilL The apostles of our Lord Jesus Christ were only commissioned by him to teach men to observe all things whatsoever he had commanded them. Matt. 28. 20. Though they had great authority from Christ, yet that was to teach men what Christ had commanded, not to give forth commandments of their own. They did not act as lords over God's heritage, (1 Pet. 5. 3.) nor should any do so, that pretend to be their successors. The apostle could appeal to the Thessalonians, who knew what commandments he gave them, that they were no other than what he had received from the Lord Jesus.

n. A caution against uncleanncss, that being a sin directly contrary to sanctification, or that holy walking which he so earnestly exhorts them to. This caution is expressed, and also enforced by many arguments.

1. It is expressed in these words; That ye should abstain fj-om fornication, V. 3. By which words we are to understand a// uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame eve?! to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and beliaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires.

2. There are several arguments to enforce this caution. As, (1.) This branch of sanctification in particular, is the will of God, v. 3. It is the will of God in general, that we should be holy, because he that called us is holy, and because we are chosen unto salvation through the sanctification of the i^fiirit. God requires holiness in the heart, and also puritv in our bodies, and that we should cleanse ourselves from all flthiness both of flesh and spirit, 2 Cor. 7. 1. Wherever the body is, as it ought to be, devoted to God, and dedicated and set apart for him, it should be kept clean and pure for his service. And as chastity is one branch of our sanctification, so this is one thing which God commands in his law, and what his grace effects in all true believers. (2.) This will be greatly for our honour: so much is plainly implied, v. 4. Whereas the contrary will be a great dishonour; And his reproach shall not be wiped away, Prov. 6. 33. The body is

here called the vessel of the soul, that dwells therein, (so 1 Sam. 21. .'>.) and that must be kept pure from defiling lusts. Every one should be careful in this matter, as he values his own honour, and will not be contemptible on this account; that his inferior appetites and passions gain not the ascendant, tyrannize over his reason and conscience, and enslave the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites ? (3.) To indulge the lusts of concupiscence, is to live and act like heathens; even as the Gentiles who know not Godj V. 5. The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanncss, which were not so evidently forbidden by the light of nature. But they did not know God, or his mind and will, so well as Christians know, and should know, this his will, namely, ojir sanctification in this branch of it. It is not so much to be wondered at, therefore, if the (ientiles indulge their fleshly ajjpetites and lusts; but Christians should not walk as unconverted Gentiles, in lasciuiousness, lusts, excess of wine, revellings, bancjuetings, &c. (1 Pet. 4. 3.) because they who are in Christ, have crucified the flesh with its affections and lusts. (4.) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the Avenger of; so we may understand those words, That no man go beyond or defraud his brother {y. 6.) in any matter —£v T^ 'srpdy/uATt, in this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with m,en, which are certainly criminal, and contrary to the gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them : and although this maybe practised by some, and lie long undiscovered, and so go unpunished among men, yet the rjghteous God will render a recompense. But the meaning may rather be, to shew the injustice and wrong that in many cases are done by the sin of uncleanness. Not only are fornication and other acts of uncleanness sins against his own body who commits them, (1 Cor. 6. 18.) not only are thev very injurious to the sinner himself both in soul and bodv ; but sometimes they are very injurious, and no less than defrauding, acts of injustice to others; particularly to them who are joined together in the marriage-covenant, and to their posterity. And as this sin is of such a heinous nature, so it follows, that God will be the Avenger of it. JI7iore-mongers ami adulterers God will judge, Heb. 13. 4. This the apostle h^d forewarned and testified by his gosju'l; which, as it contained exceeding great and precious promises, so ako it revealed from heaven the wrath of God against all ungodliness and unrighteousness among men, Rom. 1. 18. (5.) The sin of uncleanness is contrary to the nature and design of our Christian calling; For God hath called us not unto uncleanness, but vjito holiness, v. 7. The law of God forbids all impurity, and the gospel requires the greatest purity ; it calls us from uncleanness unto holiness. (6.) The contempt therefore of God's law and gospel is the contempt of God himself He that despises, despises God, not 7nan only. Some might possibly make light of the precepts of purity and holiness, because they heard them from men like themselves; but the apostle lets them know that they were God's Commands, and to violate them was no less than to despise God. He adds, God hath ghien Christians his Spirit; intimating that all sorts of uncleanness do in an especial manner grieve the Holy Spirit, and will prf) yoke him to withdraw from usj and also the Holy

I. THESSALONIANS, IV.

Spirit is given unto us, to arm us against these sins, and to help us to mortify these deeds of the body, that we may live, Rom. 8. 13.

9. But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. 10. And indeed ye do it towards all the l)re-thren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more: 11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

In these words the apostle menti )ns the great duties,

I. Of brotherly love. This he exhorts them to increase in yet more and more. The exhortation is introduced, not with a compliment, but with a commendation ; because they were remarkable in the exercise of it, which made it less needful that he should write to them about it, v. 9. Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. Note, We should take notice of that in others, which is good, to their praise, that by so doing we may lay engagements upon them to abound therein more and more. Observe,

1. What it is that the apostle commends in them. It was not so much their own virtue as God's grace; yet he takes notice of the evidence they shewed of the grace of God in them. (1.) It was God's grace that he took special notice of: that God had taught them this good lesson ; Ye yourselves are taught of God to love one another, v. 9. Whoever do that which is good, are taught of God to do it, and God must have the glory. All who ave savingly taught of God, are taught this lesson, to love one another. This is the livery of Christ's family. Note also, The teaching of the Spirit exceeds the teachings of men ; and as no man should teach contrary to what God teaches, so none can teach so effectually as he teaches ; and men's teaching is vain and useless, unless Ciod teach also. (2.) The Thessalonians gave good evidence of their being taught of God, by their love to the brethren in all Macedonia, v. 10. They not only loved those of their own city and society, or such as were near them, and just of their own sentiments ; but their love was extensive. And a true Christian's is so to all the saints, though distant from him in place, and differing from him in some opinions or practices of less moment.

2. The exhortatiowitself is, to increase more and more in this great grace and duty of brotherly love, T. 10. Though these Thessalonians had in some sense no need of an exhortation to l)rotherly love, as if it were wholly wanting ; yet thcv must be exhorted to firay for more, and labour for more. There are none on this side heaven, who love in perfection. Those who ;ire eminent in this or anv other grace, have need of increase therein, as well as of '/lerse-verance vmto the end. ,

II. Of quietness and. industry in their callings. Observe,

1. The apostle exhorts to these duties ; that thev should sfuily to be quiet, v. 11. It is a most desirable thing to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. This tends much to our own and others' hajipiness; and Christians should study how to be quiet. We should be ambitious and industrious how to be calm and quiet in our minds, in patience to possess our own

souls, and to be quiet towards others ; or of a meek and mild, a gentle and peaceable disposition, not given to strife, contention, or division. Satan is very busy to disquiet us; and we have that in our own hearts, that disposes us to be unquiet; therefore let \xsstudy to be quiet. It follows, Do your own business ; when we go beyond that, we expose ourselves to a great deal of inquietude. Those who are busy-bodies, meddling in other men's matters, generally have but little quiet in their own minds, and cause great disturbances among their neighbours; at least, they seldom mind the other exhortation, to be diligent in their own calling, to work with their owji hands. And yet this was what the apostle commanded them, and what is required of us also. Christianity does not discharge us from the work and duty of our particular callings, but teaches us to be diligent therein.

2. The exhortation is enforced with a double argument : Namely, (1.) So we shall live creditably. Thus we shall walk honestly, or decently, and creditably, toward them that are without, v. 12. This will be to act as becomes the gospel, and will gain a good report from them that are strangers, yea enemies to it. Note, It is a great ornament to a religion, when the professors of it are of meek and quiet spirits, diligent to do their own business, and not busy-bodies in other men's matters. (2.) We shall live comfortably, and have lack of nothing, v. 12. People often by their slothfulness bring themselves into narrow circumstances, and reduce themselves to great straits, and are liable to many wants; when such as are diligent in their own business, live comfortably, and have lack of nothing. They are not burthensome to their friends, nor scandalous to strangers. They earn their own bread, and have the greatest pleasure in so doing.

13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15. For this we say unto you by the word of the Lord, that we wkich are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17. Then we which are alive and reniain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18. Wherefore comfort one anothei with these words.

In these words the apostle comfoi-ts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. .411 grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for thon, weep for our own loss, though that may be their gain. Yet we must not be immoderate or excessive in our sorrows ; because,

I. This looks as \{we had no hope, v. 13. It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hone oi eternal lif/> of'-e'-

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this, which God, nvho cannot lie, hath promised ils, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon the account of any of the crosses of the present time.

II. This is an eifect of ignorance concerning those who are dead, v. 13. There are some things which we cannot but be ignorant of, concerning them that are asleep; for the land they are removed to, is a land of darkness, which we know but little of, and have no correspondence with. To go anriong the dead, is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning them especially who die in the Lord, that we need not, and ought not, to be ignorant of: and if those things arc rightly understood and duly considered, they will be sufficient to allay our sorrow concerning them.

1. They slee/i in Jesus. They are asleep, v. 13. They are fallen asleefi in Christ, 1 Cor. 15. 18. Death does not annihilate them. It is but a sleep to them. It is their rest, an undisturbed rest. They are retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, V. 14. Being still in union with him, they sleep in his arms, and are under his special care and protection. Their souls are in his presence, and their dust under.his care and power; so that they are not lost, nor are they losers, but great gainers, by death, and their removal out of this world is into a better.

2. They shall be raised ufi from the dead, and awakened out of their sleep, for God will bring- them with him, v. 14. They then are with God, and are better where they a/'e than when they were here ; and when God cometh he will bring them with him. The doctrine of the resurrection, and the second coming of Christ, is a great antidote against the fear of death, and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, v. 14. It is taken for granted, that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection: for Christ, being risen from the dead, is become the first-fruits of them that slept; and therefore they who are fallen asleefi in him, are not perished or lost, 1 Cor. 15. 18, 20. His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light.

3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs tlie Thessalonians of by the word of the Lord, (v. 15.) by divine revelation from the Lord Jesus : for though the resurrection of the dead, and future state of blessedness, were part of the creed of the Old Testament saints, yet it is much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world; {v. 16.) The Lord himself shall descend from heaven with a shout. He ascended up into heaven after his resurrection, and is passed through these material heavens into the third heaven, that must retain him until the restitution of all things ; and then he will come again, and appear in his glory. He will descend from heaven into this our air, v'. 17. The appearance will be with pomp and power, with a shout —the shout of a king, and the power and authority of a mighty King and Conqueror, with the voice of the archangel; an innumerable company of angels will attend him ; perhaps one, as General of those hotta of the Lard, shall give J

Vol. VI.—4 I

notice of his approach, and the glorious appearance of this great Redeemer and Judge shall be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and that will wake them that sleep in the dust of the earth, and shall summon all the world to appear. For,

(2.) The dead shall be raised; The dead in Christ shall rise first, {v. 16.) before those who are found alive at Christ's coming, shall be changed; and so it appears that those who shall then be found alive, shall not prevent them that are asleep, v. 15. The first care of the Redeemer in that day, will be about his dead saints ; he will raise them before the great change passes on them that shall be found alive ; so that those who did not sleep in death, will have no greater privilege or joy at that day than those who fell asleep in Jesus.

(3.) Thev that shall be found alive, will then be changed. They shair^e caught up together with them in the clouds, to meet the Lord in the air, v. 17. At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, that will be equivalent to dying. This change is so mysterious, that we cannot comprehend it, we know little or nothing of it, 1 Cor. 15. 51. Only in the general, this mortal must fiut on immortality ; and these bodies shall be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye, (1 Cor. 15. 52.) in the very instant, or not long after the raising up of them that sleep m Jesus. And these who are raised, are thus changed, shall meet together in the clouds and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prmce of the power of the air, and all the wicked I who shall be doomed to destruction with the Devil and his angels.

(4.) Here is the bliss of the saints at that day ; they I shall be ever with the Lord, v. 17. It will be some part of their felicity, that all the saints shall meet together, and re?nain together for ever: but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and ctijoy him, for ever. This should comfort the saints upon the death of their pious friends : that although death has made a separation, yet their souls and bodies will meet again ; we and they shall meet together again : we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated either from him or from one another for ever. And the apostle would have us comfort one another with these words, x>. 18. We should endeavour to support one another in times of sorrow ; not deaden one another's spirits, or weaken one another's hands, but should comfort one another ; and that may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day. ^

CHAP. V.

The apostle, having spoken in the end of the forepoinnr chapter concernin(T the resurrection, and the second coming of Christ, proceeds to speak concerning- the uselessness of inquiring after the particular time of Christ's coming, which would be sudden and terrible to the wicked, but comfortable to the saints, v. I.. 5. He then exhorts them to the duties of watchfulness; sobriety, and the exercise of faith, love, and hope, as being suitable to their state, t. 6. . 10. In the next words he exhorts them to several duties they owed to others, or to one another: (v. II .. 15.) afterward to several other Christian duties of great importance; (v. 16 . . 22.) and then concludes this epistle, t 23. . 28.

THESSALONIANS, V.

I.TJUT of the times and the seasons, j3 brethren, ye have no need that 1 write nnto you. 2. For yourselves know perfectly that the day of the Lord so conieth as a thief in the night. 3. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4. But ye, brethren, are not in darkness, that that day should overtake you as a thief 5. Ye are all the children of light, and the children of the day: we ire not of the night, nor of darkness.

In these words, observe,

1. The apostle tells the Thessalonians, it was needless or useless to inquire about the particular time of Christ's coming ; Of the times and seasons, ye need not that I write unto you, v. 1. The thing is certain that Christ will come, and there is a certain time appointed for his coming; but there was no need that the apostle should write about that, and therefore he had no revelation given him ; nor should they or we inquire into this secret, which the Father has reserved in his own fiower. Of that day and hour knoweth no man. Christ himself did not reveal this while upon earth ; it was not in his commission as the great Prophet of the church ; nor did he reveal this to the apostles; there was no need of this; there arc times and seasons for us to do our work in, these it is our duty and interest to know and observe ; but the time and season when we must give u/i our account, we know not, nor is it needful that we should know them. Note, There are many things which our vain curiositv desires to know, which there is no necessity at all of our knowing; nor would our knowledge of tliem do us good.

2. He tells them that the commg of Christ would be sudden, and a great suqM-ise to most men, t'. 2. And this is what they knew perfectly, or niiglit know, because our Lord himself had so said; In such an hour as ye think not, the Son of man cometh, Matt. 24. 44. So Mark 13. 35, 36. Watch ye therefore, for ye hiow not when the master of the house cometh ; Irst, coming suddenly, he find you sleeping. And no doubt the apostle had told them, as of the coming of Christ, so also of his coming suddenly, which is the meaning of his coming as a thief in the night, Rev. 16. 15. As the thief usually cometh in the dead time of the night, when he is least expected ; sucli a surprise will the day of the Lord be ; sc sudden and surprising his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.

3. He tells them how terrible Christ's coming would be to the vmgodlv, v. 3. It will be to their destruction in that day of the Lord. The righteous God will In-ing ruin u])on his, and his peo])le's, enemies ; and tliis their destruction, as it will be total and final, so, (1.) It will be sudden. It will overtake them, and fall ui>nn them, in the midst of their carnal security and jollity ; when they say in their hearts Peace and safety, v/hen they dream of felicity, and please themselves with vain amusements of their fancies or their senses, and think not of it; as travail cometh upon a woman with child, at the set time indeed, but not perhajjs just then expected, or greatly feared. (2.) It will be unavoidable destruction too; They shall not escape; they shall in no wise escape. " There will be no mean's possible for them to avoid the terror or the punishment of that day. There will be no Jdace where the workers of

iniquity shall be able to hide themselves; no shelter from the storm, or shadow from the burning heat that shall consume the wicked.

4. He tells them how comfortable this day will be to the righteous, v. 4, 5. Where observe,

(1.) Their character and privilege. They are not in darkness; they are the children of the light, &c. This was the happy condition of the Thessalonians, and of all true Christian's. They were not in a state of sin and ignorance, as the heathen world. They were sometime darkness, but were made light in the Lord. They were favoured with the divine revelation of things that are unseen and eternal, particularly concerning the coming of Christ, and the consequences thereof. They were the children of the day, for the Day-star had rise7i upon them^ yea, the Sun of righteousness had shone on them with healing under his wings. They were no longer under the darkness of heathenism, or under the shadows of the law, but under the gospel, which brings life and immortality to light.

(2.) Their great advantage on this account: that that day should not overtake them as a thief, v, 4. It was at least their own fault, if they were surprised by that day. They had fair warning, and sufficient helps to provide against that day, and might hojje to stand with comfort and confidence before the Son of man. This would be a time of refreshing to them from the presence of the Lord, who to them that look for him will appear without sin unto their salvation, and will come to them as a friend in .the day, not as a thief in the night.

6. Therefore let ns not sleep, as do others; but let us watch and be sober. 7. For they that sleep, sleep in the night; and they that are drunken are drunken ni the night. 8. Fjut let us, who are of the da}^ be sober, putting on the breast-plate of faith and love; and for a helmet, the hope of salvation. 9. For God hath not appointed us to wrath, but to obtain salvation b}'^ our Lord Jesus Christ, 10. Who died for us, that whether we wake or sleep, we should live together with him.

On what had ba-n said, the apostle grounds seasonable exhortations to several needful duties.

I. To watchfulness and sobriety, v. 6. These duties are distinct, yet they mutually befriend one another. For while we are compassed about with so many temptations to intemperance and excess, we shall not keep sober, unless we be upon our guard ; and unless we keep sober, we shall not long watch.

1. Then let us not sleep, as do others, but let us watch ; we must not be secure and careless, oi- indulge spiritual sloth and idleness. We must not be off our watch, but continually upon our guard against sin, and temptation to it. The generality of men are too careless of their duty, and regardless of tlieir spiritual enemies. They say Peace and safety, when they are in the greatest danger; doze away their precious moments, on which eternity dejicnds, indulging idle dreams ; and have no more thoughts and cares about another world than men that are asleep have about this. Either they do not ccnisider the things of another world at all, because they are asleep ; or they do not consider them arii^ht, because they dream. But let us watch, and act like men that are awake, and that stand upon their guaid.

2. LetusalsoAf so(5f7-, or temperate and moderate. Let us keep our natural desires and appetites after the things of this world, within due bounds. Sobriety is usually opposed to excess in meats and drinks, and here particularly it is opposed to drunk

1. THESSALONIANS, V.

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enness: but it also extends to all other temporal things. Thus our Saviour warned his disciples, to take heed lest their hearts should be overcharged nvith surfeiting and drunkenness, and cares of this life, and. so that day come on them unawares, Luke 21. 34. Our moderation then, as to all temporal things, should be known to all men, because the Lord is at hand.

Beside this, watchfulness and sobriety are most suitable to the Christian's character and privilege, as being children of the day ; because they that sleefi, slee/i in the flight, and they that are drunken, are drunken in the night, v. 7. It is a most reproachful thing for men to sleep away the day-time, which is for work, and not for sleefi : to be drunken in the day, when so many eyes are upon them, to behold their shame. It was not so strange if those who had not the benefit of divine revelation suffered themselves to be lulled asleep by the Devil in carnal security, and if they laid the reins upon the neck of their appetites, and indulged themselves in all manner of riot and excess; for it was night-time with them, they were not sensible of their danger, therefore they slefit; they were not sensible of their duty, therefore they were drunk: but it ill becomes Christians to do thus. What! shall Christians, who have the light of the blessed gospel shining in their faces, be careless about their souls; and unmindful of another world ? They who have so many eyes upon them, should conduct themselves with peculiar propriety.

II. To be well armed as well as watchful: to put on the whole armour of God. And this is necessary in order to such sobriety as becomes us, and will be a preparation for the day of the Lord; because our spiritual enemies are many, and mighty, and malicious ; they draw many to their interest, and keep them in it, by making them careless, secure, and presumptuous, by making them drunk ; drunk with firide, drunk with passion, drunk and giddy with self-conceit; drunk with the gratifications of sense: so that we have need to arm ourselves against their attempts, by putting on the spiritual breast-filate, to keep the heart, and the spiritual helmet, to secure the head; and this spiritual armour consists of the three great graces of Christians, faith, love, and hofie, V. 8.

, 1. We must live by faith, and that will keep us /watchful and sober. If we believe that the eye of / God (who is a spirit) is always upon us, that we have I, spiritual enemies to grapple with, tliat there is a I world of spirits to prepare for, we shall see reason V to watch and be sober. Faith will be our best de-■ fence against the assaults of our enemies.

2. We mvist get a heart inflamed with love; and this also will be our defence. True and fervent love to God, and the things of God, will keep us watchful and sober, and hinder our apostasy in times of trouble and temptation.

3. We must make salvation our hofie, and should have a lively hope of it. This good hofie, through grace, of eternal life, will be as a helmet to defend the head, and hinder our being intoxicated with the pleasures of sin, which are but for a season. If we nave hope of salvation, let us take heed of doing any thing that shall shake our hopes, or render us unworthy of, or unfit for, the great salvation we hope for. Having mentioned salvation and the hope of it, the apostle shews what grounds and reasons Christians have to hope for this salvation; as to which, observe, he says nothing of their meriting it. No, the doctrine of our mei'its is altogether uwscriptural and a^z^scriptural; there is no foundation of any good hope upon that account. But our hopes are to be

.grounded, (1.) Upon God's appointment; because I God hath not afifiointed us to wrath, but to obtain \salvation, v. 9. if we would trace our salvation to

the first cause, that is, God's appointment. Those who live and die in darkness and ignorance, who sleep and are drunken as in the night, it is but too plain that they are afifiointed to wrath ; but as fori those who are of the day, if they watch and be so-| ber, it is evident that they are afifiointed to obtain salvation. And the sureness and firmness of the divine appointment are the great support and encouragement of our hope. Were we to obtain sal- i vation by our own merit or power, we could have but little or no hope of it: but seeing we are to obtain it' by virtue of God's appointment, which we are sure cannot be shaken, (for his fiurfiose, according to election, shall stand, J on that we build unshaken hope, especially when we consider, (2.) Christ's merit and grace, and that salvation is by our JLord Jesus Christ, who died for us. Our salvation therefore is owing to, and our hopes of it grounded on, Christ's atonement as well as God's appointment : and as we should think on God's gracious design and purpose, so also on Christ's death and sufferings, for this end, that jvhether we wake or sleefi, whether we live or die, for death is but a sleep to believers, (as the apostle had before intimated,) we should live together with Christ, live in union and in glory with liim for ever. And as it is the salvation that Christians hope for, to be for ex>er with the J.ord, so one foundation of their hope is, their union with him. And if they are united with Christ, and live in him, and live to him, here, the sleep of death will be no prejudice to the spiritual life, much less to the life of glory hereafter. On the contrary, Christ hath died for us, that, living and dying, we might be his ; that we might live to him while we are here, and live with him when we go hence.

11. Wlieiefore comfort yourselves together, and edify one another, even as also ye do. 12. And we beseech you, brethren, to know them who labour among } ou, and are over you in the Lord, and admonish you ; 13. And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14. Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. \o. See ; that none render evil for evil unto any man ; I but ever follow that which is good, both among yourselves, and to all mc7i.

In these words the apostle exhorts the Thessa-lonians to several duties.

I. Toward those who were nearly related one to another. Such should comfort themselves, or exhort one another, and edify one another, v. 11,

1. They must comfort or exhort themselves and one another; for the original word may be rendered both these ways. And we may observe. As those are most able, and likely to comfort others, who can comfort themselves; so the way to have comfort ourselves, or to administer comfort to others, is, by compliance with the exhortation of the word. Note, We should not only be careful about our own comfort and welfare, but to promote the comfort and welfare of others also. He was a Cain, that said, jim I my brother's keefier? We must bear one another's burthens, and so fulfil the law of Christ.

2. They must edify one another, by following after those things whereby one may edify another, Kom. 14. 19. As Christians are lively stones built ufi together a sfiiritual house, they should endeavour to promote the good of the whole church by promoting the work of grace in one another. And it is

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the duty of every one of us, to study that which is for the edification of those with whom we converse; to please all tnen for their real jirojit. We should communicate our knowledge and experiences one to another. We should join in prayer and praise one with another. We should set a good example one before another. And it is the duty of those especially who live in the same vicinity and family, thus to comfort and edify one another; and this is the best neighbourhood, the best means to answer the end of society. Such as are nearly related together, and have affection for one another, as they have the greatest op/iortunity, so they are under the greatest obligation, to do this kindness one to another. This the Thessalonians did, {which also ye do,) and tliis is what they are exhorted to continue . and increase in doing. Note, Those who do that which is good, have need of further exhortations to excite them to do good, to do more good, as well as continue in doing what they do.

II. He shews them their duty toward their ministers, V. 12, 13. Though the apostle himself was driven from them, yet they had others who laboured among them, and to whom they owed these duties. The ai)ostle here exhorts them to observe,

1. How the ministers of the gospel are described by the vjork of their office; and they should rather mind the tvork and duty they are called to, than affect venerable and honourable names that they may be called by. Tlieir work is very weighty, and very honourable and useful. (1.) Ministers must labour among their people, labour with diligence, and unto weariness; (so the word in the original imports;) They must labour in the ivord and doctrine, 1 Tim. 5. 17. They are called labourers, and should not be loiterers. They must labour with their people, to instruct, comfort, and edify them. And, (2.) Ministers are to rule their people also, so the word is rendered, 1 Tim. 5. 17. They must rule, not with rigour, but with love. They must not exercise dominion as temfioral lords; but rule as sfiiritual guides, by setting a good example to the flock, rhey a7r over the people in the Lord, to distinguish them from civil magistrates, and to denote also that they are but ministers under Christ, appointed by him, and must rule the people by Christ's laws, and not by laws of their own. This may also intimate the end of their office and all their labour; namely, the service and honour of the Lord. (3.) They must a\so admo7iish the people, and that not only publicly, but privately, as there may be occasion. They must instruct them to do well, and should refirove them when they do ill. It is their duty not only to give good counsel, but also to give admonition : to give warning to the flock of the dangers they are liable to, and reprove for negligence or what else may be amiss.

2. What the duty of the people is toward their ministers. There is a mutual duty between ministers and people. If ministers should labour among the people ; then, (1.) The people must know them. As the shepherd should know his flock, so the sheep must know their shepherd. They must know his person, hear his voice, acknowledge him for their fiaator, and pay due regard to his teaching, rulijig, and admonitions. (2.) They must es/e^w their rni-nisters highly in love; they should greatly value the office of the ministry, honour and love the persons of their ministers, and shew their esteem and affection in all proper ways, and this for their work's sake, because their busfriess is to promote the honour of Christ, and the welfare of men's souls. Note, Faithful ministers ought to be so far from being lightly esteemed because of their work, that they should be highly esteemed on account thereof. The work of the ministry is so far from being a disgrace to them who upon other accounts deserve esteem,

that it puts an honour upon them who are faithful and diligent, which otherwise they could lay no claim to; and will procure them that esteem and love among good people, which otherwise they could not expect.

III. He gives divers other exhortations touching the duty Christians owe to one another.

1. To be at peace a7nong themselves, V. 13. Some understand this exhortation, (according to the reading in some copies,) as referring to the people's duty to their ministers, to live peaceably with them, and not raise and promote dissensions at any time between minister and people, which will certainly prove a hinderance to the success of a minister's work, and the edification of the people. This is certain, that ministers and people should avoid every thing that tends to alienate their affections one from another. And the people should be at peace among themselves, doing all they can to hinder any differences from raising or continuing among them, and using all proper means to preserve peace and harmony.

2. To warn the unruly, v. 14. There will be in^ all societies some who walk disorderly, who go out of their rank and station; and it is not only the duty of ministers, but of pi'ivate Christians also, to warn and admonish them. Such should be re/iroved for their sin, warned of their danger, and told plainly of the injury they do their ow?^ souls, and the hurt they may do to others. Such should be put in mind of what they should do, and be reproved for doing otherwise.

3. To comfort the feeble-minded, V. 14:. By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and disheartened at the thoughts of hazards and losses, and afflictions; now such should be encouraged; we should not.despise them, but comfort them ; and who knows what good a kind and comfortable word may do them ?

4. To support the weak, v. 14. Some are not well able to perform their work, nor bear up under their burthens; we should therefore support them, help their infirmities, and lift at one end of the burthen, and so help to bear it. It is the grace of Ciod, indeed, that must strengthen and support such; but we should tell them of that grace, and endeavour to minister of that grace to them.

5. To be patient towards all men, v. 14. We must bear andybrbear. We must be long-suffering, and suppress our anger, if it begins to rise upon the apprehension of affronts or injuries; at least, we must not fail to moderate our anger, and this duty must be exercised towards all men, good and bad, high and low. We must not be high in our expectations and demands, or harsh in our resentments, or hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body.

6. Not to render evil for evil to any man, v. 15. This we must look to, and be very careful about, that is, we must by all means forbear to avenge ourselves. If others do us an injury, that will not justify us in returnmg it, in doing the same, or the like, or any other injury to them. It becomes us to forgive, as those that are, and that hope to be, forgiven of God.

7. Ever to follow that which is good, v. 15. In general, we must study to do what is our duty, and pleasing to God, in all circumstances, Avhether men do us good turns or ill turns; whatever men do to us, we must do good to others. We must always endeavour to be beneficent and instrumental to promote the welfare of others, both among ourselves, (in the first place to them that are of the household of faith,) and then, as we have opportunity, unto all men, Gal. 6. 10.

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16. Rejoice evermore. 17. Pray without ceasing. 18. In every thing give thanks: for this is tlie will of God in Christ Jesus concerning you. 19. Quench not the Spirit. 20. Despise not prophesyings. 21. Prove all things; hold fast that which is good. 22. Abstain from all appearance of evil.

Here we have divers short exhortations, that will not burthen our memories, but will be of great use to direct the motions of our hearts and lives ; for the duties are of great importance; and we may observe, how they are connected together, and have a dependence upon one another.

1. Rejoice evermore, v. 16. This must be understood of sfiiritiial joy: for v/e must rejoice in our creature-comforts, as if we rejoiced not, and must not expect to live ?nany years, arid rejoice in them all; but if we do rejoice in God, we may do that evermore. In him our joy will be full; and it is our fault if we have not a continual feast. If we are sorrowful upon any worldly account, yet still we may always rejoice, 2 Cor. 6. 10. Note, A religious life is a pleasant life, it is a life of constant joy.

2. Pray without ceasing, v. 17. Note, The way to rejoice evermore, is, to pray without ceasing. We should rejoice more, if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. We should pray always, and not faint: pray without weariness, and continue in praver, till we come to that world where prayer shall be swallowed up in praise. The meaning is not, that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward, and not hinder, all other lawful business, and every good work.

3. In every t/iing give thanks, v. 18. If we pray without ceasing, we shall not want matter for thanksgiving, in every thing. As we must in every thing make our requests known to God by supplications, so we must not omit thanksgiving, Phil. 4. 6. We should be thankful in every condition, even in adversity as well as prosperity. It is never so bad with us, but it might be worse. If we have ever so much occasion to make our humble complaints to God, we never can have any reason to complain of God, and have always much reason to praise and give thanks : the apostle says. This is the will of God in Christ ,/r'sus concerning us, that we give thanks, seeing God is reconciled to us in Christ Jesus; in him, through him, and/or his sake, he allows us to rejoice evermore, and appoints us in every thing to i;;ive thanks. It is pleasmg to God.

4. (Quench not the S/iirit; {v. 19.) for it is this Spirit of s';'"ace and supplication, that helfieth our in-Jirmities, that assistcth us in our praver and thanksgivings. Christians are said to be bafitized with the Holy Ghost, and with fire. He woi'keth as fire, by enlightening, enlivening, and purifying the souls of men. We must be careful not to quench this holy fire. As fire is put out by withdrawing fuel, so we quench the Spirit, if we do not stir up our spirits, and all that is within us, to comply with the motions of the good Spirit; and as fire is quenched by pour-mg water, or putting a great quantity of dirt upon it, so we must be careful not to quench the Holy Spirit, by indulging carnal lusts and affections, or minding only earthly things.

5. Despise not firo/ihesyings; (t'. 20.) for if we neglect the means of grace, we forfeit the Spirit of grace. Bv prophesyings here we are to understand the preaching of the word, the interpretation and anplying of the scriptures; and this we must not despise, but should prize and value, because it is the

ordinance of God, appointed of him for our furtherance and increase in knowledge and grace, and holiness and comfort. We must not despise preaching, though it be plain, and not with enticing words of men's wisdom, and though we are told no more than what we knew before. It is useful, and many times needful, to have our minds stirred up, our affections and resolutions excited, to those things that we knew befoi'e to be our interest and our duty.

6. Prove all things, but hold fast that which is good, V. 21. This is a needful caution, to prove all things; for though we must put a value on preaching, we must not take things upon trust from the preacher, but try them by the law and the testimony. We must search the scriptures, whether what they say be true or not. We must not believe every spirit, but must try the spirits. But we must not be always trying, always unsettled; no, at length we must be settled, and hold -fast that which is good. When we are satisfied, that any thing is right, and true, and good, we must hold it fast, and not let it go, whatever opposition or whatevev persecution we meet with for the sake thereof. Note, The doctrines of human infallibility, implicit faith, and blind obedi- ■ ence, are not the doctrines of the BiUJe. Every Christian has, and ought to have, the judgment ol discretion, and should have his senses exercised in the discerning between good and evil, truth and falsehood, Heb. 5. 13, 14. And proving all things must be in order to the holding fast that which is good. We must not always be seekers, or fluctuating in our minds, like children tossed to and fro with every wind of doctrine.

7. Abstain from all appearar^ce of evil, v. 22. This is a good means to prevent our being deceived with false doctrines, or unsettled in our faith; for our Saviour has told us, (John 7. 17.) If a man will do his will, he shall know of the doctrine, whether it be of God. Corrupt a^ections indulged in the heart, and evil practices allowed of in the life, will greatly tend to promote fatal errors in the mind: whereas purity of heart, and integrity of life, will dispose men to receive the truth in the love of it. We should therefore abstain from evil, and all appearances of evil, from sin, and that which looks like sin, leads to it, and borders upon it He who is nor> shy of the appearances of sin, who shuns not the occasions of sin, and who avoids not the temptations and approaches to sin, will not long abstain from the actual commission of sin.

23. And the very God of peace sanctify you wholly: and / pratj God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 24. Faithful is he that calleth you, who also will do it. 25. Brethren, pray for us. 26. Greet all the brethren with an holy kiss. 27. I charge you by the Lord that this epistle be read unto all the holy brethren. 28. The grace of our Lord Jesus Christ he with you. Amen.

These words conclude this epistle. In which observe,

1. Paul's prayer for them, v. 23. He had told them, in the beginning of this epistle, that he always made mention of them in his pravers; and now that he is writing to them, he lifts up his heart to God in prayer for them. Take notice,

(l.)Towhom the apostle prays, namelv, Thevery' God of peace. He is the God of grace, and the God of peace and love. He is the Author of peace, and Lover of concord; and by their peaceableness and

II. THESSALONIANS, I.

unity, from God as the Author, those things would best be obtained, which he prays for.

(2.) The things he prays for on behalf of the Thessalonians, are, their sanctification, that God would sanctify them wholly: and their preservation, that they might he fireserved blameless. He prays that they might be wholly sanctified, that the whole man might be sanctijied; and then that the whole man, spirit, soul, and body, might he firese7~ved: or, he prays, that they might be wholly sanctified, moi-e perfectly, for the best are sanctified but in part, while in this world ; and therefore, we should pray for and press toward complete sanctification. Where the good work of grace is begun, it shall be carried on, be protected and preserved ; and all those who are sanctified in Christ Jesus, shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carr}* on his good work in the soul, that would miscarry; we"should pray to God, to perfect his work, and preserve us blameless, free from sin and impurity, till at length we ave presented faultless before the throne of his glory with ex-ceediffgjoy.

2. His comfortable assurance that God would hear his prayer; Faithful is he who calleth you, who will also^ do it, V. 24. The /cindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security, that they should persevere to the end ; and therefore the apostle assures them, God would do what he desired; he would effect what he had promised ; he would accomplish all the good pleasure of his goodness toward them. Note, Our fidelity to God depends upon his faithfulness to us.

3. His request of their prayers; Brethren, pray for us, V. 25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not thuik it beneath him to call the Thessalonians brethren, or to request their nrayers. Ministers stand in need of their people's

prayers; and the more people pray for their ministers, the more good ministers may have from God, and the people may receive by their ministry.

4. His salutation ; Greet all the brethren with an holy kiss, v. 26. Thus the apostle sends a friendly salutation from himself, and Silvanus, and Timo-theus; and would have them salute each other in their 7iames: and thus he would have them signify their mutual love and affection to one another by the kiss of charity, (1 Pet. 5. 14.) which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised ; as it should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Prov. 7. 13.'

5. His solemn charge for the reading of this epistle, V. 27. This is not only an exhortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren. It is not only allowed to the common people, to read the scriptures, and what none should prohibit, but it is their indispensable duty, and what they should he persuaded to do. In order to this, these holy oracles should not be kept concealed in an unknown tongue, but translated into the vulgar languages; that, all men being concerned to knov/ the scriptures, they all may be able to read them, and be acquainted with them. The public reading of the law was one part of the worship of the sabbath among the Jews m their synagogues, and the scriptures should be read in the public assemblies of Christians also.

6. The apostolical benediction that is usual in other epistles; The grace of our Lord Jesus Christ be with you. Amen, v. 28. W'e need no more to make us happy, than to knonv that grace which our Lord Jesus Christ has manifested, be interested in that grace which he has purchased, and partake of that grace which dwells in him as the Head of the church. This is an ever-flowing and over-flowing fountain of gi-ace to supply all our wants.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

SECOND EPISTLE

OF

ST. PAUL TO THE THESSALONIANS.

Completed hy Mr. D. Mayo.-

THIS Second Epistle was written soon after the former, and seems to be designed to prevent their run ning into a mistake which might arise from some passages in the former Epistle, concerning the Second coming of Christ; as if it were near at hand. The apostle in this Epistle is careful to prevent any

623

wrong use which some among them might make of those expressions of his, that were agreeable to the dialect of the prophets of the Old Testament; and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord shall come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, ^nd exhortation and direction in duty.

II. THESSALONIANS, L

CHAP. I.

After the introdaction, {v. 1, 2.) the apostle begins this epistle with an account of his high esteem for these Thessalo-nians, v. 3, 4. He then comforts them under their afflictions and persecutions, v. 5 .. 10. And tells them what his prayers were to God for them, v. 11, 12.

1. TJAUL, and Sylvanus, andTimotheus, X unto the church of the Thessaloni-ans in God our Father and the Lord Jesus Christ: 2. Grace unto j^ou, and peace, from God our Father and the Lord Jesus Christ: 3. We are bound to thank God always for you, brethren, as it is meet, because that your faith grovveth exceedingly, and the charity of every one of you all toward each other aboundeth; 4. So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure;

Here we have,

I. The introduction, (y. 1, 2.) in the same words as in the former epistle. From whence we may observe. That as the apostle did not count it grievous to him to write the same things (Phil. 3. 1.) in this epistle, tliat he had delivered in preaching ; so he willingly wrote the same things to one church that he did to another. The occurrence of the same •words in the second epistle as in the former, shews us, that ministers ought not so much to regard the variety of expression and elegance of style, as the truth and usefulness of the doctrines they preach. And great care should be taken, lest, from an affectation of novelty in method and phrases, we advance new notions or doctrines, contrary to the principles of natural or revealed religion, upon which this church of thcThessalonians was builded, as all true churches are ; namely, in God our Father and the Lord Jesua Christ.

II. The high esteem this apostle had for them. He not only had a great affection for them, (as he had expressed in his former epistle, and now again in his pious wish of grace and peace for them,) but he also expresses his great esteem for them. Concerning which observe,

1. How his esteem of them is expressed.

(1.) He glorified God on their behalf; JVe are bound to thank God alwaijs for you, brethren, as it is meet, v. 3. He chooses rather to speak of what was praise-worthy in them, in a way of thanksgiving to God, than by commendation of them ; and as what he mentions was matter of his rejoicing, he accounted it matter of thanksgiving, and it was meet or fit it should be so ; for we are bound, and it is our duty, to be thankful to God for all the good that is found in us or others : and it not only is an act of kindness to our fellow-Christians, but our duty, to thank God on their behalf.

(2.) He also glories in them before the churches of God, V. 4. The apostle never flattered his friends, but he took pleasure in commending them, and speaking well of them, to the glory of God, and for the excitement and encouragement of others. Paul did not glory in his own gifts, or his labour among them, but he gloried in the grace of God which was bestowed upon them, and so his glorying was good; because all the commendation he gave to them, and the pleasure he took himself, centred in the praise and glory of God.

2. For what he esteemed them and thanked God ; narnely, the increase of their faith, and love, and patience. In his former epistle, (ch. 1. 3.) he gave thanks for their faith, love, and patience ; here he gives thanks for the increase of all those graces, that they were not only true Christians, but growing • Christians. Note, Where there is the truth of grace, there will be increase of it. The path of the just is as a shining light, which shines more and more unto the perfect day. And where there is the in- j crease of grace, God must have all the glory of it. ■ We are as much indebted to him for the improvement of grace, and the progress of that good work, as we are for the first work of grace, and the very beginning of it. We may be tempted to think, that though when we were bad we could not make ourselves good, yet when we are good we can easily make ourselves better; but we have as much dependence on the grace of God for increasing the grace we have, as for planting grace when we had it not. The matter of the apostle's thanksgiving and glorying on behalf of the Thessalonians, was,

(1.) That their/a/M grew exceedingly, v. 3. Thev ^yere more confirmed in the truth of gospel-revelations, confided in gospel-promises, and had lively expectations of another world. The growth of their faith appeared by the works of faith ; and where faith grows, all other graces grow proportion-ably.

(2.) Their charity abounded,- (j>. 3.) their love to God and man. Note, Where faith grows, love will abound, for faith vjorks by love ; and not only the ' charity of some of them, but of every one to each other, did abound. There were no such divisions among them as in some other churches.

(3.) Their/2o//e/7ce' as well as faith increased in all their fiersecittions and tribulations. And then patience has its perfect work, when it extends itself to all trials. There were many persecutions which the Thessalonians endured for the sake of righteousness, as well as other troubles which they met with in this calamitous life ; yet they endured all these, by faith seeing him that ia invisible, and looking to the recomfiense of reward; and endured them with fiatience, not with an insensibility under them, but with patient bearing them, and that from Christian principles, which kept them quiet and submissive, and afforded them inward strength and support.

5. Which is a manifest token of the righteous judgment o^God, that ye may be count-

11. THESSALONIANS, I.

ed worthy of the kingdom of God, for which ye also suffer: 6. Seeing it is a righteous thing with God to recompense tribulation to tliem that trouble you; 7. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels. 8. In flaming fire taking vengeance on them that know not God, and tliat obey not the gospel of our Lord Jesus Christ: 9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his powei-; 10. When he shall come to be glorified in his saints, and to be admired in all them that believe, (because our testimony among you was believed) in that day.

Having mentioned their persecutions and tribulations, which they endured principally for the cause of Christ, the apostle proceeds to offer several things for their comfort under them : As,

I. He tells them of the present /la/ijiiness and advantage of their sufferings, v. 5. Their faith, being thus tried, and patience exercised, were improved by their sufferings, insomuch that they were counted ivorthy of the kingdom of God. Their sufferings were a 7)ianfest token of this, that they were worthy or meet to be accounted Christians indeed, seeing they could suffer for Christianity. And the truth is, Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it, that cannot find in their hearts to suffer for it. Besides, from their patient suffering, it appeared that, according to the righteous judgment of God, they should be counted worthy of the heavenly glory: not by worthiness cf condignity, but of congruity only ; not that they could merit heaven, but they were made meet for heaven. We cannot by all our sufferings, any more than by our services, merit heaven as a debt; but by our patience under our sufferings, we are qualified for the joy that is promised to patient sufferers in the cause of God.

II. He tells them next of tha future recompense that shall be given to persecutors, and persecuted.

1. There will be a punishment inflicted on persecutors ; God will recomfiense tribulation to them that trouble you, v. 6. And there is nothing that more infallibly marks a man for eternal ruin, than a spirit of j)ersecution, and enmity to the name and people of God : as the faith, patience, and constancy of the saints are to them an earnest of everlasting rest and joy, so the pride, malice, and wickedness of their persecutors are to them an earnest of everlasting misery : for every man carries about with him, and carries o\it of the world with him, either his heaven or his hell. God will render a recompense, and will trouble them that trouble his people. This he has done sometimes in this world, witness the dreadful end of many persecutors ; but especially this he will do in the other world, where the portion of the wicked must be weeping and ivailing and gnashing of teeth.

2. There is a reward for them that ?Lrcpersecuted; God will recompense their trouble ivith rest, v. 7. There is a rest that remains for the people of God ; a rest from sin and sorrow. Though many may be the troubles of the righteous now, yet God will deliver them out of them all. The future rest will abundantly recom]jcnse all their present troubles. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed.

There is enough in heaven, to countervail all that we may lose or suffer for the name of Christ in this world. The apostle says, To you who are troubled, rest with tis. In heaven, ministers and people shall rest together, and rejoice together, who suffer toge ther here ; and the meanest Christian shall rest with the greatest apostle : nay, what is far more, if we suffer/or Christ, we shall also reign with him, 2 Tim. 2. 12. Concerning this future recompense we are further to observe,

(1.) The certainty of it, proved by the righteousness and justice of God ; // is a righteous thing with God, (y. 6.) to render to every man according to his works. The thoughts of this should be terrible to wicked men and persecutors, and the great support of the righteous, and such as are persecuted : for, seeing there is a righteous God, there will be a righteous recompense, and God's suffering people shall lose nothing by their sufferings, and their enemies will gain nothing by their advantages against them.

(2.) The time when this righteous recompense shall be made ; When the Lord Jesus shall be revealed from heaven, v. 7. That will be the day of the revelation of the righteous judgrnent of God ; for then will God judge the world in righteousnes« by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence, as it will in the process of the great judgment-day. The scripture has made known >.o us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As,

[1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him ; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, from whence we look for the Saviour.

[2.] He will be re\'ealed with his mighty angels, {v. 7.) or the angels of his/;o7i'fr; these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be emplo\ ed in executing his sentence.

[3.] He will come \ti flaming pre, v. 8. A fire goeth before him, that shall consume his enemies. The earth, and all the works that are therein, shall be bui-nt uj), and the elements shall melt with fervent heat. This will be a trying fire, to try every man's works; ar(°/?7H>/^fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth ; a consuming fire to the wicked. His light will be piercing, and his power consvmiing, to all those who in that day shall be found as chaff.

[4.] The effects of this a])pearance will be terrible to some, and jovfid to others.

First, They will l)e terrible to some; for he will then take vengeance on the wicked.

1. On those that sinned against the principles of natural religion, and rebelled against the light of nature ; that know not God, {v. 8.) though the invisible things of him are manifested in the things that are seen.

2. On those that rebel against the light ofrei'ela-tion, that obey not the gospel of our Lord Jesus Christ. And this is the condemnation, that light is come into the world, and men lo\e darkness rather than light. This is the great crime of muUitudes— the gospel is revealed to them, and they will not believe it; or if thev pretend to believe it, tliey will not obcxi it. Note, The believing the truths df the gos-j^el'is in order to our obeying the precepts of the gospel: there must be the obedience of faith. To such persons as are here mentioned, the revelation

63d

of our Lord Jesus Christ will be terrible, because of their doom, which is mentioned, v. 9. W here cb-berve,

(^1.) They will then be/n/wtt/rrrf. Tliough sinners may be long reprieved, yet they will be jjunishcd at last. Their misery will be a proper punishment for their crimes, and only what they have deserved. They did sin's work, and must receive sin's, wages.

(2.) Their punishment will be no less than de-atruction, not of their Aem^', but of their bliss; not that of the body alone, but both as to body and soul.

(3.) This destruction will be eTcr/asting. They shall be always dying, and yet never die. Their misery will run parallel with, the line of eternity. The chains of darkness are everlasting chains, and the fire everlasting fire. It must needs be so, since the punishment is inflicted by an eternal God, fastening upon an immortal soul, set out of the re ch of divine mercy and grace.

(4.) This desti-uction shall come from the fu-esence' of the Lord, that is, immediately from God himself. Here God punishes sinners by creatures, by instruments; but then he will take the work into his own hands. It will be destruction from the Almightv, more terrible than the consuming fire which consumed Nadab and Abihu, which came from before the Lord.

(5.) It shall come from the glory of his fioiver, or from his glorious power. Not only the justice of God, but his almighty/iowtr, will be glorified in the destruction of sinners ; and who knows the power of his anger ? He is able to cast into hell.

Secondly, It will be a Joyful day to some, even to the saints, unto them that believe and obey thegos/iel. And then the apostle's testimony concerning this day, will be confirmed and believed ; {v. 10.) in that bright and blessed day,

1. Christ Jesus will be glorified and admired by his saints. They shall behold his glory, and admii-e ' it with pleasure; they will glorify his grace, and ad- | mire the wonders of his power and goodness toward them, and sing hallelujahs to him in that day of his triumpii, for their complete victory and happiness.

2. Christ will be glorified and admired iji them. His grace and power will then be manifested and magnified, when it shall appear what he has pur-chasedybr, and wrought in, and bestowed ufion, all those who believe in him. As his wrath and power *ill be made known in and by the destruction of his enemies ; so his grace and power will be magnified in the salvation of his saints. Note, Christ's dealings with those who believe, will be what the world one day sliall wonder at. Now, they are a wonder [ to ?nany: but how will they be wondered at in this i great and glorious day ; or rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall be finished ! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him ; as in the many saints, the many sons, that he will bring to glory.

11. NMierelbre also we pray always for you, that our God would count you worthy of this calling;, and fulfil all the good pleasure of his goodness, and the work of faith with power: 12. That the name of our Lord .Fesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.

In these verses the apostle again tells the Thessalo-nians of his earnest and constant praver for them. He could not be present with them, yet lie had a constant remembrance of them ; they were much upon his thoughts, he wished them well, and could not express his good will and good wishes to them, better

Vol. VI.—4 K

than in earnest constant prayer to God for them ; Wherefore also ivepray, &c. Note, The believing thoughts and exjjectation of the second coming cl Christ should put us upon jirax er to God for ourselves and others. We should \vatch and Jtray, so cur Saviour directs his disciples, (Luke 2\. 36.) M''atch ye therefore, and pray always, that ye may be counted worthy to stand before the Son of man. 1 Observe,

f 1. What the apostle prayed for, v. 11. It is a I great concern, to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall hot pray in such a manner as we ought. Our prayers should be suitable to our expectations. Thus the apostle prays for them,

(1.) Thai God would begin his good work of grace in them ; so we may understand this exjjression ; That our God would count you (or as it might be read, make you)worthy of this calling. We are called with a high and holy calling; we are called to God's kingdom and glory ; and no less than the inheritance of the saints is the hope of our calling, nothing less than the enjoyment of that glory and felicity which shall be revealed when Christ Jesus shall be revealed from heaven. Now, if this be our calling, our great concern should be, to be worthy of it, or meet and prepared for this glory : and because we have no worthiness of our own, but what is owing purely to the grace cf (Jod, we should ])ray that he would make us worthy, and then count us worthy, of this calling, or that he would make us meet to partake of the inheritance of the saints in light. Col. 1. 12.

(2.) That God would carry 07i the good wri k that is begun, and fulfil all the good fileasure of his goodness. The good pleasure ot God denotes his gracious purposes toward his people, which flow ircm his goodness, and are full of goodness toward tliein : and it is from thence that all gocd comes to us. If there be any good in us, it is the fruit of God's good-will to us, it is owing to the good pleasure of his got-dness, and therefore is called grace. Now, there are various and manifold purposes of grace and good-will in God toward his people ; and the apostle pra\ s, that all of them may be iulfilled or accomjjlished toward these Thessalonians. There are several good works of gi-ace begun in the hearts of God's peoj)lc, which proceed from this good pleasure of God's goodness, and we should desire that they may be completed and perfected. In particular, the apostle pra^•s, that God would fulfil in them the work of faith ':vith power. Note, [1.] The fulfilling the work of faith is in oi-dcr to the fulfilling of every other good work. And, [2.] It is the jjower of Ciod, that not only begins, faith.

but carries on, and perfects, the work of

2. Why Khe apostle prayed for these things ; {y. 12.) That the name of the I^ord Jesus may be glorified ; this is the end we should aim at in every thing we do and desire—that (iod and Christ in allthings may be glorified. Our own happiness and that of others should be sul)ordinate to this ultimate end. Our good works shrmld so shine before men, that others may glorify (iotl, tliat Christ may be gloii-fied in and by us, and then we shall be glorified in and with him. And this is the great end and design of the ijrace of our Ciod and the Lord Jesus Christ, which IS manifested to us, and wrought in us ; or thus, it is according to the grace of God and Chiist, it is an agreeable thing, considering the grace that is manifested to us, and bestowed on us, by God and Christ, that we direct all we do, to the glor)' of our Creator and Redeemer.

(^HAP. JL

The apostle is very careful to hinder the spreading of an error which some among them had fallen into, concerning tht

II. THEbSALONIAXS, II.

coming of Christ, as bein? very near, v. 1 .. 3. Tlien lie proceeds to confute the error lie cautioned tlieni ;iqain.«t, by telling them of two i^reat evL-iits that were Htileeeiiciil to the coming of Christ—A general aposUi>y, and the revelation of antichrist, concerning uhoni the apostle tells them many remarkable things, about his name, liis character, his rise, his fall, his reign, and the sin and ruin of his subjocts, v. 3.. 12. He then comforts them against the terror of this apostasy, and exhorts them to steadfastness, v. 13.. 15. And concludes with a prayer for them, v. 16, 17.

1. ^TOVV we beseech you, brethren, by _L^ tlie coming ofonr Lord JesnsChrist, and by our gathering together unto him, 2. That 3'e be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3. Let no man deceive you by any means:—

From these woi-ds it appears, that some among the Thessalonians had mistaken the apostle's meaning, in what he had written in his former epistle about the coming of Christ,, by thinking that it was near at hand ; that Christ was just ready to appear, and come to judgment. Or, it may be, some among them pretended that they had the knowledge of this by particular revelation from the Spirit, or from some words they had heard from the apostle, when he was with them, or some letter he had written, orthey pretended he had written to them or some other person : iiereupon, the apostle is careful to rectify this mistake, and to prevent the spreading of this error. Observe, If errors and mistakes arise among Christians, we should take the first opportunity to rectify them, and hinder the spreading thereof; and good men will be especially careful to suppress errors that may arise from a mistake of their words and actions, though that which was spoken or done was ever so innocent or well. We have a subtle adversary, who watches a.11 opportunities to do mischief, and will sometimes promote errors even by means of the words of scripture. Observe,

I. How very earnest and solicitous this apostle was to prevent mistakes ; We beseech you, brethren, 8cc. V. 1. He entreats them as brethren, who might have charged them, as a father charges his children : he shews great kindness and condescension ; and insinuates himself into their affections. And this is the best way to deal with men, when we would i^re-serve or recover them from errors, to deal gently and affectionately with them : rough and rigorous treatment will but exasperate their spirits, and prejudice them against the reasons we may offer. He obtests, and even conjures them in the most solemn manner, Bif the coming of Christ, 8cc. The words are in the form of an oath ; and his meaning is, that if they believed Christ would come, and if they desired he would come, and rejoiced in the hope of his coming, they should be careful to avoid the error, and the evil consequence hereof, that he was now cautioning them against. From this form of obtestation used by the apostle, we may observe,

1. It is mf>st certain that the Lord Jesus Christ will come to judge the world, that he will come in all the pom]) and power of tlic u])per world in the last day, to execute judgment upon all. Whatever uncertainty we arc at, or whatever mistakes may arise about the time of his coming, his coming itself is certain. This has been the faith and hope of all Christians in all ages of the church ; nay, it was the faith and ho])c of the Old Testament saints, ever since Enoch the seventh from Adam, who said. Behold, the Lord cometh, &c. Jude v. 14.

2. At the second coming of Christ, all the saints will be gathered together to him; and this mention of the gathering of the saints together unto Christ

at his coming, shews, that the apostle speaks of Christ's coming to judgment at the last day, and not of his coming to destroy Jerusalem. He speaks of a proper, and not a n^etaphorical advent: and as it will be part ( f Christ's honour in that day, so it will be the completing of the happiness of his saints.

(1.) That they all shall be gathered together. There will then be a general meeting of all the saints, and none but saints ; all the Old Testament saints, who got acquaintance with Christ b\ the dark shadows of the law, and saw tliis day at a distance ; and all the New Testament saints, to whom life and immortality were brought to light by the gospel; they will all be gathered together. There will then come from the tour winds of heaven, all that are, or ever were, or ever shall be, from tlie beginning to the end of time. All shall be gathered together.

(2.) That they shall be gathered together to Christ. He will be the great Centre of their unity. They shall be gathered together to him, to be attendants on him, to be assessors ivith him, to he /irtsented by him to the Father, to be with him for ever, and altogether happy in his presence to all eternity.

(3.) The doctrine of Christ's coming, and our gathering together to him, is of great moment and importance to Christians ; otherwise it would not be the proper matter of the apostle's obtestation. We ought therefore not only to believe these things, but highly to account of them also, and look upon them as things we are greatly concerned in, and should be much affected with.

II. The thing itself the apostle cautions the Thessalonians against, is, that they should not be deceived about the time of Christ's coming, and so be shaken in mind, or be troubled. Note, Errors in the mind tend greatly to weaken our faith, and cause us trouble ; and such as are weak in faith and of troubled minds, are oftentimes apt to be deceived, and fall a prey to seducers.

1. The apostle would not have them be deceived; Let no man deceive you by any means, v. 3. There are many who lie in wait to deceive, and they have many ways of deceiving; we have reason therefore to be cautious, and stand upon our guard. Some deceivers will pretend new revelations, others misinterpret scripture, and others will be guilty of gross forgeries ; divers means and artifices of deceit men will use ; but we must be careful that no man deceive us by any means. The particular matter in which the apostle cautions them not to be deceived, is about the near approach of Christ's coming, as if it was to have been in the apostle's days ; and harm less as this error might have seemed to many, yet, because it was indeed an error, it would ha^ c jjroved of bad consequence to many persons. Therefore,

2. He gives them warning, and would not have them soon shaken in mind, or he troubled.

(1.) He would not have their faith nveakened. We should firmly believe the secoiid coming of ("hrist, and be settled and established in the faith of this ; but there was danger lest the Thessalonians, if they apprehended the coming of Christ was just at hancl, upon finding that they, or others whom they too much regarded, were mistaken as to the time, should thereupon (juestion the truth or certainty of the thing itself; whereas they ought not to wa\er in their minds, as to this great thing, which is the faith and hope of all the saints. False doctrines are like the winds that toss the water to and fro, and they are apt to unsettle the minds of men, who are sometimes as unstable as water. Then,

(2.) He would not ha\e their comforts lessened, that they should not be troubled or affrighted with false alarms. It is probable that the coming of Christ was represented in so much terror, as to trouble many serious Christians among them ; though in itself it should be matter of the believer's hope and

IT. THESSALONTANS, II.

627

joy; or else many might be troubled with the thought, now surprising this day would be, oi with the tear of their unpreparedness, or upon the reflection on their mistake about the time of Christ's coming: we should always watch and pray, but must not be discouraged, or uncomfortable at the thought of Christ's coming.

3.—For that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition ; 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 5. Remember ye not, that, when J was yet with you, I told you these things? 6. And now ye know what withholdeth, that he might be revealed in his time. 7. For the mystery of iniquity doth already work: only he who now letteth will let until he be taken out of the way. 8. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9. Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11. And for this cause God shall send them strong delusion, that they should believe'a lie: 12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

In these words the apostle confutes the error he had cautioned them against, and gives the reasons why they should not expect the coming of Clirist as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them,

I. There would be a.generala/iostasy, there would come a falling away first, v. 3. By this afiostasy we are not to understand a defection in the state, or fi-nm civil government, but in s/iiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation or rise oi antichrist, that man of sin. This, he says, (t. 5.) he had told them of when he was with them, with design, no doubt, that they should not take offence or be stumbled at it. And let us observe, that no sooner was Christianity planted and rooted in the world, than there began to be a defection in the Christian church. It was so in the Old Testament church; presently after any considerable advance made in religion there followed a defection ; soon after the pronr-ise there was revolting ; soon after men began to call upon the name of the Lord, all flesh corrupted their way ; soon after the covenant with Noah the Babel-builders bade defiance to heaven; soon after the covenant with Abraham his seed degenerated in Egypt; soon after the Israelites were planted in Canaan, when the first generation was worn ofi\, they forsook God and served Baal; soon after God's covenant with David his

seed revolted, and served other gods; soon after tlie return out of captivity there was a general decay (if piety, as ajjpeai-s by the story of Ezra and Nehe-niiah; and therefore it was no strange thing, that after the planting of Christianity there should come a falhng away.

II. There would be a revelation of that man of sin; (f. 3.) antichrist would take his rise fi"om this general apostasy. The apostle afterward speaks of the revelation of that wicked one, (t'. 8.) intimating tile discovery which should be made of his wickedness, in order to his ruin : here he seems to speak of his rise, which should be occasioned by the general apostasy- he liad mentioned ; and to intimate tliat all sorts of false d;ictrines and corruptions should centre in him. (ireat dis])utes have been, who or what is intended Ijy this man of sin and son of perdition ; and if it is not certain that tlie papal power and tyrannv are princii)ally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,

1. The najnes of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, l)ut he also ])romotes, countenances, and commands sin and wickedness in others; and he is the son of fierditioji, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may jiroperly be applied, for these reasons, to the papa! state ; and thereto agree also,

2. The characters here given, v. 4.

(1.) That lie ofifioses and exalts himself above all that is called God, or is worshifified; and thus have the bishops of Rome not only ojjposed God's authority, and that of the civil magistrate, who are called gods, but have exalted themselves above God, and earthly governoi-s, in demanding greater regard to tlieir commands than to the commands of God or the magistrate.

(2.) As God, he sitteth in the tern file of God, shewing himself that lie is God. As God was in the temple of old, and worshipped there, and is in and with liis churcii now ; so tlic antichrist here mentioned, is some usurper of God's authority in the Christian cluirch, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been y-iven, as Dominiis Dius rtoster Paj\a — Our Lord God the Pofte; Dens alter in terra — Another God on earth; Idem est Dominium Dei et Pa/ite — The dominion of God and the Po/ie is the same?

3. His rise is mentioned, v. 6, 7. Concerning wliich, we are to observe two things :

(1.) There was something that hindered or with-lield, or let, until it was taken awav. This is sup-l^osed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that while tliis power continued, it prevented the advances of the bishops of Pome to that height of tyranny, which soon after-\\ard thev arrived to.

(2.) This mystery of iniquity was gradually to ar rive at its hciujht; and so it was in effect, that the universal corruption of doctrine and worship in the Romish Church came in by degrees, and the usurpation of the bishops of Rome was gradual, not at once ; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mi/stery ofinir/uity, because wicked designs and actions were concealed under false shews and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and by a pretended zeal for God and his glory, Iii^otr)-and persecution were promoted. And he tells us,

II. THESSALONIANS, II.

This mystery of iniquity did even then begin, or did already work; while the apostles were yet living, the enemy came, and sowed tares ; there were then the deeds of the jYicolaitans, persons who jiretended ceal for Christ, but really opposed him. rride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes, and others, were the early working of the mystery of iniquity, whicli, by degrees, came to that prodigious height, which has been visible in the church of Rome.

4. The fall or iniin of the anticliristian state is declared, V. 8. The head of this antichristian kingdom is called that ivic/ced one, or that lawless person who sets up a human power in competiti(m with, and contradiction to, the divine dominion and power of the Lord Jesus Christ: but as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would con-ftume and destroy him; the consuming of him ])re-cedes his final destnjction, and that is by the S/iirit of his mouth, by his word of command ; the pure word of (iod, accompanied with the S]Mrit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it shall be totally and finally destroyed, and this will be by the brightness of Chruit''s coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.

5. 'I'he apostle further describes the reign and rule of this man of sin. Where we are to observe,

(1.) The manner of his coming or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus, and all the faithful followers of Jesus. More particularly, it is with satanical power and deceit: a divine power is pretended for the support of this kingdom, but it is only after the working of Satati; signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines ; and lying wonders, or only pretended miracles that have served their cause, things false in act, and fraudulentlv managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivable-ness of unrighteousness, v. 10. Others may call them /lious frauds, but the a])ostle called them unrighteous arid wicked f-auds; and, indeed, all fraud (which is contrary to truth) is an im])ious thing. Many are the subtle artifices the ?nan of sin has used, and various are the plausible pretences by which he has beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion.

(2.) The fiersons are described, who are his willing subjects, or most likely to become such, v. 10. They are such as love not 'the truth, that thru may be saved. They/jearrf the truth, (it mav l)e,) but they did not love it; they cmild n(^t bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowled;!:c of what was true, but'they indulged some poweiful prejudices, and so became a prey to seducers: had thev loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said, that they fierish, or are lost: thev are in a lost condition, and in danger to be lost for ever. For,

6. We have the sin and ruin of the subjects as antichrist's kingdom declared, z). il, 12.

(1.) Their sin is this; They believed not the truth, but had pleasure in unrighteousness: thev did not love the truth, and therefore they did not believe it; and because they did not believe the truth, there-tore they had i)leasare in unrighteousness, or in wicked actions, and were ])leased with false notions. Note, An erroneous miixl and vicious life often go together, and help forward one another.

(2.) Their ruin is thus exjjressed ; God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth, and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned ; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, or live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.

13. But we are bound to give thanks al-way to God for you, brethren beloved of the Lord, because (jod hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesns Christ. 15. Therefore, brethren, stand fast, and which ye have been word, or our epistle.

Here observe,

1. The consolation the Thessalonians might taVe against the terrors of this apostasy, v. 13, 14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace, which does and shall persevere; and especially we should rejoice, if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account; we are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abounding in tlianksgiving for them; and there was good reason, because they were beloved by the hord, as appeared in this matter— their security from apostatizing. This preservation of the saints is owing,

(1.) To the stability of the election of grace, i'. 13. Therefore were they beloved of the Lord, l^ecause God had chosen them from the beginning. He had loved them with an ex'erlasting love. Concerning this election of (iod, we may observe, [1.] 'Fhe eternal date tliercof—it is from the beginning ; not the , beginning of the gospel, but the oeginning of the world, before the foundation of the world, Eph. 1. 4. Tlien, [2.] The end to which they were chosen —salvation, complete and eternal salvation from sin and misery, and the full fruition of all good. [3.] The means in order to obtaining this end— sanctification of the spirit, and belvf of the truth. The decree of election therefore connects the ;nd and the means, and these must not be separated. We are \ not elected of God, because we were holy, but that \ we might be holy. Being chosen of God, we must / not live as Ave list; but if we are chosen to salvatiorj

hold the traditions taught, whether by

'iA

6i;9

/ as the aid, we must be prepared for it by sanctifica-tion i.s the necessciry means to obtain that end; which sunctification is by the operation of the Holy S/iirit as the Author, and by faith on our part. There must be the belief of the truth, without which there can be no true sanctification, or perseverance in grace, or obtaining of salvation. Faith and holiness must be j )ined together, as well as holiness and happiness ; therefoie our Saviour prayed for Peter, that his faith might not fail, (Luke 22. 32.) and tor his disciples, John 17. 17. Sanctify them by thy truth ; thy ivord is truth.

(2.) To the efficacy of the gospel-call, v. 14. As they were chosen to salvation, so they were called thereunto by the goofiel. Whom he did j^redesti-nate, them he also called, Rom. 8. 50. The outward call of God is by the gosfiel; iuid this is rendered effectual by the inivurd operation of the S/iirit. Note, Wherever the gospel comes, it calls and invites men to the obtaining of glory ; it is a call to honour and happiness, even ihe glory of our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto them who believe in him and obey his gospel: such shall be with Christ, to behold his glory, and they shall be glorified with Christ, and partake of his glory. Hereupon there follows,

(3.) An exhortatioyi to steadfastness and perseverance ; Therefore, brethren, standfast, v. 15. Observe, he does not say, "Ye are chosen to salvation, and therefore ye may be careless and secure;" but therefore stand fast. God's grace in our election ( and vocation is so far from superseding our diligent ' care and endeavour, that it should quicken and engage us to the greatest resolution and diligence. So the apostle John having told those whoitj he wrote to, that they had received the anointing which should abide in them, and that they should abide in him, (in Christ,) subjoins this exhortation, JVow abide in him, 1 John 2. 27, 28. The Thessalonians are exhorted to steadfastness in their Christian profession, or to hold fast the traditions which they had been taught, the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. As jet the canon of scripture was not complete, and therefore some things were delivered by the apostles, in their /ireaching, imder the guidance of the infallible Spirit, which Christians were bound to ob^ serve as coming from God; other things were afterward iiy them committed to writing, as the apostle had written a former epistle to these Thessalonians ; and these epistles were written, as the writers were moved by the Holy Ghost. Note, There is no argument from hence for regarding oral traditions in our days, now that the canon of scripture is complete, asof ecjual authority with the sacred writings. Such doctrines and duties as were taught by the in-sj^ired apostles, we must steadfastly adhere to; but we ha\e no certain evidence of any thing delivered by them, more than what we find contained in the holy scriptures.

16. Now our Lord Jesus Christ himself, and God, even our Father, who hath loved us, and hath given 7/5 everlasting consolation and good hope through grace, 17. Comfort your hearts, and stablish you in every good word and work.

In these words we have the apostle's earnest prayer for them : in which observe,

1. To whom he prays— to our Lord Jesus Christ

. hims'-lf and God, even our Father. We may and

[ sh'iuUi direct our pravers, not only to God the

Father, through the mediation of c^ur Lord Jesus

Christ, but also to our Lord Jesus Christ himself:

and should pray in his name unto God, not only as his Father, but aso;/r Ftiiher in and through him.

2. From what he lakes encouragement in his prayer—from the considei'ation of what God had aheady done for him arid them ; Who hath loved us, and given us everlasting consolation and good ho/u through grace, v. 16. Where observe, (1.) The Itive of God is the spring and fountain cf all the good we ha\ e or hope for; our election, vocation, justifi cation, and salvation, are all owing to the love ot God in Christ Jesus. (2.) From this fountain in particular all our consolation flows. And the consolation of saints is an everlasting consolation. The comforts of the saints are not dying things; they shall not die with them : the spiritual consolations God gives, none shall deprive them of; and God will not take them away; because he loves tliem with an everlasting love, therefore they should have everlasting consolations. (3.) Their consolation is founded on the hope of eternal life. They rejoice in hojje of the glory of God, and are not only patient, but joyful, in tribulations; and there is good reason for these strong consolations, because the saints have good hope: their hope is grounded on the love of (iod, the promise of God, and the experience they have had of the power, the goodness, and the faithfulness of God, and it is good hope through grace; the free grace and mercy of God are what they hope for, and what their hopes are founded on, and not on any worth or merit of their own.

3. What it is that he asks of God for them —that he would comfort their hearts, and establish the7n in every good word and work, v. 17. God had given them consolations, and he prays tnat they might have more abundant consolation. Tliere was good hope, through grace, that they should he preserved, and he prays that they might be established: it is observable how comfort and establishment are here joined together. Note therefore, (1.) Comfort is a means of establishment; for the more jile ;:ure we take in the word, and work, and ways 1 f God, the more likely we shall be to persevere therein. And, (2.) Our establishment in the ways of God is a likely means in order to comfort; whereas, if we are wavering in faith, and of a doubtful mind, or if we are halting and faultering in our duty, no wonder if we are strangers to the pleasures and joys of religion. What is it that lies at the bottom of all our uneasiness, but our unsteadiness in religion ? We must be established in every good word and work, in the word of truth and the work of righteousness: Christ must be honoured by our good works and good words; and they who are sincere will endeavour to do both ; and in so doing they may hope for comfort and establishment, till at length their holiness and happiness be completed.

CHAP. III.

In the close of the foregoing; chapter, the apostle had prayert earnestly for the Thessalonians, and now he desires tliekr prayers, encouraginp them to trust in God, to which he subjoins another petition for them, v. 1,. 5. He then proceeds to give them commands and directions for correcting some things he was informed were amiss among them, V. 6.. 15. And concludes with benedictions and prayers, V. 16.. 18.

1. iv^INALLY, brethren, pray for us, X. that the word of the Lord may haveyVee course, and be glorified, even as it is with you; 2. And that we may be delivered from unreasonable and wicked men: for all iveji have not faitli. 3. But the Lord is faithful, who shall stablish ^ou. and keep ijou from evil. 4. And we

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11. THESSALOMAX5, III.

have confidence in the Lord touching you, that ye lx)th do and will do the tilings which we command you. 5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

In these words obsene,

I. The apostle desires the pra\ ers of his friends; Finally, brethren, pray for us, v. 1. He always remembered thera in his prayers, and would not have them forget him and his fellow-labourers, but bear them en their hearts at the throne of grace-Note, 1. This is one way by which the communion of saints is kept up, not oj'ily by their praying together, or 'JJith one another, but by their praying for one another, when they are absent one from another. .\nd thus they who are at a great distance, mav meet together at the throne of grace ; and thus they who are not capable of dc«ng or receiving any other kindness, may yet this way do and receive real and ver>- great kindness. 2. It is the duty of people to pray for their*ministers; and not only for their own pastors, but also for all good and faithful ministers. And, 3. Ministers need, and therefore should desire, the prayers of their people. How remarkable is the humility, and how engaging the example, of this great ap^jstle, who was so mighty Ln prayer himself, and yet despised not the prayei-s of the'meanest Christiaii, but desired an interest in them. Observe, further, what they are desired and directed to pray for; namely,

(1.) For the success of the gospel ministr>-; that the ivord of the Lord may have free coune, and be glorified, x\ 1. This was the great thing that blessed I^aul was most solicitrjus about. He was more solicitfHis that God's name mr^ht be aanctijied, hU kingdom come, and his vnll be done, than he was about his own daily bread. He desired that the word of the Lord might run, (so it is in the original,) that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and still are, more or less, raised and mustered to oppose the word of the , Lord, to hinder its publication and success; we should pray, therefore, that oppositions may be removed, that so the gospel may have free course to the ears, the hearts, and the consciences of men, \ that it mav be glorified in the conviction and con- \ version of sinners, the confutation of gainsayers, and the holy conversation of the saints. God, who magnified the la'co, and made it honourable, will glorify the gospel, and make that honrnirable, and so will glorify his own name. And gofxl ministers and good Christians may verj' well be contented to be little, it> be any thing, to be nothing, if Christ be magnified ar»d his gospel be glorified. Paul was now at Athens, or, as s/>me think, at Corinth, and would have the ThessaUmians pray that he might have as good wjccess there as he had at Thcn&alonica, that it might l>e as well with others even as it M'as with them. Note, If ministers have been successful in one place, they shrnild desire to be successful in e\'ery place where they may preach the gospel.

(2.) For the safety ul g'/spel ministers. He asks their prayers, not for preferment, but for preser\ a-tion— that v?e may be delix-ered from unreunonable and voicked men, v. 2. Note, 'Phey who are enemies to the preaching of the gf/spel, and persecutors of the Caithml preachers of it, are unreanonable and . vricked men. They act against all the rules and laws of reason and religion, and are guilty of the greatest absurdity and impiety. Not only in the principles of atheism and infidelity, but alv. in the i>ractice of vice and immorality, and especially in ,

persecution, there is the greatest abnirdity in the world, as well as impiety. There is need of the spiritual protection, as well as the assistance, of godly and faithful ministers, for these are as the standard-bearers, who are most struck at; and therefore all who wish well to the interest of Christ in the world, should pray for them. For all men hare not faith ; many do not believe the gcspel; they will not embrace it themselves, and no wonder if such are restless and malicious in their endeavours to oppose the gospel, decn.' the niinistr}-, and disgrace the ministers of the word: and too many have not common faith or honesty; there is no confidence that we can safely put in them, and we should pray to be delivered from those who have no cxjnscience or honour, who never regard what they say or do. We may sometimes be in as much or more danger from false and pretended friends as from open and avowed enemies.

II. He encourages them to trust in God. We should net only pray to God for his grace, but also place our trust and confidence in his grace, and humbly expect what we pray for. Obserse,

1. What the good is, which we may expect from the grace of God—establishment, and presen ation from evil; and the best Christians stand in need of these benefits: (1.) That God would establiish them. This the apcstle had prayed for on their behalf, {ch. 2. 17.) and now he encourages them to expect this favour: we stand no longer than God holdb us up ; unless he hold up our goings in his paths, our f'-et •a.'Ul slide, and we shall fall. (2.) That God will keep them from ei'il: we have as much need of the grace of Cod for our perseverance to the end as for the beginning of the good work. The evil of sin ft the greatest evil, but there are other evils which God will also preserve his saints from—the evil that is in the ivorld, yea from all evil to his heavenly kingdom.

2. What encoura.irement we have to depend upon the grace of God ; The Lord is faithful. He is faithful to his promises, and is the Lord who cannot lie, who will not alter t-he thing that is gone out of his mouth. When once the promise therefore is made, performance is sure and certain. He is faithful to nis relation, a faithful God, and a faithful Friend ; we may def)end upon his filling up all the relations he stands in to his people. Let it be our care to be true and faithful in our prf.mises, and to the relations we stand in to this faithful God. He adds,

3. A fiirther ground of hope that God would do this for them, seeing they did and tvould do the things they tvert commanded, v. 4. The aprstle had this confidence in them, and that was founded ujxin his confidence in God; for there is otherwise no confidence in man. Their obedience is described by doing what he and his fellow-labourers had commanded them ; which was no other thing than the commandments of the Lord: for the apostles themselves had no further commission than to teach men to observe and to do ivhat the Lord had commanded. Matt. 28. 20. And as the experience the aj^ostle had of their obedience for the time past, was one gr«'nind of his crmfidence that thev would do the things commanded them for the time to come ; s<v this is one gn^und to hope, that whatsoever zi-e ask of God v)e shall recetic of him, because ive keep hin commandments, and do those things that are pleat-in(r in hiM sight, 1 John 3. 22.

III. He makes a short prayer for them, T. 5. It is a praver fer spiritual olessings. Two things of the greatf-st importance the apostle prays for: 1. That their hearts might be brought into the love of God, to be in love with ('j(tf\ as the most excellent and amiable Bein?, the best c»f all beings ; this is not onlv most reasonable and necessary in order to our happiness, but is our happiness itself; it is a great

11. THESSALOXIAXS, III.

[\

part of the happiness of heaven itself, where this love shall be made perfect.: We can never attain to this, unless God by his grace dirrct our hearts aright, for our love is apt to go astray after other things. Note, \N'e sustain a great deal of damage by misplacing our affections; it is our sin and our misery that we place our affections upon wrong objects. If God direct our love aright upon himself, the rest of the affections will thereby be rectified. 2. That a panc'U ^'airing- for Christ might be joined with this love of God. There is no true lo\e of God without faith in Jesus Christ; we must ttsiit for ( Christ, which supposes our faith in him, that we believe he came once in flesh, and will come again in glor\-: and we must exfiect this second coming of il^hnst, and be careful to get ready for it- There must be a patient waiting, enduring with courage and constancy all that we may meet with in the mean time : and we hax'e need offiatience, and need of divine grace, to exercise Christian patience, the fiatience of Christ, (as some read the word,^ patience for Christ's sake and after Christ's example.

6. Now we command you, brethren, in the name of our Lord Jesus Christ, that yc withdraw yourselves from ever}- brother that walketh disorderly, and not after the tradition which he received of us. 7. For yourselves know how ye ought to follow us : for we behaved not ourselves disorderly among you ; S. Neither did we eat any man's bread for nought: but wrought with labour and travail night and day, that we might not be chargeable to any of you: 9. \ot because we have not power, but to make oui^selves an ensample unto you to follow us. 10. For e\en when we were with you, this we commanded you, that if any would not work, neither should he eat. 11. For we hear that there are some which walk among you disorderly, working not at all. but are busy-bodies. 1-2. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13. But ye. bretliren, be not wear)- in welldoing. 14. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15. Vet count him not as an enemy, but admonish him as a brother.

The apostle, ha\ ing commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faultv, correcting some things that were amiss among them. Observe, The best society of Christians niav have some faulty nersons among them, and some things that ought to oe refomied. Perfection is not to be found on this side heaven : but evil manners beget good laws; the disorders that Paul heai"d of as existing among the Thessiilonians, occasioned the good laws we find in these verses, which arc of constant use to us, and all others whom they may concern. Obsene,

I. That which was amiss among the Thessaloni-ans, which is expressed, 1. More grneralfy ; there were some who xpalked disorderly, not after the tradition they rrceh'frf from the apostle, x*. 6. Some

631

of the brethren were guilty- of this disorderlv walking ; they did not live regularlv, or govern themselves according to the rules of Christianitv, or agreeably to their profession of religion ; not according to the precepts delivered by the apostle, which they had received, and pretended to pav a regard to. Note, It is required of those w ho have received the gospel, and profess a ^ubiection to it, that thev live according to the gospel.' If they do not, thev are to be counted disorderly p>ersons.' 2. In particular, there were among them some idle fterscns and busy-bodies, v. 11. This the apostle was so credibly informed of, that he had sufficient reason to give crmmancs and directions with relation to such jiersons, how they ought to behave, and how the chureh should act toward them.

(1.) There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttwis or drunkards, but idle, and therefore disorderiy jieople. It is net enough for any to say, they do no hurt; for it is re-nuired of all pers«ins that thev do good in the places and relations in which Previdence has placed them. It is probable that these p>ersons had a nodrn (hv misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which ser\ ed them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness, or anv other sin. If we were sure that the day of judgment were ever so near, we must, noiwitbstandinp, do the work of the day in its day, that when our Lord comes he mcv find us so doirj^. The ser%ant who waits for the coming of his Lord aright, must be working as his Lord has commanded, that all mav be ready when he comes. Or it mav be, these disorderly persons pretended that the liberty wherewith Chnst«had made them free, dischanjed them from the serxices and business of their particular callings r; ' "

ments in the world: whereas they were t: same callin/^ 'therein they '^ere called cf ...... ^. -.d

therein abide izrith God, 1 Cor. 7. 20, 24. Industry in onr particular callings as men, is a dutv required of us by our treneral calling as Christians. Or per-ha]>s the general charity that was then among Christians to their poor brethren, encouraged some to live in idleness, as knowing the chureh would maintain them : whatever was the cau.se, they were much to blame.

(2.) There were busy-bodies ^moa^ them : and it should seem, by the connexion, that the same persons who were idle, were busv-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their o>*n to do, or who neglect th.at, busv themselves in other men's matters. If we are idle, the Devil and a corrupt heart w ill soon find us si^me-what to da The mind of man is a busv thin?; if it be not employed in doin? z^cd, it will be doing rri.. N<->te, Busy-btxlies are disorderiv walkers, such as are guiltx- of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other yr;e':'< matters. The arK->stle warns Timothv, (1 Tim. 5 13.) to beware of such as lecm to be idle, -rranderr'-^ about from house to house, and are not onlu idle, but tattlers also, and busy-bodies, tfteaJting' things vhieh thev ought not.

II. The yrood laws which were occasioned by these e\nl manners. Concerning which wc mav take notice,

1. Ifhose laws they are : thev are commands rf the apostles of our Lord, given in the name of their Lord and our's. the commands of our Lord hiT<o'/". If'e cf>mm::ni vou, brethren, in the >:.•.••»•?• c" Lord Jesus Christ, v. 6. .\s:ain, H'e czrr-^c-.d .:-,;' exhort you bv our Lord Jewus Christ, v. 1± The

11. TIIESSALONIANS, Hi.

apostle uses words of autlioiit)- mid entreat, ; and where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.

2. ll'/ial the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.

(1.) His commands and directions to the luhole church, regard, [1.] Their behaviour toward the disorderly persons who were among them ; which is thus expressed, {v. 6.) to withdraw themselves fi om such, and afterward to inark that ma7i, and have no comfmny with him, that he may be ashamed; yet not to count him us an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in this matter, how we are to act to disorderly persons. We must be very cautious in church-censures and church-discipline. VVe must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient pi'oof of his fault before we proceed further. We must. Secondly, .Admonish him in a friendly manner; we must put him in mind of his sin, and of his dutv ; and this should be done privately ; (Matt. 18. 15.) then, if he will not hear, we must. Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such ; for two reasons, namely, that we may not learn his evil ways: for he who follows vaiii and idle persons, and keeps company with sucli, is in danger of becoming like them. Another reason is, for the shaming, and so the reforming, of tiiem that offend : that when idle and disorderly jjei'sons see how their loose practices are disliked by all ^ise and good people, they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them ; and yet those who are under the censures of the church, must not be accounted as enemies; (v. 15.) for if they be reclaimed and re-foi-med by these censures, they will recover their credit and comfort, and right to church-privileges as brethren. [2. ] Their general conduct and behaviour ought to be according to the good example the ai)ostle and those who were with him had given then) ; Yourselves know how ije ought to follow ns, V. 7. Those who planted religion among them had set a good example before them ; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, l)ut also according to the good example they set before them ; to be followers of them, so far as they were followers of Christ. The particular good exam])le the apostle mentions, was, their diligence, which was so different from that which was found in the disorderly walkers he takes notice of; '* We hehaxH'd not ourselves disorderly among you ; {v. 7.) we did not spend our time idly, in idle visits, idle talk, idle sports." They took pains in their ministry, in preaching the gospel, and in getting their own living. A'either did we eat any man's bread for nought, v. 8. Though he might justly liave demanded a maintenance, because they who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this ; {v. 9.) but he waved his right from affection to them, and for the sake of the gos-

^ ])cl, and that he might be an example for them to follow, {v. 9.) that they might learn how to fill up time, and always be employed in somewhat that

\ would turn to good account.

(2.) He commands and directs those thai lived idle lives, to reform, and set tliemselves to their business. He had given commandments to this puiport, as well as a good example of this, when he was among them ; £ven when we were with you, this we commanded you, that if any man would not work, neither should he eat, v. 10. It was a proverbial speech among the Jews, He who does not labour, does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and not live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shall thou eat thy bread. It was not the merehumour of the apostle, who was an active stirring man himself, and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, v. 12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness ; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit; active in our own business, and yet quiet as to other people's.

(3.) He exhorts those that did well, nol to be weary in ivell-doing; {v. 13.) "Goon and prosper. The Lord is with you while you are w"ith him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, or tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the fieo/ile of God."

16. Now the Lord of peace himself give you peace always by all means. The Lord be with you all. 17. The salutation of Paul with mine own hand, which is the token in every epistle: so I write. 18. The grace of our Lord Jesus Christ be with you all. Amen.

In this conclusion of the epistle we have the apostle's benediction and prayers for these Thessalc-nians. Let us desire them for ourselves and oui friends. There are three blessings pronounced upon them, or desired for them.

1. Tliat (iod would give them peace. Note, (1.) Peace is the blessing pronounced or desired. By peace we may understand all manner of prosperity ; here it may signify in particular, peace with Gocl; peace in their own minds and consciences; peace among themselves, and peace with all men. (2.) This peace is desired for them always, or in every thing; and he desired they might have all good things at all times. (3.) Veace by all rneans: that as they enjoyed the means of grace, they might with success use all the means and methods of peace too ; for peace is often difficult, as it is always dcsiral)le. (4.) That God would give them peace, who is the Lord of peace. If we have any peace that is desirable, God must give it, who is the Juthor of peace and Lover of concord. We shall neither have peaceable dispositions ourselves, nor find men disposed to be at peace with us, unless the God of peace give us both.

2. That the presence of God might be with them ; The Lord be with you all. We need nothing more to make us safe and hapiiy, nor can we desire any thing better for ourseK es and our friends, than to have God's gi-acious presence with us and them.

I. 'J'iMOTHY, 1.

63S

This V. ill be a guide and guard in evei-y way that we ii.si\ \ri\ and our comfurt \n every condition we may bt- 111. [l .s che presence of God that makes lieaven to If l.tavcn, and that will make this earth to be like to hja\en. No matter where we arv, if God !).. Aua us; nor who is absent, if God be present w iih us.

3. That the grace of our Lord Jesus Christ might be ijith them. So this apostle concluded his hrst ei)i.s'.lc to these Thessalonians ; and it is through the trace of our Lord Jesus Christ, that we may comfortably hojje to have peace with God, and enjoy the j}resence of (iod, for he has made tliem nigh, that were afar off. It is this grace that is all in all to make us happy. This is what the apostle admired and magnified on all occasions, what he delighted

and trusted in ; and by this salutation or benediction, 7uritten with his oivn hand, as the to/cen of every e/mi/e, (when the rest was written by an amanuensis,) he took care lest the churches he wrote to should be imposed on by counterfeit epistles, which he knew would be of dangerous consequence.

Let MS he til mkful that we have the canon of scripture t- .in/ktc, and by the wonderful and special cai-e of Divine Providence presei-\ ed pure and un-corrupt through so many successive ages; and n( t dare lo ackl to it, oi diminish from it. Let us believe the di\ine original of the sacred scriptures, and conform our faith and practice to this our sufficient and only rule, which is able to make us ivise unto salvation, through faith which is in Christ Jesus. Amen.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

' OF THE

FIRST EPISTLE OF ST. PAUL TO TIMOTHY.

Completed'by Mr. Atkinson.

HITHERTO Paul's Epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon ; all three ministers. Timothv and Titus were evangelists, an inferior order to the apostles, as appears by that, (Eph. 4. 11.) Sotneprophets, some a/iostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches tl\at were planted ; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith : we read of his conversion, Acts 16. 3.

Tne scope of these two Epistles, is, to direct Timothy how to discharge his office as an evangelist at Ephe-sus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solenmly committed it to the Presbytery, as appears from Acts 20. 28. where he charges the presbyters Co feed thejiock of God, which he had purchased with his own blood.

I. TIMOTHY, I.

CHAP. I.

After the inscription (v. I, 2.) we have, 1. the charge given to Timothy, v. 3, 4. II. The true end of the law, (v. 5 .. 11.) wliere he shews it is entirely a^rteable to the gospel. 111. He mentions his own call to be an apostle; for which he expresses his thankfulness, v. Ii..l6. IV'. His dox-ology, V. 17. V. A renewal of the charge to Timolhy, v. 18. And of Hymeneus and Alexander, v. 19, 20.

L ~pAUL, an apostle of Jesus Christ, by A the commandment of God our Saviour, and Lord Jesus Christ, who is our Vol. vl —4 I.

hope; 2. Unto Timothy, my own sou in the faith: g;race, mercy, and peace, from God our Father and Jesus Christ our Lord. 3. As I besought thee to abide still at Ephe-sus, when 1 went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4. iXeither give heed to fables and endless genealogies, wliich minister questions, rather than godly edifying which is in faith: so do.

esA

1. TIMOTHY, I.

Here is,

1. Tlu- inscription of the epistle ; from whom it is sent— Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable ; he had not only a commission, but a C'immandment, not only from God our Saviour, but from Jesus Christ : he was a preacher of the (gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour, Jesus Christ, ivho is our Ho/ie. Observe, Jesus Christ is a Christian's liope ; our hope is in him, all our hope of eternal life is built upon him ; Christ is in us the Hope of glory. Col. 1. 27. He calls Timothy his own son, because lie had been an instrument of his conversion, and l)ecause he had been a son that served him ; served with him in the gospel, Phil. 2. 22. Timo-thv had not been wanting in the duty and obsei-vance of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him.

2. The benediction is, grace, niei-cy, and peace, from God our Father. Some have observed, that whereas in all the epistles to the churches, the apostolical benediction \?, grace and peace ; in these two epistles to Timothy, and that to Titus, it is grace, mcrcu, and peace: as if ministers had more need of God's mercy than other men. Ministers need more gi-ace than others, to discharge their duty faithfully ; and they need more mercy than otliers, to pardon what is amiss in them : and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit!

3. Paul tells Timothy what was the end of his appointing him to this office ; I besought thee to abide at Ephesus. Timothy had a mind to have i;nne with Paul, was loath to go from under his winr; but Paul would have it so, it was necessary f T the public service; / besought thee, says he. Though he might assume an authority to command him, yet for lovers sake he chose rather to beseech him. Now his business was, to take care to fix both the ministers and the people of that church ; Charge them that they teach no other doctrine than what they have received ; that they do not add to the Christian doctrine, vmder pretence of improving it, or making u]) the defects of it; that they do not alter it, but cleave to it as it was delivered to them. Observe,

(1.) Ministers must not only be charged to preach the true doctrine of the gospel, but charged to preach no other doctrine. If an angel fro }n heaven preached any other doctrine, he was an anathema, Gal. 1. 8.

(2.) In the times of the apostles there were attempts made to corrupt Christianity ; (tw are not as many, who corrupt the word, 2 C>oi-. 2. 17.) otherwise this charge to Timothy might have been spared.

(3.) He must not only see to it, that he did not preach any other doctrine, but he must charge others that they might not add any thing of their own to the gospel, or take any thing from it, but that they preach it pure and uiicorrupt. He must also take care to prevent their rcgarding/aA/fs and endless genealogies and strifes of words. This is often repeated in these two epistles, (as c/». 4. 7.— 6. 4. 2 Tim. 2. 23.) as well as in the epistle to Titus. As among the Jews thv_re were some who brouirht Judaism into Christianity ; so among the Cicntiles there were some who brought Paganism into Christianity. "Take heed of those," sa>s he, "watch against them, it will be the corruptini^ and ruining of religion among you, for these rninister questions rather than edifying." That which ministers questions, is not for edifying; that which gives occasion

for doubtful disputes, pulls down the church ratiicr than builds it up. And I tliink, by a parity of reason, every thing else that ministers questions rather than godly edifying, should be disclaimed and disregarded by us, such as an uninterrupted succession in the ministry from the apostles down to these times, the absolute necessity of episcfipal ordination, and the intention of tlie minister to the efficacy and validity of the sacraments he administers. These are as bad as Jewisli fables and endless genealogies, for they involve us in inextricable difficulties, and tend only to shake the foundations of a Christian's iiope, and to fill his mind with j;erplexing doubts and I'cara. Godly edifying is tlie eiui ministers should aim at in all their discourses, that Christians maybe impnn-ing in godliness, and growing up to a greater likeness to the blessed God. Observe further, Godiv edifying must be in faith : the g(/spel is the foundation on which we build ; it is by faith that we come to God at first; (Heb. 11. 6.) and it must be in the same way, and by the same principle of faith, that we must be edified, .\gain. Ministers should avoid, as much as may be, what will occasion disputes; and would do well to insist on the great and practical points of religion, abrut which there can be no disputes ; for even disputes about great and necessary truths draw off the mind from the mam design of Christianity, and eat out the vitals of religion, which consist in practice and obedience as well as in faith, that we may not hold tlie truth in unrighteousness, but may keep the mystery of the faith in a pure conscience.

5. Now the end of the commandment is charity out of a pure heart, and of a. good conscience, and of faith unfeigned: G. From which some having swerved have turned aside unto vain jangling; 7. Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 8. But we know that the law is good, if a man use it lawfully; 9. Knov\nng this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for man-slayers, 10. For whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine ; 11. According to the glorious gospel of the blessed God, which was committed to my trust.

Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shews the use of the law, and glory of the gosi^el.

I. He shews the end and uses of the law : it is intended to promote love, for love is the fulfilling of the law, Rom. 13. 10.

1. The end of the commandment is charity, or love, Rom. 13. 8. "The main scope and drift of the divine law are to engage us to the love of God, and one another; and whatever tends to weaken either our love to God, or love to the brethren, tends to defeat the end of the cnmmandment: anc' surely the gospel, which obliges us to love mr <-nemu'S, to do good to them that hate us, (Matt. 5. 44.) d< e.s not design to lay aside or supersede a conimandment

I. TIMOTHY, 1.

6.35

the end whereof is love; so far from it, that, on the otliev hand, we are told, that though we had all advantages, and wanted chanty, we are but as sounding brass and a tinkling cymbal, 1 Cor. 13. 1. By this shall all men know that ye are my disci/iles, if TC love one another, John 13. '25. Those therefore who boasted of their kn'^wledge of the law, but used it only as a colour for the disturbance that they gave to the pre iching of the gospel, under pretence of zeal for the law, dividing the church, and distracting it; they defeated tliat which was the veiy end of the commandment, and that is love ; love o?^? of a fiiire heart, a heart ])urified by faith, purified from corrupt affections. In order to the keeping up of holy love, our hearts must be cleansed from all sinful love ; our lo\e must arise out of a (food conscience kept without cftence. Tliose who are careful to keejj a good conscience, from a real belief of the truth of the word of God, which enjoins it, here called. ..i faith unfei'^ned; those answer the end of the comniand-ment.

Here we have the concomitants of that excellent grace charity : they are three. (1.) A pure heart ; there it must be seated, and from thence it must take its rise. (2.) A good conscience, which we must exercise ourselves daily in, that we may not only pet it, but that we may keep it, Acts 24. 16. (3.) Faith unfeigned must also accompany it, for it is I love without dissimulation : the faith that works by I it,, must be of the like nature, genuine and sincere. /^nw some wlio set up for teachers of the law, srjerred from the very end of the commandment: the\' set up for disputers, but their disputes proved vain jangling; set up for teachers, but thev pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from rhe beginning it was so. Observe,

[1.1 When persons, especiallv ministers, swerve from the great law of charity—the end of the commandment, thev will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the wav.

[2.] Jangling, especially in religion, is vain ; it is unprofitable and useless as to all that is good, and it is verv pernicious and hurtful: and yet many people's religion consists of little else but'vain jangling.

[3.] Those who deal much in vain jangling are f mrl and amI)itious to be teachers of others ; they desire, that is, they affect, the office of teaching.

[4. ] It is too common for men to intrude into the office of the ministry, when they are very ignorant of tho'-e things about which they are to speak : thev understand neither what they say, nor whereof they affirm ; and by such learned ignorance, no doubt, thev ( difv their hearers very much !

2. The use of the law; (v.' 8.) The law is good, if a man use it lawfully. The Jews used it unlawfiil-Iv, as an engine to divide the church, a veil to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law, does not take away the use of it; but when a divine appointment has been abused, call it back to its right use, and take away the abuses, for the law is still very useful as a rale of life ; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, it is not made for those who observe it; for if we could keep the law, righteousness would be by the law ; (Gal. 3. 21.) but it is made for wicked persons, to restrain them, to check them, and to mit a stop to vice and pvofaneness. It is the grace of God that changes men's hearts ; but the terroi's of the law mav be of use, to tie their i

hands and restrain their tongues. A righteous man does not want those restrauits which aie necesb,.rv for the wicked ; or at least the law is not made pri-rnarily and principally for the righteous, but for sinners of all sorts, whether in a greater or lesser measure, v. 9, 10. In this black roll of sinners, lie particularly mentions breaches of the second table duties, which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and motliers, and man-slayers ; against the seventh, whoremongers, and them that defile themselves with mankind; atcainst the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of ;i power in tlie civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution.

II. He shews the glory and grace of the gospel. Paul's epithets are expressive, significant; and frequently every one is a sentence ; as here, (v. 11.) Jccording to the gloriousgos/iel of the blessed God'. Let us learn from hence,

1. To call God the blessed God, infinitely happy in the enjoyment of himself and his own' perfections.

2. To call the gospel the glorious gosfiel, for so it is : much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shi7ies in the face of Jesus Christ. Paul reckoned it a great honoiir put upon liim, and a great favour done him, that this glorious gospel was committed to his trast; that is, the preaching of it; for the framing of it is not committed to any man or company of men in the world. The scttlinlr of the terms of salvation in the gospel of Christ, is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here,

(1.) The ministry is sl trust, for the gospel was committed unto this apostle; it is an office of trast as well as of power, and the former more than the latter; for this reason ministers are called ste-i-ards, 1 Cor. 4. 1.

(2.) It is a gloriovs trust, because the gospel committed to them is a glorious gospel; it is a trust of ^ery great importance, God's glory is very much con"-cerned in it. Lord ! what a trast is committed to us ! How much grace do we want to be found faithful in this great trust!

12. And I thank Christ Jesus our Lord, who hath enabled me, for that he routited me faithful, putting me into the minisfrv; 13. Who was before a blasphemer, and a p(u-secutor, and injurious: but T obtained merry, because I did // iffnoranflvin unbelief. 14. And the ^race of our Lord was exceedieg: abundant with faith and love which is in Christ .lesus. 15. This is a faithful saving, and worthy of all acceptation, that Christ .Tesus came into the world to save sinners; of whom I am chief 16. Howbeit for this cause f obtained mercv, that in me first .lesus Christ mi£:ht shew forth all lonir-sufferinff, for a pattern to thern who should hereafter believe on him to life everlasting. 17. Now unto the Kiujo; eternal, immortal, invisible, the only wise God, hn honour and glory for ever and ever. Amen.

J. TIMOTHY. I.

Here he returns thanks to Jesns Chrisi for putting him into the ministry. Observe,

L It is Christ's work to put men into the ministry. Acts 26. 16, 17. God condemned tlie false prophets among the Jews in these words, I have not sent these (iro/ihets, yet they ran: I have not sfioketi to them, yet they firofihesied, Jer. 2."! 21. Ministers, properly speaking, cannot make ministers, much less can persons make themselves ministers ; for it is Christ's work, as King and Head, Prophet and Teacher of his church.

II. Those whom he puts into the mmistry he en-ables for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into tlie ministry, though there are different qualifications as to gifts and graces.

III. Christ gives not only ability, but fidelity, to those whom he puts into the ministry ; He counted me faithful: and none are counted faithful, but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, who have so great a trust committed to them.

IV. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ; I thank Christ Jesus our Lord, nvho hath /lut me into the ministry. Now, the more to ma^rnify the grace of Christ in putting him into the ministrv, he gives an account of his conversion.

1. What he was before his conversion; a blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disci-l)les of the Lord, Acts 9. 1. He made havoc of the church. Acts 8. 3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services, are left to themselves before their •onversion, to fall into great wickedness ; that the

mercv of God may be the more glorified in their jemission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of.

Observe here,

(1.) Blasphemy, persecution and injuriousness, are verv great and heinous sins, and those who are guiltv of them are sinners before God exceedingly ; to blaspheme God is immediately and directly to strike at God ; to persecute his people is to endeavour to wound him through then" sides; and to be iniurious, is to be like Ishmael, whose hand was a.;ainst everv one, and every one was against him : for such invade God's prerogative, and encroach upon tlie liberties of their fellow-creatures.

(2.) True penitents, to serve a good purpose, will not be backward to own their former condition before thev were brought home to God : this good apostle often confessed what his former life had been, as Acts 22. 4.—26. 10, 11.

2. See the great favour of God to him ; But I obtained rnrrcy. This was a blessed btit indeed, a great favour, that so notorious a rebel should find mercv with his Prince. If Pa<il had persecuted the Christians wilfully, knowing them to be the people of God, for ought I know, he had been guilty of the unpardonable sin ; but because he did it ignorantly and in unbelief, he obtained mercy. Note,

(1.) What we do ignorantly is a less crime than what we do knowingly ; vet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten v.ith few stripes, Luke 12. 48. Ignorance in some r:isc« will extenuate a crime, though it do not take it awav. (2.) I'^nbelief is at the bottom of what sinners do ignorantlv ; thev do not lielieve God's threatenings, otherwise they could not do as they do. v3.) For these reasons St. Paul obtained mercy;

Uut I ohtuined 7nercy, because I did it ignorantly, in uiibi'liif. (4.) Heie was mercy for a blasphemer, a persecutor, and f r an injuiious person; " but 1 obtained mercy, I a blasphemer," 8cc.

Here he takes notice of the abundant grace of Jesus Christ, v. 14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceeding abundant grace, even that gi-ace cf Christ which appears in liis glorious gospel, v. 15. This is a faithful saying. Sec. Here wc have tlie sum of the whole gospel, that Jesus Christ came into the ivorld. The Son of God took upon him our nature, was made flesh, and dwelt among us, Jolm 1. 14. He came into the world, not to cull the risfh-teous, but sinners to rc/ientance. Matt. 9. 13. His errand into the world was to seek and find, and so save, them that were lost, Luke 19. 10. The ratification of this is, that it is a faithful saying, and ivor-thy of all acceptation. It is good news, worthy of all acceptation ; and yet not too good to be ti-ue, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms c;f faith; it is worthy of all acceptation, and therefoi-e to be received with holy love, which refers to the foregoing verse, where the grace of Christ is said tc abound in faith and love. In the close of the verse Paul applies it to himself; Of whom, I a?n chief Paul was a sinner of the first rank ; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c. Acts 9, 1, 2. Persecutors are some of the worst of sinners : such a one as Paul had been ; or, of who?n am I chief, that is, of pardoned sinners lam chief. It is an expression of his great humility ; he that elsewhere calls himself the least of all saints, (Ephes. 3. 8.) here calls himself the cA/<f/"o/'s/nner6. Observe,

[1.] Christ Jesus is come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners, he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so St. Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chiefest apostles; (2. Cor. 11. 5.) for Chri!,t came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6. ] It deserves to be received, to be believed by us all, for our comfort and encouragement.

The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

First, For the encouragement of others to repent and believe ; (v. 16.) For this cause /obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them who should hereafter beliex'e. It was an instance of the long-suffering of Christ, that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God.

Note here, 1. Our apostle was one cf the first great sinners converted to Christianity. 2. He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. 3. The Lord Jesus Christ shews great long-suffering in the conversion of great sinners. 4. Those who obtain mercy, believe on the Lord Jesus Christ ; for without fiiith it is impossible to please God, Heb. 11. 6. ,5. Those who believe on Christ, believe o?i him to life ^verlanting; they believe to the savinc: of the soul, Heb. 10. 39.

Secondly, He mentions it to the glory of God: having spoken of the mercy he had found with God,

1. TIMOTHY, II.

637

he could not go on with his letter, without inserting ' a thankful acknowledgment of God's got^dness tn liim ; jVoiv unto the Kifiif eternal, immortal, inviai-bk, the only ivuse God, he honour and glory for ';ver and ever. Ameri. Observe,

1. That grace which we have the comfort of, God nuist liave the glory of. Those who are sensible of their ol^ligations to the mercy and grace of fiod, will haye their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible.

2. VV hen we have found God good, we must not forL;et to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shewed him mercy, and taken him into communion with himself, and yet he calls him the King eternal, &c. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan. 7. 9. He is immortal, and the Original of immortality; he only has immortality, (1 Tim. 6. 16.) for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light which no man can approach unto, whom no man hath seen or can see. He is (1 Tim. 6. 16.) the only wise God; (Jude 25.) he only is infinitely wise, and the Fountain of all wisdom. " To him be glory for ex'er and ever." Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do. Rev. 5.12,13.

18. This charge 1 commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; 19. Holding faith, and a good conscience; which some liaving put away concerning faith have made shipwreck : 20. Of whom are Hvmeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

Here is the charge he gives to Timothy to proceed in his work with resolution, v. 18. Observe here. The gospel is a charge coimnitted to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before, concerning Timothy, that he should be taken into the mi- ! nistry, and should prove emineiit in the work of the | ministry; this encouraged Paul to commit this charge to him. Observe, i

1. The ministry is a warfare, it is a good warfare ' against sin and Satan : and under the banner of the Lord Jesus, who is the Captain of our salvation, (Heb. 2. 10.) and in his cause, ^nd against his enemies, ministers are in a particular manner engaged.

2. Ministers must war this good warfare; must execute their office diligently and courageously, notwithstanding oppositions and discouragements.

3. The prophecies which went before concerning Timothy, are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that othei-s have entertained concerning us, should excite us to our duty; that thou by them mightest war a good warfare.

V. 19. Holding faith and a good conscience. We must hold both faith and a good conscience; those that put away a good conscience, will soon make s'.iipwreck of faith. Let us live up to the directions •*'a renewed enlightened conscience, and keep aco7i-

science void of offence, (.\cts 24. 16.) a conscienc not dcbauclicd by ;iny \ ice or sin, and tliai will Ijl- .< means of preserving us sound in ilie faith ; we niusi look to the one as well as the other, for the luysttiy of the faith must be held in a pure conscience, ch. 3. 9. As for those who had made shipwreck (f the faith, he specifies two, Hymeneus and Alexander, who had made a pnfessicn of the Christian religi> n, but had quitted tliat prfifession ; and Paul had delivered them to Satan, had declared them to belong to the kingdom < f Satan, and, as some think, had, by an extraordinary' powej-, delivered them to Ije terrified or tormented by Satan, that they might learn not to blaspheme, not to contradict or revile the doc-tnne of Christ, and the good ways of the Lord. Observe, The primary design of the highest censures in the primitive church, was, to prevent further sin, and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spiiit might be saved in the day of the Lord Jesus, 1 Cor. 5. 5. Observe,

(1.) Those who love the service and work of Satan, are justly delivered over to the power of Satan ; whom I have delivered to Satan. (2.) (iod can, if he pleases, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather tiunk tlicv would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made a shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keej) clear of blasphemy ; for if we once let go our hold of these, we do not know where we shall stop.

CHAP. II.

Iti this chapter, St. Paul treats, I. Of prayer, with many reasons for it, V. 1 . . 8. 11. Of women's apparel, v. 9, 10. HI. or their subjection, with the reasons of it, v. II .. 14. IV. A promise given for their encouraecnipnt in child-

I EXHORT therefore, that, first of all, supplications, prayers, intercc:-sions, OTif/ giving of thanks, be made for all men ; 2. For kings, and for all that are in authority; that we may lead a (|uirt and peaceable life in all godliness and honesty. 3. For this ?,9 good and acceptable in tlie\ sight of God our Saviour; 4. \\ ho will have all men to be saved, and to come unto, the knowledge of the truth. 5. For there \ is one God, and one Mediator bet\\een God ' and men, the man Christ Jesus; 6. ^^ ho gave himself a ransom for all, to he testified in due time. 7. ^^ hereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, ajid lie not,) a teacher of the Gentiles in faith and verity. 8. I will therefore that men pray everywhere, lifiing up holy hands, without wrath and doubting "

Here is,

L A charge given to Christirms, to pray for all men in general, and particularly for all in autliority. Timothy nuist take care that this was done. Paul does not send him ;iny prescribed form of prayer, ;is we have reason to think he would if he bad intended that ministei-s should be tied to that way of praying ; but in general, that they should make sj//i/ilications, prayers, intercessions, and gix'ing of thanks: supplications, for the averting of evil; prayers, for the 'obtaining of good; intercessions for ethers; and 1 thanksghiings for mercies already received. Paul

I. TLMOTHY, II.

thought it enough to give them general heads ; they, having tlie hcninurc to d reel iheiii in jjrayer, and the Spirit of prayer poured out upon them, needed not anv turtherdirections. Observe, 'Ihe design of the Christian religion was to pi'omote prayer; and the disciples of Christ must be praying people. Pray always ivith all firayer, Ephes. 6. 18. 'I'liere must oe prayers for ourselves in the first place ; this is implied here ; we must also pray for ull mtn, for the woi-ld of mankind in geneial, for parlicuhir j.ersons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity ; to pray, not only for those of their own way, but for all men. Pray for Icings ; {v. 2.) though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they nuist pray'for them, because it is for the jniblic good tliat there should be civil govei'nment, and proper persons intrusted with the administration of it, whojn therefore we ought to pray for, yea, though we ourselves suffer under them. For kings ; and all that are in authority, that is, inferior magistrates: we must pra)^ for them, and we must give thanks for them, pi-ay for their welfare, and for the welfare of their kingdoms, and therefoie must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the beneht w-e have under tlieir government; that we may lead a quiet and /leaceable life i?i all godliness and honesty. Here see what we must desire for kings—that God will so turn their heaits, and direct them, and make use of them, that we under them may lead a quiet and Jieaceable life. He does not say, "that we may get preferments under them, gi-ow rich, and be in honour and power under them ;" no, the top of the ambition of a good Christian, is, to lead a quiet and fieaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty ; im])lying, that we cannot expect to be kept quiet and Jieaceable, unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Cliristians summed up in two words ; godliness, that is, the right worshipjjing of Ciod ; and honesty, that is, a good conduct towai-d all men. These two must go together ; we are not truly honest, if we are not godly, and do not render to God his due ; and we are not truly godly, if we are not honest, for God hates robbery for burnt-o^ering. Here we obser\ e, 1. Christians are to be men mucli given to prayer ; they ought to abound lierein, and should use themselves to prayers, supi)lications, &c. 2. In our ]jra\ evs we are to have a generous concern for others as well as for oursehes; we are to pray for all men, and to give thanks for all men ; and must not confine our ]>raycrs or thanksgivings to our own ])ersons or families. 3. Prayer consists of various jjarts, of su])plirations, intercessions, and thanksgivings ; for we must pra\- for the mercies we want, as well as t)e thankful for mercies already received ; and we are to deprecate tlie judgments which our own sins or the sins of others have deserved. 4. All men, yea kings themselves, and those who are in authority, are to be prayed for; they want our ])raycrs, for they have maiiv difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take tlie most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city', whither the Lord had caused them to be carried ca])tives, and to pray to the Lord for it; for in the peace thereof thev should have peace, Jer. 29. 7 6. If we would lead a peaceable and quiet life, we must live

in all godliness and honesty; we must do our duty to God and man. He that will love If , and see good\ days, let him refrain his tongue from tvil, and his l//is that they s/ieak no guile; let him eschew evil, I and do good ; let him seek fieace, and ensue it, 1 Pet. 1 3. 10, 11.

Now the reason he gives for this, is, because this is good in the sight of God our Saviour; the gospel oi Christ requu-es this. That which is acceptable in the sight of God our Saviour, we should do, and should abound in.

II. As a reason why we should in our prayers concern oui'selves foi- all men, he shews God's love to mankind in general, v. 4.

1. One reason wliy all men are to be prayed for, is, because there is one God, and that (i(jd bears a good will to all mankind. There is o?!e God, (v. 5.) and one only, thei'e is no other, there can be no other, for there can be but one infiniti". This one (iod will have all men to be saved; 1'° desires not the death and destruction of any, (Ezek. 33. 11.) but the welfare and salvation of all. Not that he has^ decreed the salvation of all, foi' then all men wonld I be saved ; but he has a good will to the salvation of I all, and none perish but by their own fault. Matt. 23. 37. He will have all to be saved, and to come \ to the knowledge of the truth ; to be saved in the way that he has appointed, and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved ; Christ is the Way J arid the Truth, and so he is the Life.

2. There is one Mediator, and that Mediator i,i.\ e himself a Ransom for all. As the mercy of Ciod extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men, that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand uj)on new terms with God, so that tliey are not now tmder the law as a covenant of works, but as a rule of life ; they are under grace ; not under the covenant of innocence, but under a new covenant; he gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price; we deserved to have died ; Christ died for us, to save t;s from death and hell; he ga\ e himself a Ransom voluntarily, a Ransom for all; so that all mankind are jnit in a better condition than that of devils. He died to w oi'k out a common salvation : in ordei' hereunto, he ])nt liim-self into the office of Mediator between God and man. A mediator supposes a coi\troversy. Sin had made a ([uarrel between us and God ; Jesus Chi'ist is a Mediator who undertakes to make peace, to Ijring God and man together, in the nature of an Umpire 01- Ai'l^itratoi", a Da\ s-man who la\s his hand upon us both. Job 9. 33. He is a Ransom that was to be testified in due time; that is, in the Old Testament-times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times, 1 Pet. 1. 10, 11. And they are accordingly revealed, Paul himself having been ordained a preacher and un apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was intrusted to preach to every creature, Mark 16. 15. He was ajjjjointed to be a teacher of the (ien-tiles; beside his general call to the apostleshij), he was commissioned ])articularly to preach to the Gentiles, in faith and truth, faithfully and truly. Note,

(1.) It is good and acce])table in the siglit of fJod our Saviour, that we pra\- for kings and for all men, and also, that we lead a peaceable and quiet life ; and this is a very good reason whv we should do the one as well as the other. (2. )_God has a good wiW to the salvation of all: so tliat it is not so much the want of a will in God to save them, as it is a want of will in themselves to be saved in (iod's wav. Heni

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639

our blessed Lord charges the fault; Ye iviUnot come unto me, that ye may have life, John 5. 40. / would have gathered you, and ye would not. (3.) Those who ii'-e su\ cd must come to the knowledge of the truth, for that is God's appointed way to save sinners ; without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable, that the unity of God is asserted, and joined with the unity of the Mediator ; and tlie church of Rome might as well maintain a pluralit\- of gods as a plurality of mediators. (5.) He that is a Mediator in the New Testament sense, gave himself a Ransom. Vain then is tlie pretence of tlie Romanists, that there is but one Mediator of satisfaction, but many of intercession ; for, according to St. Paul, Christ's giving himself a Ransom, was a necessary part of tlie Mediator's office ; and indeed this lays the foundation for his intercession. (6.) St. Paul was ordained a minister, to declare this to tlie (Jentiles, that Christ is the one Mediator between God and men, who gave himself a Ransom f ;r all. This is the substance of which all ministers are to j^ireach, to the end of the world ; and St. Paul magnihed liis office, as he was the apostle of the Gentiles, Rom. 11. 13. Lastly, Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.

III. A direction how to pray, v. 8. /^\- Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but rnen must pray every where : no place is amiss for prayer, no one place more acceptable to God than another, John 4. 21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether moi'e public or private.

2. It is the will of (iod, that in prayer we should life up holy hands; lifting uji holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness ; I will wash my hands, &c. Ps. 26. 6.

3. We must jiray in charity; without wrath, or malice, or anger at any person.

4. We must pray in faith, without doubting, (Jam. 1. 6.) or, as some read it, without disfiuting; and then it falls under the head of charity.

9. In like manner also, that women adorn themselves in modest apparel, with shame-facedncss and sobriety; not with broidered hair, or g;old, or pearls, or costly array; 10. But (which becometh women professing godliness) with good works. 1 I.' Let the woman learn in silence with all subjection. 12. But I suffer not a woman to teach, nor to usurp authority over the man, but to be m silence. 13. For Adam was first formed, then Eve. 14. And Adam was not deceived ; but the woman, being deceived, was in the transgression. 15, JVotwithstanding, she siiall be saved in child-bearing, if they continue in faith and charity and holiness with sobriety.

Here is a charge, that women who profess the Christian religion, sliould be modest, sober, silent, and submissive, as becomes their place.

1. They must be very modest in their apparel,

not affecting gaudiness, gaiety, or costliness; (you

j may read the vanity of a person's mind in the gaiety

I and gaudiness of their habit;) because tliey have

better ornaments with which they should adorn

themselves, as becomes women professing godliness, with good workfi. Note, (io( d works are the best ornament ; tluse are, in the sigiit of God, of great price. Those that profess godliness, should, in their dress, as well as other things, act as becomes their profession ; instead of laying out their money en fine clothes, they must lay it out in works of piety and cliarity, which are i)roperly called good works.

2. Women must learn—learn tlie principles of their religion, Icaiii Clirist, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation.

3. Tht-y must be silent, submissive, and subject, and nol usurp authority. The reason given, is, because jidu7n was first formed, then Eve out of him, to denote her subtM-diiiation to him, and dependence upon him ; and that she was made for him, to be a help-meet for him. And as she was last in the creation, whicli is the one reason for her subjection ; so she was first in the transgression, and that is inother reason. Jdam was not deceived, that is, not first; the seipent did not immediately set upon him, but the woman was first in the transgression ; (2 Cor, 11. 3.) and it was part of the sentence, Thy desire shall be to thy husband, and fie shall rule over thee, Gen. 3. 16.

But it is a word of comfort, {v. 15.) that they who continue in sol^rietv, shall be saved in cluld-bearing, or with child-bearing. Tlie Messiah, who was bom of a woman, should iireak the serpent's head ; (Gen, 3. 15.) or, the sentence which they are under for sin, shall be no bar to their acceptarice with Christ, if they continue in faith, and charity, and holiness, with sobriety.

Here we observe, (1.) The extensiveness of the rules of Christianity ; they reach not only to men, but to women, not only to their persons, but also to their dress, wliich must be modest, like their sex ; and to their outward deportment and behaviour, it must be in silence, with all subjection. (2.) Women are to profess godliness as well as men ; for they are liaptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days (f the apostles, as the book of Acts will inform us. (3.) Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. (4.) The best ornaments for professors of godliness, are, good works. (5.) According to St. Paul, women must be learners, and are not allowed to be public teachers in the church : for teaching is an office of authority ; whereas she must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohil:)ition, good women may and ought to teach their cliildren at liome the principles of religion. Timothy from a child had known the holy scriptures ; and who should teach him but his mother and grandmother ? 2 Tim. 3. 15. Aquila and his wife Pris-cilla expounded unto ApoUos the way of God more perfectly ; Init then they did it privately, for they took him unto them. Acts 18. 26. (6.)'Here are two very good reasons given for the man's authority o\ er the woman, and her subjection to the man, v. 13, 14. Adam was first formed, then Eve ; she was created for the man, and not the man for the woman ; (1 Cor. 11. 9.) then she was deceised, and brought the mm into the transgression. Lastly, Though the difficulties and dangers of child-bearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and enconrasement; notwithstanding she shall be .mved, ?cc. Though in sorrow, yet she shall brine: forth, and be a living mother of livinc: children ; with this proviso, that they continue in faith, and charity, and holiness, with so brietv : and women under the circumstance of child-

C40

I. TLMOTHY, 111.

bearing should by faith lay hold on this promise for their suppoit in the needful time.

CHAP. HI.

In this chapter, our apostle treats of church-officers. And, I. He gives us the q'lalifications of a person to be adniitt( d to the offire of a bisliop, v. I.. 7. II. He gives us the qualifications of deacofis; (v. 8.. 10.) and of their wives: (v. II.) again of tlie deacons, v. 12.. 13. III. He gives us llie reasons of liis jvritiiie; to Tiniolliy, uliereupon he .•■peaks of the church and the foundation-truth professed therein, v. 14, to the end.

1. JTHHIS is a true saying, If a man desire JL the office of a bisliop, he clesireth a good wQik. 2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3. Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4. One that ruleth well his own house, having his children in subjection with all gravity; 5. (For if a man know not how to rule his own house, how shall he take care of the church of God ?) 6. Not a novice, lest, being lifted up with pride, he fall into the condemnation of the devil. 7. Moreover, he must have a good report of them who are without; lest he fall into reproach and the snare of the devil.

The two e])istles to Timothy, and that to Titus, contain a scripture-plan of church-government, or a direction to ministers. Timothy, wc suppose, was an evangelist who was left at Ephesus, to take care rf those whom the Holy Cihost had made bishops tlr.'ve, that is, the presbyters, as appears by Acts 20. 28. where the care of the church was committed to the presbyters, and they were called bisliofis. It seems, they were very loath to part witli Paul, especially because he told them, they should see his face no more, (Acts 20. 38.) for their church was but newly planted, they were afraid of undertaking the care of it, and therefore Paul left Timothy with them to set them in order.

And here we have the character of a gospel-minister, whose office it is, as a bishop, to preside in a particular congregation of Christians ; If a man desire the office of a bishop, he desires a good nvork, v. 1. The ministry is a ivork. However the office of a bishop may be now thought a good preferment, then it was thoiight a good work. Observe,

(1.) The office of a scripture-bishop is an office of divine ai)pointment, and not of human invention ; the ministry is not a creature of the state, and it is pity that the minister should be at any time the tool of the state. The office of the ministry was in the church before the magistrate countenanced Christianity, for this office is one of the great gifts Christ has bestowed on the church, Ephes. 4. 8, 11. (2.) This office "f a Christian-bishop is a work which requires diligence and ai)plication : the apostle represents it under the notion and character of a nvork ; not of great Inmotir and advantage, for ministers should always look more to their work than to the honour and advantage of their office. (3.) It is a good work, a work of the greatest importance, and designed for the greatest good : the ministry is conversant about no lower concerns than the life and happiness of immortal souls ; it is a good work, because designed to illustrate the divine perfections in bringing many sons into gloiy ; the ministry is appointed to open men's eyes, and to turn them from

darkness to light, and fronr the power of Satan unto God, Sec. Acts l;t^ 18. ;_4.)'I'htre cuglu tn Lc a;i earnest desire of ihe office, in those who wculu bo put into it ; if a man desire, he should earnestly ue-sire it, for the prospect he has of bringing greater glory to (iod, and of doing the greatest gooci to the souls of men by this means. "1 his is the question proposed to those who offer themselves to the ministry of the church of England; "Do you think you are moved by the Holy Ghost to take upon you this office ?"

In order to the discharge of this office, the doing of this work, the worknian must be duly qualified.

1. A minister must be blameless ; he must not lie under any scandal; he must give as little occasion for blame as can be, because tliat vj\\\ be a prejudice to his ministry, and will ix-flect reproach upon his office.

2. He must be the husband of one zvife ; not having given a bill of divorce to one, and then taking another, or not ha\ ing many wives at once, as at that time was too common both among Jews and Gentiles, especially among the Gentiles.

3. He must be vigilant and watchful against Satan, that subtle enem\ ; he must watch over himself, and the souls of those who are committed to his charge, of whom having taken the oversight, he must improve all opportunities of doing them good. A minister ought to be vigilant, because our adversary the Devil goes about like a roaring lion, seeking whom he may devour, 1 Pet. 5. 8,

4. He must be sober, temperate, moderate in all his actions, and in the use ot all creature-comforts. Sobriety and watchfulness are often in scripture put together, because they mutually befriend one another ; Be sober, be vigilant.

5. He must be oigood behaviour, composed and solid, and not light, vain, and frothy.

6. He must hft gix'e?i to /i&/»ya///i/; open-handed to strangers, and ready to entertain them according to his ability, as one who does not set his heart upon the wealth of the world, and who is a true ln\ er of his brethren.

7. Jjit to teach. Therefore this is a jjrcaching bishop whom Paul describes, one who is ijoth able and willing to communicate to others the knowledge which (iod has given him ; one who is fit to teach, and ready to take all opportunities of giving instruction ; who is himself ivell instructed in the things of the kingdom of heaven, and is communicative of what he knows to others.

8. No drunkard ; not given to wine. The priests were not to drink wine when they went in to minister, (Lev. 10. 8, 9.) lest they drink and fiervert the law.

9. "No striker; one who is not quarrelsome, or apt to use violence to any, but does every thing with mildness, hne, and gentleness. Tjie servant of the Lord must not strive, but be gentle towards all, &c. 2 Tim. 2. 24.

10. One who is not greedy of filthy lucre; who does not make his ministry to truckle to any secular design or interest; who uses no mean, base, sordid ways of getting money ; who is dead to the wealth of this world, lives above it, and makes it appear he is so.

11. He must be patient, and not a brawler; of a mild disposition. Christ, the gi'cat Shei)herd and Bishop of soids, is so. Not apt to be angry or quarrelsome, as not a striker with his hands, so not a brawler with his tongue; for how shall men teach others to govern their tongues, who do not make conscience of keeping them under good government themselves .••

12. A'ot covetous. Covetousness is bad in anv, but it is worst in a minister, whose calling leads him to converse so much with another woild.

I. TIMOTHY, III.

641

13. He must be one who keeps his fanuly in good urder; that rules well his own house, that ne may set a good example to other masters of families, to do so too; and that he may thereby give a proof of his ability to take care of the church of God ; For if a 7nan know not how to rule his own house, how shall he take care of the church of God. Observe, The families of ministers ought to be examples of good to all other families. Ministers must have their children in subjection ; then it is the duty of ministers' children to submit to the instructions that are given them. With all gravity. The best way to keep inferiors in subjection, is, to be grave with them. Not having his children in subjection with all austerity, but with all gravity.

14. He must not be a novice; not one newly brought to the Christian religion ; or not one who is but meanly instructed in it, who knows no more of religion than the surface of it, for such a one is apt to be lifted u/i with pride: the more ignorant men are, the more proud they are. Lest, being lifted up. with pride, he fall into the condemnation of the Devil. The devils fell through pride, which is a good reason why Ave should take heed of pride, be-"cause it is a sin that turned angels into devils.

15. He must be of good reputation among his neighbours, and under no repi-oacli from former conversation ; for the Devil will make use of that to insnare others, and work in them an aversion to the doctrine of Christ, preached by those who have not had a good report.

Now upon the whole, having briefly gone through the qualifications of a gospel-bishop, we may, (1.) With great reason cry out, as St. Paul does, JVho is sufficient for these things ? 2 Cor. 2. 16. Hie labor, hoc ofius — This is a work indeed. What piety, what prudence, what zeal, what courage, what faithfulness, what watchfulness over ourselves, our lusts, a])petites, and passions, and over those under our charge ; I say, what holy watchfulness is necessary in this work ! (2.) Have not the best qualified and the most faithful and conscientious ministers just reason to complain against themselves, that so much is requisite by way of qualification, and so much work is necessary to be done ? And, alas ! how far short do the best come of what they should be, and what they should do ! (3.) Yet let those bless God, and be thankful, whom the Lord has enaljled, and counted faithful, putting them into the ministry : if God is pleased to make any, in some degree, able and faithful, let liim have the praise and glory of it. (4.) For the encouragement of all faithful ministers, we have Christ's gracious word of promise, Lo, I am with you alway, even unto the end of the world. Matt. 28. 20. And if he be with us, he will fit us for our work in some measure, and carry us through the difliculties of it with comfort, graciously pardon our imperfections, and reward our faithfulness with a crown of glory that fadeth not away, 1 Pet. 5. 4.

8. Likewise must the deacons be grave, not double-tongued, not given to much wine, not greccW of filthy lucre; 9. Holding the mystery of the failh in a pure conscience. 10. And let these also first be proved; then let them use the office of a deacon, bcingyb?/72f/blameless. 11. Even so must their wives be grave, not slanderers, sober, faithful in all things. 12. Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13. For they that have used the office of a deacon well purchase to them-

VoL. VI.—4 M

selves a good degree, and great boldness in the faith which is in Christ Jesus.

1. Wc have here the character of deacons : these had the care of the temporal concerns of the church, that is, the maintenance of the ministers and provision for the poor: they served tables, while the ministers or bishops gave themselves only to the ministry of the word and prayer. Acts 6. 2, 4. Of the institution of this office with that which gave occasion to it, you have an account in Acts 6. 1—7. Now it was requisite that the deacons should have a good character, because they were assistants to the ministers, appeared and acted publicly, and had a great trust reposed in them. They must be grave ; gravity becomes all Christians,.but especially those who are in office in the church. j\''ot double-tongued ; that will say one thing to one, and another thing to another, according as their interest leads them : a double tongue comes from a double heart ; flatterers and slanderers are double-tongued. A''ot given to much wine ; for that is a great disparagement to any man, especially to a Christian, and one in office, unfits men for business, opens the door to many temptations. jYot greedy of filthy lucre: this would especially be bad in the deacons, who were intrusted with the church's money, and, if they were covetous and greedy of filthy lucre, would be tempted to embezzle it, and convert that to their own use which was intended for the public service. Holding the mystery of faith in a pure conscience, v. 9. Note, The mystery of faith is best held in a pure conscience. The practical love of truth is the most powerful preservative from error and delusion. If we keep a pure conscience, take heed of every thing that debauches conscience, and draws them away from God, that will preserve in our souls the mystery of faith. 7.1?/ these also first be proved, v. 10. It is not fit that the public trusts should be lodged in the hands of any, till they are first proved, and found fit for the business they are to be intrusted with ; the soundness of their judgments, their zeal for Christ, and the blamelessness of their conversation, must be proved.

2. Their wives likewise must have a good character ; {v. 11.) they must be of a grave behaviour, not slanderers, tale-bearers, carrying stories to make mischief and sow discord ; they must be sober and faithful in all things, not given to any excess, but trusty in all that is committed to them. All who are related to ministers, must double their care to walk as becomes the gospel of Christ, lest, if they in any thing walk disorderly, the ministry be blamed. As he said before of the bishops or ministers, so here of the deacons, they must be the husband of one wife, such as had not put away their wives, upon dislike, and man-ied others ; they must rule their children and their own houses well; families of ministers should be examples to other families. And the reason why the deacons must be thus qualified, is, (f. 13.) because, though the office of a deacon be of an inferior degree, yet it is a step toward the higher degree; and they who had served tables well the church might see cause afterward to discharge from that sci'vicc, and prefer to serve in preaching the word and in prayer. Or it may be meant of the good reputation that a man would gain by his fidelity in tliis office ; they will purchase to themselves great boldness in the faith that is in Jesus Christ.

Observe, (1.) In the primitive church there were but two orders of ministers or officers, bishops and deacons, Ph'iWp. 1. 1. After-ages have invented the rest. The office of the bishop, presbyter, pastor, or minister, was confined to prayer and to the ministry of the v.'ord ; and the office of the deacon was confined to, or at lea.st principally conversant about, serving tables. Clemens Romanus, in his epistle to.

I. TIMOTHY, II.

the Christians,(c/^oy^.42, 44.) speaks very fully and

Elainly to this effect, that the apostles, foreknowing, y our Lord Jesus Christ, that there would arise in the Christian church a controversy about the name Efikcofiacy, appointed the forementioned orders, bis/iofls a.nd- deacons. (2.) The scripture-deacon's main employment was, to serve tables, and not to preach or baptize. It is true, indeed, Philip did preach and baptize many in Samaria, (Acts 8.) but you read he was an evangelist, (Acts 21. 8.) and he might preach and baptize, and perform any other part of^the ministerial office, under that character: but still the design of the deacon's office was, to mind the temporal concerns of the church, such as the salaries of the ministers, and providing for the poor. (3.) Several qualifications were very necessary, even for these inferior officers; T/ie deacons must be grave, &;c. (1.) Some trial should be made of person's qualifications before they are admitted into office in the church, or have any trust committed to them ; Let these alsojirst be proved, (5.) Integi'ity and uprightness in an inferior office, are the Way to be preferred to a higher station in the church ; They purchase to themselves a good degree. (6.) This win also give a man great boldness in the faith, whereas a want of integrity and uprightness will make a man timorous, and ready to tremble at his own shadow ; The ivicked fleeth when no man fiursueth, but the righteous are bold as a lion, Prov. 28. 1.

14. These things write I unto thee, hoping to come unto thee shortly: 15. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16. And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

He concludes the chapter with a particular directs )n to Timothy.

I. He hoped shortly to come to him, to give him further directions and assistance in his work, and to see that Christianity was well planted, and took root well, at Ephesus; he therefore wrote the more briefly to him. But,

n. He wrote lest he should tarry long, that he might know how to behave himself in the house of God, how to conduct himself as became an evangelist, and the apostle's substitute. Observe, Those who are employed in the house of God, must see to it, that they behave themselves well, lest they bring reproach upon the house of (iod, and that worthy name by which they are called. Ministers ought to behave themselves well, and to look not only to their praying and preaching, but to their behaviour: their office binds them to their good behaviour, for any behaviour will not do in this case. Timothy must know how to behave himself, not only in the particular church where he was now appointed to reside for some time, but, being an evangelist, and the apostle's substitute, he must leam how to behave himself in other churches, where he should in like manner be appointed to reside for some time ; and therefore it is not the church of Ephesus, but the Catholic church, which is here called the house of God, which is the church of the living God. Observe here,

1. God is the living God; he is the Fountain of life, he is Life in himself, and he gives life, breath, and all things, to his creatures; in him we live, and move, and have our being. Acts 17. 25, 28.

2. The church is the house of God, he dwells there; the Lord has chosen Zion, to dwell there; "This is my rest, here will I dwell, for I have chosen it;" there may we see God's-power and glory, Ps. 63. 2..

It is the great support of the church, that it is the church of the living God, the true God in opposition to false gods, dumb and dead idols; the pillar and ground of truth; that is, either,

(1.) The church itself; that is, the pillar and ground of truth. Not that the authority of the scriptures depends upon that of the church, as the papists pretend, for ti-uth is the pillar and ground of the church ; but the church holds forth the scripture and the doctrine of Christ, as the pillar, to which a proclamation is affixed, holds forth the proclamation ; Even to the principalities and powers in heavenly places is made known by the church the manifold wisdom of God, Eph. 3. 10.

(2.) Others understand it of Timothy. He, not he himself only, but he as an evangelist, he and other faithful ministers, are the pillars and ground of truth ; it is their business to maintain, hold up, and publish, the truths of Christ in the church. It is said of the apostles, that then seemed to be pillars. Gal. 2. 9.

[1.] Let us be diligent and impartial in our own inquiries after truth; let us buy the truth at any rate, and not think much of any pains to discover it. [2.] Let us be careful to keep and preserve it; "Buy the truth, and sell it not, (Prov. 23. 23.) do not part with it on any consideration." [3.] Let us take care to publish it, and to transmit it safe and uncorrupted unto posterity. [4.] When the church ceases to be the pillar and ground of truth, we may and ought to forsake her; for our regard to truth should be greater than our regard to the church ; we are no longer obliged to continue in the church than she continues to be the pillar and ground of truth.

Now what is the truth which the churches and ministers are the pillars and grounds of ? He tells us, {v. 1(5.) that without controversy great is the mystery of godliness. The learned Camero joins this with what goes before, and then it runs thus, "The pillar ard ground of the truth ; and without controversy great is the mystery of godliness." He supposes this mystery to be the pillar, &c. Observe,

First, Christianity is a mystery, a mystery that could not have been found out by reason or the light of nature, and cannot be comprehended by reason, because it is above reason, though not contrary thereto. It is a mystery, not of philosophy or speculation ; but, Secondly, \t is a mystery of godliness, designed to promote godliness; ana herein it exceeds all tlie mysteries of the Gentiles. Thirdly, It is a revealed mystery, not shut up and sealed ; and it does not cease to be a mystery, because now in part revealed.

Now what is the myster}' of godliness.' It is Christ; and here are six things coficcrning Christ, which make up the mystery of godliness.

1. That he is (iod manifest in the flesh ; God was 7nanifcst in the flesh. This proves that he is God, the eternal \\'ord, that was made flesh, and was manifest in the flesh. When God was to be manifested to man, he was pleased to manifest himself in the incarnation of his own Son ; The word was made fesh, John I. 14.

2. He \^ justified in the Spirit. Whereas he was reproached as a sinner, and put to death as a malefactor, he was raised again by the Spirit, and so was justified from all calumnies with which he was loaded. He was made Sin for us, and was delix>ered for our offences; but, being raised again, he was jus-

I tified in the Spirit; it was made to appear that his

I. TIMOTHY, IV.

643

sacrifice was accepted, and so he rose again for our justification, as he was delivered for our offences, Rom, 4. 25. He was put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 18.

3. He was seen of angels. They worshipped him, (Heb. 1. 6.) they attended his incarnation, his temptation, his agony, his death, his resurrection, his ascension ; this is much to his honour, and shews what a mighty interest he has in the upper world, that angels ministered to him, for he is the Lord of angels.

4. He is preached unto the Gentiles. This is a great part of the mystery of godliness, that Christ was offered to the Gentiles a Redeemer and Saviour ; that whereas, before, salvation was of the Jews, the partition-wall was now taken down, and the Gentiles were taken in; / have set thee to be a Light of the Gentiles, Acts 13. 47.

5. That he was believed on in the world, so that he was not preached in vain. Many of the Gentiles welcomed the gospel which the Jews rejected. Who would have thought that the world, which lay in wickedness, should have believed in t-he Son of God, should have taken him to be their Saviour, who was himself crucified at Jerusalem. But, notwithstanding all the prejudices they laboured under, he was believed on, &c.

6. He was received up into glory: in his ascension. This indeed was before he was believed on in the world; but it is put last, because it was the crown of his exaltation, and because it is not only his ascension that is meant, but his sitting at the right-hand of God, where he ever lives, making intercession, and has all power, both in heaven and earth : and because in the apostasy, of which he treats in the following chapter, his remaining in heaven would be denied by those who pretend to bring him down on their altars in the consecrated wafers. Observe,

(1.) He who was manifest in flesh, was God, really and truly God; God by nature, and not only so by ofiice, for this makes it to be a mystery. (2.) God was manifest in flesh, real flesh ; forasmuch as children are partakers of flesh and blood, he also himself likewise took part of the same, Heb. 2. 14. And what is more amazing, he was manifest in the flesh, after all flesh had corrupted his way, though he himself was holy from the womb. (3.) Godliness is a mystery in all its parts and branches, from the beginning to the end, from Christ's incarnation to his ascension. (4.) It being a great mystery, we should rather humbly adore it, and piously believe it, than curiously prv into it, or be too positive in our explications of it, and determinations about it, further than the holy scriptures have revealed it to us.

CHAP. IV.

St. Paul here foretells, I. A dreadful apostasy, v. 1 .. 3. II. He treats of Christian liberty, v. 4, 5. III. He gives Timothy divers directions with respect to himself, his doctrine, and the people under his care, v. 6, to the end.

1. l^fOW the Spirit speaketh expressly, -L^ that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2.' Speaking lies in hypocrisy; having their consciences seared with a hot iron; 3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. , 4. For every creature of God is good, and nothing to be refused, if it be received with thanks-

giving: 5. For it is sanctified by the word of God and prayer.

We have here a prophecy of the apostasy of the latter times, which he had spoken of as a thing expected and taken for granted among Christians, 2 Thess. 2. In the close of the foregoing chapter, we had the mystery of godliness summed up; and therefore veiy fitly, in the beginning of this chapter, we have the mystery of iniquity summed up. The Spirit speaks earpressly, that in the latter times some shall depart from the faith; whether he means the Spirit in the Old Testament, or the Spirit in the prophets of the New Testament, or both. The prophecies concerning antichrist, as well as the prophecies concerning Christ, came from the Spint. The Spirit in both spake expressly of a general apostasy from the faith of Christ, and the pure worship of God. This should come in the latter times, during the Christian dispensation, for those are called the latter days; in the following ages of the church, for the mystery of iniquity now began to work. Some shall depart from the faith, or there shall be an apostasy from the faith. Some, not all; for in the worst of times God will have a remnant, according to the election of grace. They shall depart from the faith, the faith delivered to the saints (Jude 3.) which was delivered at once, the sound doctrine of the gospel. Giving heed to seducing spirits ; men who pretended to the Spirit, but were not really guided by the Spirit, 1 John 4. 1. Beloved, believe not every spirit • every one who pretends to the Spirit. Now here obsen'e,

I. One of the great instances of that apostasy, and that is, giving heed to doctrines of demons, or concerning demons; those doctrines which teach the Avorship of saints and angels, as a middle sort of deities, between the immortal God and mortal men, such as the heathen called demons, and worshipped under that notion. Now this plainly agrees to the church of Rome, and it was one of the first steps toward that great apostasy, the inshrining of the relics of martyrs, paying divine honours to them, erecting altars, burning incense, consecrating images and temples, and making prayers and praises to the honour of saints departed. This demon-worship is paganism revived, the image of the fii-st beast.

II. The instruments of promoting and propagating this apostasv and delusion. It will be done by hypocrisy of those that speak lies, {y. 2.) speaking lies in hypocrisy; the agents and emissaries of Satan, who promote these delusions by lies and forgeries and pretended miracles. It is done by their hypocrisy, professing honour to Christ, and yet at' the same time fighting against all his anointed offices, and cornipting or profaning all his ordinances. This respects also the hypocrisy of those who have their consciences seared with a red hot iron, who are perfectly lost to the first principles of virtue and moral honesty. If men had not their consciences seared as with a hot iron, they could never maintain a power to dispense with oaths for the good of the Catholic cause, could never maintain that no faith is to be kept with heretics, could never divest themselves of all remains of humanity and compassion, and clothe themselves with the most barbarous cruelty, under pretence of promoting the interest of tlie church.

Another part of their character is, that they forbid to marry, forbid their clerg)^ to marry, and speak very reproachfully of marriage, though an ordinance of God ; and that they command to abstain from meats, and place religion in that at certain times and seasons, only to exercise a tyranny over the consciences of men.

1. The apostasy of the latter times should not surprise us, because it was expressly foretold by the

T. TIMOTHY, IV.

Spirit 2. The Spirit is God, otherwise he could not certainly foresee such distant events, which as to us are uncertain and contingent, depending on the tempers, humours, and lusts of men. 3. The difference between the predictions of the Spirit and the oracles of the heathen is remarkable; the Spirit speaks expressly, but the oracles of the heathen were always doubtful and uncertain. 4. It is comfortable to think that in such general apostasies all are not carried away, but only some. 5. It is common for seducers and deceivers to pretend to the Spirit, which is a strong presumption that all are convinced that this is the most likely to work in us an approbation of what pretends to come from the Spirit. 6. Men must be hardened, and their consciences seared, before they can depart from the faith, and draw in others to side with them. 7. It is a sign, that men have departed from the faith, when they will command what God has forbidden, such as saint and angel or demon-worship; and forbid what God has allowed or commanded, such as marriage and meats.

Upon occasion of the mentioning of their hypocritical fastings, the apostle lays down the doctrine of the Christian liberty which we enjoy under the gospel, of using God's good creatures; that, whereas under the law there was a distinction of meats between clean and unclean, (such sort of flesh they might eat, and such they might not eat,) all that is now taken away ; and we are to call nothing common or unclean. Acts 10. 15.

(1.) We are to look upon our food as that which God has created; we have it from him, and therefore must use it for him.

(2.) (Tod, in making those things, had a special regard to them ivho believe and know the truth ; good Christians, who have a covenant right to the creatures; whereas others have onlya common right.

(3.) What God has created, is to be received with thanksgiving. We must not refuse the gifts of God's bounty, or be scrupulous in making differences where God has made none ; but take it, and be thankful, acknowledging the power of God the Maker of them, and the bounty of God the Giver of them.

Every creature of God is good, and nothing to be refused, v. 4. This plainly sets us at liberty from all the distinctions of meats appointed b^' the ceremonial law, as particularly that of swine's flesh, which the Jews were forbidden to eat, but which is allowed to us Christians, by this rule. Every creature of God is good, Sec. Observe, (iod's good creatures are then good, and doubly sweet to us, when they are received with thanksgi\'ing.

Eor it is sanctified by the word of God and prayer, V. 5. It is a desirable thing to have a sanctified use of our creature-comforts. Now they are sanctified to us,

[1.] By the word of God; not only his permission, allowing us the liberty of the use or these things, but his promise to feed us with food convenient for us. This gives us a sanctified use of our creature-comforts.

[2.] By prayer, which blesses our meat to us. The word of God and prayer must be brought to our common actions and affairs, and then we do all in faith. Observe,

First, Every creature is God's, fqr he made all. Every beast in the forest is mine, (says God,) and the cattle ufion a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine, Ps. 50. 10, 11. Secondly, Every creature of God is ^ood : when the l)lcssed Ciod took a survey of all his works, God saw all that was made, and, behold, it was ver>' good. Gen. 1. 31. Thirdly, The blessing of God makes every creature nourishing to us ; man lives not by bread alone, but by every word that proceeds out ot the mouth of Ci<)d,'(Matt. 4. 4.) and tnerefore nothing ought to be refused. Fourthly,

We ought therefore to ask his blessing by prayer, and so to sanctify the creatures we receive by prayer.

6. If thou put the brethren in remembrance of these things, thou shall be a good minister of Jesus Clirist, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7. But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9. This is a faithful saying, and worthy of all acceptation. 10. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe. 11. These things command and teach. 12. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13. Till I come, give attendance to reading, to exhortation, to doctrine. 14. Neglect not the gift that is in thee, w hich was given thee by prophecy, with the laying on of the hands of I'le presbytery. 15. Meditate upon these things ; give thyself wholly to them, that thy profiting may appear to all. 16. Take heed unto thyself, and unto thy doctrine ; continue in them: for in doing this thou shall botli save thyself, and them that hear thee.

If thou fiut the brethren in remembrance, Sec. He would have Timothy to instil such notions as these into the minds of Christians, which might prevent their being seduced by the judaizing teachers. Observe, Those are good ministers of Jesus Christ, who ai'e diligent in tlieir work; not that study to advance new notions, but that put the brethren in rcmem-brajice of those things which they have received and heard. IVherefoj-e 1 will not be negligait to put you always in remembrance of these things, though ye know them, 2 Pet. 1. 12. And elsewhere, J stir up your pure ?ninds byway of remembrance, 2 Pet. 3. 1. And, says the apostle Jude, I will therefore put you in remenibrance, Jude 5. You see that the apostles and apostolical men reckoned it a main part of their work, to put their hearers in remembrance; for we are apt to forget, and slow to learn and remember, the things of (iod.

JVourushed up in the words of faith and good doctrine, whereunto thou hast attained. Observe, 1. Even ministers themselves have need to be growing and increasing in the knowledge of Christ and his doctrine : they must be nourished up in the words of faith. 2. The best way for ministers to grow in knowledge and faith, is, to put the I)rethren in re-' membrance ; while we teach others, we teach ourselves. 3. They whom ministers leach, are brethren, and are to be treated like brethren ; for ministers are not lords of God's heritage.

I. Ciodliness is here pressed upon liim and others; Refuse profane and old wizns' sayings, v. 7, 8. The Jewish traciitions which some people fill their heads with, have nothing to do with them. '• But eorercisc thyself rather unto godliness; mind practical reli

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gion." Those who would be godly, must exercise themselves unto godliness; it requires a constant exercise. The reiison is taken from the gain of godliness ; bodily exercine firofita little, or for a little time. Abstinence from meats and marriage, and the like, though they pass for acts of mortification and self-denial, yet they profit little, they turn to little account. What will it avail us, to mortify the body, if we do not mortify sin ? Observe,

There is a great deal to be got by godliness ; it will be of use to us in the whole of our life ; for it has the fir 0 mine of the life that now is, and of that which is to conit'. Observe, The gain of godliness lies much in the firomise: and the promises made to godly people relate to the life that now is ; but especially they relate to the life which is to come. Under the Old Testament the promises were mostly of temporal blessings, but under the New Testament of spiritual and eternal blessings. If godly people have but little of the good things of the life that now is, yet it shall be made up to them in the good things of the life that is to come. Observe further. There were ])rofane and old wives' fables in the days of the apostles ; and Timothy, thouglv an excellent man, was not above such a word of advice, Refuse firofane, &c. Again, It is not enough that we refuse profane and old wives' fables, but we must exercise ourselves to godliness ; we must not only cease to do evil, but we must learn to do well, (Isa. 1. 16, 17.) and we must make a practice of exercising ourselves to godliness. And, lastly. Those who are truly godly, shall not be losers at last, whatever becomes of those who content themselves with bodily exercise, for godliness has the promise, &c.

II. The encouragement which Ave have to proceed in the ways of godliness, and to exercise ourselves to it, notwithstanding the difficulties and discouragements that we meet with in it. He had said, {v. Sk) that it is firofitahle for all things, having' the firomise of the life which now is. But the question is, " Will the profit balance the loss ?" For if it will not, it is not profit. Yes, we are sure it will. Here is another of Paul's faithful sayings, worthy of all occe/itation —that all our labours and losses in the service of God and work of religion, will be abundantly recompensed : so that though we lose for Christ, we shall not lose by him ; Therefore we labour and suffer refiroach, because we trust in the living God, v. 10. Observe,

1. Godly people must labour and expect reproach ; they must do well, and yet expect at the same time to suffer ill : toil and trouble are to be expected by us in this world, not only as men, but as saints.

2. Tiiose who labour and suffer reproach in the service of God and the work of religion, may depend upon the living God, that thev shall not lose by it. Let this encourage them, lie trust in the living God. The consideration of this, that that God who has undertaken to be our Pay-master, is the living God, who does himself live for ever, and is the foiuitain of life to all who serve him, should encourage us in all our services and in all our suffer-mgs for him, especially considering that he is the Saviour of all ?nen.

(1.) By his providences he protects the persons, and prolongs the lives, of the children of men.

(2.) He has a general good-will to the eternal salvation of all men thus far, that he is not willing that any should perish, but that all should come to repentance. He desires not the death of sinners ; he IS thus far the Saviour of all men, that none are left in the same desperate condition that fallen angels are in. Now if he be thus the Saviour of all men, we may hence infer, that much more he will be the Re warder of those who seek and serve him ; if he has such a good-will for all his creatures, much more will he provide well for those who are new creatures,

who are born again. He is the Saviour of all men, but esfiecially of those that believe; and the salvation he has in store fur those that believe, is sufficient to recompense them for all their services and sufferings.

Here we see, [1.] The life of a Christian is a life of labour and suffering ; we labour and suffer. [2.] The best we can expect to suffer in the jjresent life, is, reproach for our well-doing, for our work of faith and labour of love. [3. ] True Christians trust in the living God ; for cursed is tlie man that trusts in man, or in any but the living God ; and they that trust in him, shall never be ashamed. Trust in him at all times. [1. ] God is the general Saviour of all men, as he has put them into a salvable state ; but he is in a peculiar manner the Saviour of true believers ; there is then a general and a special redemption.

III. He concludes the chapter with an exhortation to Timothy;

1. To cornmand and teach these things that he had now been teaching him. " Command them to exercise themselves unto godliness, teach them the profit of it, and that if they serve God, they serve one who will be sure to bear them out."

2. He charges him to conduct himself with that gravity and ])rudcnce that might gain him respect, notwithstanding his youtii; " Let no man desfiise thy youth; give no man an occasion to desjiise thy youth." Men's youth will not be despised, if they do not by youthful vanities and follies make themselves despicaljlc ; and that men may do, who are old, who may therefore thank themselves if they be despised.

3. He charges him to confirm his doctrine by a good example ; Be thou an examfile of the believers, &:c. Observe, Those who teach by their doctrine, must teach by their life, else they'pull down with one hand what they build up with the other : they must be examples both in word and conversation. Their discourse must be edifying, and tliat will be a good example : their conversation must be strict, and that will be a good examnle : thev must be examples in charity, or love to God and all good men : examples in sfiirit, that is, in spiritual-m'indedness, in spiritual worship : in faith, that is, in the profession of Christian faith : and in fiurity or chastitv.

4. He charges him to study hard ; Till I come, give atteridance to reading, to exhortation, to doctrine, to meditation ufion tfiese thini^s, v. 13. Though Timothy had extraordinary gifts, yet he must use ordinary means. Or, it may be hieant of the public reading of the scriptures; he must read and exhort, that is, read and expound, read, and press what he r'^dd upon them ; he must expound it both by way of exhortation, and by wav of doctrine; he must teach them both what to do, and what to believe.

Observe, (1 ) Ministers must teach and command the things that they are taught and commanded themselves to do; they must teach people to observe all things whatsoever Christ has commanded. Matt. 28. 20. (2.) The best way for ministers to prevent themselves from being despised, is, to teach and practise the things that are given them in charge. No wonder if ministers are despised, who do not teach these things; or, instead of being examples of good to believers, act directly contrary to the doctrines thev preach ; for ministers are to be ensamples of their flock. (3.) Those ministers that are the best accomplished for their work, must yet mind their studies, that they may be improving'in knowledge ; and they must mind also their work; they are to give attendance to reading, to exhortation, to doctrine.

_ .Yeglect not the gift that is in thee, v. 14. The gifts of God will wither, if they be neglected. It may be understood either of the office to which he ■ was advanced, or of his qualifications for that office; if of the former, it was ordination in an ordinary

I. TIMOTHY, V.

way ; if of the latter, it was extraordinary. It seems to be the former, for it was by laying' on of hands, &c. Here see the scripture-way ot ordination, it was by the laying on of hands, and the laying on of the hands of the presbytery. Observe, Timothy was ordained by men in office. It was an extraordinary gift that we read of elsewhere as being conferred on him by the laying on of Paul's hands, but he was invested in the office of the ministry by the laying on of the hands of the presbytery.

[1.] We may not«, the office of the ministry is a gift, it is the gift of Christ; when he ascended up on high, he received gifts for men, and he gave some apostles, and some pastors and teachers; (Eph. 4. 8, 11.) and this was a very kind gift to his church. [2.] Ministers ought not to neglect the gift bestowed upon them, whether by gift we are here to understand the office of the ministry, or qualifications for that office ; neither the one nor the other must be neglected. [3.] Though there was prophecy in the case of Timothy, (the gift was given by prophecy,) yet this was accompanied with the laying on of the hands of the presbytery, that is, a number of presbyters ; the office was conveyed to him this way; and I should think here is a sufficient warrant tor ordination by presbyters, since it does not appear fhat St. Paul was concerned in Timothy's ordination. It is true, extraordinary gifts were conferred on him by the laying on of the apostle's hands ; (2 Tim. 1. 6.) but if he was concerned in his ordination, the

{)resbytery was not excluded, for that is particular-y mentioned; whence it seems pretty evident, that the presbytery have the inherent power of ordination.

Having this work committed to him, he must g^ive himself wholly to it ;"Be wholy in those things, that thy firof-ting may afifiear." He was a wise knowing man, and yet he must still be profiting, and make it appear that he improved in knowledge.

First, Ministers are to be much in meditation ; they are to consider beforehand how and what they must speak ; they are to meditate on the great trust committed to them, on the worth and value of immortal souls, and on tlie acconnt they must give at the last. Secondly, Ministers must be wholly in these things, they must mind these things as their principal work and business; Give thyselfwholly to them. Thirdly, By this means their profiting will appear in all things, as well as to all persons ; this is the way for them to profit in knowledge and grace, and also to profit others.

5. He presses it upon him to be very cautious; " Take heed to thyself and to the doctrine, consider what thou preachest: continue in them, in the truths that thou hast received : and this will be the way to save thyself, and those that hear thee."" Observe, (1.) Ministers are engaged in saving work, which makes it a good work. (2.) The care of ministers should be in the first place to save themselves ; " Save thyself in the first place, so shalt thou be instrumental to save them that hear thee." Observe, (3.) Ministers in preaching should aim at the salvation of those that hear them, next to the salvation of their own souls. (4.) The best way to answer both these ends, is, to take heed to ourselves, &c.

CHAP. V.

Here the apostle, I. DirecU Timothy how to reprove, v. I, 2.

II. Adverts to widows, both elder and younger, v. 3 .. 16.

III. To ciders, v. 17 . . 19. IV. Treats' of public reproof, r. 20. V. Gives a solemn charge of ordination, v. 21, 22. VI. Refers to his health, (v. 23.) and stales men's sins to be very different in their enects, v. 24, 25.

1.T3EBUKE not an elder, but entreat

m\> him as a father; and the younger

men as brethren; 2. The elder women as

mothers; the younger as sisters, with all purity.

Here the apostle gives rules to Timothy, and in him to other ministers, in reproving. Ministers are reprovers by office. Now the rule is,

1. To be very tender in rebuking elders; elders in age, elders by office. Respect must be had to the dignity of their years and place, and therefore they must not be rebuked sharply or magisterially ; but Timothy himself, though an evangelist, must entreat them as fathers, for that would be the likeliest way to work upon them, and to win upon them.

2. The younger must be rebuked as brethren, with love and tenderness; not as desirous to spy faults, or pick quarrels, but as those who are willing to make the best of them. There is need of a great deal of meekness in reproving those who deserve reproof.

3. The elder women must be reproved, when there is occasion; they must be reproved as mothers, Hos. 2. 2. Plead with your inother, plead.

4. The younger women must be reproved, but reproved as sisters, with all purity. If Timothy, so • mortified a man to this world and to the flesh and the lusts of it, had need of such a caution as this, much more have we. Observe,

(1.) Ministers are reprovers by office; it is a part, though the least pleasing part, of their office ; they are to preach the word, to reprove and rebuke, 2 Tim. 4. 2.

(2.) A great difference is to be made in our reproofs, according to the age, quality, and other circumstances, of the persons rebuked; thus, an elder in age or office must be entreated as a father; some have compassion, making a difference, Jude 22.

3. Honour widows that are widows indeed. 4. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite tlieir parents: for that is good and acceptable before God.

5. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

6. But she that liveth in pleasure, is dead while she liveth. 7. And these things give in charge, that they may be blameless. 8. But if any provide not for his own, and especially for those of his own house, he hath denied

1 the faith, and is worse than an infidel. 9. Let not a widow be taken into the number under threescore years old, iiaviiig been the wifc of one man, 10. Well reported of for good works; if she have brought up children, if she iiave lodged strangers, if she have washed the saints^ feet, if she have relieved the afiOicted, if she have diligently followed every good work. 11. But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12. Having damnation, because they have cast ofT their first faith. 13. And withal they learn lo he idle, wandering about from house to house; and not only idle, but tatlers also and busy-bodies, speaking things which they ought not. 14 I will therefore that the younger women

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marry, bear children, guide the house, give no occasion' to the adversary to speak reproachfully. 15. For some are already turned aside after Satan. 16. If any man or woman that believeth, have widows, let them relieve them, and let not the church be charged ; that it may relieve them that are widows indeed.

Directions are here given concerning the taking of widows into the number of those who were employed by the church, and had maintenance from the church; Horwur widows that are widows indeed. Honour them, maintain them, admit them into office. There was in those times an office in the cliurch in which widows were employed, and that was, to tend the sick, the aged, to look to them by the direction of the deacons. We read of the care taken of widows, immediately upon the first forming of the Christian church, (Acts 6. 1.) where the Grecians thought their widows were neglected in the daily ministration and provision made for ])oor widows. The general rule is, to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.

1. It is appointed that those widows only should be relieved by the charity of the church, who were pious and devout, and not wanton widows that lived in /ileasure, 7'. 5, 6. She is to be reckoned a widow indeed, and fit to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate, to ti-nst in God. Therefore God sometimes brings his people into such straits, that they have nothing else to trust to, that they ma)^ with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me, (Jer. 49. 11.) and rejoice that they have a God to trust to. Again, They who trust in God, must continue in prayer. If by faith we confide in God, by prayer we must give glory to God, and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the tem/ile, (Luke 2. 37.) but served God with fasting and prayer 7iight and day. But she is not a widow indeed, that lives in fileasure, (t. 6.) or who lives licentiously. A jovial w'ldow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure, is dead while she lives, is no living member of the church, l)ut as a carcase in it, or a mortified member. W'e may apply it more genei'allv ; those who live in pleasure, are dead while they live, spiritual-Iv dead, dead in tres/iasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.

2. Another rule he gives, is, that the church should not be charged with the maintenance of those widows who had relations of their own, who were able to maintain them. This is mentioned several times; {v. 4.) If any widows have children or ju'fihews, grand-children, or near relations, let them maintain them, and let not the church be burthened. So, xi. 16. This is called shewing/»Wy at home, {v. 4.) or shewing piety toward then- own families. Observe, The respect of children to their parents, and their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken ■with them ; but, however, they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and thev in ability to relieve them, to do it to the utmost of their power,

for that is good and accefitable before God. The Pharisees taught that a gift to the altar was more

acceptable to God than relieving a poor parent, Matt. 15. 5. But here we are told that this is better than all burnt offerings and sacrifices ; this is good and acceptable, &c. He speaks of this again; {v. 8.) If any provide not for his own, &c. If any man or woman do not mamtain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth com-. mandment, which is, Honour thy father and mother; so that they deny the faith, who disobey that law, much more if they provide not for their wives and children, which are parts of themselves; if they spend that upon their lusts, which should maintain their families, they have denied the faith, and are worse than infidels.

One reason why this care must be taken, that those who were rich, should maintain their poor relations, and not burthen the church with them, is, (v. 16.) that it tnay relieve them that are widows indeed. Observe, Charity misplaced, is a great hinderance to true charity; therefore there should be prudence in the choice'of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be tWfe more for those who are real objects of charity.

3. He gives directions concerning the characters of the widows, that were to be taken into the number to receive the church's chanty : not under sixty years old, or any who have divorced their husbands, or been divorced from them, and have married again ; she must have been the wife of one man, such as had been a house-keeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work.

Here are instances of such good works as are pro per to l)e done by good wives ; If she have brougfit up children : he does not say. If she have borne children, {children are a heritage of the Lord,) that depends on the will of God; but if she had not children of her own, yet, if she had brought up children. If she have lodged strangers, and washed the saints* feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the si)reading of the gospel—washing of the feet of their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress, must shew mercy when they are in prosperity.

4. He cautions them to take heed of admitting into the number those who are likely to be no credit to them, T. 11. The younger widows refuse; they will be wearv of iheir employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a /irst love, (Rev. 2. 4.) and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust rej^osed in them it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head ; besides, the apostle here advises the younger widows to marry, (x-. 14.) which he would not if hereby they must have broken their vows. Dr. \\'hitby well observes, " If this faith referred to a jiromise made to the church not to marry, it could not be called their first faith," v. 13. Withal they learn to be idle, and not only idle, but tatlers, Sec. Observe, It is seldom that those who are idle, are only idle, they learn to be tatlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as

1. TIMOTHY, V.

•was fit for the deaconesses, (or the widows who were taken among the church's poor,) let them marry, bear children, &;c. v. 14 Observe, If house-keepers do not mind their business, but are tatlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, v. 15.

Wc learn hence, (1.) In the primitive church there was care taken of poor widows, and provision made for them; the churches of Christ in these days should follow so good an example, as far as they are able. (2.) In the distribution ot the church's charity, or alms, great care is to be taken, that those share in the bounty, who most want it, and best deserve it; a widow "was not to be taken into the primitive church, that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure ; but the younger •widows refuse, for nvhen they have begun to wax •wanton against Christ, they will marry. (3.) The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature, (such as the business of deaconesses,) or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. (4.) Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relie\ e them that are widows indeed: rich people should be ashamed to burthen the church with their poor relations, when it is with difficulty that those are supplied, who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.

17. Let the elders that rule well, be counted worthy of double honour, especially they who labour in the word and doctrine. 18. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. 19. Against an elder receive not an accusation, but before two or three witnesses. 20. Them that sin rebuke before all, that others also may fear. 21. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality. 22. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. 23. Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. 24. Some men's sins are open beforehand, going belbre to judgment; and some men they follow after. 25. Likewise also the good works of some are manifest beforehand : and they that are otherwise, cannot be hid.

Here are directions concerning ministers.

I. Care must be taken that they be honourably maintained; {v. 17.) J.rt the elders that rule well, be counted worthy of double honour, of double maintenance, double to what they have had, or to what others have ; es/iecially they who labour in the word and doctrine, those who are more laborious than

others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them, and another to i-ule them, but the work was done by one and the same person.

Some have imagined that by the elders that rule well, the apostle means lay-elders, who were em ployed in iniling, but not in teaching; they wen-concerned in church-government, but did not med die with the administration of the word and sacra ments; and I confess this is the plainest text of scrip ture that can be found to countenance such an opinion ; but it seems a little strange, that mere rulmg elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruhng the church ; and it is more strange that the apostle should take no notice of them when he treats of church-officers ; but, as it is hinted before, they had not, in the primitive church, one to preach to them, and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things, ruling well, and labouring in tlie word and doctrine; this was the main business of elders or presbyters in the days of the apostles. 2. The honour due to them who were not idle, but laborious in this work ; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this.command concerning the maintenanoe of ministers, that we would think foreign ; but it intimates what a significancy there was in many of the laws of Moses, and particularly in that. Thou shalt not muzzle the ox that treads out the coivi, Deut. 25. ^. The beasts that were employed in treading out the corn, (for that way they took instead of threshing it,) were allowed to feed while they did work, so that the more work they did, the more food they had ; therefore let the elders that labour in the word and doctrine, be well provided for; for the labotirer is worthy of his reward, (Matt. 10. 10.) and there is all the reason in the world that he should have it.

We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants ? The ox only treads out the corn, of which they make the bread that perishes; but ministers break the Ijread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that they who preach the gospel should live of the gospel, (1 Cor. 9. 14.) so it is their just due, as much as the reward of the laljourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.

II. Concerning the accusation of ministers; {v. 19.) Jlgainst an elder receive not an accusation, but before two or three witnesses: here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation, it must not be a flying vmceitain rc])ort; but an accusation, containing a certain charge, must l)e drawn u]). Further, He is not to be jjrocceded against by way of inquiry ; this is according to the modern practice of the Inquisition, which draws up articles for men to ])urge themselves of such crimes, or else to accuse themselves; but, according to the advice of St. Paul, there must be an accusation brought against an elder. 2. This accusation is not to lie received, unless sujjported by two or three credible witnesses ; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular man-

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ner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care must be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but, {v. 20.) t/iem that sin, rebuke before all; thou needest not be so tender of other people, but rebuke them publicly." Or, "them that sin before all, rebuke before all, that tlie plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall, may take warning by the rebuke given them for it, that others also may fear."

(1.) Public scandalous sinners must be rebuked publicly; as their sin has been public, and committed before many, or at least come to tiie hearing of all, so tlncir reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; as it was ordered under the law, that public offenders should receive public punishment ; and all Israel shall hear, and fear, and do no more wickedly.

III. Concerning the ordination of ministers; {x\ 22.) Lay hands suddenly on no man ; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications tor it.

Some understand it of absolution; "Be not too hasty in laying hands on any, remit not the censure of the church to any, till first time be taken for the proof of their sincerity in their repentance, neither ie partakers of other men^s sins; implying, that those who are too easy in remitting the censures of the church, encourage others in the sins Avhich are thus connived at, and make themselves thereby guilty. Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep ihjself pure, not only from doing the like thyseli, but from countenancing it, or being any way accessary to it in others."

Here is, 1. A caution against rash ordination of ministers, or absolution of those who have been under church-censures ; " Lay hands suddenly on no man." 2. Those wlio are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will 'be pure; the grace of God makes juid keeps us pure, but it is by our own endeavours.

The 24th and 25th verses seem to refer to absolution ; So7nevten's sins are open beforehaiid, going before to Judgment, and some follow after, &c. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders, that they have occasion to deal with.

(1.) Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure.

(2.) Others, they follow after ; their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution.

(3.) As to the evidences of repentance; The good works of some are manifest beforehand, jind they that are othemvise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not.

[1.] There are secret, and there are open sins; some men's sins are open beforehand, and going before unto judgment, and some they follow after.

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[2.] Sinners must be differently dealt with by the church. [3.] The effects of church-censures are very different; some are thereby humbled and Ijrought to repentance, so that their good works are manifest beforehand, while it is quite otherwise witii others. [4.] The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts. iMstlij, As to Timothy himself.

1. Here is a charge to him to be careful of his office : and a solemn charge it is ; / charge thee before God, as thou wilt answer it to God before the holy and elect angels ; observe these things without /lartiality, v. 21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against ])artialit).

2. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge : and woe to them if they have been partial in their ministrations, out of any woi-ldly politic view.

3. He charges him to take care of his health ; Drink no longer water. Sec. It seems, Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for that reason Paul advises him to use wine for the helping of his stomach, and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to mucii wine ; so much as may be for the health of the body, not so as to distemper it; for God has made wine, to rejoice man's heart. (1.) It is the will of (iod, that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves ; but to use them so as they may be most fit and helpful to us in the service of God. Observe, (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of ordei", and who labour under infirmities. Gix'e strong drink unto him that is ready to perish, and wine to those that a7-e of heavy hearts, Y'rov. 51. 6. (3.) Wine hhould be used as a help, and not a hinderance, to our work and usefulness.

CHAP. VI.

I. He treats of the duty of servants, v. I, 2. 11. Of false teachers, v. 3 .. 5. III. Of godliness and covetousness, v. 6 . . 10. IV. What Timotliy waste flee, and what to follow, V. 11, 12. V. A solemn charge, v. 13. . 16. VI. A charge for the rich, v. 17.. 19. And lastly, A charge to Timothy, v. 20, 21.

1. T ET as many servants as are under JLi the yoke count their own masters wortliy of all honour, that the name of God and liis doctrine be not blasphemed. 2. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because^ they are faithful and beloved, partakers of the benefit. These things teach and exhort. 3. If any man teach otherwise, and consent not to wholesome words, ci^en the words of the Lord Jesus Christ, and to the doctrine which is according to godliness, 4. He is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 5. Perverse disputings of men of corrupt minds, and destitute of the truth,

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supposing that gain is godliness: from such withdraw thyself.

Here is,

I. The duty of servants. He had spoken before of church-relations, here of our family-relations. Servants are here said to be under the yoke, which denotes both subjection and labour; they are yoked to work, not to be idle. If Christianity finds servants under the yoke, it continues them under it; for the gospel does not cancel the obligations any lie under, either by the law of nature, or by mutual consent. They must respect their masters, count them •worthy of all honour, (because they are their masters,) of all the respect, observance, compliance, and obedience, that are justly expected from servants to their masters. Not that they were to think that of them which they were not; but as their masters they must count them worthy of all that honour which was fit for them to receive, that the name of God be not biasfihemed. If servants that embraced the Christian religion, should grow insolent and disobedient to their masters, the doctrine of Christ would be reflected on for their sakes, as if it had made men worse livers than they had been before they had received the gospel. Observe, If the professors of religion misbehave themselves, the name of God and his doctrine are in danger of being blasfih'ejned by those who seek occasions to speak evil of that -worthy name by ivhich ive are called. And this is a good reason why we should all conduct ourselves well, that we may prevent the occasion which manv seek, and will be very apt to lay hold of, to speak ill of religion for our sakes.

Or suppose the master were a Christian, and a believer, and the servant a believer too, would not that excuse him, because in Christ there is rieither bond nor free ? No, by no means, for Jesus Christ did not coine to dissolve the bond of civil relation, but to strengthen it; They that have believing masters, let not them des/iise them, because they are brethren ; for that brotherhood relates only to spiritual privileges, not to any outward dignity or advantage; (those misunderstand and abuse their religion, who make it a pretence for denying the duties that they owe to their relations ;) nay, rather do them service, because they are faithful and beloved. They must think themselves the more obliged to serve them, because the faith and love that bespeak men Christians, oblige them to do good ; and that is all wherein their service consists. Observe, It is a great encouragement to us in doing our duty to our rel:itio:js, if we have reason to think they are faithful and l)e-loved, ajid /lartakers of the benefit, that is, of the benefit of Christianity. Again, BeHeving masters and servants are brethren, and partakers of the benefit ; for in Christ Jesus there is neither bond nor free, for ye are all one in Christ Jesus, Gal. 3. 28. Timothy is appointed to teach and exhort these things. Ministers must preach not only the general duties of all, but the duties of particular relations.

II. Paul here warns Timothy to withdraw from those who cornipted the doctrine of Christ, and made it the subject of strife, debate, and controversy ; If ctny man teach otherwise, (v. 3— 5.) do not preach practically ; do not teach and exhort that which is for the promoting of serious godliness ; if he will not consent to wholesome words, words that have a direct tendency to heal the soul, if he will not consent to these, even the words of our Lord Jesus Christ. Observe, We are not required to consent to any words as wholesome words, except the words of our Lord Jesus Chi'ist; but those we must give our unfeigned assent and consent to, and to the doctrine which is according to godliness. Observe, The doctrine of our Lord Jesus is a docti-ine according to godliness ; it has a direct tendency to make

people godly; but he that does not act agreeably, ia firoud, {y. 4.) and contentious, ignorant, and does a great deal of mischief to the church, knowing nothing. Observe, Commonly those are most proud, who know least; for with all their knowledge they do not know themselves, but dote about questions. Those who fall off from the plain practical doctrines of Christianity, fall in with controversies, which eat out the life and power of religion ; they dote about questions and strifes of words, which do a great deal of mischief in the church, are the occasion of envy, strife, railings, and evil surmisings. When men are not content with the words of our Lord Jesus Christ, and the doctrine which is according to godliness, but will frame notions of their own, and impose them, and that too in their own words, which man's wisdom teaches, and not in the words which the Holy Ghost teaches, (1 Cor. 2. 13.) they sow the seeds of all mischief in the church. Hence come fierveise disfiutings of men nf corrupt minds, {v. 5.) disputes that are all subtlety, and no solidity. Observe, Men of corrupt minds are destitute of the truth. The reason why men's minds are coniipt, is, because they do not stick to the truth as it is in Jesus: supposing that gain is godliness,m'dk\x\g religion truckle to their secular interest. From such as these Timothy is warned to withdraw himself.

W^e observe, (1.) The words of our Lord Jesus Christ are wholesome words, they are the fittest to prevent or heal the church's wounds, as well as to heal a wounded conscience ; for Christ has the tongue of the learned, to speak a word in season to him that is weary, Isa. 50. 4. The words of Christ are the best to prevent ruptures in the church ; for none who profess faith in him, will dispute the aptness or authority of his words, who is their Lord and Teacher : and it has never gone well with the church, since the words of men have claimed a regard equal to his words, and in some cases a much greater. (2.) Whoever teaches otherwise, and does not consent to these wholesome words, he is proud, knowing nothing ; for pride and ignorance commonly go together. (3.) St. Paul sets a brand only on those who consent not to the words of our Lord Jesus Christ, and the doctrine which is according to godliness ; they are proud, knowing nothing : other words more wholesome he knew not. (4.) We learn the sad efitcts of doting about questions and strifes of words ; of such doting about questions comes envy, strife, evil surmisings, and perverse dis-putings ; when men leave the wholesome words of our Lord Jesus Christ, they will never agree in other words, either of their own or other men's inventions, but will pcr])etually wrangle and (juarrel about them ; and this will produce envy, when they see the words of others preferred to those tlicy have adopted for their own ; and this will be attended with jealousies and suspicions of one anotlier, called here evil surmisings ; then they will proceed to perverse disputings. (5.) Such jjersons as are given to perverse dis]nitings, api^ear to be men of corrupt minds, and destitute of the truth ; especially such as act in this manner for the sake of gain, which is all tlieir go<Uiness, sujiposing gain to be godliness, contrary to the apostle's judgment, who reckoned godliness great gaui. (6.) Good ministers and Christians will withdraw themselves from such ; " Come out from among them, my peo])le, and be ye separate," says the Lord : from such withdraw thyself.

6. But godliness with contenlment is great gain. V. For we brought nothing into Mw'world, and it is certain we can carry nothing out. 8. Ami having food and raiment, let us be therewith content 9. But they that will be rich fall into temp-

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tation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10. Vox the love /of money is the root of all evil; which while /some coveted after, they have erred from I the faith, and pierced themselves through with many sorrows. 11. But thou, O man of God, flee these things; and follow after . righteousness, godliness, faith, love, pa-* tience, meekness. 12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

From the mention of the abuse which some put upon religion, (making it to serve their secular advantages,) the apostle takes occasion to shew the excellency of contentment, and the evil of covet-ousness.

I. The excellency of contentment, t;. 6—8, Some account Christianity an advantageous profession for this world; in the sense they mean, it is false; yet it is undoubtedly true, that though Christianity is the worst trade, it is the best calling, in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a Sony trade; but they that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come. The truth he lays down, is, that godliness with contentment is great gain^ Some read it, godliness with a comfietency ; that is, if a man have but a little in this world, yet if he have but enough to carry him through it, he needs desire no moi-e, his godliness with that Avill be his great gain; for a little which a righteous man has, is better than the riches of many wicked, Ps. o7. 16. We read it, godliness with contentment; godliness is itself gi'cat gain, it is profitable to all things; and wherever tliere is true godliness, there will be contentment; but those that are arrived at the highest pitch of contentment with their godliness, are certainly the easiest, happiest people in this world. Godliness with contentment, that is, Christian contentment, (content must come from principles of godliness,) is great gain ; it is all the wealth in the world. He that is godly, is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world, he has enough.

Here we have, 1. A Christian's gain, it is godliness with contentment, this is the true way to gain, yea, it is gain itself. 2. A Christian's gain is great, it is not like the little gain of worldlings, who are so fond of a little worldly advantage. 3. Godliness is ever accompanied with contentment in a greater or lesser degree ; all truly godly people have learned with St. Paul, in whatever state they are, to be therewith content, Phil. 4. 11. They are content with what God allots for them, well knowing that is best for them. Let us all then endeavour after godliness with contentment.

The reason he gives for it, is. For we brought nothing with us into this world, and it is certain we can carry nothing out, v. 7. This is a reason why we should be content with a little.

(1.) Because we can challenge nothing as a debt that is due to us, for we came naked into the world; whatever we have had since, we are obliged to the providence of God for it; but he that gave, may take what and when he pleases. We had our beings, our bodies, our lives, (which are more than meat, which are more than i*aiment,) when we came into the world, though we came naked, and !!

brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have ? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day ; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage.

(2.) We shall carry nothing with us out of this world; a shroud, a coffin, and a grave, arc all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us ! Eccl. v. 15, 16.

From hence he infers, (v. 8.) Having food and 7-aiment, let us be therewith content. Food and a covering including habitation as well as i-aiment Observe, If God give us the necessarv supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less ; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us, we ought to be content: this was Agur's prayer. Give me neither fioverty nor riches; feed me with food convenient for mc, Prov. 30. 8.

Here we see, [1.] The folly of placing our happiness in these things, when 'we did not bring any thing into this world with us, and we can carry nothing out. What will these do when death shall strip them of their happiness and portion ? And they must take an everlasting farewell of all these things on which they have so much doted.' They may say with poor Micah, Ye have taken away my gods ; and what have I more? Judges 18. 24. [2.] The necessaries of life are the bounds of a true \ Christian's desire, and with these he will endeavour ' to be content; his'desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these he may hope to enjoy, having food and raiment.

II. The evil of covetousness ; {v. 9.) They that will be rich, fall into temptation and a S7xare, that is, that set their hearts upon the wealth of this world, and are resolved, right or wrong, they will have it. It is not said, they that are rich, but they that wih be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. They that are such, fall into tem/ifation and a snare, unavoidably; for when the Devil sees which way their lusts carry them, he will soon bait his hook' accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts.

The apostle supposes, 1. Some will bench ; they are resolved upon it, nothing short of a great abundance will satisfy. 2. Such will not be safe or innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, &c. 3. Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition. 4. It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them ; hurtful, and therefore we should be afraid of them, especially considering to what degree thev are hurtful, for they drown men in destruction and fierdifion.

The love of money is the root of all exnl, v. 10 What sins will not men be drawn to by the love of money ? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while

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they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through ivith many sorrows.

(1.) Observe what is the root of all evil; the love of money : people may, have money, and yet not love it; but if they love it inordinately, it will push them on to all evil. (2.) Covetous persons will quit the faith, if that be the way to get money, which •while sojne coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, 2 Tim. 4. 10. For the Avorld was dearer to him than Christianity.

Observe, Those that err from the faith, pierce themselves with many sorrows ; those that depart from God, do but treasure up sorrows for themselves.

III. Hence he takes occasion both to caution Timothy against their lusts, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. ' He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God.

1. He charges Timothy to take heed of the love of money, which had been so pernicious to many; Flee these things. It is ill becoming any men, but especially men of God, to set their hearts upon the thmgs of this world ; men of God should be taken up with the things of God.

2. To arm him against the love of the world, he directs him to follow that which is good; Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation toward men, godliness toward God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. They that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness: patience to bear both the rebukes of Providence, and the reproaches of men, and meekness wherewith to instruct gainsayers, and pass by the affronts and injuries that are done us.

Observe, It is not enough that men of Ciod flee these things, but they must follow after what is directly contrary thereto. Further, what excellent persons men of God are, who follow after righteousness ! They are the excellent of the earth, and, being acceptable to God, they should be approved of men.

3. He exhorts him to do the part of a soldier ; Fight the good fght of faith. Note, Those who will get to heaven, must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Again, It is a* good fight, it is a good cause, and it will have a good issue ; further, it is the fight of faith ; we do not war after the flesh, for the weapons of our warfare are not carnal, 2 Cor. 10. 3, 4.

4. He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lav hold nn, as those that are afraid of coming short of it, and losing it. I.av hold, and take heed of losing your hold. Holdfast that which thou hast, that no man take thy crown. Rev. 3. 11. (3.) We are called to the fight, and to lay hold on eternal life. (4.) The profession Timothy and all faithful ministers make before many witnesses is a good profession ; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them unto this.

13. f give thee charge in the sight of

God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; 14. That thou keep this commandment without spot, unrcbukable, until the appearing of our Lord Jesus Christ: 15. ^^'hich in his times he shall shew, 7/7/0 is the blessed and only Potentate, the King of kings, and Lord of lords; 16. Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see : to whom be honour and power everlasting. Amen. 17. Ciiarge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy ; 18. That they do good, that they be rich in good works, ready to distribute, willing to communicate; 19. Laying up in store for themselves a good foimdation against the time to come, that they may lay hold on eternal life. 20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: 21. Which some professing have erred concerning the faith. Grace be with thee. Amen.

He charges him to keep this commandment without spot; that is, the whole work of his ministry, all the trust reposed in him, all the service expected from him, he must keep it without spot, unrcbukable; he must conduct himself so in his ministry, that he might not lay himself open to any blame, or incur any blemish.

What are the motives to move him to this ?

I. He gives him a solemn charge; I give thee a charge i?i the sight of God, that thou do this. He charges him, as he will answer it at the great day to that God whose eyes are upon us all, who sees what we are, and what we do. God, who quickens all things, who has life in himself, and is the Fountain of life. This should quicken us to the service of God, that we serve a God who quickens all things. He charges him before Christ Jesus, to whom in a peculiar manner he stood related as a minister of his gospel; who before Pontius Pilate wit?iessed a good confession.

Observe, Christ died not only as a Sacrifice, but as a Martyr; and he witnessed a good confession when he was arraigned before Pilate, saying, (John 18. 36, 37.) i'T/i/ kingdom is not of this world: I an: C077ie to bear witness unto the truth. That good confession of iiis before Pilate, il/z/ kingdom is not of this world, should be effectual to draw off all his followers, both ministers and people, from the love of this world.

II. He reminds him of the confession that he himself had made ; Thou hast professed a good profession before many witnesses; (v. 12.) when he was ordained by the laying on of the hands of the pres-bvtery. The obligation of that was still upon him, aiid lie must live up to that, and be quickened by that, to do the work of his ministry.

. III. He reminds him of Christ's second coming; " Keep this commandment, until the appearing of > our Lord Jesus Christ; keep it as long as *^''^/

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livest, till Christ come at death to give thee a discharge. Keep it with an eye to his second coming, when we must all give an account of the talents we have been intrusted with," Luke 16. 2.

1. The Lord Jesus Christ will appear, and it will be a glorious appearing, not like his first appearing in the days of his humiliation. 2. Ministers should have an eye to this appearing of the Lord Jesus Christ in all their ministrations. 3. Till his appearing they are to keep this commandment without spot, unrebukable.

Mentioning the appearing of Christ as one that loved it, he loves to speak of it, and loves to speak of him who shall then appear. The appearing of Christ is certain ; (he shall shew it;) but it is not for us to know the time and season of it, for the Father has kept that in his own power: let this suffice us, that in time he shall shew it, in the time that he thinks fit for it.

Concerning Christ and God the Father he here speaks great things.

(1.) That God is the only Potentate ; the powers of earthly princes are all derived from him, and depend upon him. The powers that are, are ordained of God, Rom. 13. 1. He is the only Potentate that is absolute and sovereign, and perfectly independent.

(2.) He is the blessed and only Potentate, infinitely happy, and nothing can in the least impair his happiness.

(3.) He is King of kings, and Lord of lords. All the kings of the earth derive their power from him ; he gave them their crowns, they hold them under him, and he has a sovereign dominion over them. This is Christ's title, (Rev. 19. 16.) iifiori his vesture and his thigh ; for he has a name higher than the kin^s of the earth.

(4.) He only has immortality; he only is immortal in himself, and has immortality as he is the Fountain of it, ftir the immortality oi angels and spirits is derived from him.

(5.) He dwells in inaccessible light; light which no man can a/i/iroach unto: no man can get to heaven, but those whom he is pleased to bring thither, and admit into his kingdom.

(6.) He is invisible ; whom no man hath seen, nor can sic. It is impossible that mortal eyes should bear the brightness of the divine glorj'. No man can see God, and live.

Having mentioned these glorious attributes, he concludes with a doxology ; To him be honour and fioiver everlasting, ./linen. God having all power and honour to himself, it is our duty to ascribe all power and honour to him.

[].] \\'hat an evil is sin, when committed against ! sucli a (iotl, the blessed and only Potentate ! The evil of it rises in proportion to the dignity of him against whom it is committed. [2.] Great is his condescension, to take notice of such mean and vile creatures as we arc. \\'hat are we then, that the blessed God, the King of kintrs, and Lord of lords, should seek after us ? [3.] Blessed are they who are admitted to dwell with this great and blessed Potentate ; Hafilnj are thy men, (says the queen of Sheba to king Solomon,) hafijnj are these thii servants, who stand continually before thee, 1 Kings 10. 8. Much more happy are they who are allowed to stand before the King of kings. [4. ] Let us love, adore, and praise, the great God ; for who shall not fear thee, O Lord, and glorify thy name ? For thou onlv art holy. Rev. 15. 4.

The apostle adds, by way of postscript, a lesson for rich people, v. 17 —19. Timothy must charge them that are rich to take care of the temptations, and improve the opportunities, of their prosperous estate. First, Caution them to take heed of prid'*. That

; is a sin that easily besets rich people, whom the i world smiles upon. Charge them that they be not high-minded, or think of themselves above what is I meet, or be puffed up with their wealth.

Secondly, Caution them against vain confidence in their wealth ; Charge them that they trust not It. uncertain riches. Nothing is more uncertain than the wealth of this world ; many have had much of it one day, and been stripped of all the next. Riches make themselves wings, and fly away as an eagle, &c. Prov. 23. 5.

Thirdly, He must charge them to trust in God, the Itfing God; to make him their Hope, who giv-eth us richly all things to enjoy. They who are rich, must see God giving them their riches, and giving them to enjoy them richly ; for many have riches, but enjoy them poorly, not having a heart to use them.

Fourthly, He must charge them to do good with what they have ; (for what is the best estate worth, any more than as it gives a man an opportunity of doing so much the more good ?) that they be rich in good works. Those are truly rich, who are rich in good works. That they be ready to distribute, willing to communicate: not only to do it, but to do it willingly, for God loves a cheerful giver.

Fifthly, He must charge them to think of another world, and prepare for that which is to come by works of charity— laying up in store a good foundation against the time to come, that they may take hold on eternal life.

1. Ministers must not be afraid of the rich; be they ever so rich, they must speak -to them, and charge them. 2. They must caution them against pride, and vain confidence in their riches, that they be not high-minded, nor trust in uncertain riches. Stir them up to works of piety and charity, that they do good, &c. 3. This is the way for the rich to lay up in store for themselves for the time to come, that they may lay hold on eternal life ; in the way of well-doin^ we are to seek for glory, honour, and immortality, and eternal life will be the end of all, Rom. 2. 7. 4. Here is a lesson for ministers in the charge given to Timothy ; Keefi that which is committed to thy trust. Even' minister is a trustee, and it is a treasure committed to his trust, which he has to keep. The truths of God, the ordinances of God, keep these, avoiding fxrofane and vain babblings ; not affecting human eloquence, which the apostle calls vain babblings, or human learning, which often opposes the truths of God, but keep close to the written word, for that is committed to our trust. Some who have been very proud of their learning, their science, which is falsely so called, have bv that been debauched in their principles, and been drawn away from the faith of Christ, which is a good reason why we should keep to the plain word of the gospel, and resolve to live and die by that.

Observe, (1.) Ministers cannot be too earnestly exhorted to keep what is committed to their tnist, because it is a great trust lodged with them ; 0 Timothy, kee/i that 7vhich is committed to thy trust 1 as if he had said, "I cannot conclude without charging thee again ; whatever thou doest, be sure to keep this trust, for it is too great a trust to be betrayed." (2.) Ministers are to avoid babblings, if they would keep what is committed to them, because they are vain and profane. (3.) That science which opposes the truth of the gospel, is falsely so called ; it is not true science, for if it was, it would approve of the gospel, and consent to it. (4.) Those who are so fond of such science, are in great danger of erring conceming the faith ; they who are for advancing reason above faith, are in danger of leaving faith. Lastly, Our apostle concludes with a solemn praver and benediction ; Grace be with thee. Amen. Observe, This is a short, vpt comprehensive prayer for

II. TIMOTHY, I.

our friends. Grace be with them, for grace comprehends in it all that is good, and grace is an earnest, yea a beginning, of glory j for wherever God

gives grace, he will give glory, and will not withhold any good thing from him who walketh uprightly. Grace be with you all. Amen.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS

OF THE

SECOND EPISTLE OF ST. PAUL TO TIMOTHY.

Completed hy Mr. Atkinson.

THIS second epistle Paul wrote to Timothy from Rome, when he was a prisoner there, and in danger of his life ; this'is evident from these words, / am now ready to be offered, and the time of my departure is at hand, ch. 4. v. 6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors ; and that he had been brought before the emperor Nero, which he calls hisjirst answer, when no man stood with him, but all men forsook him, ch. 4 v. 16. And interpreters agree that this was the last epistle he wrote.

Where Timothy now was, is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist, as to his personal conduct and behaviour.

II. TIMOTHY, I.

CHAP. I.

After this introduction, (v. 1, 2.) we have, I. Paul's sincere love to Timothy, v. 3.. 5. II. Divers exhortations given to him, v. 6.. 14. III. He speaks of Phygellus andHer-mopenes, with others, and closes with Onesiphorus, v. 15, to the end.

l.XJAUL an apostle of Jesus Christ by Jt the will of God, according to the promise of life which is in Christ Jesus, 2. To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 3. I thank God, whom I serve from imj forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day ; 4. Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy •, 5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice ; and I am persuaded that in thee also.

Here is,

1. The inscription of the epistle ; Paul calls him-

self an apostle by the will of God, merely by the good pleasure of God, and by his grace, which he professes himself unworthy of, according to the firo-mise of life which is in Christ Jesus, according to the gospeL The gospel is the promise of life in Christ Jesus; life the end, and Christ the Way, John 14. 6. The life is put into the promise, and both are sure in Christ Jesus the faithiul Witness ; for all the promises of God in Christ Jesus are yea, and all amen, 2 Cor. 1. 20. He calls Timothy his beloved son ; Paul felt the warmest affection for him, both because he had Ijeen an instiiiment of his conversion, and because as a son with his father he had served with him in the gospel.

We here learn, (1.) St. Paul was an apostle of Jesus Christ by the will of God ; as he did not receive the gospel of man, nor was taught it, but had it by the revelation of Jesus Christ, (Gal. 1. 12.) so his commission to be an apostle was not by the will of man, but of God : in the former epistle he says it was by the commandment of God our Saviour, and here by the will of God ; Co<l called him to be an apostle. (2.) We have the promise of life, blessed be God for it, in hope oftternal life, 7vhich God, who cannot lie, promised before the world began. Tit 1. 2. It is a promise to discover the freeness and certainty of it. (3.) This, as well as all other promises, is in and through Jesus Christ; they all take their rise from the mercy of God in Christ,

655

and they are sure, so that we may safely depend on them. (4.) The grace, mercy, and peace, which even St. Paul's dearly beloved son Timothy wanted, comes from God the Father and Christ Jesus our Lord; and therefore the one as well as the other is the Giver of these blessings, and ought to be applied to for them. Lastly, The best want these blessings, and they are the best we can ask for our dearly beloved friends, that they may have grace to help them in the time of need, and mercy to pardon what is amiss, and so may have peace with God the Father and Christ Jesus our Lord.

2. Paul's thanksgiving to God for Timothy's faith and holiness: he thanks God that he remembered Timothy in his prayers. Observe, Whatever good we do, and whatever good office we perform for our friends, God must have the glory of it, and we must give him thanks. It is he who puts it into our hearts to remember such and such in our prayers. Paul was much in prayer, he prayed night and day ; in all his prayers he was mindful of his friends, he particularly prayed for good ministers, he prayed for Timothy, and had remembrance of him in his prayers night and day ; lie did this without ceasing; prayer was his constant business, and he never forgot his friends in his prayers, as we often do. Paul served God from h\s forefathers with a fiure conscience. It was a comfort to him, that he was born in God's house, and was of the seed of those that served God; as likewise that he had served him with a pure conscience, according to the best of his light; he had kept a conscience void of offence, and made it his daily exercise to do so. Acts 24. 16. He greatly desired to see Timothy, out of the affection he had for him, that he might have some conversation with him, being mindful of his tears at their last parting. Timothy was sorry to part with Paul, he wept at ]) irting, and therefore Paul desired to see him again, because he had perceived by that what a true affection he had for him. He thanks God that Timothy kept up the religion of his ancestors, v. 5. Observe, The entail of religion descended upon Timothy by the mother's side; he had a good motlier, and a good grandmother: they believed, though his father did not. Acts 16. It is a comfortable thing when children imitate the faith and holiness of their godly parents, and tread in their steps, 3 John 4. Dwelt in thy grandmother and thy mother, and lam persuaded that in thee also. Paul had a very charitable opinion of his friends, was very willing to hope the best concerning them; indeed he had a great deal of reason to believe well of Timothy, for he had no man like-?ninded, Phil. 2. 10.

Observe, (1.) We are, according to St. Paul, to serve God with a pure conscience, so did his and our pious forefathers; this is to draw near with a true heart, in full assurance of faith, having our heart sfirinkled from an evil conscience, Heb. 10. 22. (2.) In our prayers we are to remember without ceasing our friends, especially the faithful ministers of Christ; St. Paul had remembrance of his dearlv beloved son Timotliy in his prayers night and day. (3.) The faith that dwells in "real believers, is unfeigned ; it is without hypocrisy, it is a faith that will stand the trial, and it dwells in them as a living principle. It was the matter of St. Paul's thanksgiving, that Timothy inherited the faith of his mother Eunice and his grandmother Lois, and ought to be our's, whenever we see the like ; we should rejoice wheresoever we see the grace of God ; so did Barnabas, Acts 11. 23, 24. i rejoiced greatly that I found of thy children walking in the truth, 2 John 4.

6. Wherefore I put thee in remembrance that thoil stir up the gift of God, which is in thee by the putting on of my hands. 7.

For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind. 8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God ; 9. Who hath saved us, and called ns with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began ; 10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death,and hath brought life and immortality to light through the gospel: 11. Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. 12. Vox the which cause I also suffer liiese things; nevertheless I am not ashamed : for I know whom I have believed, and I am persuaded that he is able to keep that which 1 have committed unto him against that day. 13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.

Here is an exhortation and excitation of Timothy to his duty ; {y. 6.) I put thee in remembrance : the best men need remembrancers; what we know we should be reminded of; (2 Pet. 3. 1.) I write this, to stir up your pure minds by way of remembrance.

I.. He exhorts him to stir tip the gift of God that was in him. Stir it up as fire under the embers. It is meant of all the gifts and graces-that God had given him, to qualify him for the work of an evangelist, the gifts of the Holy Ghost, the extraordinary gifts that were confeiTed by the imjjosition of the apostle's hands. These he must stir up; he must exercise them, and so increase them : use gifts, and have gifts ; to him that hath shall be given ; (Matt. 25. 29.) he must take all opportunities to use these gifts, and so stir them up, for that is the best way of increasing them.

Whether the gift of God in Timothy was ordinary or extraordinary, (though I incline to the latter,) he must stir it up, otherwise it would decay. Further, you see that this gift was in him by the putting on of the a])ostle's hands, which I take to be distinct from his ordination, which was performed by the hands of the presbytery, 1 Tim. 4. 14. It is probable that Timothy had the Holy Cihost, in his extraordinary gifts and graces, conferred on him by the laying on of the apostle's hands, (for I reckon non(r but the apostles had the power of giving the Hoi) Cihost,) and afterward, being thus richly furnished for the work of the ministry, was ordained by the presbytery.

The great hinderance of usefulness in the increase of our gifts, is, slavish fear; therefore he warns him against this; God hath not given us the spirit of fear ; {y. 7.) it was through base fear that the evil servant buried his talent, and did not trade with it. Matt. 25. 25. Now God hath therefore armed us against the spirit of fear, by often bidding us fear not; " Fear not the face of man ; fear not the dangers you may meet with in the way of your duty." God hath delivered us from the spirit of fear, and hath given

II. TIMOTHY, 1.

us the smrit of fioiver, and of love, and of a sound mind. The spirit of fiower, of courage and resolution, to encounter difficulties and dangers; the spirit of love to God, which will cany us through the opposition we may meet with, as Jacob made nothing of the hard service he was to endure for Rachel. The spirit of love to God will set us above the fear of man, and all the hurt that man can do us. And the spirit of a sound mind, or quietness of mind, a peaceable enjoyment of ourselves, for we are oftentimes discouraged in our way and work by tlie creatures of our own fancy and imagination, which a sober, solid thinking mind would obviate, and would easily answer.

The Spirit God gives to his ministers, is not a fearful, but courageous Spirit; it is a Spirit of power, for they speak in his name who has all power, both in heaven and earth ; and it is a Spirit of love ; for love to God and the souls of men must inflame ministers in all their service ; and it is a Spirit of a sound mind, for they sjjeak the words of truth and soberness.

II. He exhorts him to count lipon afflictions, and get ready for them ;'' Be Jiot thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. be not thou ashamed of the gospel, of the testimony thou hast borne to it." The gospel of Christ is what we have none f f us reason to be ashamed of. We must not be ashamed of those who are suffering for the gospel of Christ. Timothy must not be ashamed of good old Paul, though he was now in bonds. As he must not be afraid of suffering himself, so he must not be afraid of owning those who were sufferers for the cause of Christ.

1. The gospel is a testimony of our Lord; in and by that he bears testimony of himself to us, and by professing our adherence to it we bear testimony of him and tor him. 2. St. Paul was the Lord's prisoner, his prisoner; for his sake he was'bound with a chain, Eph. 4. 1. 3. We have no reason to be ashamed either of the testimony of our Lord, or of his prisoners; if we are ashamed of either now, Christ will be ashamed of us hereafter; '^But be thou partaker of the afflictions of the gosfiel according to the power of God, expect afflictions for the gospel's sake, prepare for them, count upon them, be willing to take thy lot with the suffering saints in this world. Be partaker of the afflictions of the gospel;" (or, as it may be read. Do thou suffer idth the gospel;) "not only sympathize with those who suffer for it, but be ready to suffer with them, and suffer like them." If at any time the gospel be in distress, he who hopes for life and salvation by it will be content to suffer with it. Observe, (1.) Then we are likely to bear afflictions well, when we fetch strength and power from God to enable us to bear them : "Be thou partaker of the afflictions of the e;ospel, according to the power of (iod." (2.) All Christians, but especially ministers, must expect afflictions and persecutions for the sake of the gos-I)el. (3.) These shall be proportioned, according to the power of God (1 Cor. 10. 13.) resting upon us.

Mentioning (iod and the gospel, he takes notice what great things God has done for us by the gospel, V. 9, 10. To encourage him to suffer, he urges two considerations.

[1. ] He shews him the nature of that gospel which he was called to suffer for, and the glorious and gracious designs and p\irposes of it. It is usual with Paul, when he mentions Christ, and the gospel of Christ, to digress from his si^jjcct, and enlarge upon them ; so full was he of tliat which is all our salvation, and ought to be all our desire.

Observe, First, The gosj)el aims at our salvation ; he has saved us, and we must not think much to suffer for that which we hope to be saved by. He has begun to save us, and will complete it iii due time ; tor God calls those things that arc not, that are not

yet completed, as though they were; (Rom. 4. 17.) therefore he says, who has saved us.

Secondly, It is designed for our sanctification ; criif called us nvith a holy calling, called us to holiness. Christianity is a calling, a holy calling ; it is the calling wherewith we are called, it is the calling to which we are called, to labour in it. Observe, All who shall be saved hereafter, are sanctified now. Wherever the call of the gospel is an effectual call, it is found to be a holy call, making those holy, who are effectually called.

Thirdly, l*he rise of it is the free grace and eternal pui-pose of God in Christ Jesus. If we had merited it, it had been hard to suffer for it; but our salvation by it is of free grace, and not according to our works, and therefore we must not think much to suffer for it. This grace is said to be given us before the world began, that is, in the purpose and design of God from all eternity ; in Christ Jesus, for all the gifts that come from God to sinful man, come in and through Christ Jesus.

Fourthly, The gospel is the manifestation of this purpose and grace, by the appearing of our Saviour Jesus Christ, who had lain in the bosom of the Father from eternity, and was perfectly apprised of all his gracious purposes; by his appearing that gracious purpose was made manifest to us. Did Jesus Christ suffer for it, and shall we think much to suffer for it ?

Fifthly, By the gospel of Christ death is abolished ; he has abolished death, not only weakened it, but taken it out of the way, has broken the power of death over us; by taking away sin he has abolished death, (for the sting of death is sin, 1 Cor. 15. 56.) in altering the property of it, and breaking the power of it.

Death now of an enemy is become a friend, and is the gate by which we pass out of a troublesome, vexatious, sinful world, into a world of perfect peace and purity; and the power thereof is broken, for death does not triumph over those who believe th^ gospel, but they triumph over it. O death, where is thy stingF 0 grave, where is thy victory.^ 1 Cor. 15. 55.

Lastly, He has brought life and immortality to light by the gospel; he has shewed us another world, more clearly than it was before discovered under any former dispensation, and the happiness of that world, the certain recompense of our obedience by faith : we all with open face, as in a glass, behold the glory of God. He has brought it to light, not only set it before us, but offered it to us, by the gospel.

Let us value the gospel more tlian ever, as it is that whereby life and immortality are brought to light, for herein it has the ])re-eminence above all former discoveries ; so that it is the gospel of life and immortality, as it discovers them to us, and directs us in the ready way that leads thereto, as well as proposes the most weighty motives to excite our endeavours in seeking after glory, honour, and immortality.

[2.1 Consider the example of blessed Paul, v. 11, 12. He was appointed to preach the gospel, and particularly apjiointed to teach the Cientilcs. He thought it a cause worth suffering for, and why should not Timothy think so too ? No man needs to be afraid or ashamed to suffer for the cause of the gospel; / am not ashamed, says Paul, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed latto him against that day.

Observe, F'ir'st, (iood men often suffer many things for the best cause in the world ; for which cause I suffer these things; that is, "for my ])reaching, and acmering to the'gospel." Secoiully, They need nut to be ashamed, the cause will bear them out; but those who oppose it, shall be clothed with shame

11. TIMOTHY, ].

657

Observe, Thirdly, Those who trust in Christ, know whom they have trusted. He speaks with a holy triumph and exultation, as much as to say, " I stand on firm gr(.und. I know 1 have Iodised the gieat tiTjst in the hands of the best Trustee." ylnd am fiersuadtd, &c. \A'hat must we commit to Chiist ? The salvation of our souls, and their preservation to the heavenly kingdom ; and what we so commit tf) him he will keep. There is a day- c( ming, when our souls will be inquired after; " Man ! '\\oman ! thou hadst a soul committed to thee, what hast thou done with it ? To whom was it offered, to God or Satan ? How was it employed ; in the service of sin, or in the service of Christ ?" There is a day ccming, and it will be a very solemn and awful dav, when we must give an account of our stewardship, (Luke 16. 2.) give an account of our souls : now if by an active obedient faith we commit it to Jesus Christ, we may be sure he is able to keep it, and it shall be forthcoming to our comfort in that day.

ni. He exhorts him to holdfast tht form of sound words, V. 13.

1. " Have a form of sound words ;" (so it mav be read,) "a short form, a catechism, an abstract of the first principles of religion, according to the scri]> tures; a scheme of sound woids, a brief summary of the Christian faith, in a proper method, drawii

out bv thyself from the holy scriptures for thy own use;'' or rather, by the form of sound words,! understand the holy scriptures themselves.

2. " Having it, hold it fast, remember it; retain it, adhere to it. Adhere to that, in opposition to all heresies and false doctrine, which corrupt the Christian faith. Hold that fast "which thou hast heard of me. " Paul was divinely inspired. It is good to adhere to those forms of sound words which we have in the scriptures; for those, we are sure, were divinely inspired. That is sound speech, which cannot be condemned, Tit. 2. 8. But how must it be held fast ? In faith and love ; we must asseni to it as a faithful saying; and bid it welcome as worthy of ail acce/itation. Hold it fast in a good heart, that is the ark of the covenant, in which the tables both of law and gospel are most safely and profitably deposited, Ps. 119. 11. Faith and love must go together ; it is not enough to believe the sound words, and to give an assent to them, but we nuist love them, believe their truth, and love their goodness, and we must propagate the form of sound words in love; speaking the truth in love, Eph. 4. 15. Faith and love which are in Christ Jesus ; it must be Christian faith and love ; faith and love fastening upon Jesus Christ, in and by whom (iod speaks to us, and we to him. Timothy, as a minister, must hold fast the form of sound words, for the benefit f>f others. Of healing words, so it may read ; there is a healing virtue in the word of God ; he sent his word, and healed them. To the same purport is that, {v. 14.) That good thing which was committed unto thee, keefi by the Holy Ghost, which dnvelleth in us. That good thing was the form of sound words, the Christian doctrine, which was committed to Timothy in his baptism and education as he was a Christian, and in his ordination as he was a minister.

The Christian doctrine is a trust committed to us; It is committed to Christians in general, but to ministers in particular; it is a good thing, of unspeakable value in itself, and which will be of unspeakable advantage to us ; it is a good thing indeed, for it is an inestimable jewel, for it discovers to us the unsearchable riches of Christ, Eph. 3. 8. It is committed to us, to be preserved pure and entire, and to be transmitted to those who shall come after us, and we must Icee/i it, and not contribute any thing to the corrupting of its purity, the weakening of its power, or the diminishing of its perfection ; Kee/i it oy the Holy Ghost that dnvelleth in us.

Vol. VI.—4 O

I Even those who are ever so well taught, cannot

j keep what they have learned, any more than they

could at first learn it, witlu-ut the assistance of the

Holy Spirit. We must not think to keep it by our

own strength, but keep it by the Holy Ghost.

'1 he Holy Ghost dwells in all good ministers and Chiisiians; they are his temples, and he enables them to keep the gospel pure and uncomipt; and yet they must use their best endeavours to keep this good thing, i\ v the assistance and indwelling of the Holy (iliost do not exdude men's endeavours, bu: they \ery well consist together.

15, This thou knowest, that all they which are in Asia, are turned awaj- horn me; of whom are Phygcllus and Hermo-genes. 16. The Lord give mercy unto the house of Onesiphorus for he oft refreshed me, and was not ashamed of my thain : 17. But when he was in Kome, he sought me out very diligently, and found 7ne. 18. The Lord grant unto him that he may find mercy of the Lord in thai day: and in ho\v many things he ministerecj unto me at Ephesus, thou knowest very well.

Having exhorted Timothy to hold fast, (x;. 13, 14.) the apostle mentions,

1. The apostasy of divers from the doctrine of Christ, v. 15. It seems, in the best and purest ages of the church, there were those that had embraced the Christian faith, and yet afterward revolted from I it, nay there were many'such. He does not sav that they were tuined away'/ro?;; the doctrine of Chiist, (though it should seem they were,) but thev were turned away/row him, they had turned their backs upon him, and disowned him in the time of his distress. And should we wonder at it, when many turned their backs on a much better than St. Paul.' I mean the Lord Jesus Christ, John 6. 66.

2. He mentions the constancy of one that adhered to him, that was Onesij)horus ; for he ofteri refreshed 7ne, and was not ashamed of my chain, v. 16. Observe, (1.) What kindness Onesiphorus had shewed to Paul: he refreshed him, he oft refreshed him with his letters, and counsels, and comforts, and he was not ashamed of mtj chain. He was not ashamed of him, notwithstanding the disgrace he was now under. He was kind to him not once or twice, but often; not only when he was at Ephesus among his own friends, hut when Onesiphorus was at Rome ; he took care to seek Paul out very diligently, and found him, t. 17. Observe, A good man will seek opportunities of doing good, and will net shun any that offer. At Ephesiis he had ministered to him, and been very kind to him : Timothy knew it. (2.) How Paul "returns his kindness, t. 16—18. He that receives a prophet, shall have a jirophet's reward. He lepays him Avith his pravers; j The Lord give mercy to Onesifihorus. It is pi-oba-ble that Onesiphonis was now absent from home, and in company with Paul; he therefore prays that his house might he kept during his absence.

Though the Papists will have it that he was now dead ; and from his praying for him, that he might find mercy, they conclude the warrantableness of praying for the dead ; but who told them that Onesiphorus was dead ? And can it be safe to ground a doctrine and practice of such importance on a mere supposition and very great uncertainty ?

He prays for Onesiphorus himself, as well as for his house, that he might find mercy in that day, in the day of death and of judgment, when Christ'will account all the good offices done to his poor members

Obser\e, 11 as done to himself. Observe, [1. ] The day of death

II. T[MO'riiY, IJ.

andjudgmentisan awful day, which niu\ beemijlia-tically called that day. [2.] We need desii-e no n.ove to :iiak.e us> happy, tliaii to tiiid mercy of Uic L( id in that (lay, wlien 'tliose that have shewed no nieicy, will have judgment without mercy. [3.] The best Christians will want mercy in that day, looking tor the mercy of our Lord Jesus Christ, Jude 21. [4.] It you would have n>ercy then, you must seek for it now of the Lord. [5.] It is of and from the Lord that we must have mercy ; for unless the Lord has niercy on us, in vain will be the pity and compassion of men or angels. [6.1 We are to seek and ask for mercy of the Lord, who is the Giver and Bestower of it; tor the Lord Christ has satislied justice, that mercy might be displayed. We are come to a throne ot grace, that we may obtain mercy, and tind grace to help in the time ot' need. Finally, The best thing we can ask, either for ourselves or our friends, is, that the Lord will grant to them, that they may iind mercy of the Lord in that day, when they must pass out of time into eternity, and exchange this world for the other, and appear before the judgment-seat of Christ: the Lord then grant unto all of us, that we may find mercy of the Lord in that day.

CHAP. IL

In this chapter, our apostle gives Timothy many exhortations and directions, which may be of great use to others, both ministers and Christians, for whom ihey were desij,med as well as for liitn. I. He encourages him in his work, shewing him from whence he must fetch help, v. 1. 11. He must take cure of a succession in the ministry, that the office might not die with him, v. 2. III. He exhorts him to constancy and perseverance in this work, as a soldier, and as a husbandman, considerina; wliat would be the end of all liis sufieriiiirs, &c. v. 3.. 15. IV. He must shun profane and vain habblin<,'s, (v. 16.. 18.) for they will he pernicious and mischievous. V. He speaks of the foundation of God which standtth sure, v. 19.. 21. VI. What he is to avoid—youthful lusts, and foolish and unlearned questions ; and wiiat to do, v. 22, to the end.

L r|"^HOU tlierefore, my son, be strong JL in the grace that is in Christ Jesus. 2. And the things that thou hast heard of me among many witnesses, the same commit tliou to faithful men, who sliall be able to teach others also. 3. Thou therefore endure hardness, as a good soldier of .Testis Christ. 4. No man that warreth, entan-gleth himself \\\\\\ the affairs of this life; that he may please him who hath chosen him to be a soldier. 3. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. 6. The husbandman that laboureth, must be first partaker of the fruits. 7. Consider what I say; and the Lord give thee understanding in all things.

Here,

1. Paul encourages Timothy to constancy and perseverance in his work ; {y. 1.) Be strong in the grace that is in Christ Jesjts. Those who have work to do for GckI, must stir up themselves to do it, and strengthen themselves for it. Being strong in the grace that is in Christ Jesus, may be understood,

1. In opposition to the weakness of grace. Where there is the truth of grace, there must be a labouring after the strength of grace. As our trials increase, we had need to grow stronger and stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger.

2. In opi)osition to our being strong in our own strength; '• Be strong, not confiding in thy own suf-

ficiency, but in the grace that is in Jesus Christ."' Compare l:..ph. 6. 10. lie strong in the Lord, and in the f.Giver of his might. When Peter premised rather to die tor Christ than to deny him, he was strong in h'.s own strength; had he been strong in the i^race that is in Christ Jesus, he had kept his standing better.

(1.) There is grace in Christ Jesus : for the law WHS gi\en by Moses, but grace and truth came by Jesus Christ, Jt)hn 1. 17. There is grace enough in him fir all of us. (2.) We must be sirong in this grace ; lu.t in ourselves, in our own strength, or in the grace we have already received, but in the grace that is in him, and that is the way to be strong in grace. (3.) As a fatlier exhorts his son, so does St. Paul exhort Timothy with great tenderness and affection; Thou, therefore, my son, Sec.

Timothy must count upon suffierings, even unto blood, and therefore,

First, He must train up others to succeed him in the ministry of the gospel, tj. 2. He must instruct others, and train them up for the ministry; and so commit to them the things which he had had. Secondly, He must ordain them to the ministry, lodge the gospel as a trust in their hands, and so commit to them the things which he had heard. Two things he must have an eye to in ordaining ministers.

1. Their fidelity and integrity; ''Commit them X.O faithful men, who will sincerely aim at the glory of God, the honour of Christ, the welfare of souls, and the advancement of the kingdom of the Redeemer among men."

2. Their ministerial ability. They must not only be knowing themselves, but be able to teach otheis also, and be apt to teach.

Here we have, (1.) The things Timothy was to commit to others ; what he had heard of the apostle among many witnesses; he must not deliver any thing besides; and what St. Paul delivered to him and others, he had received of the Lord Jesus Christ. (2.) He was to commit them as a trust, as a sacred deposit, which they are to keep, and to transmit pure and uncorrupt unto others. (3.) Those to whom he was to commit these things, must be faithful, trusty men, and who were skilful to teach others. (4.) Though men were both faithful and able to teach othei-s, yet these things must be committed to them by Timothy, a minister, a man in office; for none must intrude themselves into the ministry, but must have these things committed to them by those already in that office.

II. He must endure hardness ; {y. 3.) Thou therefore, Sec. 1. All Christians, but especially ministers, are soldiers of Jesus Christ; they fight under his banner, in his cause, and against his enemies, for he is the Captain of our salvation, Heb. 2. 10.

2. The soldiers of Jesus Christ must api)rove themselves good soldiers ; faithful to their Captain, resolute in his cause, and must not give over fighting till they are made more than conquerors, through him that loved them, Rom. 8. 37.

3. Those who would approve themselves good soldiers of Jesus Christ, must endure hardness ; that is, we must expect it, and count upon it in this world; must endure and accustom ourselves to it, and bear it patiently when it comes, and not be moved by it from our integrity.

III. He must not entangle himself in the affairs of this world, v. 4. A soldier, when he is enlisted, leaves his calling, and all the business of it, that he may attend his captain's orders. If we have given up ourselves to be Christ's soldiers, we must sit loose to this world ; and though there is no remedy, but we must employ ourselves in the affairs of this life while we are here, (we have something to do here,) yet we must not entangle ourselves Avith those

G59

ifTairs, so as by them to be diverted and drawn aside from our duty to God, and the great concerns of our Christianity, They who will war the i50()d warf.ire, must sit loose to this world, that we may filcasc 'lim •who hath chosen us to be soldiers. Observe, The great care of a soldier sliould be to please liis general; so the gi-eat care of a Christian should be to please Christ, to approve ourselves to him.

Observe further, Vhe way to please him who hath chosen us to be soldiers, is, not to entangle ourselves with the affairs of this life, but to be free from such entanglements as would hinder us in our holy warfare.

IV. We must see to it, that in warring our spiritual warfare we go by rule ; we observe the laws of war ; (^v. 5.) If a man strive Jor masteries, yet is he not crowned, excefit he strive lawfully. \\'e. are striving for mastery, to get the mastery of our lusts and corruptions, to excel in that which is good, but we cannot expect the prize unless we observe the laws. In doing that which is good, we must take care that we do it in a right manner, that our good may not be evil spoken of. We observe here,

1. A Christian is to strive for masteries; he must aim at mastering his own lusts and corruptions. 2. Yet he must strive according to the laws given to him ; he must strive lawfully. 3. Those who do so, shall be crowned at last, after a complete victory is obtained.

V. We must be willing to wait for a recompense ; {y. 6.) The husbandman that laboureth, must be first fiartaker of the fruits. Or, as it should be read, The husbandman labouring first, must fiartake of the fruits, as appears by comparing it with Jam. 5. 7. If we would be partakers of the fruits, we must labour; if we would gain the prize, we must run the race.

And further, we must first labour as the husbandman does, with diligence and patience, before we are Eartakers of the fruit; we must do the will of God, efoi'e we receive the promises, for which reason we have need of patience, Heb. 10. 36.

Consider what I say, and the Lord give thee understanding in all things, v. 7. Here,

1. Paul comm^nas'T'xmothy to consider these things that he admonished him about. Timothy must be reminded to use his considering faculties about the things of God. Consideration is as necessary to a good conversation as to a soimd conversion.

2. He prays for liim, The Lord give thee Jinder-standing m all things. Observe, It is God who gives understanding. The most intelligent men need more and more of this gift. If he who gave the revelation in the word, does not give the understanding in the heart, we are nothing.

Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what we say, for consideration is the way to undei-stand, remember, and practise, what we hear or read.

8. Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel: 9. Wherein I suflfer trouble as an evil-doer, even unto bonds; but the word of God is not bound. 10. Therefore I endure all thinq:s for the elects' sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory. 11. It is r faithful saying; For if we be dead with him, we shall also live with him: 12. If we suffer, we shall also reign with hitn: if we deny him, he also

will deny us: 13. If we believe not, yt/ he abideth faithful; he cannot deny himself.

I. To mcnurage Timotliy in suffering, the apostle puts him in mind of the' resur.cciion of Christ; {v, 8.) Rerne/nber that Jesus Christ, cf the seed of David, 7i'.'/.9 raised from the dead, according to fny gos/iel. This is the great proof of his divine mission, and tliercfin-e a great confirmation of ilie truth of the Christian religion ; and the consideration of it should make us faithful to our Christian profession, and sliould particularly encourage us in suffering for it Let suffering saints remember this.

()l)serve, \\t are to look to Jesus the Author and Finisher of our faith, who, for the joy that was set before him, endured the cross, despised the shame, and is now set down at the right hand of tlie throne of God, Heb. 12. 2. The incarnation and resurrection of Jesus Christ, heartily believed and rightly considered, will support a Christian under all sufferings in the present life.

II. Another thing to encourage him in suffering, was, that he had Paul for an example; {v. 9.) IVhere-in I suffer trouble, as a?! evil-doer ; and let not Timotliy the son expect any better treatment than Paul the father. Paul was a man who did good, and yet suffered as an evil-doer: we must not think it strange if those who do well fare ill in this world, and if the best of men meet with the worst of treatment; but this was his comfort, that the word of God is not bound. Persecuting powers may silence ministers and restrain them, but they cannot hinder the operation of the word of God upon men's hearts and consciences ; that cannot be bound by any human force. This might encourage Timothy not to be afraid ot bonds for the testimony of Jesus; for the word of Christ, which ought to be dearer to him than libertv, or life itself, should in the issue suffer nothing by those bands.

Here we sec, 1. The good apostle's treatment in the world. I suffer trouble; to this he was called and appointed. 2. The pretence and colour under which he suffered; I suffer as a?i evil-doer; so the Jews said to Pilate concerning Christ, If he was not a malefactor, we would not have delivered him u/i to thee, John IS. 30. 3. The real and true cause of his suffering trouble as an evil-doer; wherein, that is, in or for the sake (^f the gospel. 4. The apostle suffered trouble unto bonds, and afterward he resisted unto blood, striving against sin, Heb. 12. 2. Though the preachers of the word are often bound, yet the word is never bound.

I endure all filings for the elects' sake, v. 10. Observe, Good ministers may and should encourage themselves in the hardest services and the hardest sufferings, with this, that (iod will certainly bring s^ood to his church, and benefit to his elect, out of them ; that they may obtain the salvation which is in Christ Jesus. Next to the salvation of our own souls we should be willing to do and suffer any thing, to l^romote the salvation of the souls of others.

01)serve further, The elect are designed to obtain salvation ; God hath not afifiointed us to wrath, but to obtain salvation, 1 Thess. 5. 9. Again, This salvation is in Christ Jesus; in him as the Fountain, the Purchaser, and the Giver, of it; and it is accom-jianied with eternal glory; there is no salvation in Christ Jesus without it. Lastly, The sufferings of our apostle were for the elects' sake, for their confirmation and encouragement.

III. Another thing with which he encourages Timothy, is, the prospect of a future state.

1. Those who faithfully adhere to Christ and to his tniths and ways, whatever it costs them, will certainly have the advantage of it in another world ; If -tve be dead with him, we shall live with him, v. 11 If, in conformitv to Christ, we be dead to this wrld

II. TIMOTHY, II.

and its pleasures, profits, and honours, we shall go to live with him in a better world, to be for ever with him. Nay, though we be called out to suffer for him, we shall not lose by that. They who suffer for Christ on earth, shall reign with Christ in heaveii, V. 12. They who suffered with David in liis humiliation, were' preferred with him in his exaltation : so it will be with the Son of David.

2. It is at our peril if we prove unfaithhil to him ; If we deny him, he also nvill deny us. If we deny him before man, he will deny us before his Father, Matt. 10. 33. And that man nmst needs be for ever miserable, whom Christ disowns at last.

This will certainly be the issue, whether we believe it or no; {v. 13.) Ifive believe not, yet he ahideth faithful; he cannot deny himself: he is faithful to liis ihreatenings, faithful to hispromises; neither one nor the other shall fall to the ground, no not the least j()t or tittle of them. If we be faithful to Christ, he will certainly be faithful to us. If we be false to him, he will be faithful to his threatenings; he cannot dejiy himself, cannot recede from any word that he hath spoken, for he is Yea, and Amen, the faithful Witness.

Observe, (1.) Our being dead with Christ, precedes our living with him, and is connected with it, the one is in order to the other; so our suffering for him is the way to reign with him. Ye that have follonved ?ne in the regeneration, ivhen the Son of man shall sit on the throne ofhvi glory, ys also shall iit upon twelve thrones, judging the twelve tribes of Israel, Matt. 19. 28. (2.) This is a faithful saying, and may be depended on, and ought to be believed. But, (3.) If we deny him, out of fear, or shame, or for the sake of some temporal advantage, he will deny and disown us; and .vill not deny himself, but will continue faithful to his word when he threatens as well as when he promises.

14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers. 15. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16. But shun profane and vain babblings, for they will increase unto more ungodliness. 17. And their word will eat as dolli a canker: of whom are Hymeneus and Pliiletus; 18. Who concerning the truth have erred, saying that the resurrection is past already, and overthrew the faith of some.

Having thus encouraged Timothy to suffer, he comes in the next place to direct him in liis work.

I. He must make it his business to edify those who were under his charge, to /lut them in remembrance of those things which they did already know ; for that is the work of ministers ; not to tell peojjle that which they never knew before, but to put tliem in mind of that which they do know, charging them that they strtve not about words. Observe, Those that are disposed to strive, commonly strive about matters of very small moment. Strifes of words are very destructive to the things of God. That they strive not abont words to no profit. If i)eople did but consider of what little use most of the controversies in religion arc, they would not be so zealous in their strifes of words, to the subverting of the hearers, to the drawing of them away from the"great things of God, and occasioning unchristian heats and ;mimosities, by which truth is often in danger of being lost

Observe, People are ver}' prone to strive about words, and such strife never answers any other ends than to sliake some and subvert others; ihey are n- i only useless, but they are \'ery luiitful, and therefore ministers are to charge them that they do not strive about woi'ds, and then they are most likely to be regarded ; wjien they charge them before the 'Lord, that is, in his name and from his word ; when they produce their warrant for what they say.

Study to shew thyself approved unto God, v. 15. Observe, I'he care of ministers must be to approve themselves unto God, to be accepted of him, and to shew that they are so approved unto God. In c?-der thereunto, there must be constant care and industry; Study to shew thyself such a one, a workman that needs not be ashamed. Ministers must be workmen, they ha\ e work to do, and they must take pains in it; workmen that are either unskilful, or unfaithful, or lazy, have need to be ashamed; but those who mind their business, and keep to their work, are workmen that need not be ashamed. And what is their work? It is rightly to divide the word of truth. Not to invent a new gospel, but rightly to divide the gospel that is committed to their trust. To speak terror to those to whom terror belongs, comfort to whom comfort ; to give every one their portion in due season. Matt. 24. 25.

Observehere,l.The word which ministers preach, is the word of truth, for the Author of it is the (iod of truth. 2. It requires great wisdom, stud\, and care, to divide this word of truth rightly ; Timothy must study in order to do this well.

II. He must take heed of that which would be a hinderance to him in his work, v. 16.

He must take heed of error; Shun profane and vain babblings. The heretics, who boasted of their notions and their arguments, thought their performances such as might recommend themselves ; but the apostle calls them profane and vain babblings: when once men take to be fond of such, they w ill j increase unto more ungodliness. The way of error is down-hill; one absurdity being granted or contended for, a thousand follow; their word will eat as doth a canker or gangrene ; when errors or heresies come into the church, the infecting of one often proves the infecting of many, or the infecting of the same person with one error often proves the infecting of him with many errors. Upon this occasion, the apostle mentions some who had lately advanced erroneous doctrines; Hymeneus and Philetus. He names these corrupt teachers, by which he sets a brand upon them, to their pei-petual infamy, and warns all people against hearkening to them ; they have erred concerning the truth, concerning one of the fundamental articles of the Christian religion, which is truth. The resurrection of the dead is one of the great doctrines of Christ. Now sec the subtlety of tlie serpent and the sei-pent's seed. They did not deny the resurrection, (for that had been boldly and avowedly to confront the word of Christ,) but they put a corrupt interpretation upon that ti-ue doctrine, saying that the resurrection is past already; that what Christ s])ake concerning the resurrection, is to be understood mystically and by way of allegory, that it must be meant of a spiritual resurrection only. It is true, there is a spiritual resurrection, but from thence to infer that there will not be a true and re:U resurrection of the body at the last day, is to dash one truth of Christ in pieces against another. Bv this they overthrew the faith of some, took them off from the belief of the resurrection of the dead ; and if there be no resurrection of the dead, no future state, no recompense of our sei-vices and sufferings in another world, we are of all men the most miserable, 1 Cor. 15. 19. What takes away the doctrine of a future state, overthrows the faith of Christians. The apostle had largely disproved this error, (1

661

Cor. 15.) and therefore does not here enter into the arguments against it.

1. The babblings Timothy was to shun, were profane and vain; they were empty shadows, and led to profaneness, for they will increase unto more ungodliness. 2. Error is very fruitful and productive, and on that account the more dangerous; it will eat like a gangrene. 3. When men err concerning the truth, they always endeavour to have some plausible pretence for it. Hymeneus and Philetus did not deny a resurrection, but pretended it was already past. 4. Error, especially that affects the foundation, will overthrow the faith of some.

19. Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his: And, Let every one that nameth the name of Christ, depart from iniquity. 20. But in a great house there are not only vessels of gold and of silver, but also of wood, and of earth; and some to honour, and some to dishonour. 21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified and meet for the master's use, and prepared unto every good woik.

Here we see what we may comfort ourselves with, in reference to this, and the little errors and heresies that both infect and infest the church, and do mischief.

1. It may be a great comfort to us, that the unbelief of men cannot make the promise of God of none effect. Though the faith of some particular persons be overthrown, yet the foundation of God standeth sure; (zk 19.) it is not possible that they should deceive the elect. Or it may be meant of the truth itself, which they impugn. All the attacks which the powers of darkness have made upon the doctrine of Christ, cannot shake it; it stands firm, and weathers all the storms which have been i-aised against it. The prophets and apostles, that is, the doctrines of the Old and New Testament, are still firm ; and they have a seal with two mottoes upon it, one on the one side, and the other on the other, as is usual in a broad seal.

(1.) One speaks our comfort—that the Lord knows them that are his, and them that are not; knows them, that is, he owns them, so knows them, that he will never lose them. Though the faith of some be overthrown, yet the Lord is said to know the ways of the righteous, Ps. 1. 6. None can f)verthi-ow the faith of any whom God hath chosen.

(2.) Another speaks our duty—that every one who /names the nameof Christ, must depart from iniquity. Those who would have the comfort of the privilege, must make conscience of the duty. If the name of Christ be called upon us, we must depart from iniquity, else he will not own us; he will say in the great day, (Matt. 7. 22.) Defiart from me, I never knew you, ye workers of iniquity. Observe,

[1.^ Whatever errors are inti-oduced in the church, the foundation of God standeth sure, his purpose can never be defeated. [2.] God hath some m the church, who are his, and whom he knoweth to be his. [3.] Professing Christians name the name of Christ, are called by his name, and therefore are bound to depart from iniquity ; for Christ gave himself for us, that he might redeem us from all iniquity. Tit. 2. 14.

2. Another thing that may comfort us, is, that though there be some whose faith is overthi-own, yet there are others who keep their integrity, and hoi ! it fast; (t'. 20.) In a great house 'liere are not onii ^•essels of gold and of silver, &c. The church o^'

Clirist is a great house, a well-funi'shedhouse : now some of the furniture of tliis house is of great value, as the plate in a house ; some of small value, and put to mean uses, as the vessels of wood and earth ; so it is in the church of God. There are some professors of religion, that are like the vessels of wood and earth, they are vessels of dishonour; but at the same time all are not vessels of dishonour; there are vessels of gold and silver, that are vessels of honour, that art satictified and meet for the blaster's use. When \vt are discouraged by the badness of some, we must encourage ourselves by the consideration of the goodness of others. Now'we should see to it that we be vessel.'iof honour: we must purge ourselves from these corrufit ofiinions, that we may be sanctified for our Master's use.

(^ 1.) Observe, I>. the church there are some vessels of honour, and some of dishonour; there are some vessels of mercy, and othervessels of wrath, Rom. 9. 22, 23. Some dishonour the church by their corrupt opinions and wicked lives; and others honour and credit it by their exemplary conversation. (2.) A man must purge himself from these before he can be a vessel of honour, or meet for his Master's use. (3.) Every vessel must be fit for its Master's use ; every one in the church whom God approves, must be devoted to his Master's service, and meet for his use. (4.) Sanctification in the heart is our preparation for every good work. The tree must be made good, and then the fruit will be good.

22. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 23. But foolish and unlearned questions avoid, knowing that they gender strifes. 24. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient. 25. In meeknes instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the trufli; 26. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

I. Timothy must take care of youthful lusts; {v. 22.) though he was a holy good man, very much mortified to the world, yet Paul thought it necessary to caution him against youthful lusts ; " Flee them, take all possible care and pains to keep thyself pure from them." The lusts of the flesh are youthful lusts, which young people must carefully watch against, and the best must not be secure. He prescribes an excellent remedy against youthful lusts; Follow righteousness, faith, charity, peace, &c. Observe,

1. Youthful lusts are ven- dangerous, for which reason even hopeful young people should be warned of them, for they war against the soul, 1 Pet. 2. 11. 2. The exciting of our graces will be the extinguishing of our con-uptions ; the more we follow that which is good, the faster and the further we shall flee from that which is evil. Righteousness, and faith, and love, will be excellent antidotes against, youthful lusts. Holy love will cure impure lust. Follovj peace with them that call on the Lord. Tlie keeping up of the communion of saints, will take us off from all fellowship with unfruitful works of darkness. See the character of Christians ; they are such as call on the Lord Jesus Christ, out of a pure heart. Observe, Christ is to be praved to. It is the cha-~N racter of all Christians, that the\- call upon him ; but'

II. TIiMOTHY, III.

our prayers to God and Christ are not acceptable or iuccesstul, except they come out of a jjure heart.

II. He cautions him against contention, and, to prevent that, {v. 23.) cautions him against/c/o/«/i and unlearned cjuestionn, that tend to no benefit, sti-ifes of words. They who advanced them, and doted upon them, thought themselves wise and learned ; but Paul calls them foolish and unlearned. Tlie mischief of these is, that they gender strifes, that they breed debates and quarrels among Christians and ministers. It is very remarkalile how often, and with what seriousness, the apostle cautions Timothy against disputes in religion, which surely was not without some such design as this, to shew us that religion consists more in believing and practising what God requires than in subtle disputes.

Now the servant of the Lord must not strive, v. 24. Nothing worse Ijecomes the servant of the Lord Jesus, who himself did not strive or cry, (Matt. 12. 19.) but was a pattern of meekness and mildness and gentleness to all, than strife and contention.

The servant of the Lord must he gentle to all men, and thereby shew that he is himself subject to the commanding power of that holy religion which he is employed in preaching and propagating; apt to teach. Those are unapt to teach, who are apt to strive, and are fierce and froward. Ministers must be patient, bearing with evil, and in meekness instructing, {v. 25.) not only those who suljject themselves, but those who oppose themselves. Observe, 1. Those who oppose themselves to the truth, are to be instructed ; for instruction is the scripture-method of dealing with the erroneous, which is more likely to convince them of their errors than fire and faggot; he does not bid us kill their bodies, under pretence of saving their souls. 2. Such as opjxise themselves, are to be instructed in meekness, for our Lord is meek and lowly; (Matt. 11. 29.) and this agrees well with the character of the servant of the Lord, (x'. 24.) He must not strive, but be gentle to all men, apt to teach, patient.

This is the way to convey truth in its light and power, and to overcome evil with good, Rom. 12. 21. That which ministers must have in their eyes, in instTTicting those who oppose themselves, must be, their recovery; If God, peradventure, nvill give them repentance to the acknowledging of the truth. Observe,

(1.) Repentance is God's gift. (2.) It is a gift with fi peradventure, in the case of those who oppose themselves; and therefore, though we are not to despair of the grace of God, yet we must take heed of presuming upon it. To the acknowledging of the truth. (3.) The same God who gives us the discovery of the truth, does by his grace bring us to the acknowledging of it, otherwise our hearts would continue in rebellion against it, for we are to confess with our mouths as well as to believe with our hearts, Rom. 10. 9, 10. And thus sinners recover themselves out of the snare of the Devil; see here v. 26. [1.] The misery of sinners ; thev are in the snare of the Devil, and are led captive by him at his ivill. They are slaves to the worst of task-masters, he is the spirit that now worketh in the children of disobedience, Eph. 2. 2.

They are taken in a snare, and in the worst snare, because it is the Devil's ; they are as fishes that are taken in an evil net, and as the birds that are caught in the snare. Further, Tliev arc vmder Ham's curse, fa servant of servants shall he he. Gen. 9. 25.) they are slaves to him who is but a slave and vassal.

[2.] The happiness of those who repent; thev recover themselves out of this sn:ire, as a bird out of the snare of the fowler; the snare is broken, and thev have escaped ; and the greater the danger, the greater the deliverance. Wlien sinners repent, they who before were led captive by the Devil at his will,

come to be led into the glorious liberty of the chil- , dren of God, and have their wills melted into the will of the Lord Jesus. The good Lord recover us all out of the snare.

CHAP. 111.

I. The apostle foretells Timothy what the last days would be, with the reasons thereof, t. 1.. 9. II. Prescribes various remedies against tlieiii, (v. 10, to the end,) particularly his own example, (But thou liast fully known my doctrine, &c.) and the knowledge of the holy scriptures, wliicli are able to make us wise unto salvation, and will be the best antidote against the corruptions of the times we live in. In this chapter, Paul tells Timotliy how bad others would be, and therefore how good he sliould be; and this use we should make of the badness of others, thereby to engage us to liold our own integrity so much tlie faster.

1. ^T^HfS know also, that in the last days JL perilous times shall come. 2. For men shall be lovers of their own selves, co-vetons, boasters, proud, blasphemers, disobedient to parents, unthankful, unhol), 3. Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, 4. Traitors, heady, high-minded, lovers of pleasure more than lovers of God ; 5. Having a form of godliness, but denying the power thereof: from such also turn away.

Timothy must not think it strange if there were in the church bad men ; for the net of the gospel was to enclose both good fish and bad. Matt. 13. 47, 48. Jesus Christ had foretold (Matt. 24.) that tliere would come seducers, and therefore we must not be offended at it, or think the worse of religion or the churcli for it.

Even in gold ore there will be dross, and a great deal of chaff among the wheat when it lies on the floor. Timothy must know that in the last days, {y. 1.) in gospel-times, there would come perilous titnes. Though gospel-times were times of refcnni-ation in many respects, let him know that even in gospel-times there would be perilous times; not so much on the account of persecution from without as on the account of corrviptions within. These would be difficult times, wherein it would be difficult for a man to keep a good conscience. He does not say, " Perilous times shall come, for both Jews and Gentiles shall be combined to root out Christianity;" but, ««perilous times shall come, for such as have the form of godliness {v. 5.) shall be corrupt and wicked, and do a great deal of damage to* the church." Two traitors within the garrison may do more hurt to it than two thousand besiegers without. Perilous times shall come, for men shall be wicked. Note, Sin make- the times perilous. When there is a general corruption of manners, and of the tempers of men, that makes the times dangerous to live in ; for it is hard to keep our integrity in the midst of general corruption.

The coming ot perilous times is an evidence of the truth of scri])ture-prcdictions; if the event in this respect did not answer to the ])rophecy, we might be tempted to question the divinity of the Bible. We are all concerned to know this, to believe and consider it, that we may not be surprised when we see the times perilous ; This know also.

Then he tells Timothy what would be the occasion of making these times perilous, or what shall be the marks and signs, wheieby these times may be known ; t. 2, and following verses.

]. Self-love will make the times perilous. Who is there who does not love himself? But this is meant rf an irregular, sinful self-love. Men love

ri. TIMOTHY, III.

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their carnal selves better than their spiritual selves. Men love to gratify their own lusts, and make provision for them, more than to jjlease God and do their duty. Instead of Christian charity, which takes care for the good of others, they will mind themselves only, and prefer their own gratification before the church's edification.

2. Covetousness. Observe, Self-love brings in a long train of sins and mischiefs. When men are lovers of themselves, no good can be expected from them, as all good may be expected from those who love God with all their hearts. When covetousness generally prevails, and every man is for what he can get, and keeping what he has, this makes men dangerous to one another, and obliges every man to stand on his guard against his neigliboui'.

3. Pride and vain-glory make the times perilous. When men, being/jrourf of themselves, are boasters and blasfihemers, boasters before men whom they despise and look upon with scorn, and hlasfihemers of God and of his name ; when Inen do not fear Ciod, they will not regard man, and so -vice versa.

4! When children are disobedient to their parents, and break through the obligations which they lie under to them both in duty and gratitude, and frequently in interest, having their dependence upon them, and their expectation from them, that makes the times perilous; for what wickedness will they stick at, who will be abusive to their own parents, and rel)cl against them .'

5. Unthankfulness and unholiness make the times perilous, and those two commonly go toget-her. What is the reason that men are unholy and without the fear of God, but that they are unthankful for the mercies of God ? Ingratitude and impiety go together ; for call a man ungrateful, and you can call him by no worse name. Unthankful, and impure, defiled with fleshly lusts, which is an instance of great ingratitude to that God who has provided so well for the support of the body ; we abuse his gifts, if we make them the food and fuel of our lusts.

6. The times are perilous when men will not be held by the bonds either of nature or common honesty ; when they are without natural affection, and truce-breakers, v. 3. There is a natural affection due to all. Wherever there is the human Tiature, there should be humanity toward those of the same nature, but especially between relations. Times are perilous when children are disobedient to their parents, (t. 2.) and when parents are without natural affection to their children, v. 3. See what a corruption of nature sin is, how it deprives men even of that which nature has implanted in them flir the support of their own kind ; for the natural affection of parents to their children, is that which contributes very much to the keeping up of mankind upon the earth. And those who will not be bound by natural affection, no marvel that thev will not be bound by the most solemn leagues and covenants. They are truce-breakers, that make no conscience of the engagements they have laid themselves under. Again, the times arc perilous when men are false accusers one of another ; iiaficxoi — devils one to'another; having no regard to the good name of others, or to the religious obligations of an oath, but thinking themselves at liberty to say and do what they please, Ps V?.. 4.

7. When men have no government of themselves and their own appetites : not of their own annetites, for they are incontinent; not of their own passions, for they are fierce; when they have no rule over their own spirits, and therefore are like a city that is broken down, and has no walls; thev are soon fired, upon the least provocation.

8. \Vhen that which is good and ought to be honoured, is generally despised and looked upon with contempt. It is the pride of persecutors that they

look with contempt upon good people, though they are more excellent than their neighbours.

9. When men are generally treacherous, wilful, and haughty, the times are perilous [y. 4.)—when men are traitors, heady, hi^^h-minded. Our Saviour has foretold tiiat the brother shall betray the brother to death, and the father the son; (Matt. 10. 21.) and those are tlie worst sort of traitors: those who delivered up their Bibles to persecutors, were called traditores,\ov they betrayed the trust committed to them. When men are petulant and puffed uj), carrying it scornfully to all about them, and when this temper generally prevails, then the times are perilous. ■

10. When men are generally/ot'crs 0//j/^'oswrr, more than lovers of God. ^^'hen there are more epicures than true Christians, then the times ai-e bad indeed. God is to be loved above all; that is a carnal mind, and is full of enmity against him, which prefers any thing before him, especially such a sordid thing as carnal pleasure is.

11. All this notwithstanding, all these have the form of godliness, {v. 5.) are called by the Christian name, baptized into the Christian faith, make a shew of religion ; but, how plausible soever their form of godliness is, they deny the jjower of it. When they take upon them the form, which sliould and would bring along with it the power thereof, they will put asunder what God hath joined together : they will assume the form of godliness, to take away their reproach ; but they will not submit to the power of it, to take away their sin.

Observe here, (1.) Men may be very bad and wicked, under a profession of religion ; they may be lovers of themselves, &c. yet have a form of godliness. (2.) A form of godliness is a very different"" thing from the power of it; men may have the one, and be wholly destitute of the other; yea, tliey deny it, at least practically in their lives. (3.) Froni such, good Christians must withdraw themselves.

6. For of this sort are they who creep into houses, and lead captive silh'' women hiden with sins, led away with divers hists, 7. Ever learning, and never ahle to come to the knowledire of the truth. 8. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9. But they shall proceed no further; for their folly shall be manifest unto all men, as their's also was.

Here Paul warns Timothy to take heed of certain seducers, not onlv that he niight not be drawn away by them himself, but that he miglu arm those who were under his cliarge against their seduction.

1. He shews how industrious they were to make proselytes; (v. 6.) they applied themselves to particular persons, visited them in their houses, not daring to appear openly ; for they that do evil, hate the light, John 3. 20. They were not forced into houses, as good Christians often were by persecution ; but they of choice crept into houses,'to insinuate tliem-selves into the affections and good opinion of people, and so to draw them over to their party. And see what sort of peo])le they were, that they gained, and made firoselytes of; they were such as were weak, silly women ; and such as were wicked, laden with sins, and led away with divers lusts; a foolish head and a filthy heart make persons, especially women, an easy prey to seducei-s.

2. He shews how far they were from coming to the knowledge of the /r?/^A,'though they pretend to be n-fr learning, v. 7. In one sense we must all be

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11. TIMOTHY, III.

ever learning, growing in knowledge, following on to know the Lord, pressing forward ; but these were sceptics, giddy and unstable, who were forward to imljibe e% ery new notion, under pretence of ads ance-ment in knowledge, but never came to a right understanding of the truth as it is in Jesus.

3. He foretells the certain stop that should be put \o their progress, {v. 8, 9.) comparing them to the Egyptian magicians who withstood Moses, they are here numedJannes and Janibres ; though the names are not to be met with in the story of the Old Testament, yet they are found in somsold Jewish writers. Moses came with a divine commission to fetch Israel out of Egypt, these magicians opposed him, and thus those heretics resisted the truth, and like them were men ofcorru/it minds ; men who had their under-stancUngs perverted, biassed and prejudiced against the truth, and refirobate concerning the faith, very far from being true Christians; but they shall proceed no further ; or not much further, as some read it. Observe, .

(1.) Seducers seek for corners, and love obscurity; for they are afraid to appear in public, and therefore creep into houses. Further, they attack those who are the least able to defend themselves; that is, silly and wicked women. (2.) Seducers in all ages are much alike, their characters are the same, meii of corrupt minds, &c. and their conduct much the same, they resist the truth, as Jannes and Jambres withstood Moses, and they will be alike in their disappointment.

(3.) Those who resist the truth are guilty of folly, yea of egregious folly, for magna est Veritas, et firx-vttlebit — Great is the Truth, and shall prevail.

(4.) Though the spirit of erroi" may be let loose for a time, God has it m a chain, Satan can deceive the nations and the churches no further and no longer tlian God will j)ermit him ; their folly shall be majiifest, it shall appear that they are impostors, and every man shall abandon them.

10. But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, 11. Persecutions, afflictions, wliich came unto me at Antioch, at Iconium, at I^ystra; what persecutions I endured: but out of them all the Lord delivered me. 12. Yea, and all that will live godly in Christ Jesus, shall suffer persecution. 13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

Here the apostle, to confirm Timothy in that way wherein he walked,

I. Sets before him his own example, which Timothy had been an eye-witness of, having long attended Paul ; [x\ 10.) Thou hast fully known my doctrine. The more fully we know the doctrine of Christ and the ajjostles, the more closely we shall cleave to it; the reason why many sit loose to it, is, because they do not fully know it. Christ's apostles had no enemies but those who did not know them, or know them fully ; those who knew them best, loved and honoured them the most. Now what is it that Ti-mothv had so fully known in Paul ?

1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole counsel of God, (Acts 20. 27.) so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doc-tiine he preached.

2. He had fully known his conversation; Thou hast known my doctrine, and manner of life; his

manner of life was of a-piece with his doctrine, and did not contradict it He did not pull down by h's living what he built up by his preaching. Those mi nisters are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine ; as on the contrary those cannot expect to profit the people at all, that preach well and live ill.

3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation ; " Thou hast known my purpose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God, and the good of the souls of men."

4. Timothy fully knew Paul's good character, which he might gather from his doctrine, manner of life and purpose ; for he gave proofs of his faith, that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived, his long-suffering toward the churches to which he preached, and over which he presided, his charity toward all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it.

5. He knew that he had suffered ill for doing well; {v. 11.) "Thou hast fully known the persecutions and afflictions that came unto me;" {\\c mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, at Lustra;) " and therefore let it be no surprise to thee, if thou suffer hard things, it is no more than I have endured before."

6. He knew what care God had taken of him ; nottvithstanding, out of them all the Lord delh'ered me; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a temptation to us to decline that caus< which they suffer for; when we know only the hardships they undergo {or Christ, we may be ready to say, "We will renounce that cause that is like to cost us so dear in the owning of it;" but when we fully know the afflictions, not only how they suffer, but how they are supported and comforted under their sufferings ; then, instead of being discouraged, we shall be animated by them ; especially considering that we are told before, that we must count upon such things; {y. 12.) All that will live godly in Christ Jesus, shall suffer persecution: not alwaj s alike ; at that time they who professed the faith of Christ, were more exposed to persecution than at other times ; but at all times, more or less, they who will live godly in Christ Jesus, shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment; they who will live godly, must expect it, especially they who will live godly in Christ Jesus, that is, according to the strict rules of the Christian religion, they who will wear the livery and bear the name of the crucified Redeemer ; all who will shew their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute m it.

(1.) The apostle's life was very exemplary for three things ; for his doctrine, which was according to the will of God ; for his life, which was agreeable to his doctrine ; and for \\\s persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings ; and none, I believe, came nearer to their great Master for eminent service and great sufferings than St. Paul.- he suffered almost in everx'place ; the Holv (ihost witnessed that bonds and afflictions did abide him, Act* 20. 23. Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besidt what he suffered elsewhere. (3.) The apostle mentions the Lord's delivering him out of all, for Time-

665

thy's and our encouragement under sufferings. (4.) \\ e have the practice and treatment of true Christians, they ii^e t^odly in Jesus Christ, that is their practice; and they shall suffer persecution, that is fhe us ige tliey must expect in this world.

il. He warns Timothy of the fatal end of seducers, us a re.isoii why he should stick close to the truth as >t is in Jesus; {v. 13.) But evil men and seducers shall vju.f nvorse and "tvorse, &c. Observe, As good men, by ilie j^race of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The \s ay of sin is down-hill ; for such proceed tVoni bad to worse, deceiving and being deceived. Those who deceive others, do but deceive themselves ; those who draw others into error, run themselves into more and more mistakes, and they will find it so at last, to their cost.

14. But continue thou in the tilings which thou hast learned and hast l)een assured of", icnowing of whom thou iiast learned the in; 15. And that from a child thou hast known the holy scrii)tures, which are able to make the(! wise unto salvation,through fail h\\ Inch is in Christ Jesus. 16. All scripture is given by inspiration of God; and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17. 'J'hat the man of God may be perfect, thoroughly furnished unto all good works.

He directs him to keep close to a good education, and particularly to what he had learned out of the holy scriptures; (v. 14, 15.) Continue thou in the things which thou hast learned. Note, It is not enough to learn that which is good, but we must continue in it, and j^ersevere in it unto the end. Then are we Christ's disciples indeed, John 8. 31.

We should not be any more children, tossed to and fro, and carried about with ever^ wind of doctrine, oij the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph. 4. 14. Be not carried about with divers and strange doctrines ; for it is a good thing that the heart be establmhed with grace, Heb. 13. 9. And for this reason we should continue in the things we have learned from the holv scriptures ; not that we ought to continue in any errors and mistakes which we may have bern led into, in the time of our childho(Kl and youth, (for these, upon an impartial inquiry and full conviction, we should foi-sake ;) but this makes nothing against our continuing in those things which the holy scriptures nlainly asseit, and which he that runs may read. If 'riniothy would adhere to the truth as he had been taught it, tliat would arm him against the snares and insinuations of seducers; They are the things which thou hast learned and hast been assured of. It is a great happiness to know the certainty of the things wherein we have been instructed, Luke 1. 4. Not only to know what the truths are, but to know that they are of undoubted certainty. What we have learned we must labour to be more and more assured of; that, being gnounded in the truth, we may be guarded against error, for certainty in religion isnf i:;reat impoitancc and advantage ; Knowing,

I. " That thou hast had good teachers ; consider of whom thou hast learned them; not of evil men and seducers, but good men, who had themselves expirienced the power of the tiniths they taught thee, and been read\' to suffer for them, and thereby would sive the fullest evidence of their belief of these tnitlis."

II. " Knowing especially the firm foundation upon which thou hast built, namely, that of the scripture;

Vol. VI.—4 P

{v. 15.) That from a child thou hast known the holy scri/itures.

Ui)serve, Those who would acquaint themselves with the things of Ciod, and be assured of them, must know the holy scriptures, for those are the summary of divine revelation. Observe, It is a great happiness to know the holy scriptures from our childhood : and children should betimes get the knowledge of the scriptures. 1 iie age of children is the learning age ; and those who would get true learning, must get it out of the scriptures.

Observe further. The scriptures we are to know, are the holy scriptures; they came from liie holy Ciod, were delivered by holy men, contain holy precepts, treat of holy things, and were designed to make us holy, and to lead us in the way uf holiness to happiness ; being called the holy scriptures, they aie by that distinguished from profane writings of all sorts, and from those that only treat of morality, and common justice and honesty, but do not meddle with holiness. If we would know the holy scriptures, we must read and search them daily, as the ni)ble Bereans did. Acts 17. 11. They must not li", by us neglected, and seldom or never looked into.

Now here observe, 1. What is the excellency of the scripture. It is given by insjiiration of God, {v. 16.) and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us, breathes revelation among us.

For the/iro/ihecy came not in old time by the vjUI of man, but holy men sjiake as they were moved or carried forth by the Holy Ghost, 2 Pet. 1. ::i. The prophets and apostlesdid not speak from tiieniscKes, but what they received of the Lord that tney delivered unto us. That the scripture was givi-n by inspiration of God, appears by the majesty of its style ; from the truth, purity, and sublimitx', of the doctrines contained in it; from the hai nKiiiy of its several parts ; from its power and tfficac\ on the minds of multitudes that converse with it; fi om the accomplishment of many prophecies relating to things beyond all human foi-esight; and from the uncontrollable miracles that were wrought in j)roof of its divine original ; God also bearing them iritness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will, Heb." 2. 4. 2. What use it will be of to us. (1.) // is able to make us wise to salvation ; that is. It is a sure guide in our way to eternal life. Note, Those are wise indeed, who are wise to salvation. The scriptures are able to make us truly wise, wise f<n' our .souls and another world ; to make thee wise to s;ilvation through faith. Observe, The scri])tures will make us wise to salvation, if they be mixed with faith, and not <»therwise, Heb. 4. 2. For if we do not believe their truth and goodness, they will do us no good.

(2.) It is/n-ojitable to us for all the purposes of the Christian life, /or doctrine, for re/iroof for correction, for instruction in righteousness. It answers all the efnds of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is g(X)d. It is of n.se to all, for we all need to be instructed, corrected, and reproved : it is t f special use to ministers, \s ho are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture.''

That the man of God may he perfect, v. 17. The Christian, the minister, is the man of (Jod. That which finishes a man of God in this world, is, the scripture. By it we are thoroughly furnished for every good work. There is that in the scrijiture, which suits every case. Whatever dut\-we have to do, whatever service is required from us, we may I find enough in the scriptures to furnish us for it.

II. TIMOTHV, IV.

[1.] We see the scripture Tias various uses, and answers divers ends and purposes ; it is firofitabltf for doctrine, fjr refiroof, for correct on (fall errors in judijinciit and practice, and /or instruction in rig/i-teoiisnrss. ['2.] The scripture is a perfect rule of faith and practice, and was designed for the man of Ciocl, the minister as well as the Christian who is devoted t) (iod, for it is firojitabie fur doctrine, &c. [3.] If we c;>nsult the scripture, which was given b\ inspiration of God, and follow its directions, we shall 1)0 made nien of irod, /lerfect, and thoroughly furnished to every good nvork. [4.] We further learn, tiicre is no occasion for the writings of the pliilosopiier, nor for ra!)binical fables, nor popish legends, nor unwritten traditions, to make us perfect men ui (iod, since the scripture answers all these ends ana purposes../ O that we may love our BibleV, jliiore, and keep closer to them than ever ! and then (shall we find the benefit and advantage designed i thereb}-, and shall at last attain the happiness therein promised and assured to us. ...^'

CHAP. IV.

Ill this chapter, I. St. Paul with great solemnity and earnestness presses Tiniotliy to the diligent and conscientious dis-charjre of his work and office, as an evangelist; and the ciiarj/e given to him, all gospel ministers are to take to themselves, v. 1.. 5. II. The reason of his concern in this case, Wiiy must Timothy now be instant in season, &.c. in a particular manner? Because the church was likely to be depiived of the apostle's labours, for his departure was at hand, v. 6.. 8. III. Divers particular matters, with a hint and caution, about Alexander the coppersmith, v. 9..15. IV'. lie informs hirn of wiiat befell him at his first answer; thouyh men forsook liim the Lord stood by him, and that encouraged him to hope for future deliverance, v. 16.. IS. And then he concludes with salutations and a benediction, v. 19, to the end.

I. X CHARGE //^ee tlierefore before God, JL and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2, Preach tlie word; be instant in season,out of season-; reprove, rebuke, exhort with all long-suffering and doctrine. .3. For the time will come when they will not enduie sound doctrine; but after their own lusts shall theyheap to themselves teachers, having itching ears; 4. And they shall turn away their ears fronj the truth, and shall be turned unto fables. 5. But watch thou in all things, endure afflictions, do ihe work of an evangelist, make full proof of thy ministry. G. For I am now ready lo be offered, and the time of my de-partiMO is at hand. 7. 1 have lought a good tight, 1 have finished /////course, I have kept the faiih: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give mo at that (lay: and not to me only, but mito all them also that love his appearing.

I. Observe how awfully this charge is introduced ; (j.!. 1.) I charge thee hrf/rv (iod, and the Lord Jesus Chi-ist, li'ho shall judge the (/uick and the dead at his a/ifiearing and his kingdom. Observe, The best of men have need to be awed into the discharge- of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be tn him if he preach not the gospel ; (1 Cor. 9. 16.) J charge thee. To induce him to faithfulness, he must consider,

1. That the eye of God and Jesus Christ was uptjU him ; I charge thee before (iod and the Lord Jesus Christ; that is, "As thou tenderest the favour oi God and Jesus Christ ; as thou wilt approve thy.self to God and Jesus Christ, by the t)bligations both of natural and revealed religim: as thou wilt make due returns to the God who made thee, aiui the Lord Jesus Christ who redeemed thee."

2. He charges liim as he will answer it at the great day : remind ng him of the judgn.eut to come, wh'ch is committed to the Lord Jesus. He shall judi;e the quick and the dead at his ajifiearing and his kingdo7n, that is, when he a]j])ears in liih kin.i,-dom. It concerns all, both ministers and jiCi ]);e, seriousl}' to consider the acc<unt that they nmst .shortly give to Jesus Christ of all the trusts ivpised in them. Christ ahdW Judge the guick and tiie dead, that is, those that at the last day shall be found alive, and those who shall be raised' to life out of the grave.

Note, (1.) The Lord Jesus Christ shall judge tiie quick and dead. God hath committed all judgment unto the Son, and hath appointed him the Judte of fjuick and dead. Acts 10. 42. (2.) He will appear; he will come the second time, and it will be a glorious aj)f\earance, as the word jTr/oucsia s:gn:-fics. (3.) Tnen his kingdom shall ap];ear in his gloryi at his appearing and kingdom, for he will then appear in his kingdom, sitting on a throne, to judge the world.

II. What is the matter of the charge, v. 2—5. He is charged,

1. 'Ydpreach the word. That is ministers' business ; a dispensation is committid to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God ; and they must n< t coHJ'upt it, but as of sincerity, but as of God, in t^'. • sight of Ciod, they speak in Christ, 2 Cor. 2. 17.

2. To urge what he preached, and to pres- it with all earnestness upon his hearers; "Be instant in season, out of season, reprove, rebuke, exhort ; do this work with all fervency <-f si^irit. Call upon those under thy charge to take heed of sin, to ch) their duty: call upon them to repent and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee ; when some special opportunity (ffers itself of speaking to them with advantage. Nay, df. it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Sjjirit of God mav fasten upon them ; for the wind bloweth where it listeth ; and iti the morning we 7nust son- our seed, and in the evening not withhold our hand," Eccl. 11. 6.

We must do it in season, that is, let slij) no opportunity ; and do it oiit of season, that is, not shift (ff the duty, under i^retence that it is out of season.

3. He mii.st tell ])eo])le of tiieir faults ; " Jieprove them, rebuke them. Convince wicked j)eople of the evil and dangir of their wicked courses. Kndeavour, by dealing plainly with them, to bring them to repentance. Rebuke them with gra\ ity and anthorit\-, in Christ's name, that thev may take thy displeasure against them as an indication of (iod's di.splea.sure."

4. He must direct, ei>couiage, and quicken these who began well. " Exhort thf}v ; per.snade them to hold on, and endure to the end, and this with ail hnig-suffering and doctrine."

(1.) He must do it very patiently, trith all Ion if sujfiring. " If thou do not see the iffect rf thv labours presentlv, yet do not therefoj-e ijivc nn tin' cause ; be not weary f^f speakinc- to them." While fiod shews to them all long-suffering, let mini.sters exhort with all long-suffering.

(2.) He must do it ratit nallv, not with passim, but with doctiine, that is, "In order to the reducing

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of them to good practices, instil into them good prin-cii;!es. Teach them the truth as it is in Jesus, reduce them to a firm behefofthat, and that will be a means both to reclaim them from evil and to bring tlicm to good." Observe,

[1.] A minister's work, has various parts ; he is to prtach the word, to refirove, rebuke, and exhort. [2.] He is to be very diligent and careful; he must be inatant in season and out of season; lie must spare no pains (^r labour, but must be urgent with them to take care of their souls and their eternal concerns.

5. \\c mn'it nvatch in all things; " Seek an opjjor-tunity of doing them a kindness ; let no fair occasion slip through thy negligence. Watch to thy work ; watch against the temptations of Satan, by which thou mayest be diverted from it; watch over the souls of those who are committed to tliy charge."

6. He must count upon afflictions, and endure them; make the best of them. KatxcTu'S/ia-ic; "Yax-Aurc /lattently, be not discouraged by the difficulties thou meetest with, but bear them witli an evenness of spirit. Inure thyself to hards]ii])s."

7. He nmst remember liis office, and discharge that; Do thenvork of an ezHnigelist. The office of the evangelists was, as the apostles' deputies, to water the churches that they jjlunted. '1 hey were not settled pastors, but for some time resided in, and presided over, the chui'ches that the apostles had planted, till they were settled under a standing ministry. This was Timothy's work.

8. He must fulfil his ministry; I\Iake full proof of it. It was a great trust that was reposed in him, and therefore he must answer it, and perform all the parts of his office with diligence and care.

Observe, (1.) A minister must expect afflictions in the faithful discharge of his duty. (2.) He must endui-e them patiently, like a Ciiristian hero. (3.) These must not discourage him in his work, for he must do his work, and fulfil his ministry. (4.) The l)est way to make full proof of our ministrj', is, to fulfil it, to fill it up in all its jxirts with proper work.

III. The reasons to enforce the charge.

1. Because errog-s and heresies were likely to creep into the chui'ch, by which the minds of many professing Christians would be corrupted ; (x'. 3, 4.) " For the time tjHI cone, when they ivill not endure sound d'jctrine. Therefore improve the present time, wlien they will endure it; be busy now, for it is seed-time ; when the fields are wliite unto the harvest, put in the sickle, for the present gale of op-portunitv will be soon over. They ivill not endure sound doctrine. There will be those who will heap to themselves corrupt teachers, and will turn away their ears from the truth; and therefore secure as many as ttiou canst, that when these storms and tempests do arise, they may be well fixed, and their apostasy may be prevented." People must hear, and ministers must preach, for the time to come, and guard against the mischiefs that are likely to arise liereafter, though they do not yet arise. They will turn away their ears fro7n the truth, they will gi'ow wearv of the old plain gospel of Christ, and then thev will be greedy of failles, and take pleasure in them, and (iod 'shall give them up to those strong delusions, because thev received not the truth in the love of it, 2 Thess. 2. 11, 12. Observe,

(1.) These teachers were of their own heaping up, and not of God's sending ; but they chose them, to p;ratifv their lusts, and to please their itching ears. (2.) Pe^iple do so when they will not endure sound doctrine, that prevaching whicli is searching, plain, and to the purpise ; then they will liave teachers of their own. (3.) There is a wide difference between the word of God and the words of such teachers; the one is sound doctrine, the word of truth, the other is only fables. (4.) They that are turned unto

fables, first turn away their ears from the truth, for they cannot hear and mind both, any more than they can serve two masters. Nay further, it is saiu, J'hey shall be turned unto fables. God jubily suf-fei's those to turn to failles, who grow weaiv of tae truth, and gives them up to be led aside fr.ni the truth by fables.

2. Because Paul for his part had almost done his work ; Do thou make full proof of thy ministry, for f am 210W ready to be offered, v. 6. And,

(1.) "Therefore there will be the more occasion for thee." When labourers are removed out of the vineyard, it is no time for them to loiiei-, that are left behind, but to double their diligence. Tiie fewer hands there are towoi'k, the more industrious those hands nmst be, that are at work.

(2.) " I have done the work of my day and generation ; do thou in like manner do the work of thy day and generation."

(3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departuie, might encourage Timothy to the utmost industry and diligence and seriousness in liis work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come," says Paul, "I have found our Master kind, the cause good, and I can look back upon mv warfare with a great deal of pleasure and satisfaction, and therefore i)e not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head ; and therefore endnre afflictions, and make full proof of thy ministry." The courage and comfort of (lying saints and ministers, and especially d;, ing martyrs, are a great confirmation of the truth < i the Christian religion, and a great encouragement to living saints and ministers in their work. Here,

[1.] He looks forward, upon his death apijroach-ins ; I am ftow ready to be offered. The Holy Gh' si witnessed in every city, that bonds and ailliciior.s did aliide him, Acts 20. 23. He was now at Rome, and it is probable that he had particular intimations fn no the Spirit, that there he should seid the trutJi with his blood; and he looks upon it now as riear at hand ; I am already floured out; so it is in the original, y^n a-Trhi'iy.ai; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, yet it was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe, With what pleasure lie speaks of dying. He calls it his departure ; tljoui^h it is ])robab!e that he foresaw he must die a violent, bloodv death, yet he calls it \\k departure or his release. , Death to a good man is his release fr- m tlie imprisonment of this world, i\nd his departuie to the enjoyments of another world ; he dees n(t cease to be, but is onlv removed from one world to another.

[2.] Observe with what pleasure ""he looks back upon the life he had lived ; iy. 7.) I have fought a fcood fight, I have finished my course, &c. He therefore did not fear death, because he had the testimony of his conscience, that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he h^d fought a good fight. He had done the service, ).,one tinougli the difficulties of his warfare, and had been instru mental in carrying on the glorious victories of thi exalted Kedeemer over the powers of darknes.s. Hi? life was a course, and he had now finished it; as his warfare was accomplished, so his race was run " I have kefit the faith. I have kept the doctrine, of the gospel, and never betrayed any of them."

Note, First, The life of a Christian, but especiall}' of a minister, is a warfare and a race, sfimetimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure.

Tl. TIMOTHY, IV.

if ve continue faithful and courageous. Thirdly, We must fight this good fight, we must fight it out, , anJ finish our course ; we must not give over till we are made more than conquerors through him who h.uli loved us, Rom. 8. 37. Fourthly, It is :i great comfort to a dying saint, when he can look l)ack u]) )■! his past life, and say with our apostle, " I have fou^^ht. See. I have kept the faith, the doctrine of faith, and the grace of faith." Toward the end of our days to be able to speak in this maiuier, wliat comfort, unspeakable comfort, will it afford ! Let it tlien be our constant endeavour, by the grace of God, that we may finish our course with joy. Acts 20. 24.

[3. ] With what pleasure he looks forward to the life he was to live hereafter; {y. 8.) Hcncrforth there is laid u/ifor me a crown of righteousness, &:c. He had lost for Christ, but he was sure he should not lose by him, Phil. 3. 8. Let this enc./urage Timothy to endure hardness as a good soldier of • Jesus Christ, tliat there is a crown of life before us, the glory and joy of which will abundantly recompense all the hardships and toils of our present warfare. Observe, \\.'\% c-a\\&<\ a crown of righteousness; because it will be the recompense of our services, whicli God is not unrighteous to forget; and because our holiness and righteousness will there be perfected, and that will be our crown.

God will give it as a righteous Judge, who will let none lose by him.

And yet this crown of righteousness was not peculiar to Paul, as if it belonged only to apostles, and eminent ministers and martyrs, but to all them also that love his a/ifiearing. Observe, It is the character of all the saints, that they love the appearing of Jesus Christ: they loved his first appearing, when he appeared to take away sin by the sacrifice of himself; (Hei). 9. 26.) they love to'think of it; they love his second appearing at the great day ; love it, and long for it: and with respect to those who love the appearing of Jesus Christ, he shall appear, to their joy ; there is a crown of righteousness reserved for them, which shall then be given them, Heb. 9. 28.

We learn hence, First, The Lord is the righteous Judiie, for his judgment is according to truth. Secondly, The crown of believers is a crown of righteousness, purchased by the righteousness of Christ, and bestowed as the reward of the saints' righteousness. Thirdly, This crown, which believers shall wear, is laid up for them ; they have it not at present, for here they are but heirs ; they have it not in possession, and yet it is sure, for it is laid up for them. Fourthly, The righteous Judge will give it to all who love, prepare, and long for, his appearing; Surely I come quickly, Amen, even so come. Lord Jesus,

9. Do th}' diligence to come shortly unto me : 10. Por Demas hath forsaken me, having loved this present world, and is departed unto'I'hossalonica; CrescenstoGalatiaiTi-tns unto Dalmatia. 11. Only Luke is with me. "^Fakc Mark, and bring him with thee : for he is profitable to me for the ministry.

12. And Tychicus have I sent to Ephesus.

13. The cloak that t left at Troas with Carpus, when thou comest, bring tcith thee,, and the books, hut especially the parchments. 14. Ale.xander the coppersmith did me mnch evil: the Lord reward him according to his works: 1 "i. Of whom be thou ware also; for he hath greatly withstood onv words.

J Icre are divers paiticular matters which Paul

mentions to Timothy, now at the closing of the epistle.

1. He bids him hustcn to him, if possible; (x'. 9.) Do thy diligence to come shortly unto me. For Timothy was an evangelist, one who was not fixed pastor of any one place, but attended the motions of tlie apostles, to build upon their foundation. Paul wanted Timothy's company and lielp ; and t!\e reason he gives, is, because several liad kftliim, v. 10. One from an ill principle, Demas, whf) abides under an ill name for it; Demas hath forsaken me, having loved this firesent world. He quitted Paul and his interest, either for fear of suffering, (because Paul was now a prisoner, and he was afraid of coming into trouble \ipon his account,) or being called off from his ministrv by secular affairs, which he entangled himself in ; his first love to Christ and Ills gospel was forsaken and forgotten, and he fell in love with the world. Note, Love to this present world is often the cause of apostary from the truths and ways of Jesus Christ. He is gone off, is departed to Thessalonica ; called thither perhaps by trade, or by some other worldly business. Cresrrns 's gone one way and Titus another wav, and only Juke was with Paul, T'. 11, 12. Was not that enough ? Paul did not think it so; he loved the company of his friends.

2. He speaks respectfully concerning Mark: He \% profitable to me for the ministry. It is supposed that this Mark was he about whom Paul and Barnabas contended, Acts 15. 39. Pa"ul would not take him with him to the work, because he had once flinched and drawn back : but now, savs he, "Take Mark, and bring him with thee." By this it appears that Paul was now reconciled to Mark, and had a better opinion of him than he had had formerly. This teaches us to be of a forgiving spirit; those that are profitable and useful, thougli they may have done amiss, we must not therefore disclaim for ever making use of them.

3. Paul orders Timothy to come to him, bids him as he came through Troas to bring with him from thence those things which he had left behind him there, (f. 13.) the cloak he had left there, wiiich, it may be, Paul had the more occasion for in a cokl prison. It is probable that it was the habit Paul usually wore, a plain dress. Some read it, the roll of parchment I left at Troas ; others, the desk that i left. Paul was guided by divine inspiration, and yet he would have his books with him. Whereas he had exhorted Timothy to give attendance to reading, so he did himself, though he was now ready to be offered. As long as we live, we must be still learning. But especially the parchments, which some think were the originals of his epistles ; others think they were the skins of which he made his tents, whereby he got a livelihood, working with his own hands.

4. He mentions Alexander, and the mischief that he had done him, v. 14, 15. This is he who is spoken of Acts 19. 33. It should seem, he had been a professor of the Christian religion, a forward professor, for he was there particularly maligned by the wor-shipi;)ers of Diana, and yet he did P^aul much evil. Paul was in as much danger from false brethren, (2 Cor. 11. 26.) as from open enemies. Paul foretells that God would reckon with him. It is a prophetical denunciation of the just judirmcnt of God that would befall him ; The Lord will reward him according to his works. He cautions Timothy to takf* heed of him ; " Of whom be thou ware also, that he do not, imder pretence of friendship, betray thee to mischief." It is dancrei-ous having any thing to do with those who would be enemies to such a man as Paul. Observe,

(1.) Some who were once Paul's hearers and admirers, did not give him reason to remember them

669

with much pleasure ; for one forsook him, and another did him much evil, and greatly withstood his words. Yet, (2.) At the same tirhe he mentions some witli pleasure ; the t)adness of some did not make him forget tiie goodness of dthers; such as Timothy, Titus, Mark, and Luke. (3.) The apostle has left a brand on the names and memory of two jjersons ; the one is Dcmaa, who forsook him, having loved the present world, and the other is yllcxiuidfr, who greatly withstood his words. (4.) God will reward evil-doers, particularly apostates, according to their works. Lastly, Of such as are of Alexander's spirit and temper we should bewai-e; for they will do us no good, but all the mischief that is in their power.

16. At my first answer no man stood with me, but all men forsook me: / praii Go'l that it may not be laid to their charge. 17. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fnlly knov\'n, and that all the Gentiles mighl hear: and I was delivered out of the mouth of the lion. 18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom : to whom he. glory for ever and ever. Amen. 19. Salute Prisca and Aquila, and the household of Onesi-phorus. 20. Erastus abode at Corinth: butTrophimus have I left at Miletum sick. 21. Do thv diligence to come before winter. FAibulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. 22. The Lord Jesus Christ Ac with thy spirit. Grace be with you. Amen.

Here he gives Timothy an account of his own present circumstances. He had lately been called to appear before the emperor, upon his appeal to Caesar; and then no man stood ivith him, {v. 16.) to plead his cause, to bear testimony for him, or so much as to keep him in countenance, but all men forsook him. This was strange, that so good a man as Paul should have nobody to own him, even at Rome, where there were many Christians, whose faith was sjjoken of throvighout all the worhl, l^om.

1. 8. But men are but men. The Christians at Rome were forward to go and nu-et him ; (Acts 28.) but when it came to the pinch, and thcv would be in danger of suffering with him, then thcv all forsook him. He pravs that God would not lay it to their chart^e; intimating, that it was a great fault, and (lod might justly l)e angrv with them, but he prays God to forgive them. See what distinction is put between sins of presumption and sins of infirmity: Alexander the cojjpcrsmith, wlio maliciously withstood Paul, he prays against him ; The Lord reward him according to his n>orks; but respecting these Christians, who through weakness "shrunk fiom Paul in time of trial, he says. The Lord

lay it not to their charge.

Here we see, 1. St. Paul had his trials in his friends forsaking him in a time of danger, as well as in the opposition made by enemies ; all forsook him.

2. It was their sin not to appear for the good aj)os-tle, especially at his first answer; but it was a sin of weakness, and therefore the mere excusable. Yet,

3. God might lay it to their charge, but St. Paul endeavours to prevent it by his eaniest prayers; Let it not be laid to their charge.

.Yotwithstanding this, God stood by him, (v. 17.)

gavr him extraordinaty wisdom and courage, to enable him to speak so nuicli the belter himself. When he had nobody to keep him in countenance, God made his face to shine : that by me the preach ing might he fully kw^wn, that isj "God brought me out from that difiiculty, that I might jjrc.c'.i the gospel, which is my business." Nay, it should seem, that he might preach the gospel at that time, for Paul knew how to preach at the bar as well as in tlie pulpit: and that all the Gentiles might hear ; tlie emperor himself and the great men, who would never have heard Paul preach, if he had iu;t been brought before tliem. .'ind I ivas delivered out of the mouth of the lion, that is, of Nero, (as some think,) or some other judge. Some understand it only as a proverbial form of speech, to signify that he was in imminent danger, jind the Lord shall deliver me from every evil work. See how Paul improved his experiences ; **He that hath delivered, doth deliver, and we truxt he shall yet deliver; shall deliver me • from every evil work, from doing any ill myself, and having any ill done to me by others, jlnd shall /ir(sen<e me to his heavenly Icirgdom." And f r this he gives glory to God, rejoicing in hope of the glory of God.

(1.) If tlie Lord stands by us, he will strengthen us, in a time of difficulty and danger, and his ].ire-sence will more than supply every one's absence. (2.) When the Lord preserves his servants from great and imminent danger, it is for eminent work and service. Paul was preserved, that by him tlie preaching might be fully known, &c. (3.) Former deliverances should encourage future hopes. (4.) There is a heavenly kingdom, to which the Lord will preserve his faithful, witnessing or suffering servants. Lastly, We ought to give God the glory (f all past, present, and future deliverances ; To who?n be glory for ever and ever, jimen.

He sends salutations to Jlquila, and Prisiilla, and the household of Onesi/ihorus, v. 19. He mentions his leaving Trofihimus sick at Miletum, (7'. 20.) by which it ajjpears that though the apostles healed all manner of diseases miraculously, tor the confirmation of their doctrine, yet they did not exert that f)ower upon their own friends, lest it should have ooked like a collusion.

He hastens Timothy to come to him before winter, (f. 21.) because he longed to see him, and because in the winter the journey or voyage would be more dangerous.

He sends commendations to him from Eubulus, Pudens, Linus, Claudia, and all the brethren. One of tlie heathen writers at this time mentions one Pudens and his wife Claudia, and says, that Claudia was a Briton ; whence some have gathered, that it was this Pudens, and that Claudia here was his wife, and that they were eminent Christians at Rome.

He concludes with a jirayer, that the Lord Jesus y would be with his s/iirit. We need no more to make us happy than to have the Lord Jesus Christ with ovir spirits ; for in him all sj)iritual blessings arc summed up. And it is the best prayer wc can put uj) fir our friends, that the Lord Jesus Christ may be with their spirits, to sanctify and save them, a'ul at last to receive them to himself; as Stei)lien the proto-martyr praved, Lord Jesus, receive mu sfiirit. Acts 7. 59. " Lord Jesus, receive that spirit wliich thou hast been with while it was united to the body, d(^ not now leave it in its separate state."

Grace be with you. ^4men. This was onr apostle's token in every epistle ; so he wrote ; The grace of our Lord Jesus Christ he with you all. Amen. 2 Thess. 3. 17, 18. And if grace i)e with us here to convert and change us, to make us holy, t<:) keep us humble, and to enable us to persevere to the end, glory will crown us hereafter -for the Lord is a Sun,

TITUS, I.

iind a Shield, the Lord -cvill g-ive grace and glory, atid 710 good thing rjill he ivithhold from them that •walk ufirightly. O Lord of Hosts, blessed is the man that iriisteth in thee, Ps. 84. 11, 12.

A^'otu unto the King eternal, immortal, invisible, the only wise God our Saviour, be honour andgiory for ever and ever. Amen.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS

OF THE

EPISTLE OF ST. PAUL TO TITUS.

Completed by Mr. J. Smith.

THIS Epistle of Paul to Titus is much of the same nature with those to Timothy ; both were converts ot Paul, and his companions in labours and sufferings; Ijoth were in the office of evangelists, whose work was to water the churches planted by the apostles, and to set in order the things that were wanting in them : they were vice-apostles, as it were, vjorking the work of the Lord, as they did, and mostly under their direction, though not despotic and arbitrary, but with the concurring exercise of their own prudence and judgment, 1 Cor. 16. 10, 12. We read much of this Titus, his titles, character, and active usefulness, in manv places: he was a Greek, Gal. 2. 3. St. Paul called him his son, (Tit. 1. 4.) his brother, (2 Cor. 2. 13.) hisfiartnerandfellow-helfur, (2 Cor. 8. 23.) one that walked in the same Spirit, and in the same ste/is with himself. He went up with the apostles to the church at Jerusalem, (Gal. 2. 1.) was much conversant at Corinth, for which church he had an earnest care, 2 Cor. 8. 16. Paul's second epistle to them, and probably his first also, was sent by his hand, 2 Cor. 8. 16—18, 23.—9. 2—4.—12. 18. He was with the apostle at Rome, and thence went into Dalmatia, (2 Tim. 4. 10.) after which no more nccurs of him in the scriptures. So that by them lie appears not to liave been a fixed bisho]); if such he were, and in those times, the church of Corinth, where he most attended, had the best title to him. In Crete (now called Candia, formerly Hecatom/iolis, from the luuidred cities that were in it) a lai-ge island at the mouth of the ^Egean Sea, the gospel had got some footing; and here were Paul and Titus in one of their travels, cultivating this ])lantation ; but the a/iostle of the Gentiles, having on him the care of all the churches, could not himself tarry long at this place ; he therefore left Titus some time there, to carry on the work which had been begiui; wherein, probably meeting with more difficulty than ordinary, Paul wrote this epistle to him ; and yet perhaps not so much for his own sake, as for the people's, that the endeavours of Titus, strengthened with apostolic advice and authority, might be more significant and effectual among them. He was to see all the cities furnished with good pastors; to reject and keep out the unmeet and unworthy ; to teach sound doctrine, and instruct all sorts in their duties ; to set foi-th the free grace of God in man's salvation by Christ; and withal to shew the necessity of maintaining good works by those who have believed in God, and hojic for eternal life from him.

TITUS, I.

CHAP. I.

In this chapter, we have, I. The piefacc or introduction to the epistle, shewinjr from and to whom it was written, with ihe apostle's salutation and prayer for Titus, wishing all hlessinjs to liim, v. 1 . . 4. II. F.ntrance into the matter, hv si2;iiifyin(r the end of Titus's hcintr U-fi at Crete, v. 5. ni. And liow tlie same should he pursued in reference both If. <_'«>od :ind bad ministers, from v. 6, tn the end.

I. XJAUL, a servant of God, and an apos-Jr tic of Jesus Christ, according to the ,

faith of God's elect, and the acknowledging: of the truth which is after godliness; 2. In hope of eternal life, which God. who cannot lie, promised hefore the world began; 3. But lialh in due times manifested his word through preaching, which is communicated unto me accorchng to the commandment of God our Saviour; 4. To Ti-

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671

cus mine own son after the common faith: Grace, mercy, ami peace, from God the Father, and the Lord Jesus Christ our Saviour.

Here is the preface to the epistle : shewing, I. The writer. Paul, a Gentile name taken by the apostle of the Gentiles, Acts 13. 9, 46, 47. Ministers will accommodate even smaller matters, so that tliere may be any furthering of acceptance in their work. When the Jews rejected tlie i^ospel, and the Gentiles received it, we read no more of this ajvjstlc by his Jewish name Sauly but by his Roman one, Paul.

A ncrx'ant of God, and an afwstle of Jesus Christ. Here he is described by his relation and office ; a servant of God, not in the general sense only, as a man and a Christian; but especially as a minister, k'CTXun(f God in the gosfwl of his So7i, Rom. 1. 9. This is a higli honour ; it is the glory of angels tluit tliey are ministering- s/tirits, sent forth to minister for them-iVho shall de the heirs of salvation, Heb. 1. 14. Paul is described more especially as a chief minister, an a/iostlc of Jesus Christ; one who had seen the L')rd, and was immediately called and commissioned by liini, and had his doctrine from him. Observe, Tlu.' highest officers in the church are but servants. (Mucli divinity and devotion are comprehended in the ii\scriptions of the epistles.) The apostles of Jesus Christ, wlio were employed to spread and propagate his religion, were therein also the servants of (iod ; they did not set up any thing inconsistent with the truths and duties of natural religion. Christianity, whicli they preached, was in order to clear and enforce those natural ]jrinciples, as well as to advance them, and to superadd what was fit and necessary in man's degenerate and revolted state: tiicrcfore the apostles of Jesus Christ were the servants of Ciod, according to the faith of God's elect. Their doctrine agreed with the faith of all the elect from tlie beginning; of the world, and was for pro])a-p,ating and promoting of the same. Observe, There rre elect ot God, (1 Pet. 1. 2.) and in these the Holy S,:irit works precious divine faith, proper to tliose who are chosen to eternal life ; (2 Thess. 2. 13, 14.) God hath from the beginning choseri you to salvation, through suTictification of the Spirit, and belief of the truth : whereto he called ijou by our gosfiel. Faith is the first principle of sanctifiVation. And the acknoivledging of the truth ivhich is after godliness. The gospel is truth ; the great," sure, and saving truth, (Col. ]. 5.) the ivord of the truth of the gosfirl. Divine faith rests not on fallible reasonings or probal)k- o])inions, but on t';e infallible word, tlie ti'uth itself, ivhich is after godliness, of a godlv nature :ind tendency, pure, anrl purifying the heart of tlie believer. By this mark judge of doctrines and of sjiirits, whether they l)e of God or not; what is iminire, and i)rejudicial to true piety and practical religion, cannot l)e of divine original; all gospel-truth is after godliness, teaching and nourishing reverence and fear of (iod, and obedience to him ; it is truth not onlv to be known, but acknoii'ledged; it must be held forth in word and practice, Phil. 2. 15, 16. WjM the heart wan believes to righteousness, and with the mouth confession is made unto salvation, Rom. 10. 10. Such as retain the truth in unrighteousness, neither know nor believe as they ouglit. To bring to this knowledge and fiifh, and to the acknowledging and profession of the truth which w after godliness, is the great end of the gospel-ministry, even of the highest degree and order in it; their teachings should have this chief aim, to beget faith and confirm in it. In (or for) hope of eternal life, T'. 2. This is the further intent of the gospel, to beget hope as well as faith ; to take off the mind and

heart from the world, and to raise them to heaven and the things above. The faith and godliness of Christians lead to eternal life, and give liope and well-grounded expectation of it; for God, that cannot lie, hath promised it. It is the honour of God that he cainiot lie or deceive ; and this is the comfort of believers, whose treasure is laid up in his faithful promises.

Hut, How is he said to promise before the world began ? A/iswer, By promise some understand his decree, he purposed it in liis eternal counsels, which was, as t were, his promise in embryo: or rather, say some, 'urpc -^fivcuv -jiaiviuiv is before ancient ti?nes, or many ages ago, referring to the promise daikly delivered, (k-n. 3. 15. Here is the stability and antiquity of the premise of eternal life to the saints; God, who cannot lie, hatli pioniised before the world began, ntauy ages siiice. How excellent then is the gt spel, wliich was the matter of divine promise so eai-ly ! how nuich to be esteemed by us, and what thanks due for our privilege beyond those l:)efore us ! Blessed are your eyes, for they see, Sec. No wonder if the contempt of it be punished severely, since he has not only pr mised it of old ; but {v. 3.) ha/h in due time manifested his word through /ireaching, that is, made that his promise so darkly delivered of old, i?i due time, (the proper season before appointed,) nioi-e plain by preaching; that whicli some cMcd foolishness of Jireaching, has been thus honoured. Faith comes by hearwg, and hearing by the word of God, by the word preached. IVhich is committed unto me. The ministry is a trust; none taketh this honour, but he who is thereunto appointed ; and whoso is appointed and called, must preach the word; (1 Cor. 9. 16.) Jioe is unto me if I //reach not the gos/iel. Unpreaching ministers are nf>ne of the apostles' successors. Accordingly to the commandment of God otir Saviour; preaching 1 is a work appointed by G(id as a Saviour. See a proof \ here of Clirisc's deity, for by him was the gospel committed to Paul when he was converted, (Acts 9. ( 15, 17. and ch. 22. 10, 14, 15.) and again when ; Christ appeared to him, v. 17—21. He therefore is this Saviour, not but that the whole Trinitv concur therein ; the Father saves by the Son, through the Spirit, and all concur in sending ministers. Let none rest therefore in men's calling, without God's ; he furnishes, inclines, authorises, and gives opportH-nitv for the work.

n. Heie is the person written to, described,

1. By his name, Titus, a Gentile Greek, yet called both to the faith and ministry. Observe, The grace of God is free and jiowerful. What worthiness or pre])aration was there in one of heathen stock and education ? •

2. He is described by his spiritual relation unto the apostle ; ]\[ii:e own (or my genuine) son, not h-y my natural generation, but by supernatural regeneration. / have begotten you through the gospel, said he to the Corinthians, 1 Cor. 4. 15. Ministers are spiritual fathers to those whom thev are the means of converting, and will tenderlv affect and care for them, and must be answerably iegarded by them. "J\fine own son after the common faith ; that faith which is common to all the regenerate, "and which thou hast in truth, and expressest to the !:<•„ »> Yhis niiyht be said, to distinguish Titus frrm

life.

hypocrites and fdse teachers, and to recommend him to the retiard of the Cretians, as being among them a livelv image of the apostle himself, in faith, and life, and heavenly doctrine. To this Titus, deservedly so dear to the apostle, is,

HI. The salutation and prayer, wishing all bles.«-ings to him ; Grace, mercu, and peace, from God the Father, and the Z; d Jesus Christ our Saviour. Here are,

1. The blessings wished; Grace, mercy, and

TITUS, I.

fieace. Grace, the free favour of God, and acceptance with him. Mercy, the fruits of that favour, in pardon of sins, and freedom from all miseries by it, both here and hereafter. And fieacc, the positive effect, and fruit, of mercy. Peace w itli (iod through Christ, who is our Peace, and with the creauircs and ourselves; outward and inward peace, conipre-hendin;^ all good whatsoever, that makes for our happiness in time and to ctemity. Observe, Grace is the fountain of all blessings. ' Mercy, and peace, and all good, spring out of this. Get into God's favour, and all must be well; foi-,

2. These are the jjersons from whom blessings are wished. Frorn God the Father, the Fountain of all ,^ood. Every blessing and comfort comes to us from God as a Father ; he is the Father of all by creation, but of the good by adoption and regeneration. And the Lord Jesuh Christ our Saviour, as the Way and means of procurement and conveyance. All is from the Father by the Son, who is Lord by nature, Heir of all things, and our Lord, Redeemer, and Head, ordering and ruling his members. All ai-e put under him ; we hold of him, as in cafiite, and owe subjection and obedience to him who is also Jesus and Christ, the anointed Saviour, and especially our Saviour, who believe in him, delivering us from sin and hell, and bringing us to heaven and happiness. . Thus tar is the preface to the epistle ; then follows. The entrance into the matter, by signifying the end of Titus's being left in Crete.

■5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

Here is the end expressed,

I. More generally ; For this cause left I thee in Crete, that thou shouldest set in order the things that are nvanting. This was the business of evangelists, (in which office Titus was,) to water where the apostles had planted ; (1 Cor. 3. 6.) fnithering and finishing what they had begun ; so much i7niiopbS.a-if imports, to order after another. Titus was to go on in settling what the apostle himself had not time for, in his short stay there. 1. Observ'e the apostle's great diligence in the gospel; when he had set things on foot in one place, he hastened away to another. He was debtor to the Greeks and to the Barbarians, and laboured to s])read the gospel as far as he could among them all. And, 2. Observe, too, his faithfulness and prudence. He neglected not the ])laces that he went from ; but left some to cultivate the voung plantation, and carrv on what was begun. 3. (Observe his humility ; he disdained not to be helped in his work, and that by such as were not of so high a rank in the ministry, nor of so great gifts and furniture, as himself; so that the gospr-l might be furthered and the good of souls promoted, he willingly used the hands of others in it; a fit example for exciting zeal and industr\-, and engaging to faithfulness and care of the flork, and, present or absent, living and dyinii;, for ministers, as much as in them lies, to provide for tlie spiritual edification and comfort of their people. We mav here also, A. Observe, That Titus, though inferior to an a])ostle, yet was above the ordinary fixed pastors or bishops, who were to tend particular churches as their peculiar stated charge ; but Titus was in a higher sphere, to ordain such ordinary pastors where wanting, and settle things in their first st;\te and form, and then to pass to other places for like service as there might De need. Titus was not only a minister of the catholic church, (as all others also are,) but a catholic minister. Others had power habitual, and in actu primo, to minister any where, upon call and oppor-

tunity; but evangelists, such asTitus was, had poncr in uctu secundo et exercito, and could exercise theii ministry wlicrever they came, and claim maintenance of the churches ; the)- were every where actually in tlieir diocese or province, and had right to direct and preside among the ordinary pastois and ministers. Wliere an apostle could act as an apostle, an evangelist could as an evangelist; for they worked the work of the Lord, as they did, (1 Cor. 16. 10.) in a like imfixed and itinerant manner.

Here at Ciete Titus was but occasionally, and for a short time ; Paul willed him to despatch the busi ness he was left for, and cc^me to him at "Nicojjolis, where he purjjosed to winter; after tliis he was sent to Corinth, was with the apostle at Rome, and was sent thence into Dalmatia, which is the last we read of him ill scripture, so that from thence no fixed episcopacy in him does appear; he left Crete, and we find not in scripture that he i-etunied thither any more.

But, What power had either Paul or Titus her • .* Was not what they did, an encroachment on the rights of civil rulers ? Answer, In no sort, they came not to meddle with the civil rights of any ; (Luke 12. 14.) JVho made me a judge or a diiider over you? i'heir work was spiritual, to be carried on by conviction and persuasi(>n, no way interfering with, or prejudicing, or weakening, the power of magistrates, but securing and strengthening it rather ; the things nvanting were not such as civil magistrates are the fountains or authors of, Iiut divine and spiritual ordinances, and appointments for spiiituiil ends, derived from Christ the King and Head (^f the church : for settling these was Titus left. And observe. No easy thing is it to raise chuTxhes, and bring them to perfection. Paul had himself been here labouring, and yet were there things wanting; materials are out of square, need much hewing and fitting, to bring them into right form, and, when they aj-e set therein, to hold and keep them so. The best are apt to decay and to go out of order. Ministers ai'i; to help against this, to get what is am'ss rectified, and what is wanting supplied, l^his in general was Titus's work in Crete : and,

n. In special; Fo ordain elders in every city, that is, ministers, who were mostly nut of the elder, and most understanding and experienced Christians; or if younger in years, yet such as wer-e grave and solid in their deportment and manners. These were to be set where there was any fit luimber of Christians, as in larger towns and cities Avas usually the case ; though villages too might have them where there were Christians enough for it. These presbyters or elders were to have the ordinary and stated care and charge of the churches ; to feed aiid go\cm them, and pei'form all pastoral work and dutv in and toward them. The word is used srnietimes more largely for any who bear ecclesiastical fiuiction in the church, and so the apostles were firrshvters or ciders; (1 Pet. 5. 1.) but here it is meant of ordinary fixed pastors, M-ho laboured in the word and doc~ trine, and were over the churches in the Lord; such as are described here throughout the chapter. This word fireshyter siSme use in the same sense as sacer-dos, and translate it firiest; a term not iriven to gospel-ministers, unless in a figurative or allusive wav, as all God's people are said to be made kings and firifsts unto God, {'ttptic, not iD-piff/ivlipiKj^ to (ffer up s])iritnal sacrificcsof prayers,praises, and alms. But properly we have no priests under the gosjjel, ex-cei)t Christ alone, the High Priest ofour/irofrssion, (Heb. 3. 1.) who offered up himself a Sacrifice to God for us, and ever lives, in virtue thereof, to make intercession in our behalf. Presbyters here therefore are not proper priests, to offer sacrifices, either typical or real; but only gospel-ministers, to dispense Christ's ordinances, and to frd the chun ''

of God, over which the Holy Ghost hath made them overseers. 1. Observe, A church without a fixed and standing ministry in it, is imperfect and wanting. 2. Observe, Where a fit number of believers is, presbyters or elders must be set; their continuance an churches is as necessary as their first appointment, for {icrfccting the saints, and edifying the body of Christ, till all come to a fierfect man in Christ, till the whole number of God's chosen be called and united to Christ in one body, and brought to their full stature and strength, and that measure of grace that is proper and designed for them, Eph. 4. 12, 13. \A'ork. this is, that must and will be doing to the world's end, to which therefore the necessary and aj)pointed means for it must last. What praise is due to God for such an institution ! Wiiat thankfulness from those that enjoy the benefits of it ! What pity and prayer for such as want it! Pi-ay the Lord of the harvest, that he luill send forth labourers into his harvest. Faith comes by hearing, and is preserved, maintained, and made fruitful, through it also. Ignorance and corruption, decays of good and increase of all evil, come by want of a teaching a-ad quickening ministry. On such accounts therefore was Titus left in Crete, to set in order the things that were luanting, and to ordain elders in every city ; but this lie was to do, not ad libitu?n, or | according to his own will or fancy, but according to apostolical direction. Which is,

III. The rule of his proceeding; .4s I had afi-ftointedthee, probably when he was going from him, and in the presence and hearing ot others; which now lie may refer to, not so much for Titus's own sake as for the people's, that they might the more readily yield obedience to Titus, knowing and observing that in what he did he was warranted and supported by apostolic injunction and authority. As under the law all things were to be made according to the pattern shewn to Moses in the mount; so under the gospel all must be ordered and managed according to the direction of Christ, and of his chief ministers who were infallibly guided by him. Human traditions and inventions may not be brought into the church of God. Prudent disposals for carrying on the ends of Christ's appointments, according to the general rules of the word, such may, yea must be; but none may alter any thing in the substance of the faith or worship, or order and discipline, of the churches. If an evangelist might not do any thing but by appointment, much less may others. The church is the house of God, and to him it belongs to appoint the officers and orders of it, as he jjleases: the as here refers to the qualifications and character of the elders that he was to ordain ; " Ordain elders in every city, as la/i/ioint-cd thee, such as I liicn described, and shall now again moi-e ])articularly point out to thee ;" which he does from the sixth verse to tlie ninth inclusive. The apostle next gives Titus directions about ordination, shewing whom he should ordain, and whom not.

Of those whom he should ordain; he points out their qualifications and virtues ; such as respect their j life and manners, and such as relate to their doctrine : K.\\Q former in the sixth, seventh, and eighth verses, and the latter in the ninth.

6. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly. 7. For a bishop must be blameless, as the steward of God: not self-willed, not soon angr}% not given to wine, no striker, not given to filthy lucre; 8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate ; 9. Hold-

VoL. VI.—4 Q

TITUS, 1. 673

ing fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the

gainsayers.

1. Their qualifications respecting their life and manners, are,

1. More general; Jf any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether un-blamed, that is rare and hard ; Christ himself and his apostles were l)lamed, though not worthy of it; in Christ there was certainly nothing blameable; and his apostles were not such as their enemies charged them to be. But the meaning is. He must be one who lies not under an ill character ; but rather must have a good report, e\en from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.

2. More particularly: (1.) There is his relative character; n his own

person he must be of conjugal chastity ; the husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession or calling is a bar; (1 Cor. 9. 5.) Have f, says St. Paul, not flower to lead about a sister, a wife, as well as other ajiostles? Forbidding to ?narry is one of the erroneous doctrines of the antichristian church, 1 Tim. 4. 3. Not that ministers inust be married, that is not meant; but the husband of one wife, may be either not having divorced his wife and married another, (as was too common among them of the circumcision, even for slight causes,) or the husband of one wife, that is, at one and the same time, no bigamist ; not that he might not be married to more than one wife successively ; but, being married, he must have but one wife at once, not two or more, according to the too common sinful jjractice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous carriage, must be very remote from such as would enter into so sacred a function. And as to his chWdren, having faithful children, obedient and good, brouglit up in the true Christian faith, and living according to it, at least as the endeavours of the parents can avail. It is for the honour of ministers, that tlicir children be faithful and pious, and such as become their religion. .Yot accused of riot, or unruly; not justly so accused, as haviiig given ground "and occasion for it; for otherwise the most innocent may be falsely so charged ; thev must look to it therefore that there be no colour for such censure. Children so faithful and obedient and temperate, will be a good sign of faithfulness and diligence in the ]:)arcnt, who has so educated and instructed them ; and from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of (jod.

The ground of this qualification is shewn from the nature of his office ; (t-. 7.) For a bushofi must be blameless, as the steward of God. Those before termed presbyters, or elders, arc in this verse styled bisho/is; and such they were, having no ordinary fixed and standing officers above them. Titus's business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled things in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishofis and stewards of God. We read not in the sacred writings of any successor he had in Crete;

TITUS, 1.

but to those elders or bishops was committed the full charge of feeding, ruling, and watching over, their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and deriving it down to succeeding ages. Now, being such bishops and overseers of the flock, who were to be examples to them, and God's stewards to take care of the affairs of his house, to provide for and dispense to them things needful, here is great reason that their character should be clear and good, that they should be blameless. How else could it be, but that religion must suffer, their work be hindered, and souls prejudiced and endangered, Avhom they were set to save ? These are the qualifications, relative, with the ground of them.

(2.) The more absolute ones are expressed;

[1.] Negatively, shewing what an elder or bishop must not be ; 7iot self-willed. The prohibition is of large extent, excluding self-opinion, or overweening conceit of parts and abilities, and abounding in one's own sense ; self-love, and self-seeking, making self the centre of all; also self-confidence and trust, and self-pleasing, little regarding or setting by othi'rs; not proud, stubborn, froward, inflexible, set on one's own will and way; or churlish, as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Mt soon angry, /u>i opyiKov, not one of a hasty angry tem/ier, soon and easily provoked and inflamed. How unfit are they to govern a church, who cannot govern themselves, or their own turbulent and unruly passions ! The minister must be meek and gentle, and patient towards all men. J^ot given to wine; there is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way, who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful; Use a little wine for thy stomach's sake, and thine often infirmities, said Paul to Timothy, 1 Tim. 5. 23. But excess therein is shameful in all, especially in a minister. iVine takes away the heart, turns the man into a brute : here most proper is that exhortation of the apostle, (Eph. 5. 18.) Be not drunk with wine, wherein is excess; but be filled •with the Sfiirit. Here is no exceeding, but in the former too easily there may : take heed therefore of going too near the brink. JVo striker, in any quarrelsome or contentious manner, not injuriously or out of revenge, with cruelty or unnecessary roughness. A''ot given to filthy lucre ; not greedy of it, /as 1 Tim. 3. 3.) whereby is not meant refusing a just return for their labours, in order to their necessary support and comfort; but not making gain their first or chief end ; entering into the ministry or managing of it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others' eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it. Thus of the negative part of the bishop's character. But, [2.] Positively he must be, {v. 8.) A lover ofhos-fiitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers, (as the word imports,) a great and necessary office of love, especially in those times of affliction and distress, when Chnstians were made to fly and wander for safety from persecution and enemies, or in travelling to

and fro where there were not such public houses for reception as in our days; nor, it may be, had many poor saints sufficiency of their own for such uses— then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, is very becoming such as should be examples of good works. A lover of good men, or of good things ; ministers should be exemplary in both ; this will evidence their open piety, and likeness to God and their Master Jesus Christ; Do good to all, but esfiecially to them of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, as the word signifies ; a needful gj-ace in a minister both for his ministerial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady ; but who can govern well his passions and affections. Just, in things belonging to civil life, and moral righteousness and equity in dealings, giving to all their due. Holy, in what concerns religion ; one who reverences and worships God, and is of a spiritual and heavenly conversation. Temfierate ; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becoming a minister than such things as these; sobriety, temjierance, justice, and holiness; sober in respect of himself, just and righteous towards all men, and//o/y toward God. And thus of the qualifications respecting the minister's life and manners; relative and absolute, negative and positive; what he must not, and what he must, be and do. Now, II. As to doctrine :

1. Here is his duty ; holding fast the faithful word, as he has beeji taught; keepmg close to tlie doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received ; holding it fast in his own belief and profession, and in teaching others. (1.) Observe, The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the Amen, the true and faithful Witness, and whose Spirit guided the penmen of it. Holy men of God shake as they were moved by the Holy Ghost. (2.) Ooserve, Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kejit the faith, was Paul's comfort, (2 Tim. 4. 7.) and not shunned to declare the whole counsel of God; there was his faithfulness. Acts 20. 27.

2. Here is the end ; that he be able by sound doc-trine, both to exhort and to convince the gainsayers, to persuade and draw others to the true faith, and convince the contrary-minded. How should he do this, if he himself were uncertain or unsteady, not holding fast that faitliful word and sound doctrine, which should he the matter of this teaching, and the means and ground of convincing those that oj)-pose the truth ? We see here summarily the great work of the ministry—to exhort those wjio arc willing to know and do their dutv ; and so convince them that contradict; both which arc to be done by sound doctrine, in a rational instructive way, by scripture-arguments and testimonies, whicli are the infallible words of truth, what all may and should rest and be satisfied in and determined by. And thus of the qualifications of the elders whom Titus was to ordain.

The apostle's directory shews whom he should reject or avoid—men of afiother character, the mention of whom is brought in as a reason of the care he had recommended about the qualifications of ministers, why they should be such, and only such, as he had described. The reasons he takes both from bad teachers and hearers among them, from v. 10, to the end.

10. For there are many unruly and vain talkers and deceivers, especially they of the circumcision: 11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

1. Those false teachers are described. They were unruly, headstrong and ambitious of power, refractory and untractable, (as some render it,) and such as would not bear or submit themselves to the discipline and necessary order in the church, impatient of good government and of sound doctrine. ^1 lid vain talkers and deceivers; conceiting themselves to be wise, but really foolish, and thence great talkers, falling into errors and mistakes, and fond of them, and studious and industrious to draw others into the same. Many such there were, especially they of the circumcision, converts, as they pretend at least, from the Jews, who yet were for mingling Judaism and Christianity together, and so making a corrupt medley. These were the false teachers. And,

2. There is the apostle's direction how to deal with them ; {v. W.) Their mouths must be stofified; not by outward force ; (Titus had no such power, nor are those the gospel-methods ;) but by confutation and conviction, shewing them their error, not giving place to them even for an hour. In case of obstinacy indeed, breaking the peace of the church, and corrupting other churches, censures are to have place ; the last means for recovering the faulty, and preventing the hurt of many. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further.

3. The reasons are given for this. (1.) From the pernicious effects of their errors; They subvert whole houses, teaching things which they ought not; the necessity of circumcision, and of keeping the law of Moses ; so subverting the gospel and soul: rf men; not some few only, but whole mmilies. It was unjustly charged on the apostles, that they turned the world upside down ; but justly on these false teachers, that they drew many from the true faith to their ruin : the mouths of such should be stopped ; especially considering, (2.) Their base end in what they do ; for filthy lucre's sake, serving a worldly interest under pretence of religion ; love of money is the root of all ex'il. Most fit it is, that such should be resisted, confuted, and put to shame, bv sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.

Ill reference to their people or hearers, who are ('escribed from ancient testimony given of them.

12. One of themselves, even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. 13. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith -, 14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

I. Here is the \vitness; (t. 12.) One of themselves, even a prophet of their own, said; one of the Cretians, not of the Jews, F^pimcnides a Greek poet, likely to know, and unlikely to slander them : a prophet of their own ; so their poets were accounted, writers of divine oracles : these often witnessed against the vices of the people : Aratus, Epimenides, and others among the Greeks; Horace, Juvenal, and Persius, among the Latins: much smartness did they use against divers vices.

TITUS, 1. 675

II. Here is iho matter of his testimony, K/)Jtic iti 4«S(rTit/, xaxi t)«/i/«, ycta-Tifi; ipyx) — The Cretians are always liars, evil beasts, slow bellies; to a proverb, they were infamous for falsehood and lying; Kpxri-^tiY, to play the Cretian, or to lie, is the same; and they were compared to evil beasts, for their sly hurt-fulness and savage nature ; and called slow 'bellies, for their laziness and sensuality, more inclined to eat than to work and live by some honest employ-

J ment. Observe, Such scandalous vices as were the reproach of heathens, should be far from Christians : falsehood and lying, invidious craft and crueltj', all

! beastly and sensual practices, and idleness' and sloth, are sins condemned by the light of nature; for these were the Cretians taxed by their own poets." And,

III. Here is the verification of this bv the apostle himself; {v. 13.) This ^vitness is true. 'The apostle saw tno much ground for that character. The temper of some nations is more inclined to some vices than others. The detians were too generally such as here described, slothful and ill-natured, false and perfidious, as the apostle himself vouches. And thence,

IV. He instructs Titus how to deal with them , Wherefore rebuke them sharply. When Paul wrote to Timothy, he bade him instruct with meekness; but now when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken either from the different temper of Timothy and Titus ; the former might have more keenness in his disposition, and apt to be warm in reproving, whom therefore he bids to rebuke with meekness; and the latter (Titus) might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people : Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and uncultivated, and therefore he mu^t reivJct them, sharply . their corruptions were many and gross, and committed without shame or modesty, and therefore should be dealt \yith accordingly. There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dishonour of God, and danger and hurt to men : and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be

! sunk and discouraged by too much roughness and I severity ; others more hardy and stubborn, and needing more cutting language to beget remorse and I shame. Wisdom therefore is requisite to temper and manage reproofs aright, as mav be most likely to do good ; (Judc 22, 23.) Of some have compassion, • making a difference: and others save with fear, ' pulling them out of the f re. The Cretians' sins ; and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,

V. Here is the end of it noted ; that they may be

sound in the faith, {v. 14.) not gri<ing heed to Jewish

I fables, and commandments of men, that turn from

i the truth; that they may be, and shew themselves,

' truly and effectually changed from such evil temper

and manners as those Cretians in their natural state

lived in, and might not adhere to or regard (as some

who were converted might be too ready to do) the

Jewish traditions, and superstitions of the Pharisees,

which would be apt to make them disrelish the gos-

; pel, and the sound and wholesome truths of it.

1. Observe, The sharpest reproofs must aim at the

good of the reproved ; they must not be of malice or

hatred or ill-will, but of love ; not to gratify pride,

passion, or any evil affection in the reprover, but to

TITUS, II.

reclaim and reform the erroneous and the guilty. 2. Observe, Soundness in the faith is most desirable and necessary. This is the soul's liealth and \'igour, pleasing to God, comfortable to the Christian, and what makes ready to be cheerful and constant in duty. 3. Observe, A special means to soundness in the faith, is, to turn away the ear from fables and the fancies of men ; (1 Tim. 1. 4.) Al-U/ier give heed to fables and endless genealogies, that minister questions rather than edijfi/ing, which is in faith. So ch. 4. 7. Refuse profane and old wives' fables, and exercise thyself rather to godliness. !• ancies and de-\ices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, d\e substance being come, and their season and use over, are now but unwarranted commands of men, which not only stand not with, but turn from, the truth, the pure gospel-truth and spiritual worship, set up by Chi'ist instead of that bodily service under the law. 4. Observe, A fearful judgment it is, to be turned away from the truth ; to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. PVho hath bewitched you, (said Paul to the Galatians, ch. 3. 1.) that ye should not obey the truth ? Having begun in the Sjiirit, are ye made perfect by the Jiesh ? Thus having shewn the end of sharply reproving the corrupt and vicious Cretians, that they might be sound in the faith, and not heed Jewish fables and commands of men,

VI. He gives the reasons of this, from the liberty ■we have by the gospel from legal observances, and the evil and mischief of a Jewish spirit under the Christian dispensation, in the two Isl'sX. verses:

15. Unto the pure all things are pure: but unto them tliat are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. 16. They profess that they know God ; but in works they deny him., being abominable, and disobedient, and unto every good work reprobate.

To good Christians that are sound in the faith and thereby purified, all things are pure; meats and drinks, and such tilings as were forbidden under the law, which observances some still maintain, in these there is now no such distinction, all are pure, lawful and free in their use; but to them that are defiled and unbelieving, mAliing is fiure ; things lawful and good they aljuse and turii to sin ; they suck poison out of that from whicli others draw sweetness ; because their mind and conscience, those leading faculties, are defiled, a taint is derived to all they do. The sacrifice of the wicked is an ahoviination to the J^ord, Prov. 15. 8. And ch. 21. 4. The fdoughing of the wicked is sin, not in itself, but as done by iiim ; the carnuliiy of the mind and heart mars all the labour of tlie hand.

Objection. But are not these judaizers, (as ye call *.hem,) men who ];)r()fess leligion, and .speak well of God and Christ, and righteousness ot life, and tliouUl thev be so severely taxed ? Answer, {v. 1(5.) 'Theii firopss that thry know (iod; but in works they deny him, being aboTninuble, and disobedient, anil to n.>rn/ good work rrfirobate. Tliere are manv who in word and tongue jii-ofcss to know (iod, and vet in their lives and conversations deny and reject him ; their practice is a contradiction to their profession. They come unto litre as the /iro/ile cometh, and they sit before thee as my fieofde, and they hear Ihy words, but they will not do them: with their ■tnouths they shew much love, but their heart gocth

after their covetdusness, Ezek. 33. 31. Being abominable, and disobedient, and to every good work reprobate. The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply ; he gives them very hard words ; yet doubtless no harder than their case warranted, and their need required. Being abominable — ^^tkuKTo), deserving that God and good men should turn away their eyes from them as nauseous and offensive. And disobedient — ^Triihut, unpersuadable and tinbelicving. They might do divers things; but it was not the obedience of faith, not what was commanded or short of the command. To every good work reprobate, without skill or judgment to do any thing aright. See the miserable condition of hypocrites, such as have a form of godliness, but without the power; yet let us not be so ready to fix this charge on others, as careful that it agree not to ourselves, that there be not in us an evil heart of unbelief, in departing from the living God ; but that we be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory ajid firaise of God, Phil. 1. 10, 11.

CHAP. II.

The apostle here directs Titus about the faithful discharge of his own office, generally, (v. 1.) and particularly, as to several sorts of persons ; (v. 2 .. 10.) and gives the grounds of these and of other following directions, (v. 11.. 14.) with a summary direction in the close, v. 15.

1. ~0 UT speak thou the tilings which be-

J3 come sound doctrine :

Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,

1. Generally, to a faithful discharge of his own office. His ordaining others to preacli, would not excuse himself from preaching, nor miglit lie take care of ministers and elders only, but lie must instruct private Christians also in their duty, 'i'he adversative particle {but) here, points back to the corrupt teachers, who vented /aA/e-s, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." (1.) Observe, The true doctrines of the gospel are sound doctrines, formally and effectively ; they are in themselves good and holy, and make the believers so ; they make fit foi-, and vigorous in, the service of God. (2.) Observe, Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrufit to the use of edifying, such as may minister grace to the hearers, (Ej)h. 4. 29.) much more must ministers' preaching be such. Thus the apostle exhorts Titus generally . and then,

2. Specially and particularly, he instructs him to apj)ly this sound docti-inc to several sorts of j)ersons, from T'. 2—10. Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age or place or condition of life ; they must be ])articular as well as practical in their j)rcaching ; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young ; to men and women ; to the ])reaclier himself and unto servants.

2. That the aged men be sober, grave, l«Mnperale, sound in failh, in cliarity, in patience:

Rv frged "ic't some understand elders by office, ir

TITUS, II.

677

eluding deacons, &c. But it is rather to be taken of the aged in fioint of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober; not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them ; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged ; they should be composed and stayed, ^rave in habit, speech, and behaviour; gaudiness m di'ess, levity and vanity in the behaviour, how unbeseeming in their years ! Temfierate: moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and steadfast, constantly adhering to the truth fif the gospel, not fond of novelties, or ready to run into corrupt opinions or parties, or to be taken with Jewish fables or traditions, or the dotages of their Jlabbins. Those who are full of years should be full /of grace and goodness, the inner 7nan renewing ( more and more as the outer decays. In charity, or love; this is fitly joined with/a/M, which works by, and must be seen in, love, love to God and men, and soundness therein ; it must be sincere love, without dissimulation ; love of God for himself, and of men for God's sake ; the duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight ; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate ; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main CMiristian graces, and soundness in these is much of gospel-perfection. There is enduring and waiting patience, both must be looked after ; to bear eviln becomingly, and contentedly to luant the good till we are fit for it and it for us, being followers of them who through faith and patience inherit the promises. Thus as to the aged men.

3. The a2;cd women likewise, that they he in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and tending the sick ; but it is rather to be taken (as we render it) of all aged women professing religion, they must be in behaviour as becometh holiness ; both men and women must accommodate their behaviour to their profession ; those virtues before mentioned, sobriety, gravity, temperance, soundness in the faith, charity, and patience, recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as I men ; women are to hear and learn their duty from the word, as well as the rnen: there is not one way of salvation for one sex or sort, and another for another ; but both must learn and practise the same things, both as aged and as Christians ; the virtues and duties are common. That the aged women likewise, as well as the men, be in behaviour as becometh holiness; or as beseems and is proper for holy persons, sxich as they profess to be, and should be ; keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment ; and this from an inward principle and nabit of holiness, influencing and ordering the out-

ward conduct at all times. Observe, Though ex press scripture do not occur, or be not brought, for every word, or look, or fashion in particular; yet general rules there are, according to which all must be ordered ; (1 Cor. 10. 31.) Whatever ye do, do alt to the glory of God. And Phil. 4. 8. IVhatsocver things are true, whatsoever things are honest, whatsoever things are Just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holi ness, form a measure and rule of carriage to be looked to. JVot false accusers — /am if/a/giAoc, no calum niators or sowers of discord, slandering and backbit ing their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set onjire of hell: so much, and so directly, do these do the IJevil's work, that for it the Devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. J\''ot given to much wine; the word denotes such addictedness thereto, as to be under the power and inastery of it. This is unseemly and evil in any, but especially in this sex and age, and too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind ! Of what evil example and tendency, unfitting for the next thing, which is a positive duty of aged matrons, to be teachers of good things! Not public preachers, that is forbidden, (1 Cor. 14. 34. I permit not a woman to s/ieak in the church,) but otherwise, teach they may and should, that is, by e.vample and good life. Whence observe. Those whose actions and I'jehaviour be come holiness, arc thei-cby teachers of good things, and beside that, they may and should also teach by doctrinal instruction at home, and in a ])rivate way. Prov. 31. 1. The wo7-ds of king Lemuel, the prophecy his mother taught him. Such a woman is praised ; (v. 26.) Sheopeneth her mouth with wisdo?n, and in her tongue is the law of kindness. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency ; old wives'fables, or superstitious sayings and observances ; in opposition to these, their' business is, and they may be called on to it, to be teachers of good things. For,

There are lessons for young women also, which the aged women must teach, and instruct and advise them in, the duties of religion according to their years.

4, That they may teach the young women to be sober, to love their husbands, to love their children, 5. To 6r discreet,chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

For teaching such things aged women have often better access than the men, even than ministers have; and which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach,

1. To bear a good personal character; To be sober and discreet, contrary to the vanity and rashness which younger years are subject to : discreet in their judgments, and sober in their affections and behaviour. Discreet and chaste stand well together;

TITUS, II.

many expose themselves to fatal temptations by that which at first might be but indiscretion, Prov. 2. 11. Discretion shall preserve thee, understanding shall keep, thee from the evil way. Chaste, and keepers at home, ai"e well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, that is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. 1 Tim. 5. 13, 14. They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busy-bodies, speaking things which they ought not. Their business is to guide the house, and should gh'e no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice ; and specially, in her place, kind, helpful and charitable ; as Dorcas, full of good works and almsdeeds. Also it may have, as some think, a more particular sense, one of a meek and yet cheerful spirit and temper, not sullen or bitter or taunting, or fretting and galling any ; not of a troublesome or jarring disposition, uneasy in herself and to those about her ; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains : thus building her house, and doing her husband good, aiul not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and.,

2. In their relative capacities, to love their husbands, and to be obedient to them : and where there is true love, this will be no difficult command. God, in nature, and by his will, hath made this subordination ; (1 Tim. 2. 12.) / suffer not a woman to usurp authority over the inan: and, {v. 13.) the reason is added; For Jdam was first formed, thai Eve. Jdam was not deceived, b ut the woman, being deceived, was in the transgj-ession. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a mo.st grievous hinderer, even the instrument of his fall and ruin, on which, the bond of subjection was co;i-firmed, and tied faster on her ; (Gen. 3. 16.) Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed, and then Eve, and the woman being taken out of the man ; a?id then upon the fall, the woman being first in the transgression, and seducing the man ; here now began to be a subjection not so easy and comfortable, being part of the penalty in her case ; yet through Christ is this nevertheless a sanctified state ; (Eph. 5. 22.) Wives, submit yourselves xinto your own husbands, as unto the Lord; as owning Christ's authority in them, whose image they bear ; for the husband is the head of the wife, even as Christ is the Head of the Church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church, held forth in the husband's over the wife. Christ is the Head of the Church, to protect and save it, and to supply it with all good, and secure or deliver it from evil; and so is the husband over the wife, to keep lier from injuries, and to provide comfortably for her, according to his aliihty. Therefore as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord, (Col. 3. 18.) as stands with the law of Christ, and is for his and the Father's gloiy. It is not then an absolute, or unlimited, or a slavish subjection that is required ; but a loving subordination, to prevent disor-(ier or confusion, and to further all the ends of the relation. Thus in reference to the husbands, wives

must be instructed in their duties of love and subjec tion to them, ylnd to love their children, not with a natural affection only, but a spiritual ; a love springing from a holy sanctified heart, and regulated by the word ; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary ; but it must be a regular Christian love, shewing itself in their pious education, forming their life and manners aright, taking care of their s(mls as well as of their bodies, of their spiritual welfare as well as of their temporal; of the former chiefly and in the first place. The i-eason is added— that the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion ?" would the infidels be ready to say. The word of God and gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shewn in the lives and conduct of their professors, especially in relati%e duties ; failures here bring disgrace. Rom. 2. 24. The name of God is blasphemed among the Geritiles through you. "Judge what a God he is," would they be ready to say, " by these his servants ; and what his word, and doctrine, and religion, are by these his followers." Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women. Here is the duty of young men.

6. Young men likewise exhort to be sober-minded :

They are apt to be eager and hot, thoughtless and precipitant; therefore must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and lieadstrong ; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection, when the evil days come ; it will be preventive of much sin and sorrow, and lay the ground for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life. Now with these instructions to Titus, respecting what he should teach others—the aged men tmd women, and the younger of both sexes, (Titus himself probably at this time being a young man also,) the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching.

7. In all things shewing thyself a pattern of good works : in doctrine s/icwiii^- uncor-ruptness,gravity,sincerity, 8. Sound speech, that cannot be condemned ; that he who is of the contrary part, may be asfliamed, having no evil thing to say of you.

1. Here is direction for his conversation; /// all things shewing thyself a pattern of good works. Without this, he "would pull down with one liand. what he l)uilt with the other. Observe, Preachers of good works must be pattcnis of them also ; good doctrine and good life must go together. 77/6?^ that teachcst another, teachest thou not thyself? A defect here is a great blemish and a great hinderance. In all things; some read above all things, or above all men. Instructing and informing others in the particulars of their duty, is necessary, and, above all things, example, esj)ecially that of the teacher himself, is needful; hereby both light and influence are

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more likely to go together. " Let them see a lively image of those virtues and graces in thy life, which must be in their's. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life in thee, they may be more easily won and brought thereto themselves ; they may become pious and holy, sober and righteous, as thou art." Ministers must be eocam-files to the Jiock, and the people followers of them, as they are of Christ. And here is direction,

2. t or his teaching and doctrine, as well as for his life ; In doctrine, shewing uncorrufitness, gravity, sincerity, sound sfieech, that cannot be condemned. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into, or used, with secular views, not from ambition or covetousness, but a pure aim at the s])i-ritual ends of its institution. In their preaching therefore, the display of wit or paits, or of human learning or oratory, is not to be affected ; but somid sjieech must be used, which cannot be condemned ; scripture-language, as far as well may be, in expressing scripture truths. This is sound sfieech, that canjiot be condemried. We have more than once these duties of a minister set together ; (1 Tim. 4. 16.) Take heed to thyself, and to thy doctrine: and V. 12. of the same chapter, " Let no man despise thy youth, but be thou an examjile of believers tJi ivord; in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what IS agreeable to it, and founded on it; thus be an example 7'n ivord: and in conversation; the life corresponding with the doctrine. In doing this, thou shalt both save thyself and them that hear thee." In 2 Tim. 3. 10. Thou hast fully knoiv?i my doctrine and manner of life, (says the same apostle,) how I agreeable these have been. And so must it be with others ; their teaching must be agreeable to the word, and their life with the teaching. This is the true and good minister ; (1 Thess. 2. 9, 10.) Labouring night and day, we preached to you the gospel of God ; and ye are our witnesses, and God also, how holily and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words shew : which are,

3. The reason both for the strictness, of the minister's life, and the gravity and soundness of his preaching; 77/0^ he who is of the contrary part, may be asha?ned, hax'ing no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so, could they find any tiling amiss in doctrine or life ; but if both were right and good, such ministers might set calumny itself at defiance ; they j would have no evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful i ministers will have enemies watching for their halting ; such as will endeavour to find or pick holes in ' their teaching or behaviour ; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and ca-lumnv perhaps may not be escaped, men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see, j that with well-doing they put to silence the ignorance of foolish men ; that when they speak ex'ilofthem as evil-doers, they jnay be ashamed, who falsely accuse their good conversatioii in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow the directions respecting servants.

9. Exhort servants to be obedient unto ] their own masters, and to please them well in all things; not answering again; 10. Not!

purloining, but shewing all good fidehty. that they may adorn the doctrine of God our Saviour in all things.

Servants must not think tiiat their mean and low state puts them beneath God's notice, or the obligations of his laws; that, because they are servants of men, they are thereby discharged from serving of God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one : and Titus must not cnly instruct and warn earthly masters of their duties, but servants also of theirs', both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhpit .servants, and a weighty consideration, wherewith he was to enforce them.

I. The duties themselves arc these :

1. 7c/ be obedient to their own masters. This is the prime duty, that by which they are characterized, Rom. 6. 16. His servants ye are to whom ye obey. There must be inward subjection, and dutitul respect and reverence in the mind and thoughts. •' If I be a master, where is my fear, the dutiful affection you shew to me, together with the suitable outward significations and expressions of it, in doing what I command you." This must be in servants; their will must he subject to their master's will, and their time and labour at their master's disposal and command. 1 Pet. 2. 18. Seifants, be subject to your masters with all fear, 7iot only to the good arid gentle, but also to the froward. The duty results from the will of God, and the relation in which, by his providence, he has put such ; not from the quality of the person. If he be a Master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,

2. To please them well in all things, in all lawful things, and such as belong to them to command ; or at least as are not contrary to the will cf their great and superior Lord. Wa are not to understand it either of obeying or pleasing them absolutely, without any limitation ; but always with a reserve of God's right, which ma)- in no case be intrenched upon. If his command and the earthly mastcT's come in competition, we are instructed to obey God rather than man ; but servants then must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of (iod be the measure of the servant s obedience, but the reasoii of it also ; all must be done with a respect to him, in virtue of liis authority, and for pleasing him primarily and chiefly ; (Col. 3. 22— 24.) Servants, obey in all things your masters according to the flesh ; not with eye-seriice, as men-pleasers; but in singleness of heart, fearing God. jIjuI whatsoex'er ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance ; for ye serve the Lord Christ. In serving the earthly master according to Christ's will, He is served; and such shall be rewarded by him accordingly.

But how are servants to please their masters in all things, and yet not be men-pleasers ? jinswer, Men-pleasei*s, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man ; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his ; when that can content them, that the earthly master is pleased, though God be displeased ; or more care, or more satisfaction, is taken in man's being pleased than in God's; this is sinful man-pleasing, which all must take heed of; (Eph. 6. 5—7.) " Servants, be obe-

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dient to them that are your masters accoi'dwg to the Jlesh, with fear and trembling, with singleness of your heart, as unto Christ. JVot with eye-service, as men-}ileascrs, who look at nothing but the favour or displeasure of men, or nothing so much as that; but as the servants of Christ, doing the will of God from the heart; with good will doing sen-ice as to the Lord, and not to ?nen ;" not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe there-tore. Christian liberty stands well with, civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate ; so far as serving men is according to Christ's will, and for his sake. Christ came not to destroy or prejudice civil order and differences ; " ,4rt thou called, being a servant ? Care not for it, 1 Cor. 7. 21. Let not that trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God ; for he that is called in the Lord, being a servant, is the Lord^s freeman, not iveefroTfi that service, but free in it; tree spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil sui)jection to any ; so that bo7id or free, all are one in Christ. Servants therefore should not regret or be troubled at their condition, but be faithful and cheerful in the station wherein Gcd hath set them ; striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be endeavoured all that they are able.

(3.) J\''ot answering again ; not contradicting them, or disputing it with them ; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer ; that was faulty another way : TVon resfwnderepro convitio est — Such silence is contemfit: but here it is respect, rather to take a check or reproof with humble silence, not making any confident or bold replies. When conscious of a fault, to palliate or stand in justification of it, doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shews a want of the humility and meekness, which such relation requires.

(4.) A^ot/iurloining, but shewing all goodjidelity. This is another great essential of good servants, to be honest; never converting that to their own use, which is their masters', nor wasting the goods they are intrusted with : \.\y,\\.\^ fiurloining. They must be just and true, and do for them as they would or should for themselves, Prov. 28. 24. Whoso robbeth his father or his mother, and saith. It is no transgression, the same is the companion of a destroyer; he will be ready to join with them. Thus having such light thf)ught of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, or go about by theft to right themselves j they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. A'ot purloining, but shewing all good fidelity; he must not only not steal or waste, but must imjirove his master's goods, and promote his j)rosperity and thriving, to his utmost. He that increased not his master's tdent, is accused of unfaithfulness, though he had not embezzled or lost it. Faithfulness in a servant

lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, dispatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able ; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contraiy often brings utter ruin; (Luke 16. 12.) If ye have not been faithful in that which is another man's, who shall give you that vjhich is your own? Thus of the duties themselves, to which servants are to be exhorted. Then,

2. Here is the consideration with which Titus was to enforce them ; That they may adorn the doctrine of God our Saviour in all things ; that they may recommend the gospel and Christ's holy religion to the good opinion of them that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adoni the doctrine of Christ, and set forth the excellencies of his truth and ways; yet, if they are careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which 7vas every where ■ spoken against, when they found that their servants, who were Christians, were better than their other servants ; more obedient and submissive, more just and faithful and diligent in their places. True religion is an honour to the professors cf.it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Ti^us, about the discharge of his office, in reference to several sorts of persons. Next follow,

3. The grounds or considerations upon which all the directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.

11. For the grace of God, tliat bringeth salvation, hath appeared to all men, 12. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world ; 13. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14. Who gave himself for us, that he might redeem us liom all iniquity, and purify unto himself a peculiar people, zealous of good works.

1. Here are motives from the nature and design of the gospel. Let young and old, men and women, n masters and servants, and Titus himself; let all sorts do their respective duties, for this is the verv aim and business of Christianity, to instruct, and help, and ' form persons, under all distinctions and relations, to a right frame and conduct. For this,

(i.) They are put under the dispensation of the grace of God, so the gospel is called, F.ph. 3. 2. It is grace in respect of the spring of it—the free favour and good will of God, not any merit or desert in the creature ; as manifesting and declaring this g( od will in an eminent and signal manner ; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness; Let not sin reign, but yield yourselves unto God ; for ye are not under the low, but under grace, Rom. 6. 12—14. The love of Christ constrains us not to live to self, but to him ; (2 Cor. 5. 14, 15.) without this effect, grace is received in vain.

(2.) This gospel grace brings salvation ; it reveals

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auQ offers and ensures it to believers ; salvation from sin and wrath, from death and hell; whence it is called the word of life ; it brings to faith, and so to life ; the life of holiness now, and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation, (its rules minded, its commands obeyed,) that the end of it may be obtained, the nalvation of the soul. And more inexcusable w ill the neglectcis of this grace of Ciod biinging salvation, now be, since,

(3.) It hath afifieared, or shone out, more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and as it is now more bright, so more diffused and extensive also. For,

(4.) It hath a/ifieared to all men ; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others ; but gospel-grace is open to all, and all are invited to come and partake of the benefit of it; Gentiles as well as Jews. The publication of it is free and general; Disci/ile all nations: Preach the gospel to every creature. The pale is broken down, there is no such inclosure now as formerly ; (Rom. 16. 26.) The preaching of Jesus Christ, which was kept secret since the world began, ?iow is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men ; slaves and servants, as well as masters; therefore engaging and encouraging ali to receive and believe it, and walk suitably to it, adorning it in all things.

(5.) This gospel-revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars ; but by way of precept and command, as a sovereign who gives laws unto his subjects. It directs what to shun, and what to follow ; what to avoid, and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life. It teaches,

[1.] To abandon sin ; Denying ungodliness, and •worldly lusts; to renounce and have no more to do with these, as we have had ; Put off, concerning the former conversation, the old man, which is corrupt; the whole body of sins distributed here into ungodliness and worldly lusts. " Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the Divine Being, not loving, or fearing, or trusting in him, or obeying him, as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness, hate and put it away ; and worldly lusts; all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things : the lusts of the flesh also, and of the eye, and the pride of life; all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God ; put away all these." An earthly sensual conversation suits not a heavenly calling. They that are Christ's, have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthi-ness of flesh and spirit. Thus the gospel first un-teaches that which is evil, to abandon sin ; and then,

[2.] To make conscience of that which is good : To live soberly, righteously, and godly, in this present world. Religion is not made up of negatives /only, there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved, and the gospel adorned. We should live soberly, with respect to ourselves, in the due government of our appetites and passions, keeping the limits of mode-VOL. VI.—4 R

ration and temperance, avoiding all inordinate excesses ; righteously, towards all men ; rendering to all their due, and injuring none, but rather doing go(.d to others, according to our ability and their need. Ihis seems a part of justice and righteousness, for we are not born for ourseh cs alone, and therefore may not live only to ourselves, lie are members one of another, and must seek every man another''s wealth, 1 Cor. 10. 24.—12. 25. The public, ebpecially, which includes the interests cf all, must ha\e ihe legards of all. Selfishness is a sort cf unrighteousness, it robs others of that share in us which is their due. How amiable then will just and righteous conduct be I It secures and promotes all interests, not particular only, but general and public, and so makes for the peace and happiness of the world. Live righteously therefore as well as ioberly. And godly toward God, in the duties of his woiship and service. Regards to him indeed should run thrcugh all; (1 Cor. 10. 31.) Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God, Pei sonal and relative duties must be done in obedience to hib commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, that is. Belief and acknowledgment of his being and perfections, paying him internal and external worship and homage ; loving, fearing, and trusting in him, and depending on him, and devoting ourselves to him ; observing all those religious duties and ordinances that he has appointed, praying to him, and praising him, meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ ; so does the gospel direct and require. To go to God any other way, that is, by saints or angels, is unsuitable, yea contrary to the gcspel-rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. Gcd in Christ we must look at as the Object t f cur hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel-conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. Wie are the circumcisio7i, (who have in truth what was signified by that sacrament,) who worship God in the Sjiirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how little a compass our duty is comprised ; it is put into few words, de' nying ungodliness arid worldly lusts, and lix'i?ig soberly, righteously, and godly, in this /iresent world. The gospel teaches us not only how to believe and hope well, but also to lix'e well, as becomes that faith and hope in this present world, but as expectants of another and better. There is the world that now is, and that which is to come ; the present is the time and place of our trial, and the gospel teaches us tc live well here, but not as our final state, but with ar eye chiefly to a future. For,

[3.] It teaches in all to look for the glones of another world, to which a sober, righteous, and godly life in this is preparative ; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, that is, heaven and the telicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. .'4nd the glorious appearing of the great God and our Saviour Jesus Christ. 1 his denotes both the time of the accomplishing our hope, and the sure-ness and greatness of it: it will be at the second ap-

TITUS, 11.

pearing of Christ, when he shall come in his own f'lory, and in his Father's, and of the holj' angels, Luke 9. 26. His own glory which he had before the world was ; and his Father's, being the exfiress Image of his person, and as God-man, his delegated Ruler and Judge ; and of the holy angels, as his ministers and gloi-ious attendants. Ilis first coming was in meanness, to satisfy justice, and purchase happiness ; his second will be in majesty, to bestow and instate his people in it. Christ luas once offered to bear the sins of many ; and unto them that look for him shall he a/ifiear the second time, without sin, unto salvation, Heb. 9. 28. The great God and our Saviour (or cve?i our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, t» /uiydha 0f« kx) ^.urifio^, not xai tS ^coTtipa, and so is **i rendered 1 Cor. 15. 24. When he shall have delivered uf\ the kingdom to God, even the Father; iz @(Z x*/ nxTpi. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely the true God, 1 John 5. 20. The mighty God, isa. 9. 6. IVho, being in the form of God, thought it ?!ot robbery to be ecjualwitn God, Phil. 2. 6. In his second coming he will reward his servants, and bring them to glory with him. First, Observe, There is a common and blessed hope for all true Christians in the other world. Jfin this life only they had ho/ie in Christ, they were of all men the most miserable, 1 Cor. 15. 19. By hope is meant the thing hoped for, that is, Christ himself, who is called our Hofie, (1 Tim. 1. 1.) and blessedness in and through him, even riches of glory, Eph. 1. IS. Hence fitly termed here that blessed hope. Secondly, Observe, The design of the gospel is, to stir up all to a good life by this blessed hope; (1 Pet. 1. 13.) Gird u/i the loins of your mind, be sober, and hofie to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. To the same puiport -here, denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hofie ; not as mei'cenaries, but as dutiful and thankful Christians. What 7nanner of persons ought ye to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! 2 Pet. 3. 11, 12. Looking and hastening, expecting and diligently preparing for it. Thirdly, Observe, At, and in, tiie glorious appearing of Clu-ist will the blessed hope of Cliristians be attained ; for their felicity will be that. To be where he is, and to behold his glory, John 17. 24. The glory of the great God and our Saviour will then Ijreak out as the sun. Though in the exercise of his judiciary power he will appear as the Son of Man, yet will he be mightily declared to be the Son of God too. Tlie Divinity, that on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are, to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it, (1 Pet. 1. 3.) turned to serve the living God, and wait for his Son from heaven, (1 Thess. 1. 10.") Christians "are marked l)y this, expecting their Master's coming. Matt. 24. 45. Loving his appearance, 2 Tim. 4. 8. liCt us tlien look to tliis ho])e ; let our loins be girt, and our lights burning, and ourselves like those who wait for our Lord ; the day or hour we know not, but he that shall come, will'come, and will not tarry, Heb. 10. .37. _ Fourthly, Observe, The comfort and joy of Christians are, that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature,

he could not be their Saviour, or their Hofie. Thus of the considerations to enforce the directions for all sorts to their respective duties from the nature and design of the gospel, which is to teach and persuade to those things. And herewith is connected another ground.

2. From the end of Christ's death ; {v. 14.) UTio gave himself for us, that he might redeem us Jrom all iniquity, and purify unto himself a peculiar fieo-file, zealous of good works. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,

(1.) The Purchaser of salvation; Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as Man alone; but as God-man, two natures in one person ; Man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him ; and God, that he might support the manhood, and give woith and efficacy to his undertakings, and have due regard to the rights and honour of the Deity, as well as the good of his creatures, and bring about the latter to the glory of the former. Such a one became us, and this was,

(2.) The price of our redem])tion ; He gave himself; the Father gave him, but he gave himself too; and in the freeness and voluntariness as well as the greatness of the offering, lay the acceptableness and merit of it; (John 10. 17, 18.) Therefore doth my Father love me, because I lay down 7ny life, that I might take it again. JVo man taketh it from me, but I lay it down of myself So John 17. i9. " For their sakes I sanctify inyself, separate and devote mvself to tliis work, to be Ijoth a Priest and a Sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the Person. He gave himself a Ransom for all, 1 Tim. 2. 6. Once in the end of the voorld hath he appeared, to put away sin by the sacrifice of himself. He was the Priest and Sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ, (1. Pet. 1. 18, 19.) called the blood of God, (Acts 20. 28.) of him who is God.

(3.) The persons for whom ; For us, poor perishing sinners, gone off fi'om God, and turned rebels against him. He gave himself Vbr us, not only for our good, but in our stead. Messiah was cut off, 7iot for himself, but for us. He suffered, the Just for the unjust, that he might bring us to God, 1 Pet, 3. 18. He was made Siti for us, an Offeiing and Sacrifice foj- sin ; that we might be made the righteousness of God in him, 2 Cor. 5. 21. Wonderful condescension and grace ! He loved us, and gave himself for 2is; what can we do less than love and give up ourselves to him ? Especially considering,

(4.) The ends of his giving himself for us,

[1.1 That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. C'hrist gave himself to redeem us from these, therefore ]nit them away. To love and live in sin, is to trample under foot redeeming blood, to desinse and reject one of the greatest benefits of it, and to act counter to its design.

But how could the short suffei-ings of Clirist redeem us from all iniquity ? jitiswcr. Through the infinite dignity of his ])erson. He who was God, suffered, though not as God. Tiie acts and properties of either nature are attributed to the jierson. God purchased his church with his own blood. Acts 20. 28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature ; but Ciod-man could. The great God and our Saviour gave him-,9^//"/or W.V; that accounts for it. By one offering he hath for ever perfected them that are sanctified, Heb. 9. 25, 26.—10." 14. He needed not to offer

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himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died ior this : and,

[2.] To/iurify (0 /limselfa fieculiar/ieo/ile. This enforces tl\e second lesson; To live soberly, righ-teouaty, and godly, in this firesent world. Christ died to purify, as well as to pardon ; to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar /leo/ile, by purifying them. Thus are they distinguished from the world, that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of tlie nature go together, and both make a peculiar ])eople unto God : freedom from guilt and condemnation, and from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal firiesthood, a holy nation, and so a fieculiar fieofile. And,

[3.] Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so, by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. Wc are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us sec then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death. Then,

[4. ] The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole.

15. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

Here is the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself.

1. The matter of ministers' teaching; These things, that is, the before-mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, oiavoiding sin, and lix<ing soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God; (1 Pet. 4. 11.) If any man sfieak, let him sfieak as the oracles of (rod, and not the figments and inventions of his own brain.

2. The manner; by doctrine, and exhortation, and 7-e/iroof with all authority, 2 Tim. 3. 16. ./ill scrifiture is given by ins/iiration of God, and is firo-Jitahle for doctrine, for refiroof, for correction, and for instruction in righteousness; to teach sound doctrine, to convince of sin, and refute error, to reform the life, and to carry forward in what is just and good, that the man of God, Christian or minister, may be fierfrt, thoroughly furnished to all good works, that are lo be practised by himself, or to be taught others. Here is what will furnish for all parts of his duty, and the right discharge of them. '♦ These things sfieak, or teach ; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these sfieak and exhort, tstft-Koxu, firess vjith much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern ; but thev must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only.

deceiving themselves; but doers of the word, that they may be blest therein. And rebuke ; convince and reprove such as contradict or gainsay, or neglect and receive not, the truth, as they should, or retain it in unrighteousness; those who hear it not with such a believing and obedient mind and heart as they ought; but, instead of that, (it may be,) live in contrary practices, shewing themselves stubborn and disobedient, and to every good work i-eprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatcnings and discipline, which whoever make light of, at their peril it will be. Ministers are rejn'overs in the gate.

3. Here is a special instruction to Titus in reference to himself; '* Let no man desfiise thee ; give no occasion to do so, nor suffer it without reproof, considering that he who desfiiseth, desjiiseth not ?nan, but God." Or thus, " S/ieak and exhort these things; press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin; and carefully look to thyself and thy own conduct, and then none will despise thee." The most effectual way for ministers to secure themselves from contempt, is, to keep close to the doctrine of Christ, and imitate his example; to preach and live well, and do their dut)- with piii-dence and courage; this will best preserve both their reputation and comfort.

Perhaps too an admonition might be here intended to the peo])le ; that Titus, though young, and but a substitute of the apostle, yet should not be contemned bj^ them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office; (1 Thess. 5. 12, 13.) " Know them that labour among you, and are over you in the Lord, and admojiish you; and esteem them very highly in love for their work^s sake. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of'God and the salvation of souls.

CHAP. III.

Of duties which concern Cliiistians more in common, and the reasons of them, v. 1 . . 8. What Titus in teaching should avoid, and how mc should deal with a lieretic, with some other directions ; (v. 9 . . 14.) and salutations in the close, V. 15.

I.T3UT them in mind to he subject to JL principalities and powers, to obey mae;istrates, to be ready to every good work, 2. To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

Here is the fourth thing in the matter of the epistle. The apostle had directed Titus in reference to the particvdar and special duties of several sorts of persons; now he bids him exhort to what concerned them more in common—to quietness and submission to rulers, and readiness to do good, and to equitable and gentle behaviour towards all men; things comclv and oniamental of religion ; he must therefore put them in mind of such tilings. Ministers are peojjle's remembrancers of their duty. As they are remembrancers for the people to (iod in prayers, (Isa. 62. 6.) so are they fi-om God to them in preaching; (2 Pet. 1. 12.) I will not be negligent to fiut you always in remembrance. Forgetfulness of duty is a common frailty ; there is need therefore of rcrninding and quickening them thereto. Here are the duties themselves, and the reasons of them.

I. The duties themselves, which they were to be reminded of.

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and flowers, to obey magistrates. Magistracy is God's ordinance for the good of all, and therefore must be regarded and submitted to by all; not for wrath and by force only, but willingly and for conscience-sake. Princifialities, and /wu^ers and magistrates, all civil rulers, whether supreme and chief, or subordinate, in the government under which they live, of whatever form it be; that the}-be subject to them and obey them, in things lawful and honest, and which it belongs to their office to require. The Christian religion was misrepresented by its adversaries, as prejudicial to the rights of princes and civil powers, and tending to faction and sedition, and to rebellion against lawful authority ; therefore to put to silence the ignorance of foolish men, and stop the mouths of malicious enemies, Christians must be reminded to shew themselves examples rather of all due subjection and obedience to the government that is over them. Natural desire of liberty must be guided and bounded by reason and scripture. Spiritual privileges do not make void or weaken, but confirm and strengthen, their obligations to civil duties: Remind them therefore to be subject to princifialities and fiotvers, and to obey magistrates. And,

2. To be ready to every good nvork. Some refer this to such good works as are required by magistrates, and within their sphere ; " Whatever tends to good order, and to promote and secure public tranquillity and peace, be not backward, but ready, to promote such things." But though this be included, if not first intended, yet is it not to be hereto restrained. It regards doing good in all kinds, and on every occasion that may offer, whether respecting God, ourselves, or our neighbours ; what may bring credit to religion in the world. li'Tiatever things are true, honest, just, fiure, lovely, of good refiort; if there be any virtue, if there be ayiy praise, think on those things, (Phil. 4. 8.) to do and follow and further them. Mere harmlessness, or good words and good meanings only, are not enough without good works. Pure religion and undejiled before God and the Father, is this, to visit the fatherless and the widow in their affliction, and keefi im-spotted from the world. " Not only take, but seek, occasion for doing good, keep fitness and readiness that way, put it not off to others, but embrace and lay hold on it thyself, delight and rejoice therein, put all in mind ot this." And,

3. To s/ieak evil of no man: fxuSiytt ^Kxa-^ufxiiv, to revile, or curse, or blasfiheme none: or (as our translation more generally) to sfieak evil of ?wne, unjustly and falsely or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, or make the worst of any thing, but the best that we can. We must not go up and down as talebearers, carrying ill-natured stories, to the prejudice of our neighbour's good name, and destruction of brotherly love. Misrepresentations or ill insinuations of bad intent, or of hyprocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity ; (Jam. 1. 26.) If any ?nan seemcth to be religious, arid bridleth not his tongue, that man's religion is vain: such loose uncharitable talk is displeasing to God, and hurtful among men ; fProv. 17. 9.) lie that covereth a transgression, secketh love, that is, to himself by this tendenicss and charity ; or rather to the transgressor ; but he that refieateth a matter, that blazes and tells the faults of another abi-oad, sefiarateth xiery friends; he raises dissensions, and alienates his friend from himself, and perhaps from others. This is among the sins to be put off; (Eph. 4. 31.) for, if in-

1 dulged, it unfits for Christian communion here, arul the society of the blessed in heaven : (I Cor. 6. 10 ) I remind them therefore to avoid this. And,

4. To be no brawlers: a^a;^*? f/i-a/— no fighters either with hand or tongue, no quarrelsome conten tious persons, apt to give or return ill and provoking language. A holy contending there is for matters good and important, and in a manner suitable and becoming, not with wrath or injurious violence. Christians must follow the things that make for peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as liecomes the servants of the God of peace and lo\e ; (Rom. 12. 19.) Dearly beloved, avenge not yourselves, but rather give filace unto wrath ; this is the Christian's wisdom and duty. The glory of a mart is to pass over a transgression ; it is the duty of a reasonable, and therefore certainly of a Christian man, whose reason is improved and advanced by religion; such may not, will not, presently fall foul on one who has offended him ; but, like God, will be slow to anger, and ready to for give. Contention and strife arise from men's lusts, and exorbitant unruly passions, which must be curb ed and moderated, not indulged ; and Christians need to be reminded of these things, that they do not by a wrathful contentious spirit and behaviour displease and dishonour God, and discredit religion, promoting feuds in the places where they live. He that is slow to anger, is better than the mighty; and he that ruletn his spirit, than he that taketh a city. Wherefore it follows,

5. But gentle: (?rtiix.iii, equitable andy wsr, or candid and fair in constructions of things, not taking words or actions in the worst sense ; and for peace sometimes yielding somewhat of strict right. And,

6. Shewing all meekness to all men. \\'e must"be of a mild dis])osition, and not only have meekness in our hearts, but shew it in our speech and conduct. jIU meekriess, meekness in all instances audi occasions, not toward friends only, but to all men, though still with wisdom, as James admonishes, ch. 3. \3. " Distinguish the person and the sin ; pity the one and hate the other. Distinguish between sin and sin ; look not on all alike, there are motes and beams. Distinguish also between sinner and sinner ; of some have comfiassion, others save with fear, pulling them out of the fire, thus making a difference, Jude 22, 23. Mind these things ; the wisdorn that is from above, is fiure and fieaceahle, gentle and easy to be eritreat ed. " Meekness of spirit and demeanour renders religion amiable ; it is a commanded imitation of Christ the grand Exemplar, and what brings its own reward with it, in the ease and comfort of the dis])osi-tion itself and the blessings accompanying of it. These shall be glad and rejoice, shall be taught and guided in their way, and satisfied with bread, and beautified with salvation. Thus of the duties themselves, which Titus was to put people in mind of: for which,

II. He adds the reasons:

3. For wo ourselvvs also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

1. The reasons are derived from their own past condition. Consideration of men's natural condition is a great means and ground of equity and gentleness, and all meekness toward those who are yet in such a state. This has a tendency to abate pride, and work pity and hope in reference to those who are yet unconverted ; "We ourselves also were so and so corrupt and sinful, therefore we should not be impatient and bitter, hard and severe, toward those who are but as ourselves once were. Should we then have been willing to be contemned, and

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proudly and rigorously dealt with ? No, but treated with gentleness and humanity; and therefore we should now so treat those who are unconverted, according to that rule of equity; Quod tibi ?ion vis Jieri, alteri ne ftci-ris — M'hat you ivould not have done to you, that do not you to another." Their past natural condition is set forth in divers particulars. He ourselves also nvere soinetimes,

(1.) Foolish; without true spiritual understanding and knowledge, ignorant of heavenly things. Observe, They should be most disposed to bear with others' follies, who may remember many of their own ; they should be meek and gentle, and patient toward them, who once needed and doubtless then expected the same. JVe ourselves also were sometimes foolish. And,

(2.) Disobedie7it; heady and unpersuadable, resisting the word, and rebellious even against the natural laws of God, and those which human society requires. Well are these set together,/oo/«7i and disobedient. For what folly like this, to disobey God and his laws, natural or revealed ? This is contrary to right reason, and men's true and greatest interests; and what so foolish as to violate and go counter to these ?

(3.) Deceived, or wandering; that is, out of the ways of truth and holiness. Man in this his degenerate state is of a straying nature, thence compared lo a lost sheeji; this must be sought and brought back, and guided in the right way, Ps. 119. 176. He is weak, and ready to be imposed upon by the wiles and subtleties of Satan, and of men lying in wait to seduce and mislead.

(4.) Serving divers lusts and fdeasures; as vassals and slaves under them. [1.] Observe, Men deceived are easily entangled and insnared; they would not otherwise serve divers lusts and pleasures as they do, were they not blinded and beguiled into it. See here too what a different notion the word gives of a sensual and fleshly life from what the world generally has of it. Carnal people think they enjoy their ])leasures; the word calls it servitude and vassalage; they are very drudges and bond-slaves under them ; so far are they from freedom and felicity in them, that they are captivated by them, and serve tliem as task-masters and tyrants. [2.] Observe, It is the misery of the servants of sin, that they have many masters; one lust hurrying them one way, and another another; pride commands one thing, covetousness another, and often a contrary. What vile slaves are sinners, while they conceit themselves free ! The lusts that tempt them, promise them liberty, but in yielding they become the servants of corruption ; for of whom a man is overcome, of the same is he brought into bondage.

(5.) Living in malice ; one of those lusts that bear rule in them. Malice desires hurt to another, and rejoices in it.

(6.) And envy; which grudges and repines at another's good, frets at his prosperity and success in any thing: both roots of bitterness, whence many evils spring; evil thoughts and speeches, tonguessf^ on Jire of hell, detracting from, and impairing, the just and due praises of others. Their words are swords, wherewith they slay the good name and honour of their neighbour: the sin of Satan, and of Cain who was of that evil one, and slew his brother: and wherefore slew he him, but of this envy and malice ? Because his own works were evil, and his brother's righteous. Tlicse were some of the sins in which we lived in our natural state. And,

(7.) Hateful, or odious; deserving to be hated.

(8.) And hating one another. Observe, Tliose that are sinful, living and allowing themselves in sin, are hateful to God and all goq^ men. Their temper and ways are so, though not simply their persons. It is the misery of sinners, that they hate one

another, as it is the duty and happiness of saints tc love one another. What contentions and quarrels flow from men's corruptions; such as were in the nature of those who by conversion are now good, but in their unconverted state made them ready to i-un like furious wild beasts one upon another ! 1 he consideration of its having been thus with us, should moderate our spirits, and dispose us to be more equal and gentle, meek and tender-hearted, toward those who are such. This is the argument fiom their own past condition here described. And he reasons,

2. From their present state. " We are delivered out of that our miserable condition by no merit or strength of our own ; but only by the mercy and free grace of God, and merit of Christ, and operation of his Spirit: therefore we have no ground, in respect of ourselves, to contemn those who are yet unconverted, but rather to pity them, and cherish hope concerning them, that they, though in themselves as unworthy and unmeet as we were, yet may obtain mercy, as we have: and so upon this occasion the apostle again opens the causes of our salvation, v, 4—7.

4. But after that the kindness and love of God our Saviour toward man appeared, 3. Not by works of righteousness which A'e have done, but according to liis mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6. Which he shed on us abundantly through Jesus Christ our Saviour; 7. That, being justified by his grace, we should be made heirs according to the hope of eternal life.

I. We have here the prime Author of our salvation ; God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. 5. 18. All things belonging to the new creation, and recovery of fallen man to life and happiness, of which he is there speaking, all these things are of God the Father, as Contriver and Beginner of this work. There is an order in acting, as in subsisting; the Father begins, the Son manages, and the Holv Spirit works and perfects all. God, the Father, is a Saviour by Christ, through the Si)irit. John 3. 16. God so loved the world, as to give his only begotten Son, that whoever believes in him, should 7iot perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Eph. 1. 3. Ji^e Joy in God through .Tcsus Christ, Rom. 5. 11. And with one mind, and with one mouth, glorify God, even the Father of our Lord Jesus Christ.

II. The spring and rise of it; the divine fihUan-thro/iy, or kindness and love of God to man. By grace we are saved from first to last; this is the ground and motive ; God's pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot, be moved by any thing out of himself; the occasion is in man, his misery and wretchedness. But sin bringing that misery, wrath miglit have issued out rather than compassion ; but God knowing how to adjust all with his own honour and perfections, would pity and sa\'e rather than destroy. He delights in mercy ; where sin abounded, grace did much more abound. We read of riches of goodness and mercy, Rom. 2. 4. Eph. 2. 7. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience.

III. Here is the means, or instrumental cause; the shining out of this love and grace of God in the gos-

TITUS, III.

pel, cfler it cpfieared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the fionver of God to salvation, to ex<ery one that believeth. Thus having asserted God to be the Author, his free grace the spring, and the manifestation of this in the gospel the means, of salvation; that the honour of all still may be the better secured to him,

IV. False grounds and motives are here removed; J\''ot by ivorks of righteousness nvhich we have done, but according to his mercy, he saved us; not for foreseen works of our's, but his own free grace and mercy alone. Works must be in the saved, (where is room for it,) but not among the causes of his salvation ; they are the way to the kingdom, not the meriting pi'ice of it; all is upon the foot of undeserved favour and mercy from first to last. Election is of grace ; we are chosen to be holy, not because it was antecedently seen that we should be so, Eph. 1. 4. It is the fruit, not the cause, of election ; (2 Thess. 2. 13.) God hath from the beginniirg chosen you to salvation through sanctijicalion of the Spirit ajid belief of the truth. So effectual calling, in which election breaks out, and is first seen ; (2 Tim. 1. 9.) He hath saved us, and called us with a holy calling ; not according to our works, but according to his own fiurpose and grace, ivhich was given 7is in Christ Jesus before the world began. We are Justified freely by gj-ace, (Rom. 3. 24.) and sanctified and saved by grace, Eph. 2. 8. By grace ye are saved, through faith ; and that not of yourselves, it is the gift of God. Faith and all saving graces are God's free gift and works; the beginning, increase, and

Eerfection of them in glory, all are from this. In uilding men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shewn, and the false removed.

V. Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least—in regeneration or spiritual renewing, as it is here called. Uld things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines and sways and governs, and makes the man a new man, a new creature; new thoughts, desires, and affections, a new and holy turn of life and actions ; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection ; therefore it is said. He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven ; the change then will be but in degree, not in kind ; grace is glory begim, as glory is but grace in its perfection. How few mind this'! Most act as if they were afraid to be happy before the time ; they would have heaven, they pretend, at last, yet care not for holiness now ; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining of the second glorious one, the resurrection of the just Here then is formal salvation, in the new divine life wrought by the gospel.

VI. Here is the outward sign and seal thereof in

baptism, called therefore the washing of regeneration. The work itself is inward and spiritual; but this is outwardly signified and sealed in this ordinance. \^'^atcr is of a cleansing and purifying nature, does away the filth of the flesh, and so'was apt to signify the doing away of the guilt and defilement of sin by the blood and Spirit cf Christ; though that aptness alone, without Christ's institution, had not been sufficient. This it is that makes it of this signification on God's part, a seal of righteousness by faith, as circumcision was, in the place of which it succeeds; and on our's, an engagement to be the Lord's. Thus baptism saves figuratively, and sa-cramentally, where it is rightly used ; (Acts 22. 16.) Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord. So Eph. 5. 26. That he might sanctijy and clea?ise tis by the washing of water by the word. Slight not this outward sign and seal, where it may be had according to Christ's appointment; yet rest not in the outward washing only, but look to the ansiver of a good conscience, without which the external washing will avail nothing. The covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits and privileges; if the former be not minded, in vain are the latter expected. Sever not what God has joined ; in both the outer and inner part is baptism complete; as he that was circumcised, became debtor to the whole law, (Gal. 5. 3.) so is he that is baptized, to the gospel, to observe all the commands and ordinances thereof, as Christ appointed ; (Matt. 28. 19.) Discifile all nations, baptizing the??! in the name of the Lather, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.

This is the outward sign and seal of salvation, baptism, called here the washing of regeneration.

VII. Here is the principal efficient; the Spirit of God, it is the renewing of the Holy Ghost; not excluding the Father and the Son, Avho in all works without themselves are concurring; nor the use of means, the word and sacraments, by which the Spirit works; through his operation it is that they have their saving effect. In the economy of our salvation, the applying and effecting part is especially attributed to the Holy Spirit. We are said to be bom of the Spirit; to be quickened and sanctified by the Spirit; to be led and guided, strengthened and helped, by the Spirit. Through him we mortify sin, perform duty, walk in God's ways; all the acts and operations of the divine life in us, the works and fruits of righteousness without us, all are through this blessed and holy Spirit, who is therefore called the Spirit of life, and of grace and holiness ; all grace is from him. Earnestly therefore is he to be sought, and greatly to be heeded by us, that we quench not his holy motions, nor resist and oppose him in his workings. Res delicatula est Spiritus — The Spirit is a tender thing; as we act toward him, so may we expect he will to us ; if we slight and resist and oppose his workings, he will slacken them ; if we continue to vex him, he will retire. Grieve not therefore the Holy Spirit of God, whereby ye are sealed to the day of rede?nption, Eph. 4. 30. The Si)irit seals by his renewing and sanctifying, his witnessing and assuring work ; he distinguishes and marks out for salvation, fits for it, it is his work : we could not turn to God by any strength of our own, any more than we can be justified by any righteousness of our own.

VIII. Here is the manner of God's communicating this spirit in the gifts and graces of it; not with a scanty and niggardly hand, but most freely and plentifully ; which he shed on us abundantly. More of the Spirit in its gif|p and graces is poured out un der the gospel than was under the law ; whence it is eminently styled the ministration of the Spirit, 2

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Cor. 3. 8. A measure of the Spirit the church has had in all aees, but more in gospel-times, since the coming of Christ, than before; The law came by Moses, but grace and truth by Jesus Christ; that is, a more plentiful effusion of grace, fulfilling the promises and prophecies of old ; (Isa. 44. 3.) / ivill Jiour water u/ion him that is thirsty, andjloods ufion the dry ground. Iivillfiour my S/iirit u/ion thy seed, and my blessing ufion thine offsfiring: this greatest and best of blessings, an effusion of grace and of the sanctifying gifts of the Spirit. Joel 2. 28. I ivill pour out my S/iirit upon alljiesh ; not on Jews only, but Gentiles also. This was to be in gospel-times; and accordingly, (Acts 2. 17, 18, 33.) speaking of Christ risen and ascended, having received of the Father the promise of the Holy Ghost, he hath shed forth (says Peter) this, that ye now see and hear: and ch. 10. 44, 45. The Holy'Ghost fell on all them that heard the word, Gentiles as well as Jews. Those indeed were, in a great measure, the miraculous gifts of the Holy Ghost, but not without the sanctifying graces of it also accompanying many if not all of them. There was then great abundance of common gifts of illumination, outward calling and profession, and general faith, and of more special gifts of sanctification too, such as faith, and hope, and love, and other graces of the Spirit. Let us get a share in these. \\'hat will it signify if much be shed forth, and we remain diy ? Our condemnation will but be aggravated the more, if under such a dispensation of grace we remain void of grace. Be filled with the Spirit, says the apostle ; it is duty as well as privilege, because of the means which God in the gospel is ready to bless and make effectual; this is the manner of God's communicating grace and all spiritual blessings under the gospel, plentifully ; he is r.ot straitened towards us, but we toward him and in ourselves.

IX. Here is the procuring Cause of all, namely, Christ; Through Jesus Christ our Saviour. He it is who purchased the Spirit and his saving gifts and graces ; all come through him, and through him as a Saviour, whose undertaking and work it is to bring to grace and glory ; he is our Righteousness and Peace, and our Head, from whom we have all spiritual life and influences. He is made of God to tis IVisdom, Righteousness, Sanctificatim, and Redemption. Let us praise God for him above all; let us go to the Father by him, and improve hfm to all sanctifying and saving purposes. Have we grace ? Let us thank him with the Father and Spirit for it : account all things but loss and dung for the excellency of the knowledge of him, and grow and increase therein more and more.

X. Here are the ends why we are broue;ht into this new spiritual condition, namelv, justiification, and heirship, and hope of eternal life; That, being justified by his grace, we should be made heirs according to the hope of eternal life. Justification in the gospel-sense is the free remission of a sinner, and accepting him as righteous through the righteousness of Christ received by faith. In it there is removing ijuilt that bound to punishment, and accepting and dealing with the person as one that now is righteous in God's sight. This God does freelv as to us, yet through the intei'vention of Christ's sacrifice and righteousness laid hold on by faith ; (Rom. 3. 20, &c.) By the deeds of the law shall no flesh be justified; but through the righteousness of God which is by faith of Jesus Christ unto all ana upon oil them that believe: whence {v. 24.) we are said to be justified freely by his grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a Propitiation through faith in his blood, to declare his righteousness for the remission of sins ; that he might be just, and the justifier of him that believeth in Jesus. God, in justifying a sin-

ner in the way of the gospel, is gracious to him, and yet just to himself and his law ; forgiveness being through a perfect righteousness, and satisfaction made to justice by Christ, who is the propitiation for sin, and not merited by the sinner himself. So it is here ; J\''ot by works of righteousness which we have done, but according to his mercy, he saved us: that, being justified by his grace, we should be made heirs according to the hope of eternal life. It is by grace, as the spring and rise, (as was said,) though through the redemption that is in Christ, as making the wav, God's law and justice being thereby satisfied ; aiid by faith applying that redemption. Acts 13. 39. By him (by Christ) all that believe are justified from, all things, from which they could not be justified by the law of Moses. Whence the apostle desires to be found in him, not having his own righteousness, which was of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. IjCt us not trust therefore in our own righteousness or merit of good works, but in Christ's righteousness alone, received by faith for justification and acceptance with (iod. Inherent righteousness we must have, and the fi-uits of it in works of obedience ; not however as our justifjing righteousness before God; but as fruits of our justification, and evidences of our interest in Christ, and qualification for life and happiness, and the veiy beginning and part of it; but the procuring of all that is l)v Christ, that, being justified by his grace, we should be made heirs. Observe, Our justification is by the grace of God, and our justification by that grace is necessary in order to our being made heirs of etej-nal life; without such justification there can be no adoption and son-ship, and so no right of inheritance. John 1. 12. Whoever received him, (namely, Christ,) to them gave he power to become the sons of God, even to them that believe on his name. Eternal life is set before us in the promise, the Spirit works faith in us, and hope of that life, and so are we made heirs of it, and have a kind of possession of it even now ; faith and hope bring it near, and fill with joy in the well-gi-ounded expectance of it. The meatiest believer is a great heir ; though he have not his portion in hand, he has good hope through grace, and may bear up under all difficulties ; there is a better state in view, he is waiting for an inheritance incorruptible, undefiled, and that fadeth iwt away, resented in heaven for him. How well mavsuch comfort themselves with these words ! And iiow all this gives good reason why we should shew all meekness to all men, because we have experienced so much benefit by the kindness and love of God to us, and many hope that they, in God's time, may be partakers of the like gi-ace as we are. And thus of the reasons of equal and gentle, meek and tender behaviour towards others; from their own bad con dition in time past, and the present more happy-state into which they arc brought, without anv merit or deservings of their own, and whereinto by the same grace others may be brought also. _ The apostle, having opened the duties of Christians in common, with the reasons respecting them selves, adds another from their goodness and useful ness to men.

8. Thh is a faithful saying; and these things I will that thou affirm constantly, that they who have believed in God might be careful to maintain good works. These things are good and profitable unto men.

1. Observe, When he has opened the grace of God toward us, he immediately presses the necessity of good works ; for we must not expect the benefit of God's mercy, unless we make conscience of our duty; This is a faithful saying, and these things 1

TITUS, III.

•will that thou affirm constantly ; this is a true Christian doctrine of highest importance, and which ministers must most earnestly and constantly press and inculcate ; that they ivho have believed in God, do not think that a bare naked faith will save them ; but it must be an operative, working faith, bringing forth the fruit of righteousness; they must make it their care to inaintain good works, not to do them occasionally only, and when opportunities come in their way, but to seek opportunities for doing them. These things are good and profitable unto men: these good vjorks, say some, or the teaching of these things, rather than idle questions, as follow. These things are good in themselves, and the teaching of them useful to mankind, making persons a common good in their places.

2. Observe, Ministers, in teaching, must see that they deliver Avhat is sound and good in itself, and profitable to tliem that hear: all must be to the use of edifying both of persons and societies.

Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions.

9. But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

1. That the apostle's meaning here might be more clear and full, and especially fitted to the time and state of things there, and the many judaizers among them, he tells Titus what, in teaching, he should shun. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge ; but idle and foolish inquiries, tending neither to God's glory nor the edification of men, these must be shunned. Some may have a shew of wisdom, but are vain, as many among the Jewish doctors, as well as of later school-men, who abound " with questions of no moment or use to faith or practice ; avoid these, ^nd genealogies of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in: some lawful and useful inquiries might be made into these things, to see the fulfilling of the scriptui-es in some cases, and especially in the descent of Christ the Messiah ; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in, and trouble their hearers with, even since Christ was come, and that distinction of families and tribes had been taken away, as if they would Ijuild again that polity which now is abolished ; these Titus must withstand as foolish and vain, jind contentions, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church ; though by the gospel and coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them ; for they are unfirofitable and vain: this is to be referred to all those foolish (juestions and ge-neMlogies, as well as those strivings about the law. Tliey are so far from instructing and building up in godliness, that they are hinderances of it rather: the Christian religion and good works, which are to be maintained, will hereby be weakened and prejudiced ; the peace of the church disturbed, and progress of the gospel staid. Observe, Ministers must not only teach tilings good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching cars, but love and embrace sound doctrine which tends most to the use of edifying.

2. But because, after all, there will be heresies ;ind heretics in the church, the apostle next directs

] Titus what to do in sucn a case, and how to deal with such.

10. A man that is a heretic after the first and second admonition reject; 11. Knowing that he that is such, is subverted, and sinneth, being condemned of himself.

He who forsakes the truth as it is in Christ Jesus, and broaches false doctrines, and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the jicace of the church aboat them, let such a one be rejected, after due means used to reclaim him. Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother ; but if that will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him. Knowing that he that is such, is subverted, turned oflF from the foundation, and sinneth grievously, being self condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self condemned ; they inflict that punishment upon themselves that the governors of the church should inflict upon them : they throw themselves out of the church, and throw off its communion, and so are j self-condemned. 1. Observe, How great an evil proper heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted ; a metaphor from a building so ruined, as that it is hard, if possible, to repair and raise it up again. Proper heretics have seldom been recovered to the true faith : not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of; "Be humble, love the truth, and practise it, and damning heresy will be escaped." 2. Observe, Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off", but competent time and means must be tried for their recovery, 3. Observe, The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned ; so much voScir/a imports. 4. Observe, Upon continued obstinacy and irreclaima-bleness, the church has power, and is obliged, to presei-ve its own purity, by severing such a corrupt member, which discipline may by God's blessing become effectual to reform the oflTcndcr, or leave him the more inexcusable in his condemnation. The apostle subjoins some further directions.

12. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto mc to Nicopolis: for I have determined thereto winter. 13. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

Here are two personal things enjoined : 1. That Titus should hold iiimself ready to come to Paul at .Yico/iolis, (a city of Thrace, as is reckoned, on the borders of Macedonia,) so soon as ylrte-mas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief-sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, bi t an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with j-espect. Paul calls him a beloved brother, and faithful minister, and fellow-

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servant in the Lord: one fit therefoi-e for the service iiitiiTiHtecl. When Paul says to Titus, Be diligent to come to mc to jYico/io/is, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postscript would have it, for then he would have said, I determined here, not there, to winter.

2. The other personal charge to Titus, is, that he would bring two of his friends on (heir journey dili-g-ently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apol-los was an eminent and faithful minister. Accompanying such i)art of their way, and accommodating them for their work and journeys, was a pious and needful service. And to further this, and lay in for it, what the apostle had before bid Titus teach, {v. 8.) he repeats here.

I 4. And let our's also learn to maintain good works for necessary uses, that they be not unfruitful.

Let Christians, those Avho have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becomingyf/-low-hel/iers to the truth, 3d epistle of John, v. 6 —8. That they be not unfruitful. Christianity is not a fruitless profession ; the professors of it must he filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil. " Let our's set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burthens on the earth;" so some understand it. Let them not think that Christianity gives them a writ of ease; no, it

lays an obligation upon them to seeli some honest work and calling, and therein to abide with God. This is of good report, will credit religion, and be good to mankind; they will not be unprofitable members of the body, or burthensome and chargeable to others, but enabled to !)e helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit.

The apostle concludes with salutations and benedictions.

15, All that are with me, salute thee Greet them that love us in the faith. Grace he with you all. Amen.

Though perhaps not personally known, (some of them at least,) yet all by Paul testify their love and good wishes to Tjtus, owning him thereby in his work, and heartening him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet them that love us in the faith, or for the faith, who are our loving fellow-Christians. Holiness, or the image of God in any, is the great endearing thing, what gives strength to all other bonds, and is itself the best. Grace be with you all. .imen. This is the closing benediction, not to Titus alone, but to all the faithful with him : which shews, that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, ot the apostle, in the writing of it. «* Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need; spiritual ones, especially, and the increase and feeling of them more and more in your souls." This is the apostle's wish and prayer, shewing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good, jimen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.

AN

EXPOSITIOIS,

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE OF ST. PAUL TO PHILEMOIM

Completed by Mr. J. Smith.

THIS epistle to Philemon is placed the last of those with the name of Paul to them, perhaps because the shortest, and of an argument peculiar and different from all the others ; yet such as the Spirit of God, who indited it, saw would, in its kind, be very instructive and useful in the churches. The occasion of it was this—Philemon, one of note, and probably a minister in the church of Colosse, a city of Phrygia,

Vol. vl —4 S

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had a servant named Onesimns, who, having purloined his goods, ran away from him, and in his rambles came to Rome, where Paul was then a prisoner for the gospel, and providentially coming under his preaching there, was, by the blessing of God, converted by him ; after which he ministered awhile to the apostle in bonds, and might have been further useful to him ; but understanding him to be another man's servant, he would not, without his consent, detain him, but sends him back with this letter commendatory, wherein he earnestly sues for his pai'don and kind reception.

BEFORE we enter on the exposition, such general things as follow may be taken notice of from the epistle, and what relates to it; namely,

I. The goodness and mercy of God to a poor wandering sinner, bringing him by his gracious providence under the means, and making them effectual to his conversion. Thus came he to be sought of him that asked not for him, and to be found of him that sought him not, Isa. 65. 1.

II. The great and endeared affection between a true convert and him whom God used to be the instrument of his conversion. Paul regards this poor fugitive now as his son in the faith, and terms him his own bowels; and Onesimus readily serves Paul in prison, and would gladly have continued to do so, would duty have permitted; but, being another^s servant, he must return and submit himself to his master, and be at his disposal.

III. The tender and good spirit of this blessed apostle Paul. With what earnestness does he concern himself for the poor slave ! Being now, through his preaching, reconciled to God, he labours for reconciliation between him and his master. How pathetic a letter does he here write in his behalf! Scarcely any argument is forgotten, that could possibly be used in the case; and all pressed with such force, that, had it been the greatest favour to himself that he was asking, he could not have used more.

IV. The remarkable providence of God in preserving such a short writing as this, that might be thought of little concern to the church, being not only a letter to a particular person, (as those to Timothy, and Titus, and Gaius, and the elect lady, likewise were,) but of a private personal matter, namely, the receiving of a poor fugitive servant into the favour and family of his injured master. What in this is there that concerns the common salvation ? And yet over this has there been a special divine care, it being given (as the other scriptures were) by ins/iiration of God, and, in some sort, as they are.

firojitable for doctrine, for refiroof for correction, and for instructioii in righteousness. God would have extant a proof and instance of his rich and free grace for the encouragement and comfort of the meanest and vilest of sinners, looking to him for mer cy and forgiveness; and for instruction to ministers and others not to despise any, much less to judge them as to their final state, as if they were utter cast-aways; but rather to attempt their conversion, hoping they may be saved ; likewise how to behave toward them. Joy must be on earth, as well as there is in hea.ven, over one sinner who repenteth ; they must now be loved and helped and confirmed in good, and furthered in it; and in their outward concerns, their comfort and welfare must be con suited and promoted as much as possible. And on their part, they must be humble and grateful, acknowledging God and his instruments, in what good they have received, ready to all suitable returns, making what reparation they can in case of injuries, and living a life of thankfulness and obedience. To such purposes may this epistle have been written and preserved. And perhaps,

V. There may be something further in all this; at least, by way of allusion, it is applicable to the mediation and intercession of Christ for poor sinners. We, like Onesimus, were revolters from God's service, and had injured him in his rights; Jesus Christ finds us, and by his grace works a change in us, and then intercedes for us with the Father, that we may be received into his favour and family again, and past offences may be forgiven ; and we are sure that the Father heareth him always. There is no reason to doubt but Paul prevailed with Philemon to for give and receive Onesimus ; and more reason have we to be confident that the intercession of Christ with the Father is prevalent for the acceptance of all whose case he takes in hand, and recommends to him. From these general observations we come to the epistle itself.

PHILEMOxN.

In this epistle, we have, I. The preface, v. 1.. 7. II. The substance and body ofit, v. 8.. 21. And then the conclusion, V. 22, to the end.

1. "pA-UL, a prisoner of Jesus Christ, J_ and Timothy our brother, unto Philemon our dearly beloved, and fellow-labourer, '2. And to our beloved Apphia, and Archippus our fellow-soldier, and to the church in thy house.

In these two first verses of the fireface are the persons from and to whom it is written, with some annexed note or title, implying somewhat of argument to the purpose of the letter.

1. The fiersons writing: Paul, the principal, who calls himself a firisoner of Jesus Christ, that is, for Jesus Chnst. A prisoner simply is no comfort or

honour; but such as Paul was, for the faith and fireaching of the gosfiel, this was true glory, and proper to move Philemon upon the request made to him by such a one. A petition from one suffering for Christ and his gospel, surely would be tenderly regarded by a believer and minister of Christ, and especially when strengthened too with the concurrence of Timothv, one eminent in the church, sometimes called I)y Paul his son in the faith, but now. it is likely, gi-own more in years, he styles him his brother. What could be denied to two such petitioners ? Paul is not slight in serving a poor convert; he gets all the additional help he could in it.

2. The fiersons written to, are, Philemon and jifi-fihia, and with them Archippus, and the church in Philemon's house. Philemon, the master of Onesimus, was the principal, to whom the letter is inscribed ; the head of the family, in whom were the

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authority and power of taking in or shutting out, and whose property Onesimus was : with him therefore chiefly lay the business. To Philemon, our dearly beloved, and fellow-labourer; a good man he was, and probably a minister, and on both accounts dearly l)eloved by t*aul. .4 lover of good men is one property of a good minister, (T'it. 1. 8.) and especially must such love those who labour with (hem in (he work of (he gosfiel, and who are faithful therein. The general calling as Chrisdans, knits tliose together who are Christians; but when conjunction in the s/iecial calling as ministers is added, this will be further endearing. Paul, in the highest degree of ministry, not only calls Timothy, an evangelist, his bro(her, but Philemon, an ordinary pastor, his dearly beloved fellow-labourer ; an example of humility and condescension, and of all affectionate regards, even in those that are highest in the church, towards others that are labourers in the same special heavenly calling. With Philemon Apphia is joined, probably his yoke-fellow ; and having a concern in the domestic affairs, the apostle directs to her likewise. She was a party offended and injured by Onesimus, and therefore proper to be taken notice of in a letter for reconciliation and forgiveness. Justice and prudence would direct Paul to this express notice of her, who might be helpful, furthering of the good ends of his writing. She is set before Archip-pus, as more concerned, and having more interest. A kind conjunction there is in domestic matters between husband and wife, whose interests are one, and affections and actings must be according. These are the principal parties written to. The less principal are, Archififius, and (he church in Philemon's house. Archippus was a minister in the church of Colosse, Philemon's friend, and probably co-pastor with him; Paul might think him one whom Philemon would advise with, and who might be capable of furthering the good work of peace-making and , forgiveness, and therefore might judge fit to put him in the inscription of the letter, with the adjunct of fellow-soldier. He had called Philemon his fellow-labourer. Ministers must look on themselves as labourers and soldiers, who must therefore take pains, and endure hardship ; they must stand on the guard, and make good their post; must look on one another a.s fellow-labourers, and fellow-soldiers, who must stand together, and strengthen one another's hands and hearts in any work of their holy function and calling: they need see to it, that they be provided with spiritual weapons, and skill to use them ; as labourers, they must minister the word, and sacraments, and discipline, and watch over souls, as those (ha( mus( give an account of them; and as soldiers, they must fight the Lord's battles, and not entangle themselves in the things of this life, but attend to the pleasing of him who hath chosen them to be soldiers, 2 Tim. 2 4. To these it is added, And to the church in thy house, his whole family, in which the worship of God was kept up, so that he had, as it were, a church in his house. Observe, Families which generally may be most pious and orderly, may yet have one or other in them impious and wicked. This was the aggravation of Oncsi-mus's sin, that it was where he might and should have learned better; it is likely that he was secret in his misconduct, till his flight discovered him. Hearts are unknown but to God, till overt-acts discover them ; yet this one evil servant did not hinder Philemon's house from being called and counted a church, for the religious worship and order that were kept up in it: and such should all families be —nurseries of religion, societies where God is called on, his word read, and sabbaths observed, and the members instructed in the knowledtje of him and of their duty to him : neglect of this is followed with jgnoi-ance and all cori-uption. Wicked families are !

nurseries for hell, as good ones are for heaven. Masters and others of the family may not think it enough to be good, singly and severally in their personal capacities, but they must be socially so; as here Philemon's house was a church : and Paul, for some concern that all might have in this matter of Onesimus, directs to them all; that their affection, as well as Philemon's, might retuni to him ; and th^t in their way and place they might further, and not hinder, the reconciliation wished and sought. Desirable it is, that all in a family be well affected towards one another, for furthering their particular and the common good and benefit of all. On such accounts might it be, that Paul inscribes his letter here so generally, that all might be the more ready to own and receive this poor convert, and to behave affectionately toward him. Next to this inscription is, (he a/iostie's salutation of those named by him.

3. Grace to you, and peace from God our Father, and the Lord Jesus Christ.

This ia the token in every efiistle ; so the apostle writes. He is a hearty well-wisher to all his friends, and wishes for them the best things ; not gold or silver, or any earthly good, in the first or chief place, but grace and peace from God in Christ; he cannot give them himself, but he prays for them from him who can bestow them. Grace, the free favour and good-will of God, the Spring and Fountain of all blessings : and peace, all good, as the fruit and effect of that grace. To you, that is, be bestowed on you, and continued to you, with the comfortable feeling and sense of it in yourselves. From God our Father, and the Lord Jesus Christ. The Holy Spirit also is understood, though not named ; for ail acts toward the creatures are of the whole Trinity : from the Father, who is our Father in Christ, the first in order of acting as of subsisting; and from Christ, his favour and good-will as God, and the fruits of it through him as Mediator God-man ; it is in the beloved that we are accepted, and through him we have peace and all good things ; who is, with the Father and Spirit, to be looked to, and blessed and praised, for all, and to be owned, not only as Jesus and Christ, but as Lord also. In 2 Cor. 13. 14. the apostle's benediction is full; The grace of the Lord Jesus Christ, and the love of God, ana the communion of the Holy Ghost, be with you all. Amen. Observe, Spiritual blessings are first and especially to be sought for ourselves and others. The favour of God and peace with him, as in itself it is the best and most desirable good, so is it the cause of all other, and what puts sweetness into every mercy, and can make happy even in the want of all earthly things. Though there be no herd in the stall, and the labour of the olive fail, yet may such rejoice in the Lord, and joy in the God of their salvation, Hab. 3. 17, 18. There are many that say. Who will shew us any good ? But if God lift up the light of his countenance, that will put more joy and gladness in(o (he hear(, (han all worldly increase, Ps. 4. 6, 7. And Numb. 6. 26. The Lord lif( up (he ligh( ofhiscoun-(enance upon (hee, and give (hee peace. In this is summarily all good, and from this one Fountain, God the Fa(her, Son, and Spiri(, all comes. After this salutation of the apostle to Philemon, and hij friends and family, for better making way still for his suit to him,

He expresses the singular affection he had for him, by thanksgiving and prayer to God in his behalf, and the great joy for the many good things he knew and heard to be in him, in the four next following verses.

4. I thank my God, making mention of thee always in my prayers, 5. Hearing of

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thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; 6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. 7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

The apostle's thanksgiving and prayer here for Philemon are set forth by the object, circumstance, and matter of them, with the way whereby much of the knowledge of Philemon's goodness came to him.

1. Here is the Object of Paul's praises and prayers for Philemon ; I than/: my God, mafcing mention of thee in my prayers. (1.) Observe, God is the Author of all the good that is in any, or that is done by them, (Hos. 14. 8.) Fro?7i me is thy fruit found. (2.) Observe, To him therefore is all the ])raise due ; (1 Chron. 29. 13, 14.) But [or/or] who am I, and •what is i7iy peofile, that we should be able to offer so willingly after this sort ? For all things come of thee, both wherewith to offer, and the will and heart to do it. On this account (says he) we thank thee our God, and firaise thy glorious name. (3.) Observe, It is the privilege of good men, that in their praises and prayers they come to God as their God : Our God, we thank thee, said David; and / thank my God, said Paul. (4.) Observe, Our prayers and praises should be offered up to God, not for ourselves only, but for others also. Private addresses should not be altogether with a private spirit, minding our own things only, but others must be remembered by us ; we must be affected with joy and thankfulness for any good in them, or done by them, or bestowed on them, as far as is known to us, and seek for them what they need. In this lies no little part of the communion of saints. St. Paul, in his private thanksgivings and pravers, wa-s often particular in remembering his friends ; / thank my God, making mention of thee in my prayers ; sometimes it may be by name, or however having them particularly in his thoughts; and God knows who is meant, though not named. This is a means of exercising love, and obtaining good for others. Strive with me, by your prayers to God for me, said the apostle : and what he desired for himself he surely practised on behalf of others ; so should all. Pray one for another, says St. James, 5. 16.

2. Here is the circumstance ; Always making mention of thee. Always, usually, not once or twice only, but frequently. So must we remember Christian friends, much and often, as their case may need, bearing them in our thoughts, and upon our hearts, before our God.

3. Here is the matter both of his praises and prayers, in reference to Philemon.

(1.) Of his praises.

^1.] He thanks God for the love which he heard Philemon had toward the Lord Jesus. He is to be loved as (iod superlatively, as his divine perfections require ; and as related to us, the Lord, and our Lord, our Maker, Redeemer, and Saviour, who loved us, and gave himself for us. Paul thanks Ciod for what he heard of this, the signal marks and expressions of it in Philemon. And,

r2.] For \\\s faith in Christ also. Love to Christ, and faith in him, are prime Christian graces, for which there is great ground of jiraisc to God, where he has blessed any with them, (Rom. 1. 8.) I thank my God because your faith ii fiublished throughout the world: and in reference to the Colossians, {ch. 1. 3, 4.) JVe give thanks to God since wr heard of -four faith in Christ Jrs'yf. 'Y\i^ is a saving grace,

and the \ ery principle of Christian life and of . il

good works.

[3.] He praises God likewise for his love to aU the saints. These two must go together; for he who loveth him that begat, must and will love them also that are begotten of him. The apostle joins them in that, (Col. 1. 3, 4.) Jl'e give thanks to God since we heard of your faith in Christ Jesus, a?id of the love which ye have to all the saints. These bear the image of Christ, which will be loved by every Christian. Different sentiments and ways in what is not essential, will not make difference of affection, as to the truth ; though difference in the degrees of love will be according as more or less of that image is discerned. Mere external differences are nothing here. Paul calls a poor converted slave his bowels. We must love, as God does, all saints. Paul thanked God for the good that was not only in the churches, but in the particular persons he wrote to ; though this too was known to him merely by re])ort; Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints. This was what he inquired after concerning his friends, the truth, and growth, and fruitfulness of their graces, their faith in Christ, and love to him and to all the saints. Love to saints, if it be sincere, will be catholic aVid universal love towards all saints ; but faith and love, though in the heart they are hidden things, are known by the effects of them. Therefore,

(2.) The apostle joins prayer with his praises, that the fruits of Philemon'syb^YA and lox>e m^hi be more and more conspicuous, so as that the communication of them might constrain others to the acknowledgment of all the good things that were in him and in his house toward Christ Jesus ; that their light might so shine before men, that they, seeing their good works, might be stirred up to imitate them, and to glorify their Father which is in heaven. Good works must be done, not of vain-glory to be seen, yet such as may be seen to God's glory and the good of men.

4. He adds a reason, both that of his prayer and praises ; (v. 7.) For " we have great joy and. consolation in thy love, because the bowels of the saints are refreshed by thee, brother. The good thou hast done and still doest, is abundant matter of joy and comfort to me and others, who therefore desire ye may continue and abound in such good fruits more and more, to God's honour and the credit of religion ; (2 Cor. 9. 12.) The ministration of this service not only supfilieth the want of the saints, but is abundant also by many thanksgivings unto God."

Thus far is the preface to this epistle. Now, He comes to that which is the main business of it —to plead Avith Philemon in behalf of Onesimus, to receive him and be reconciled to him. Many arguments he urges to this jiurpose, from x>. 8, tc 21, inclusive.

8. Wherefore, though T might be much bold in Christ to enjoin (hec that \\ hich is convenient, 9. Yet for love's sake T r?ther beseech thee, being such a one as Paul the aaed, and now also a prisoner of .Tesus Christ.

Here is the

\st Argument, from what Avas licfore noted, and is carried in the illative wherefore; "Seeing so much good is reported of thee and found in thee, csiieciallv thy love to all saints, now let me see it on a fresh and further occasion ; refresh the bowels of Onesimus and mine also, in forgiving and receiving him who is now a convert, and so a saint indeed, and meet for thy favour and love." OI)serve, A disposition to do good, together with ] ast instances anJ

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expressions of it, is a good handle to take hold on for pressing unto more. ** Be not weary of welldoing, go on, as thou art able, and as new objects and occasions occur, to do the same still."

2d Argument, is, from the authoritv of him that is now making this request to liim ; I might be much hold in Christ, to enjoin thee that which is convenient. The apostles had under Christ great power in the c^hurch over the ordinary ministers, as well as the members of it, for edification ; they might require of them what was ^t, and were therein to be obeyed, which Philemon should consider ; this.was'a matter within the compass of tiie apostle's power to require, though he would not in this instance act up to it. Observe, Ministers, whatever their power be in the church, are to use prudence in the exercise of it ; they may not unseasonably, or, further than is requisite, put it forth ; in all they must use godly wisdom and discretion. Wherefore this may be a

3d Argument, Waving the authority which yet he had to require, he chooses to entreat it of him ; {v. 9.) Yet for lovers sake I rather beseech thee. Observe, It is no disparagement for those who have power to be condescending, and sometimes even to beseech, where, in strictness of right, they might command ; so does Paul here, though an apostle : he entreats where he might enjoin, he argues from love rather than authority, which doubtless must carry engaging influence with it. And especially which may be a

4//i Argument, When any circumstance of the person pleading gives additional force to his petition, as here ; Being such a one as Paul the aged, and now also a firisoner of Jesus Christ. Years bespeak respect; and the motions of such, in things lawful and fit, should be received with regard. The request 6f an aged afiostle, and now suffering for Christ and his gospel, should be tenderly considered. " If thou wilt do any thing for a poor aged prisoner, to comfort me in my bonds, and make my chain lighter, grant me this which I desire : hereby in a manner you will do honour to Christ, in the person of an aged suffering servant of his, which doubtless he will take as done to himself." He makes also a

5th Argument, from the spiritual relation now between Onesimus and himself.

10. I beseech thee for my son Onesimus, whom I have begotten in my bonds:

"Though of right and in civil resfiect he be thy servant; yet in a s/iiritual sense he is now a son to me, God having made me the instrument of his conversion, even here where I am a prisoner for Christ's sake." So does God sometimes honour and comfort his suffering servants, not only working good in themselves by their sufferings, exercising and improving thereby their own graces, but making them a means of much spiritual good to others, either to their conversion, as of Onesimus here, or of their confirmation and strengthening, as Phil. 1. 14. Many brethren, waxing confident by my bonds, are much more bold to sfieak the word of the Lord without fear. When God's servants are bound, yet his word and Spirit are not bound ; spiritual children may then be bom to them. The apostle lays an emphasis here : My son whom I have begotten in my bonds; he was dear to him, and he hoped would be so to Philemon, under that consideration. Prison-mercies are sweet, and much set by. Paul makes an argument to Philemon from this dear relation that now was between Onesimus and him, his son begotten in his bonds. And a

6th Argument, is, from Philemon's own interest.

11. Which in time past was to thee un-

profitable, but now profitable to thee and to ! me:

(1.) Obsen^e, Unsanctified persons are unprofitable persons; tl^ey answer not the great end of their being and relations, (irace makes good for somewhat ; " In time /last unfirojiiable, but now Jirojit-able, inclined and fitted to be so, and will be so to thee, his master, if thou receive him, as he has since his conversion been here to me, ministering to me in my confinement." There seems an allusion to the name Onesimus, which signifies firofitable. Now he will answer to his name. It may be noted also how the apostle speaks in this matter, not as Onesimus's former case and conduct might warraht; he had wronged his master, and ran away from him, and lived as if he were his own, and not his ; vet as God covers the sins of penitents, forgives and does not upbraid, so should men. How softly does Paul here speak ! Not that Onesimus's sin was small, or that he would have any, much less himself, to take it so ; but, having been humbled for it, and doubtless taken shame to himself oii account thereof, the apostle now would not sink his spirit by continuing to load and burthen him therewith, but speaks thus tenderly when he was pleading with Philemon not to make severe reflections on his servant's misconduct, but to forgive. (2.) Observe, What happy-changes conversion makes; of evil, good ; of unprofitable, useful ! Religious servants arc a treasure in a family. A'bnv profitable to thee and to me. Such will make conscience of their time and trusts, promoting the interests of those whom they serve, and managing all they can for the best. This then is the argument here urged ; " It will now be for thy advantage to receive him : thus changed, as he is, thou mayest ex])ect him a dutiful and fiiithful servant, though in time past he was not so." Whereupon,

7th Argument, He urges Philemon from the strong affection that he had to Onesimus. He had mentioned the spiritual relation before, my son begotten in my bonds ; and now he signifies how dear he was to him.

12. Whom I have sent again: thou therefore receive liim, that is mine own bowels,

" I love him as I do myself, and have sent him back to thee for this end, that thou shouldest receive him; do it therefore for my sake, receive him as one thus dear to me." Observe, Even good men may sometimes need great earnestness and entreaty to lay their passions, let go their resentments, and forgive those who have injured and offended them. Some have thought it to look this way, when Paul is so pathetic and earnest, mustering up so many pleas and arguments to gain what he requests. Philemon, a Phrygian, might perhaps be naturally of a rough and difficult temper, and thence need no little pains in touching all the springs that might move hmi to forgiveness and reconciliation ; but rather should we strive to be like God, who is slow to anger, and ready to forgive, and abundant in fiardons. And again, an

8/A Argument, is, from the apostle's denying himself in sending back Onesimus : though he might have presumed upon Philemon's leave to detain him longer, yet he would not.

13. Whom I would have retamed with me, that in thy stead he might liave ministered unto me in the bonds of the gospel: 14. But witiiout thy mind would I do no

PHILEMON.

thing; that thy benefit sliould not be as it were of necessity, but wiUingly.

Paul was now in prison, and wanted a friend or servant to act for him, and assist him, for which he found Onesimus fit and ready, and therefore would have detained him to minister to him, instead of Philemon himself, whom if he had requested to have come to him in person for such purpose, he might have presumed he would not have refused ; much less might he have reckoned that he would be unwilling his servant should do this in his stead ; yet he would not take this liberty, though his circumstances needed it. / have sent hirn back to thee, that any good office of thine to me might not be of necessity, but ivilUngly. Observe, Good deeds are most acceptable to God and man, when done with most freedom. And Paul herein, notwithstanding his apostolical power, would shew what regard he had to civil rights, which Christianity does by no means supersede or weaken, but rather confirm and strengthen. Onesimus, he knew, was Philemon's servant, and therefore without his consent not to be detained from him ; in his unconverted state he had violated that right, and withdrawn himself, to his master's wrong ; but now that he had seen his sin and repented, he was willing and desirous to return to his duty, and Paul would not hinder this, but rather further it. He might indeed have presumed on Philemon's willingness ; but, notwithstanding his need, he would deny himself rather than take that way. And he argues further,

9lh Argument, That such a change was now wrought in Onesimus, that Philemon needed not fear his ever running from him, or injuring him any more. There are those of wliom Solomon says. If thou deliver them, thou ?nust do it again ; (Prov. 19. 19.) but the change wrought in Onesimus was such that he would never again need one thus to intercede for him.

15. For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

Charity would so hope and judge, yea, so it would be ; yet the apostle speaks cautiously, that none might be bold to make another such experiment in expectance of a like gracious issue. (1.) Observe, In matters that may be wrested to ill, ministers must speak warily, that kind providences of God towards sinners be not abused, to encouragements to sin, or abatements of just abhoiTence of it ; Per-hafis he therefore departed from thee for a season, &c. (2.) Observe, How softly still the sins of penitents are spoken of; he calls it a departure for a season, instead of giving it the term that it deserved ; as overruled and ordered by God, it was a departure ; but in itself, and in respect of the disposition and manner of the act, it was a criminal going away. When we sjjeak of the nature of any sin or offence as against God, the evil of it is not to be lessened ; but in the person of a penitent sinner, as God covers it, so must we ; *' He departed for a season, that thou shouldest receive him for ex>er; that upon conversion he mav return, and be a faithful and useful servant to thee as long as he lives." Dray a fool in a mortar, yet mill not his folly depart from him. But it is not so with true penitents, they will not return to folly. (3.) Observe, The wisdom and goodness and power of God, in causing that to end so happily, which was begun and carried on for some time so wickedly ; thus regarding a poor vassal, one of such low rank and condition, and so little regarded by men, working so good and great a change in him who was so ifar gone in evil ways, who had wronged a master so good, had run

from a family so pious, from the means of grace, the church in his house, that he should be led into the way of salvation,,who had fled from it, and find means made effectual at Rome, who had been hardened under tliem at Colosse. What riches are here of divine grace ! None so low, or mean, or vile, as utterly to be despaired of. God can meet with them when running from him ; can make means effectual at one time and place, which have not been so at anothei. So was it in this instance ' of Onesimus ; being returned to God, he now returns to his master, who will have moi-e service and better hold of him than ever—by conscience of his duty and faithfulness m it to his life's end ; his in-tei'est therefore it will be now to receive him. So God often brings gain to his people out of their losses. And beside interest, a

lOth Argument is taken from the capacity under which Onesimus now would return, and must be received by Philemon.

16. Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord !

"JVotnoiv as a servant, that is, not merelv or so much, but above a servant, in a spiritual respect, a brother beloved, one to be owned as a brother in Christ, and to be loved as such, upon account of this holy change that is wrought in .him, and one therefore who will be useful unto thee upon better principles and in a better manner than before ; whc will love and promote the best things in thy family, be a blessing in it, and help to keep up the church that is in thy house." (1.) Observe, There is a spiritual brotherhood between all true believei-s, however differenced in civil and outward respects ; they are all children of the same heavenly Father, have a right to the same spiritual privileges and benefits, must love and do all good ofhces to and for one an other as brethren, though still in the same rank, and degree, and station, wherein they were c;illcd. ^ Christianity does not null or confound the respective civil duties, but strengthens the obligation to them, and directs to a right discharge of them. (2.) Ob-ser\e. Religious servants are more than mere ordinary servants ; they have grace in their hearts, and have found grace in God's sight, and so will in the sight of religious masters; (Ps. 101. 6.) Aline eyesore tipon the.faithful of the land, that they may dwell with mc. He that walke:h in a perfect way, he shall serx>e 7ne. "Onesimus being now become such, receive and affect him as one that is partaker of the same common faith, and so a brother beloved, specially to me who ha\e been the instrument of his conversion." Good ministers love not so much according to the outward good which they receive, as the spiritual good which they do. l^aul called Onesimus his own bowels, and other converts his joy and crown. " A brother beloved, specially to me, but how much more to thee, both in the flesh, and in the Lord; by a double tie therefore, both civil and religious ; thy servant, thy property, one of thy house and family, and, in a spiritual respect, now thy brother in Christ ; which heightens the engagement, he is God's servant and thine too ; here are more ties than he is under to mc. How readily therefore should he be received and loved by thee, as one of thy family and one of the true faith, one of thy house and one of the cliurch in thy house !" This argument is strengthened by another, the

Wth Argument, From the communion of saints.

17. If thou count me therefore a partner, receive him as mvself

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There is a fellowahi/i among saints; they have interest one in another, and must love and act accordingly. " Now shew thy love to me, and the interest I have in tliee, by loving and receiving one so near and dear to me, even as myself ; own and treat him as thou wouldest me, with a like ready and true, though perhaps not equal, affection."

But why such concern and earnestness for a servant, a slave, and such a one as had misbehaved ? Answer, Onesinius being now penitent, it was doubtless to eiv:ourage him, and to support him against the fears he might have in returning to a master whom he had so much abused and wronged, to keep him from sinking into dcspndency and dejection, and hcirten him to his duty. Wise and good ministers \vill have great afid tender cai-e of young converts, ti) encourage and hearten them what they can to and in their duty. Objection, ButOnesimus had wronged as well as offended his master. The answer to this makes a

12^/i Argument, A promise of satisfaction to Philemon.

18. If he hath wronged thee, or oweth thee aught, put that on mine account; 19. I Paul have writlon it with mine own hand, I will repay it: albeit, I do not say to thee how thou owest unto me even thine own self besides.

Here are three things :

(1.) A confession of Onesimus's debt to Philemon ; If he hath ivronged thee, or oweth thee aught. It is not an z'/'of doubting, but of illation and concession ; seeing he hath wroiiged thee, and thereby is become indebted to thee; such an //"as Col. 3. 1. and 2 Pet. 2. 4, Sec. Observe, True penitents will be ingenuous in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened, and being Ijrought to repentance ; and especially is this to be done in cases of injury to others. Onesimus by Paul owns the wrong. And,

(2.) Paul here engages for satisfaction ; Put that on iny account; I Paul have ivritten it with mine own hand, I will re/iay it. Whence, [1.] Observe, The communion of saints does not destroy distinction of

S)roperty : Onesimus, now converted, and become a irothcr beloved, is yet Philemon's servant still, and indebted to him for wrongs that he had done, and it to be discharged but by free and voluntary re-ibsion, or on reparation made by himself, or some o.he.v in his behalf; which i)art, rather than fail, tlie apostle undertakes for him. Upon which, [2.] 01)serve, Suretyship is not in all cases unlawful, but in some is a good and merciful undertaking. Only know the i)erson and case, be not surety for a strange ; (Prov. 11. 15.) and go not beyond ability ; help th\ fi-iend thou mayest, as far as will stand with justice and prudence. And how happy for us that Chiist would be made the surety of a better covenant, (Heb. 7. 22.) that he would be made Sin for us, who kncv) no sin, that we might be made the righteousness of God in him! And, [3.] Observe, Formal securities by writing, as well as bv word and promise, may be required and given. Persons die, and words may be forgotten or mistaken ; writing better preserves right and peace, and has been in use with good persons, as well as others, in all ages, Jer. 32. 9, &c. Luke 16. 5—7. It was much that I'uul, who li\ ed on contributions himself, would un-devta* e to make good all loss by an evil servant to his m, ster ; but hereby he expresses his real and great r ffection for Onesimus, and his full belief of the sin -erity of his conversion : and he might have hope, taat, notwithstanding this generous offer, Phi-lemcni would not insist on it, but freely remit all; considering,

(3.) The reason of things between him and Philemon ; " Albeit, I do not say to thee how thou owest unto me even thine own self besides ; thou wilt remember, without my reminding tiiee, that thou art on other accounts more in debt to me than this comes to." Modesty in self-praises is true praise. The apostle glances at the benefits lie had confeiTed on Philemon : " That thou art any thing in grace and acceptation with God, or enjoyest any thing in a right and comfortable manner, it is, under God, owing to my ministry ; I have been the instrument in his hand of all that spiritual good to thee; and what thy obligation to me on this account is, I leave to thee to consider. Thy forgiving a pecuniary debt to a poor penitent for my sake and on my request, and which, however, I now take upon myself to answer, thy remitting it to him, or to me, now his surety, thou wilt confess, is not so great a thing; here is more per contra — thou owest to me even thine own self besides." Observe, How great the endearments are between ministers and those toward whom their endeavours have been blessed to their conversion or spiritual edification ! Jfit had been possible, (said Paul to the Galatians,) ye would have plucked out your own eyes, and have given them to me. Gal. 4. 15. On the other hand he calls them his children, ofwho?n he travailed again, till Christ was formed in them, that is, the likeness of Christ more fully. So 1 Thess. 2. 8. JVe were willing to have imparted to you not the gospel of God only, but also our own souls, because ye were dear 7into us. By way of allusion, this may illustrate Christ's undertaking for us; we were revolted from God, and liy sin had wronged him, but Christ undertakes to make satisfaction, the Just for the unjust, that he ?night bring us unto God. " If the sinner owes thee aught, put it upon my account, I will pay the debt; let his iniquity be laid on me, I will bear the penalty." Further, a

13/A Argument, is, from the joy and comfort the a])ostle hereby would have on Philemon's own account, as well as on Onesimus's, in such a seasonable and acceptable fruit o.f Philemon's faith and obedience.

20. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

Philemon was Paul's son in the faith, yet he entreats him as a brother ; Onesimus a poor slave, yet he solicits for him as if he were seeking some great thing for himself. How pathetic is he ! " Yea, brother, or O my brother; (it is an adverb of wishing or desiring ;) let me have joy of thee in the Lord. Thou knowest that I am now a prisoner of the Lord, for his sake and cause, and need all the comfort and support that my friends in Christ can give me : now this will be joy'to me, I shall have joy of thee in the Lord, as seeing such an evidence and fruit of thy own Christian faith and love, and on Onesimus's account, who hereby will be relieved and encouraged." (1.) Observe, Christians should do the things that may joy the hearts of one anotlier, both people and ministers reciprocally ; and ministers ot their brethren. From the world they expect trouble ; and where may they look for comfort and joy but io one another? ' (2.)'OI)serve, Fruits of faith and obedience in people are the minister's greatest joy, especially the more of love appears in Uiem to Christ and his rnembcrs, forgiving injuries, shewing compassion, being merciful as their heavenly Father is merciful. " Refresh my bowels in the'Lord. It is not any carnal selfish respect I am actuated by, but what is pleasing to Christ, and that he may have honour therein. [1.1 Observe, The Lord's honour and service are a Christian's chief aim in all things. And, [2.] Observe, It is meat and drink to a good minister to see people ready and zealous in what is good, especially in acts of charity and beneficence, as occasions

PHILEMON.

occur, forgiving injuries, and remitting somewhat of their right and the like. And once more, his last, ■which is the

14th ^irgiiment. Lies in his good hope and opinion which he expresses of Philemon.

21. Having confidence in thy obedience,

1 wrote unto thee, knowing that thou wilt also do more than I say.

Good thoughts and expectations of us more strongly move and engage to do the things expected from us. The apostle knew Philemon to be a good man, and was thence persuaded of his readiness to do good, and that not in a scanty and niggardly manner, but with a free and liberal hand. Observe, Good persons will be ready for good works, and not narrow and pinching, but abundant in them, (Isa. 32. 8.) The liberal 'deviseth liberal things. The Macedo-r\\s.x\%Jirst gave themselves to the Lord, and then to his apostles by the will of God, to do what good they could with what they had, according as occasions offered.

Thus far is the substance and body of the epistle. Now he comes to the conclusions ; where,

1. He signifies his good liope of deliverance, through their prayers, and that shortly he might see them, desiring Philemon to make provision for him.

22. But withal prepare me also a lodging: for I trust that through your pvaycrs I shall be given unto you.

But ivithal, or moreover. He comes to another thing, yet, as may seem, not without some eye to the matter which he had been upon, that might be furthered by this intimation, that he hoped he should himself soon follow, ;'.nd know the effect of his epistle, which Philemon would therefore be the more stirred up to see that it might be to his satisfaction. Now here is,

(1.) The thing»requested; Prepare me also a lodging ; under this all necessaries for a stranger are included. He wills Pliilemon to do it, intending to be his guest, as most to his purpose. Observe, Hospitality is a great Christian duty, especially in ministers, and toward ministers, such as the a])ostle was, coming out of such dangers and sufferings for Christ and his gospel. Who would not shew the utmost of affectionate regards to such a one ? It is an honourable title that\c gives Gains, (Rom. 16. 23.) My host, and of the whole church. Oncsiphorus is also affectionately remembered by the apostle on this account ; (2 Tim. 1. 16.) The Lord give mercy to the house of Onesi/ihorus ; for he oft refreshed me, and was not ashamed of my chain; and in how many things he ministered to me at Kfihesus, thou knowest.

(2.) Here is the ground of the apostle's request; For I trust that through your prayers I shall he given unto you. He did not know how God might deal with him, but the benefit of prayer he had often found, and hoped he should again, for deliverance and liberty to come to them. [1.] Our dependence is on Ciod for life and liberty and opportunity of service*; all is by divine pleasure. [2.] When abridged of these or any other mercies, our trust and hope must be in Ciod, without fainting or succumbing, while our case is dejjcnding. Rut yet, [3.] Trust must be with the use of means, prayer especially, though no other should be at hand ; this hath unlocked lieaven, and opened prison-doors. The fervent effectual prayer of the righteous availeth much. [4.] Prayer of people for ministers, especially when they are in distress and danger, is their great duty ; ministers need and request it. Paul, though an apostle, did so with much earnestness, Rom. 15. 30.

2 Cor. 1. 11. Eph. 6. 18, 19. 1 Thcss. 5. 25. The least may this way be helpful to the greatest Yet,

[5.] Though prayer oA/flms, yet it does not merit, the things obtained : they are God's gift, and Christ's purchase. I trust that through vour prayers, X'^f"^-biia-o/u3ii C/aIv — Ishall be freely bestowed on you. VV'hat God gives, he will yet be sought to for, that mercies may be valued the more, and known whence they come, and God may have the praise. Ministers' lives and labours are for the people's good ; the office was set up for them ; he gave gifts for men, apostles, &c. Eph. 4. 8, 11, 12, '1 heir gifts, and labours, and lives, all are for their benefit, 1 Cor. 3. 21, 22. Jill things are your's, Jpollos, Cephas, &C. [6.] In praying for faithful ministers, people in effect pray for themselves ; " I trust I shall be given unto you ; for your service, and comfort, and edification in Christ." See 2 Cor. 4. 5. [7.] Observe the humility of the apostle; his lil)erty, should he have it, he would own to be through their prayers, as well as, or more than, his own ; he nientions them only through the high thoughts he had of the prayers of many, and the regard God would shew to his praying people. Thus of the first thing in the apostle's conclusion.

2. He sends salutations from one who was his fellow-prisoner, and four more who were his fellow-labourers :

23. There salute thee Epaphras, my fellow-prisoner in Christ Jesus; 24. Marcus, Aristarchus, Demas, Lucas, my fellow-labourers.

Saluting is wishing health and peace. Christianity is no enemy to courtesy, but enjoins it, 1 Pet. 3. 8. It is a mere expression of love and respect, and a means of preserving and nourishing it. There salute thee Lpaphras, my fellow-prisoner in Christ Jesus. He was of Colosse, and so countryman and fellow-citizen with Philemon ; by office he seems to havf been an evangelist, who laboured among the Colos-sians, if he was not the first converter of them, for whom he had special affection. Our dear fellow-servant, (said St. Paul,) and for you a faithful minister of Christ, (Col. 1. 7.) and {ch. 4. 12, 13.) ji serx'ant of Christ, always labouring for you in prayers. 1 bear him record, that he hath a great zeal for you, &;c. A very eminent person therefore this was, who, being at Rome, perhaps accompanying Paul, and labouring in the same work of preaching and propagating the gospel, was confined in the same prison, and for the same cause ; both termed prisoners in Christ Jesus, intimating the ground of their imprisonment, not any crime or wickedness, but for the faith of Christ and their service to him. An honour it is to suffer shame for Christ's name. My fellow-prisoner in Christ Jesus, is mentioned as his glory and the apostle's comfort; not that he was a prisoner, and so hindered from his work ; (tiiat was matter of affliction ;) but that, seeing Ciod thus permitted and called him to suffer, his providence so ordered it that they suffered together, and so had the benefit and comfort of one another's prayers, and help, it may be, in some things ; this was a mercy, i So Ciod sometimes lightens the sufferings of his servants by the communion of saints, the sweet fellowship they have one with another in their bonds. Never more enjoyment of God have they found than when suffering together for God. So Paul and Silas, when their feet were fast in the stocks, had their tongues set at liberty, and their hearts tuned frr the praises of Ciod. Marcus, Aristarchus, Demos, Lucas, my fellow-labourers. The mention of these seems in a manner to interest them in the business of the latter. How ill would it look by denial of the request of it to slight so many worthy names, as most of these, at least, were ! Marcus, cousin of Barnabas, and son of Mary, who was so hospitable to the saints

PHILEMON.

at Jerusalem, (Col. 4. 10. Acts 12. 12.) and whose house was the place of meeting for prayer and worship of God. Though some failing seems to ha\ e been in him when Paul and he parted, yet in conjunction with Barnabas he went on with his work, and here Paul and he, we perceive, were reconciled, and differences forgotten, 2 Tim. 4. 11. He bids Mark, to be brought to him,/or he is profitable to me for the ministry, that is, of an evangelist, ylris-tarchus is mentioned with Marcus, (Col. 4. 10.) and called there by Paul h\sf.'l/ow-/irii>ofier; and speaking there of Marcus, sister's son to Barnabas, he adds, touching whom ye irceived com?}iandments; if he come unto you, receive him: an evidence that he himself had received him, and was reconciled to him. Next is Demas, who hitherto, it seems, appeared not faulty, though (2 Tim. 4. 10.) he is censured as having forsaken Paul, from love of this fire-feiit world. But how far h\sfo7-saf:i>ig was, whether total from his work and profession, or partial only ; and whether he repented, and returned to his duty, scripture is silent, and so must we be : no mark of disgrace lay on him here, but he is joined with others who were faithful, as he is also in Col. 4. 14. Lucas is the last, that beloved physician and evangelist, who came to Rome, companion with Paul, Col. 4. 14. 2 Tim. 4. 11. He was Paul's associate in his greatest dangers, and his fellow-labourer. The ministry is not a matter of carnal ease or pleasure, but of pains; if any are idle in it, they answer not their calling. Christ bids to pray the Lord of the harvest to send forth labourers, not loiterers, into his harvest. Matt. 9. 38. And the people are bid to know them that labour among them, and are over them in the Lord, and to esteem them very highly in love for their work's sake, 1 Thess. 5. 12, 13. My fellow-labourers, says the apostle : ministers must be helpers together of the truth ; they serve the same Lord, in the same holy work and function, and are expectants of the same glorious reward; therefore they must l)e assistants to each other in furthering the interest of their great and common Master. Thus of the salutations, and then,

3. Here is the apostle's closing prayer and benediction.

25. The grace of our Lord Jesus Christ be with your spirit. Amen.

Here is,

(1.) What is wished and prayed for ; grace, the free fiivour and love of God, together with the fruits a;id effects of it in all good things, for soul and body.

697

for time and eicmiiv. Observe, Grace is the best wish for ourselves and othere ; with this the apostle begins and ends.

(2.) From whom ; our Lord Jesus Christ, the Son of God, second Person in the Trinitv, Lord Ijy natural right, by whom, and for whom', all things were created, (Col. 1. 16. John 1. 1—.3.) a7id who is Heir of all things, and as God-man and Mediator, who purchased us, and to whom we are given bv the Father, Jesus, the Saviour, Matt. 1. 21. We were lost and undone; he recovers us, and repairs the ruin ; he saves by merit, procuring pardon and life for us; and by power, rescuing us from sin, and Satan," and hell, and renewing us to the likeness and bringing us to the enjoyment, of God : thus is he Jesus, and Christ the Messiali, cr anointed, consecrated and fitted to be King, Priest, and Prophet, to his church. To all th>'sc offices were there anointings under the law with oil, and to them was the Saviour spiritually anointed with the Holy Ghost Acts 10. 38. In none but him were all these to^ getherand in such eminence : Ht was anointed with the oil of gladness above his fellows, Ps. 45. 7. This Lord Jesus Christ is our's by original title to us, and by gospel-offers and gift, his'purchaseof us, and our own acceptation of him, resignation to him, and mystical union with him: Our Lord Jesus Christ. Observe, All grace to us is from Christ: he purchased, and he bestows it. Of his fulness we all receive, and grace for grace, John 1." 16. He filleth all in all, Eph. 1. 23.

(3.) To whom; ^Lour spirit, /.ija -rJ <arYtujuah! CfxZv, not Philemon's only, but of all who were named in the inscription. With your spirit, with you ; the soul or spirit being the immediate seat of grace, whence it influences the whole man, and flows out in gracious and holy actings. All the house saluted are here joined in the closing benediction, the more to remind and quicken all to further the end of the epistle.

Jimen is added, not only for strong and affectionate summing up the prayer and wish, so let it be ; but as an expression of faith that it will be heard so shall it be. And what need we more to make us happy, than to have the grace of our Lord Jesus Christ with our spirit'/ This is the usual benediction, but it may be taken here to have some special respect also to the occasion ; the grace of Christ with their spirits, Philemon's especially, would sweeten and mollify them, and take off too deep and keen resentments of injuries, and dispose to forgive others as God for Christ's sake hath forgiven us.

Vol. VI.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE TO THE HEBREWS.

Completed by Mr. W. Tong.

CONCERNING this epistle we must inquire,

I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and Self-existence of Christ; and the Socinians, who deny liis Satisfaction : but after all the attempts of such men to disparage this epistle, the divine original of it shines forth with those strong and unclouded rays, that he who runs may read it as an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other T)arts of scripture, and its general reception in the church of God in all ages—these are the evidences of its divine authority.

II. As to the divine amanuensis, or penman of this epistle, we are not so certain ; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome ; others to Luke ; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the Acts of the Apostles; and one ancient father quotes an expression out of this epistle, as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to l)e the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2 Pet. 3. 15. We read of no other epistle that he ever wrote to them but this. And though it has been objected, that since Paul put his name to all his other epistles, he would not have omitted it here ; yet others have well answered, that he, being the afiostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do.

III. As to the scofie and des{^n of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of tlie Hebrews in the transcendent excellency of the gosfiel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them. Those of them wlio were Christians-, retained too much of the old leaven, and needed to !je purged from it; the design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian's faith, and ])erseverance in it, notwithstanding all tiie sufferings they might meet with in so doing. In order to this, he speaks much of the excellency of the Author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, shewing him to be All in all, and this in lofty strains of holy rhetoric It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And, indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

HEBREWS, I.

CHAP. I.

In this chapter, we have a twofold comparison stated : I. Between the evangelical and le^ral dispensation ; and the excellency of the gospel above that of tlie law is asserted and proved, v. 1. . 3. II. Between the glory of Clirist and that of the highest creatures, the angels; where the preeminence is justly civcn to the Lord Jesus Christ, and clearly demonstrated to belong unto him, v. 4, to the end.

1. 4^ OD, who at sundry times and in vJ divers manners spake in time past unto the fathers by the pjopliets, 2. tiath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

HEBREWS, 1.

699

3. Who, being the brightness of his glory, and the express image of liis person, and upholding all things by the word of iiis power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Here the ajjostle begins with a general declaration of the excellency of the gospel-dispensation above that of the law, which he demonstrates from the different way and manner of God's communicating himself and his mind and will to men, in the one and in the other ; both these dispensations were of God, and both of them very good, but there is a great difference in the way of their coming from God. Observe,

I. The way wherein God communicated himself and his will to men under the 0/d Testament. VVe have here an account, 1. Of the persons by whom God spake his mind under the Old Testament; they were the prophets, that is, persons chosen of (iod, and qualified by him, for that office of revealing the will of God to men. No man takes this honour to himself, unless called; and whoever are called of God, are qualified by him. 2. The persons to nuhom God spake bv the prophets; to the fathers, to all the Old-Testament saints who were under that dispensation, (xod favoured and honoured them with much clearer light than that of nature, under which the rest of the world were left. 3. The order in which God spake to men in those times that went before the gospel, those past times; he spake to his ancient people at sundry times and in divers manners. (1.) At sundry times, or by several fiarts, as the word signifies, which may refer either to the several ages of the Old-Testament dispensation— the patriarchal, the Mosaical, and the prophetical; or to the several gradual openings of his mind concerning the Redeemer : to Adam, that the Messiah should come of the seed of the woman; to Abraham, that he should spring from his loins; to Jacob, that he should be of the tribe of Judah; to David, that he should be of his house ; to Micah, that he should be born at Bethlehem; to Isaiah, that he should be born of a virgin. (2.) In divers manners, according to the different ways in which God thought fit to communicate his mind to his prophets ; sometimes by the illa/ises of his Spirit, sometimes by dreams, sometimes by z>isions, sometimes bv an audible voice, sometimes by legible characters under his own hand, as when he wrote the ten commandments on tables of stone. Of some of these different ways God himself gave an account in Numb. 12. 6, 7. If there be a firofihet among you, I the Lord will mafre myself known to him in a vision, and will sfieak to him in a dream. .Yot so with my servant Moses: 111th him Iivill sfieak mouth to mouth, even afifiareiitlii, and not in dark sfieeches. Observe,

II. God's method of communicating himself and his mind and will under X.\\c.Yevj-Testament dis/ien-aation, these last days as they are called, that is, either toward the end of the world, or the end of the Jewish state. The times of the gospel are the last times, the gospel-revelation is the last we are to expect from God : there was first the natural revelation ; then the patriarchal, by dreams, visions, and voices; then the ATosaical, in the law given forth and written down ; then the /iro/ihetical, in explaining the law, and giving clearer discoveries of Christ: but now we must expect no new revelation, but only more of the Spirit of Christ to help us better to understimd what is already revealed. Now the excellency of the gospel-revelation above the former consists in two things :

I. It is the Jinal, the Jinishing revelation, given

forth in the last days of divine revelation, to which nothing is to be added, but the canon of sciipture is to be settled and sealed. So that now the minds of men are no longer kept in suspense by the expectation of new discoveries, but they rejoice in a complete revelation of the will of God, both firece/itivc and /irovidential, so far as is necessary for them to know, in order to their direction and comfort. For the gospel includes a discovery of the great events that shall befall the church of God to the end of the world.

2. It is a revelation which God has made by his Son, the most excellent Messenger that was ever sent into the world, far superior to all the ancient patriarchs and prophets, by whom (iod communicated himself to his people in former times. And here we have an excellent account of the glory of our Lord Jesus Christ.

(1.) The glory of his office, and that in three respects :

[1.] God hath afifioiiited him to be Heir of all things. As God, he was equal to the Father ; but as God-man and Mediator, he was apfiointed by the Father to be the Heir of all things ; that is, the sovereign Lord of all, the absolute Disposer, Director, and Governor of all persons and of all things, Ps. 2. 6, 7. All flower in heaven and earth is given to him ; all judgment is committed to him. Matt. 28. 18. John 5. 22.

[2.] By hif7i God made the worlds, Doth visible and invisible, the heavens and the earth ; not as an instrumental Cause, but as his essential Word and Wisdom. By him he made the old creation, by him he makes the new creature, and by him he rules and governs both.

[3.] He upholds all things by the word of his flower ; he keeps the world from dissolving, by him all things consist; the weight of the whole creation is laid upon Christ, he supports the whole and all the parts. When, upon the apostasy, the world was breaking to pieces under the v.rath and curse of Ciod, the Son of (iod, undertaking the work of redemption, bound it up again, and established it by his almighty power and goodness. None of the ancient prophets sustained such an office as this, none was sufficient for it.

(2.) From hence the apostle passes to the glory of the fierson of Christ, who was able to execute such an office; he was the Brightness of his Father's glory, and the express Image of his person, v. 2. This is a high and lofty description of the glorious Redeemer, this is an account of his personal excellency.

[1.] He is, in person, the Son of God, the only-begolten Son of God, and as such he must have the same nature. This fiersonal distinction always sup-])oses one and the same nature. Every son of man, is man ; were not the nature the same, the generation would be monstrous.

[2. ] The person of the Son is the glory of the Father, shining forth with a truly divine splendour. As the beams are effulgent emanations, of the sun, the father and fountain of light, Jesus Christ in his person is God manifest in the flesh, he is Light of light, the tnie Shechinah.

[3.] The person of the Son is the true image and character of the fierson of the Father ; being of the same nature, he must bear the same image and likeness. In beholding the power, wisdom, and goodness, of the Lord Jesus Christ, we behold the power, wisdom, and goodness, of the Father; for he hath the nature and perfections of God in him. He that hath seen the Son, hath seen the Father ; that is, he hath seen the same Being. He that hath known the Son, hath known the Father, John 14. 7 —9. For the Son is in the Father, and the Father in the Son; the personal distinction is no ether than will consist

HEBREWS, I.

with essential union. This is the glory of the person of Christ; the fulness of the Godhead dwells, not typically, but really, in him.

(3.) From tlie glory of the person of Christ he proceeds to mention the glory of his grace; his condescension itself was truly glorious. The sufferings of Christ had this great honour in them, to be a full satisfaction for the sins of his people ; dy himself he purged away our sins, that is, by the proper innate merit of his death and bloodshed, by their infinite int7-ifisic value ; as they were the sufferings of himself, he has made atonement for sin. Himself, the glory of his person and nature, gave to his sujfferings such merit as was a sufficient reparation of honour to God, who had suffered an infinite injury and affront by the sins of men.

(4.) From the glory of his sufferings we are at length led to consider the glory of his exaltation ; when by himself he had purged away our sins, he sat down at the right hand of the Majesty on high, at his Father's right hand. As Mediator and Redeemer, he is invested with the highest honour, authority, and activity, for the good of his people ; the Father now does all things by him, and receives all the services of his people from him. Ha\ing assumed our nature, and suffered in it on earth, he has taken it up with him to heaven, and there it has the high honour to be next to God, and this was the reward of his humiliation.

Now it was by no less a Person than this, that God has in these last days spoken to men ; the dignity of the Messenger gives authority and excellency to the message, and therefore the dispensations of the gospel must needs exceed, very far exceed, the dispensation of the law.

4. Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 3. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee ? And again, I will be to him a Father, and he shall be to me a Son ? 6. And again, when he bringeth in the First-begotten into the world, he saith. And let all the angels of God worship him. 7. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

8. But unto the Son he saith. Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom.

9. Thou hast loved righteousness,and hated iniquity •, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

The apostle, having proved the pre-eminence of the gospel above the law, from the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to shew that he is not only much superior to the prophets, but to the angels themselves. In this he obviates an objection that the Jewish zealots would be ready to make, that the law was not only delivered by men, but ordained by angels, (Gal. 3. 19.) that they attended at the giving forth of the law, the hosts of heaven were drawn forth to attend the Lord Jehovah on that awful occasion. Now the angels are very glorious beings, far more glorious and excellent than men ; the scripture always represents them as the most excellent of all creatures, and we know of no being but God himself that is higher than the angels; and therefore that law that was ordained by angels, ought to be held in great esteem.

To take off the force of this argument, the pen man of this epistle proceeds to state the comparison between Jesus Christ and the holy angels, both in nature and office, and to prove that Christ is vastly superior to the angels themselves. Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Here observe,

\. The superior nature of Christ is proved from his superior name. The scripture does not give high and glorious titles without a real foundation and reason in nature ; nor would such great things have been said of our Lord Jesus Christ, if he had not been as great and excellent as those words import. When it is said, that Christ was made so much better than the angels, we are not to imagine that he was a mere creature, as the angels are ; the word ^ffc'^evic, when joined with an adjective, is no where to be rendered created, and here may very well be read, being more excellent, as the Syriac version hath it. We read yivi<r()>i 0 0«oc uKuBiic — let God be true, not 7nade so, but acknowledged to be so.

II. The superiority of the na7ne and nature of Christ above the angels is declared in the holy scriptures, and to be deduced from thence. We should have known little or nothing either of Christ or of the a72^f/s, without the scriptures; and we must therefore be determined by them in our conceptions of the one and the other.

Now here are several passages of scripture cited, in which those things are said of Christ that were never said of the angels.

1. It was said of Christ, Thou art iny Son, this day have J begotten thee; (Ps. 2. 7.) which refers either to his eternal generation, or to his resurrection, or to his solemn inauguration into his glorious kingdom at his ascension and session at the right hand of the Father. Now this was never said concerning the angels, and therefore by inheritance he has a more excellent nature and name than they.

2. It is said concerning Christ, but never concerning the angels, I will be to him a Father, and he shall be to me a Son ; taken from 2 Sam. 7. 14. Not only, " I am his Father, and he is my Son, by nature and eternal promanation ;" but, "I will be his Father, and he shall be my Son, by wonderful conception, and this his son-ship shall be the fountain and foundation of every ^racfows relation between me and fallen man."

3. It is said of Christ, When God bringeth his First-bei^otten into the world, let all the angels of God worship him: that is, either when he is brought into this lower world, at his nativity, let the angels attend and honour him ; or when he is brought into the world above, at his ascension, to enter upon his mediatorial kingdom, or when he shall bring hi?n again into the world, to judge the world, then let the highest creatures worship him. God will not suffer an angel to continue in heaven who will not be in subjection to Christ, and pay adoration to him ; and he will at last make the fallen angels and wicked men to confess his divine power and authority, and to fall before him ; they who would not have hiin to reipn, must then be brought forth and slain before him. The proof of this is taken out of Ps. 97. 7.

Worship him, all ye gods, that is, "All ye that are su/ierior to men, own yourselves to be inferior to Christ in nature and power."

4. God has said concerning Christ, Thy throne, O God, is for ever and ever, &c. v. 8—12. But of the angels he has only said, that he hath made them spirits', and his ministers a fame of fire, v. 7. Now, upon comparing what he here says of the angels with what he says to Christ, the vast inferiority of the angels to Christ will plainly appear.

(1.) What does God say here of the angels? H( maketh his angels spirits,'and his ministers a fiamt

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ojjire. This we have in Ps. 104. 4. where it seems to be more immediately spoken of the ivinds and licrhtningy but is here apphed to the angels, whose agency the Uivine providence makes use of in the winds, and in thunder and lightning. Here, [1.] The office, of the angels ; they are God's ministers, or servants, to do his fdeasure ; it is the glory of God that he has such servants; it is yet more so that he does not need them. [2.] How the angels are qualified for this service ; he makes them spirits and a flame of hre, he endows them with light and zeal, with activity and ability, readiness and resolution to do his pleasure : they are no more than what God has made them to be, and thev are servants to the Son as well as to the Father. But,

(2.) Observe, How much greater things are said of Christ by the Father. Here two passages of scripture are quoted, one out of Ps. 45. 6, 7. where God declares of Christ, [1.] His true and real di-vinity, and that with much pleasure and affection', not grudging him that glory ; Thy throne, O God. Here OJie Person calls another Person God, O God. And if God the Father declares him to be so, he must be really and truly so; for God calls persons and things as they are. And now let who will deny him to be essentially God at their peril, but let us own and honour him as God ; for if he had not been God, he had never been fit to have done the JHedia-lor^s work, or to have worn the Alediator's croivn. [2.] God declares his digyiity and dominion, as having a throne, a kingdom, and a sce/itre of that kingdom. He has all right, rule, authority, and power, both as the God of nature, grace, and glory, and as Mediator; and so he is adequate and sufficient to all the intents and purposes of his mediatorial kingdom. [3.] (iod declares the f^erwa/ duration of the dominion and dignity of Christ, founded upon the divinity of his fierson ; Thy throne, 0 God, is for ever .ind ever, from everlasting to everlasting, through all the ages of time, maugre all the attempts of earth and hell to undermine and overthrow it, and through all the endless ages of eternity, when time shall be no more. This distinguishes Christ's throne from all earthly thrones, which are tottering, and will at length tumble down ; but the thi-one of Christ shall be as the days of heaven. [4.] God declares of Christ the perfect eyuity of his administration, and of the execution of his power, through all the parts of his government; ji sce/itre of righteousness is the sceptre of thy kingdom, v. 8. He came righteously to the sceptre, and he uses it in perfect righteousness ; the righteousness of his government proceeds from the righteoi>«"ess of his person, from an essential eternal lovt of righteousness and hatred of iniquity, not merely from considerations of prudence or interest, but from an inward and immovable principle ; Thou lovest righteousness, and hatest iniquity, V. 9. Christ came to fulfil all righteousness, to bring in an everlasting righteousness ; and he was righteous in all his ways, and holy in all his works. He has recommended righteousness to men, and restored it among them, as a most excellent and amiable thing. He came to finish transgression, and to make an end of sin as a hateful as well as hurtful thing. [5.] God declares of Christ how he ivas (/ua/ifiedfor the office of Mediator, and how he was installed and confirmed in it; (v. 9.) Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

First, Christ has the name Alessiah from his being anointed. God's anointing of Christ signifies both hk qualifuing of him for the office of the Mediator with the Holy Spirit and all his graces, and likewise his inauguratiofi of him into the office, as prophets, priests, and kings, were by anointing. God, exren ihy God, imports the confirmation of Christ in the office of Mediator bv the covenant of redemption

and peace, that was between the Father and the Son. God is the God of Christ, as Christ is Man and Mediator.

Secondly, This anointing of Christ was with the oil of gladness, which signifies both the gladness and cheerfulness with which Christ undertook and went through the office of Mediator, (finding himself so absolutely sufficient for it,) and also that joy which was set before him as the reward of his service and sufferings, that crown of glory and gladness which he should wear for ever after the suffering of death.

Thirdly, This anointing of Christ was above the anointing of his fellows ; God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Who are Christ's fellows } Has he any equals.-' Not as God, except tne Father and Spirit, but these are .not here meant, jis Alan, he has his fellows, and as an aiiointed Peieon ; but his unction is beyond all their's. 1. Above the angels, who may be said to be his fellows, as they are the sons of God by creation, and God's messengers, whom he employs in his service. 2. Above (ill prophets, priests, and kings, that ever were anointed with oil, to be employed m the service of God on earth. 3. Above all the saints, who are his brethren, children of the same father, as he was a Partaker with them of flesh and blood. 4. Above all those who were related to him as Mayi, above all the house of David, all the tribe of Judah, all his brethren and kinsmen in the flesh. All God's other anointed ones had only the Spirit in a certain measure ; Christ had the Spirit above measure, without any limitation. None therefore goes through his work as Christ did, none takes so much pleasure in it as Christ does; for he was anointed with the oil of gladness above his fellows.

The other passage of scripture in which is the superior excellence of Christ to the angels, is taken out of Ps. 102. 25—27. and is thus recited here.

10. And, Thou, Lord, m the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11. They shall perish ; but thou remainest; and they all shall wax old as doth a garment ; 12. And as a vesture shalt thou fold them up, and they shall be changed : but thou art the same, and thy years shall not fail.

In these verses the omnipotence of the Lord Jesus Christ is declared, as it appears both in creating the world, and in changing it.

1. In creating the world; {v. 10.) Jnd. Thou, Lord, in the beginning hast laid the foundation of the earth ; and the heavens are the works of thy hanas. The Lord Christ had the original right to govern the world, because he made the world in the beginning; his right, as Mediator, was by commission from the Father ; his right, as God with the Father, was absolute, resulting from his creating power. This power he had before the beginning of the world, and he exerted it in giving a beginning and being to the world. He must therefore be no part of the world himself, for then he must give himself a beginning. He was tirpo i^dtrctr — before all things, and by him all things consist, Col. 1. 17. He was not onlv above all things in condition, but before all things in existence; and therefore must be God, and self-existent. He laid the foundations of the earth, did not only introduce new forms into pre-existent matter, but made out of nothing the foundations of the earth, the primordia rerum — the first principles of things ; he not only founded the earth, but the heavens too are the work of his hands, both the habitation and the inhabitants, the hosts of heaven, the an

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eels themselves; and therefore he must needs be in-nnitelv superior to them.

2. tn changing the world that he has made ; and here the mutability of this world is brought in to illustrate the immutability of Christ.

(1.) This world is mutable, all created nature is so; this world has passed through many changes, and shall pass through more ; all these changes are by the permission and under the direction of Christ, who made the world ; {v. 11, 12.) They shall fierish, they shall all nvax old as doth a garment; as a vesture shalt thou fold them up, and they shall be changed. This our visible world (both the earth and visible heavens) is growing old. Not only men and beasts and trees grow old, but this world itself grows old, and is hastening to its dissolution; it changes like a garment, has lost much of its beauty and strength ; it grew old betimes on the first apostasy, and it has been waxing older and growing weaker ever since ; it bears the symptoms of a dying world. But then its dissolution shall not be its utter destruction, but its change. Christ will fold up this world as a garment not to be abused any longer, not to be any longer used so as it has been. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. IVe look for new heavens and a new earth, wherein dwelleth righteousness. Let the consideration of this wean us from the present world, and make us watchful, diligent, and desirous of that better world, and let us wait on Christ to change us into a meetness for that new world that is approaching; we cannot enter into it till we be new creatures.

(2.) Christ is immutable. Thus the Father testifies of him. Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and to-day, and for ever, and the same to his fieople in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal, his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail, and our days are hastening to an end. Christ lives to take care o/us while we live, and of our's when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.

13. But to which of the ansjels said he at any time, Sit on my right hand, until I make thine enemies thy footstool ? 14. i Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

This concludes the comparison between Christ and the angels, and the preference of Christ to them; God never said to the angels what he has said to Christ.

1. What has God said to Christ ? He has said, " Sit thou at my right hand, till I make thine enemies thy footstool; (Ps. 110. 1.) Receive thou glory, dominion, and rest; and remain in the administration of thy mediatorial kingdom until all thine enemies shall either be made thy friends bv conversion, or thy footstool." Note, (1.) Christ Jesus has his enemies, (Would one think it?) enemies even among men ; enemies to his sovereignty, to his cause, to his people; such as will not have him to reign over them. Let us not think it strange then if we have Mur enemies. Christ never did any thing to make

men his enemies ; he has done a great deal to make them all his friends and his Father's friends, and yet he has his enemies. (2.) All the enemies of Christ shall be made his footstool, either by humble submission and eiitire subjection to his will, casting themselves down at his feet, or by utter destruction; he shall trample upon those who continue obstinate, and shall triumph over them. (3.) God the Father has undertaken for this, and he will see it done, yea he will himself do it; and though it be not done presently, it shall certainly be done, and Christ waits for it; and so must Christians wait till God has wrought all their works in them, for them, and by them. (4.) Christ shall go on to rule and reign till this is done ; he shall not leave any of his great designs unfinished, he shall go on conquering aiid to conquer. And it becomes his people to go on in their duty, being what he would have them to be, doing what he would have them to do, avoiding what he would have them to avoid, bearing what he would have them to bear, till he makes them conquerors and more than conquerors over all their spiritual enemies.

2. What has God said of the angels ? He never said to them as he said to Christ, Sit ye at my right hand; but he has said of them here, that tliey are ministering spirits, sent forth to ?ninister for them who shall be the heirs of salvation. Note, (1.) What the angels are as to their nature; they are spirits, without bodies or inclination to bodies, and yet they can assume bodies, and appear in them, when God pleases. They are spirits incoi-poreal, intelligent, active, substances; they excel in wisdom and strength. (2.) What the angels are as to their office; they are ministering spirits. Christ, as Mediator, is the great Minister of (iod in the great work of redemption. The Holy Spirit is the great Minister of God and Christ in the application of this redemption. Angels are ministering spirits under the blessed Trinity, to execute the divine will and pleasure, they are the ministers oi Divine Providence. (3.) The angels are sent forth for this end—to minister to them who shall be the heirs of salvation. Here observe, [1.] The description given of the saints— they are heirs of salvation; at present they are under age, heirs, not inheritors. They are heirs because they are children of God ; if children, then heirs. Let us make sure that we are children by adoption and regeneration, having made a covenant-resignation of ourselves to God, and walking before him in a gospel-conversation, and then are heirs of God, and \ joint-heirs with Christ. [2.] The dignity and privilege of the saints—the angels are sent forth to minister for them. Thus they have done in attending and acting at the giving forth of the law, in fighting the battles of the saints, in destroying their enemies. They still minister for them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, pitching their tents about their's, instructing, quickcnin?, and comforting their souls under Christ and the Holy Ghost; and thus they shall do in gathering all the saints together at the last day. Bless God for the ministration of angels, keep in God's wav, and take the comfort of this promise, that he will give his angels charge over you, to keep you in all your ways. They shall bear you up in their hands, lest you dash your feet against a stone, Ps. 91. 11, 12.

CHAP. II.

In this chapter, the apostlo, I. Makes some application of the doctrine laid down in the chapter foresjoins;, concerning; the excellency of tlie person of Christ, both by way of exhor tation and arpument, t. 1.. 4. II. Enlanjcs further upon the pre-eminence of Christ above the angels, v. 5.. 7. III. Proceeds to remove the scandal of the cross, v. 10.. 16. IV. Asserts the incarnation of Christ, taking upon him not

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the nature of angel?, but the seed of Abraham, and assigns the reason of his so doing, v. 16, to the end.

l.rpHEREFORE we ought to give the JL more earnest heed to the things which we have heard, lest at any time we should let them slip. 2. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; 3. How.shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; 4. God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will ?

The apostle proceeds in the plain profitable method of doctrine, reason, and use, through this epistle. Here we have the application of the truths before asserted and proved ; this is brought in by the illative particle therefore, with which this chapter begins, and which shews its connexion with the former ; where the apostle having proved Christ to be superior to the angels by whose ministry the law was given, and therefore that the gospel-dispensation must be more excellent than the legal, he now comes to apply this doctrine both by way of exhortation and argument.

I. By way of exhortation; {y. 1.) Therefore nve ought to give the more diligent heed to the things which ive have heard. This is the first way by which we are to shew our esteem of Christ and of the gospel. It is the great concern of every one under the gospel, to give the most earnest heed to all gospel-discoveries and directions ; to prize them highly in his judgments as matters of the greatest importance; to hearken to them diligently in all the opportunities he has for that purpose; to read them frequently, to meditate on them closely, and to mix faith with them ; to embrace them in our hearts and affections, to retain them in our memories, and finally to regulate our TJords and actions according to them.

II. By way of argument, he adds strong motives to enforce tlie exhortation :

1. From the great loss we shall sustain, if we do not take this earnest heed to the things we have heard-^ur s/ja// let them sli/i. They will leak, and run out of our heads, lips, and lives, and we shall be great losers by our neglect. Learn, (1.) When we have received gospel-truths into our minds, we are in danger of letting them slip. Our minds and memories are like a leaky vessel, they do not without much care retain what is poured into them; this proceeds from the conniption of our natures, the enmity and subtlety of Satan, he steals away the word; frorn the entanglements and snares of the world, the thorns that choke the good seed. (2.) Those meet with an inconceivable loss, who let gospel-truths, which they had received, slip out of their minds; they have lost a treasure far better than thousands of gold and silver; the seed is lost, their time and pains in heai-ing lost, and their hopes of a good harx'est lost; all is lost, if the gospel be lost. (3.) This consideration should be a strong motive both to our attention to the gospel, and our retention of it; and indeed if we do not well attend, we shall not long retain, the woixl of God; slighty^ hearers will soon be forgetful hearers.

2. Another argument is taken from the dreadful punishment we shall incur, if we do not do this duty: a more dreadful punishment than those fell under,

who neglected and disobeyed the law, v. 2, 3. Here observe,

(1.) How the law is described : it was the worn s/ioken by angels, a?td declared to be steadfast; it was the word sfioken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God's direction; and God, as Judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed tc the law. jind this law is declared to be steadfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no -yfor every transgression and disobedience will receive a just recomfiense ofretvard. If men trifle with the law of God, the law will not trifle with them ; it has taken hold of the sinners of former ages, and will take hold of them in all ages. God, as a righteous Governor and Judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted upon sinners, is no more than what sin deserves; it is a just re~ comfiense of reward; punishments are as just, and as much due to sin, as rewards are to obedience, yea more due than rewards are to imperfect obedience. (2.) How the gospel is described : it is salvation, a great salvation ; so great salvation, that no other salvation can compare with it; so great, that none can fully express, no, nor yet conceive, how great it is. It is a great salvation that the gospel discovers, for it discovers a great Saviour, one who has manifested God to be reconciled to our nature, and recon-cileable to our fiersons: it shews how we may be saved from so great sin and so great misery, and be restored to so great holiness and so great ha/i/iiness. The gospel discovei's to us a great Sancti/ier, to qualify us for salvation, and to bring us to the Saviour; the gospel unfolds a gi-eat and excellent dispensation of grace, a new covenant; the great charter-deed and instrument is settled and secured to all those who come into the bond of the covenant.

(3.) How sinning against the gospel is described; it is declared to be a 7ieglect of this great salvation, it is a contempt put upon the saving grace of God in Christ, making light of it, not caring for it, not thinking it worth their while to acquaint themselves with it, not regarding either the worth of gospel-grace, or their own v.mnt of it, and undone state without it; not using their endeavours to discern the truth of it, and assent to it, nor to discern the goodness of it, so as to approve of it, or apply it to themselves. In these things they discover a plain neglect of this great salvation. Let us all take heed that we be not found among those wicked wretched sinners who neglect the grace of the gospel.

^4.) How the misery of such sinners is described ; it IS declared to be unavoidable ; (t. 3.) How shall weescafie? This intimates, [1.] 1 hat thedespisers of this salvation are condemned already, undei'arrest and in the hands of justice already. So thev were by the sin of Adam ; and they have strengthened their bonds by their personal transgression ; (John 3. 18.) He that believeth not, is condemned already. [2.] There is no escaping out of this condemned state, but by accepting the great salvation discovered in the gospel; as for those who neglect it, the wrath of God is upon them, and it abides upon them; they cannot disengage themselves, they cannot emerge, they cannot get from under the curse. [3. ] That there is a yet more aggravated curse and condemnation waiting for all those who despise the grace of God in Christ, and that most heavy curst*

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they caimot escape; they can neither conceal (heir fiersons, at the great day, nor deny the fact, nor bribe the judge, nor break the prison. There is no door of mercy left open for them, there shall be no more sacrijice for sin, they are irreco\'erably lost. The unavoidableness of the misery of such is here expressed by way of question. How shall "jue escafie? It is an appeal to universal i-eason, to the consciences of sinners themselves; it is a challenge to all their power and policy, to all their interest and alliances, whether they, or any for them, can find out, or can force out, a way of escape from the vindictive justice and wrath of God. It intimates, that the neglecters of this great salvation will be left not only without jiower, but without Jilea and excuse, at the judgment-day ; if they be asked what they have to say } that the sentence should not be executed upcn them, they will be s/ieec/iless, and self-condemned by their ! own consciences, even to a greater degree of misery ' than those fell under, who neglected the authority of the law, or sinned without the law.

3. Another argument to enforce the exhortation is taken from the dignity and excellencii of the Person by whom the gospel began to be spoken ; {v. 3.) It began at first to be sjioken by the Lord^ that is, the Lord Jesus Christ, who is Jehovah, the Lord of life and glory. Lord of all, and as such possessed of unerring and infallible wisdom, infinite and inexhaustible goodness, unquestionable and unchangeable veracity and faithfulness, absolute sovereignty and authority, and irresistible power. This great Lord of all was the first who began to speak \t plainly and clearly without types aiul shadows, as it was before he came. Now surely it may be expected that all will reverence this Lord, and take heed to a gospel that began to be spoken by one who spake so as never man spake.

4. Another argument is taken from the character of those who were witnesses to Christ and the gospel ; {v. 3, 4.) It was confirmed to us by them that heard him, God also bearing them witness. Observe, (1.) The promulgation of the gospel was continued and confirmed by those wlio heard Christ, by the evangelists and apostles, who were eye and ear-witnesses of what Jesus Christ began both to do and to teach, Acts 1. 1. These witnesses could have no worldly end or interest of their own to serve hereby. Nothing could induce them to give in their evidence but the Redeemer's glory, and their own and others' salvation; they exposed themselves by their testimony to the loss of all that was dear to them in this life, and many of them sealed it with their blood. (2.) God himself bore witness to those who were witnesses for Christ; he testified that they were authorized and sent by him to preach Christ and salvation by him to the world. And how did he bear them witness ? Not only by giving them great peace in their own minds, great patience under all their sufferings, and unspeakable courage and jov ; (tliough these were witnesses to tliemselves;) but he bore them witness by signs and nvonders, and divers miracles, and gifts of the Holy Ghost, according to his will. [1.] With signs: signs of his gracious ]n'e-sence with them, and of his power working by them. [2.] Wonders: works quite bevond the power of nature, and out of the course of nature, filling the spectators with wonder and admiration, stirring them up to attend to the doctrine preached, and to inquire into it. [3.] Divers ?niracles or miglity works, m which an almighty agency appeared beyond all reasonable controversy. [4.] Gifts of the 'Holy Ghost, qualifying, enabling, and exciting them to do the work to which thcv were called ; divisions or distributio7is of the Holy Ghost, diversities of i^iffs 1 Cpr. 12. 4, &c. And all this according to God's own will. It was the will of God that we should Viave sure footing for our faith, and a strong foun-

dation for our hope in receiving the gospel. As at the giving forth ot the law there were signs and wonders, by which God testified the authority and ex-cellenc)' of it; so he witnessed to the gospel by more and greater miracles, as to a more excellent and abiding dispensation.

5. For unto the angels hath he not put in subjection the world to come, whereof we speak. 6. But one in a certain place testified, saying, What is man, that thou art mindful of him; or the son of man, that thou visitest him ? 7. Thou madest him a little lower than the angels; thou crownedst iiim with glory and honour, and didst set him over the works of thy hands: 8. Tliou hast put all things in subjection under his feel. For in tliat he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9. But we see Jesus, who was made a little lower than the angels for the sufferingof death, crowned with glory and honour; that he by the grace of God should taste death for every man.

The apostle having made this serious application of the doctrine of the pei-sonal excellency of Christ above the angels, he now returns to that pleasant subject again, and pursues it further; (v. 5.) For unto the angels hath he not put into subjection the world to come, whereof we speak.

I. Here the apostle lays down a negative proposition, including a positive one—that the state of the gospel-church, which is here called the world to come, is not subjected to the arigels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become tlie kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels, to give the gospel as lie did the law, which was the state of the old or antiquated world. This new world is commit.ted to Christ, and only put in absolute subjection to him in all spiritual and eternal concerns. Christ has the administration of the gospel-church, which at once speaks Christ's honour, and the church's haj^piness and safety. It is certain that neither the first creation of the gospel-church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge.

U. We have a scripture-account of that blessed Jesus to whom the gospel-world is put into subjection. It is taken from Ps. 8. 4—6. But one in a certain place testified, saying. What is ?nan, that thou art mindful of him ; or the Son of tnan, that thou visitest him ? Sec. These words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ.

1. ./Is applicable to mankind in general; where we have an affectionate, thankful ex])ostulation with the great Ciod concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes ot mercy for them ;

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QS all our diitirul rt°;ards to God spring forth from our remembrance of him. God is always mindful of ui, let us iiever be forgetful of him. (2.) In visiting him. God's puqiose of favours for man is productive of gracious visits to them ; he comes to see us, how it U with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter ; and by his visitation our spirit is preserved. I^et us so remember God, as daily to approach him in a way of duty. (3.) In making him the head of all the creatures in this lower world, the top-stone of his building, the chief of the ivays of God on earth, and only a little lower than the angels in place, and respect to the body, while here, and to be made like the angels, and equal to the angeh, at the renurrection of the Just, Luke 20. 36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of t'^dy ; whereby he is allied to both worlds, capable ofserving the interests of both worlds, and of enjoying •■.he happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God.

2. This is here plainly applied to the Lord Jesus Carist; and the whole that is here said, can only be applied to him, v. 8, 9. And here you may observe, (1.) What is the moving cause of all the kindness God shews tc men in giving Christ for them and to them ; and that is, the grace of God. For ivhat is man ? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as related in this scripture-testimony. [1. ] That God was mindful of Christ for us in the covenant of redemption. [2.] That (jo(!l visited Christ on our account; and it was concluded between them, that in the fulness of time Christ should come into the world, as the great archetypal Sacrifice. [3. ] That God had made him a little lower than the angels, in his being made man, that he might suffer and humble himself to death. [4.] Tliat God crowned the human nature of Christ ivith glory and honour, in liis being perfectly holy, and having the S/iirit without measure, and by an ineffable union with the divine nature in the second Person of the Trinitv, the fulness of the Godhead dwelling in him bodily ; that by his sufferings he might make satisfaction, tasting death for every man, sensibly feeling and undergoing the bitter agonies of that shameful, painful, and cursed death of the cross; hereby putting all mankind into a new state of trial. [5. ] That, as a reward of his humiliation in suffering death, he was crowned with glory and honour, advanced to the highest dignity in heaven, and having absolute dominion over all things; thus accomplishing that ancient scripture in Christ, which never was so accomplished or fulfilled in any mere man that ever was upon earth. And now, having mentioned the death of Christ, the apostle proceeds.

10. For it became him, for whom are all thino;s, and by whom ^ are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. 11. for both he that sanctifieth and they who are sanctified arc all of one : for which cause he is not ashamed to call them brethren; 12. Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13. And again, I will put my trust in him. And again, Behold, I and the children which God hath given me.

Vol. VI.—4 U

The apostle here prevents and removes the scandal of the cross; this he does by shewing both how it became God, that Christ should suffer, and how much 77ian should be benefited by those sufferings.

I. How it becajne God, that Christ should suffer; (v. 10.) For it becajne him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Cafitain of their salvatioji perfect through sufferings. W'here, 1. God is described as the/inal End snxd first cause of all things, and as such it became him to secure his own glory in all that he did, not only to act so that he rnight in nothing.dishonour himself, but that he might from every thing have a revenue of glory. 2. He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means.

(1.) In the choice of the end; and that was, to bring JTiany sons to glory, to/ireseni glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory.

Here observe, [1.] We must be the soj.s of God both by adoption and regeneration, before we can be brought to the glory of heaven. Heaven is the inheritance ; and only those that are the children, are heirs of that inheritance. [2.] All true believers are the children of God; to them that receive Christ, he has granted the /tower and /irivilege of being the children of God, even to as 7nany as believe on his name, John 1. 12. [3.] Though the sons of God are but a few in one place, and at one time; yet, when they shall be all brought together, it will appear that they are majiy. Christ is the First-born among many brethren. [4.] All the sons of God, how many soever they are, or however dispersed and divided, shall at length be brought together to glory.

(2.) In the choice oj the means. [1.] In finding out such a Person as should be the cafitaiii of our salvation ; those that are saved must come to that salvation under the guidance of a Captain and Leader sufficient for that purpose ; and they must be all enlisted under the banner of this Captain ; they must endure hardship as good soldiers of Christ; they must follow their Captain, and they that do so shall be brought safely off, and shall inherit great glory and honour. [2.] In making this Captain of our salvation perfect through sufferings. God the Father made the Lord Jesus Christ the Captain of our salvation ; that is, he consecrated, he appointed him to that office, he gave him a commission for it, and he made him a perfect Captain; he had i)erfection of wisdom, and courage, and strength, by the Spirit of the Lord, which he had without measure ; he was made perfect through sufferings; that is, he perfected the work of our redemption by shedding his blood, and was thereby perfectly qualified to be a Mediator between God and man. He found his way to the crown by the cross, and so must his people too. The excellent Dr. Owen observes, that the Lord Christ, being consecrated and perfected through suffering, has consecrated the way of suffering for all his followers to pass through unto glory ; and hereby their sufferings are made necessary and unavoidable, thev are herebv made honourable, useful, and profitable.

II. He shews how much they would be benefited by the cross and sufferings of Christ; as there was nothing unbecoming God and Christ, so there was that which would be very beneficial to men, in these sufferings. Hereby they are brought into a near union with Christ, and into a very endearing relation.

1. Into a near union ; {v. 11.) Both he that sanctifieth and they that are sanctified are all of one. Observe, Christ is he that sanctifieth ; he has purchased and sent th.e sanctifying Spirit; he is the

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Head of all sanctifying influences. The Spirit sanc^ tifieth as the Spirit of Christ. True believers are they who are sanctified, endowed with holy principles and powers, separated and set apart from mean and vile uses to high and holy uses and purposes; for so they must be before they can be brought to glory. Now Christ, who is the Agent in this work of sanotification, and Christians, who are the recipient subjects, are all of one. How ? Why, fl.) They are all of one heavenly Father, and that is, God. God is the Father of Christ by eternal generation, and by miraculous conception; of Christians by adoption and regeneration. (2.) They are of one earthly father, Adam. Christ and believers have the same human nature. (3.) Of one S/iirit, holy and heavenly disposition ; the same mind is in them that was in Christ, though not in the same measure; the same Spirit informs and actuates the Head and all the members.

2. Into an endearing relation. This results from the union. And here first he declares what this relation is, and then he quotes three texts out of the Old Testament to illustrate and prove it.

(1.) He declares what this relation is; he and believers being all of one, he therefore is not ashamed to call them brethren. Observe, [1.] Christ and believers are brethren ; not only bone of his bone, and flesh of his flesh, hutsfiirit of his S/iirit; brethren by the whole Blood, in what is heavenly as well as in what is earthly. [2.] Christ is not ashamed to own this relation iheisnot ashamed to call them brethren, which is wonderful goodness and condescension in him, considei-ing their meanness by nature, and vile-ness by sin; but he will never be ashamed of any that are not ashamed of him, and who take care not to be a shame and reproach to him and to themselves. (2.) He illustrates this from three texts of scripture. The first is out of Ps. 22. 22. J will declare thy name unto my brethren; in the midst of the church will I sinff praises unto thee. This psalm was an eminent prophecy of Christ; it begins with his words on the cross, Aly God, My God, why hast thou forsaken me? Now here it is foretold, [1.] That Christ should have a church or congregation, in the world, a company of volunteers, freely willing to follow him. [2. ] That these should not only be brethren to one another, but to Christ himself. [3.] That he would declare his Father's warn*? to them, that is, his nature and attributes, his mind and will: this he did in his own person, while he dwelt among us, and by his Sfiirit poured out upon his disciples, enabling them to spread the knowledge of God in the world from one generation to another, to the end of the world. [4.] That Christ would sing praise to his Father in the church. The glory of the Father was what Christ had in his eye; nis heart was set upon it, he laid out himself for it, and he would have his fieofile to join with him in it.

The second scripture is quoted from Ps. 18. 2. .And again, I will fiut my trust in him. That psalm sets forth the troubles that David, as a type of Christ, met with, and how he in all his troubles fiut his trust in God. Now this shews, that beside his divine nature, which needed no supports, he was to take another nature upon him, which would want those supports which none but God could give. He suffered and trusted as our Head and President. Owen in locum. His brethren must suffer and trust too.

The third scripture is taken from Isa. 8. 18. Behold, land the children which God hath giyen me. This proves Christ really and truly Man, for parents and children are of the same nature; children were eiven him of the Father, in the counsel of his eternal love, and that covenant of fieace that was between them. And they are given to Christ at their conversion. When they take hold of his covenant, then Christ receives them, rules over them, rejoices

in them, perfects all their affairs, takes them up to heaven, and there presents them to his Fathtr, Behold, land the children which thou hast given me.

14. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that throug' death he might destroy him that had the power of death, that is, the devil; 15. And deliver them who through fear of death were all their life-time subject to bondage. 16. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 17. Wherefore in all things it behoved him.to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people: 18. For in that he himself hath suffered being tempted, he is able to succour tjjem that are tempted.

Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham ; and he shews the reason and design of his so doing.

I. The incarnation of Christ is asserted; {y. 16.) Verily he took upon him not the nature of angels, but he took upon him the seed of .Abraham. He took part of flesh and blood; though as God he preexisted from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly Man. He did not lay hold of angels, but he laid hold of the seed of Abraham. The angels fell, and he let them go, and lie under the desert, defilement, and dominion of their sin, without hope or help. Christ never designed to be the Saviour of the fallen angels; as their tree fell, so it lies, and must lie to eternity, and therefore he did not assume their nature : the nature of angels could not be an atoning sacrifice for the sin of man. Now Christ resolving to recover the seed of Abraham, and raise them up from their fallen state, he took upon him the human nature from one descended from the loins of jlbraham, that the same that had sinned, might suffer, to restore human nature to a state of hope and trial; and all that accepted of mercy, to a state of special favour and salvation. Now there is hope and help for the chief of sinners in and through Christ. Here isa price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the dav ot our gracious visitation, and improve that distinguishing mercy which has been shewn to fallen ?nen, not to ihe fallen angels.

n. The reasons and designs of the incarnation of Christ are declared, 1. Because the children were partakers of flesh and blood, he must fake part of the same, ana be made like his brethren, v. 14, 15. For no higher nor lower nature than man's that had sinned, could so suffer for tlie sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ. 2. He became Man, that he might die ; as God, he could not die, and therefore he assumes another nature and state. Hcie the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, arid how he must die in it, jet he so readily took it upon him. The legal sacrifices and offerings (iod could not accept as a propitiation ; a body was prepared for Christ, and ne said, Lo ! I come, I delight to do thy will. 3. That through death he might destroy him

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that had the fioiver of death, that is, the DevU,v. 14. The Devil was the first sinner, and the first tempter to sin, and sin was the procuring cause of death; and he may be said to have the power of death, as he draws men into sin, the ways whereof are death, and as he is ofteTi permitted to terrify the consciences of men with the fear of death, and as he ia the executioner of divine justice, haling their souls from their bodies to the tribunal of God, there to receive their doom ; and then being their tormentor, as he was before their temfiter; in these respects he may be said to have had the fioiver of death. But now Christ has so far destroyed him who had the power of death, that he can keep none under the power of spiritual death ; nor can he draw any into sin, (the procuring cause of death,) nor require the soul of any from the body, nor execute the sentence upon any but those who choose and continue to be his willing slaves, and persist in their enmity to God. 4. That he might deliver his own fieo/ile from the slavish fear of death that they are often subject to. This may refer to the Old Testament saints, who were more under a spirit of bondage, because life and immortality were not so fully brought to light as now they are by*the gos/iel. Or it may refer to all the people of God, whether under the Old Testament or the New, whose minds are often in perplexing fears about death and eternity. Christ became Man, and died, to deliver them from those perplexities of soul, by letting them know that death is not only a conquered enemy, but a reconciled friend, not sent to hurt the soul, or separate it fro?n the love of God, but to put an end to all their grievances and complaints, and to give them a passage to eternal life and blessedness ; that death now to them is not in the hand of Satan, but in the hand of Christ; not Satan's servant, but Christ's servant, has not hell following it, but heaven to all who are in Christ. 5. Christ must be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to the justice and Honour of God, and to the support and comfort of his people. He must be faithful to God, and merciful to men.

(1.) In things pertaining to God, to his justice, and to his honour; to make reconciliation for the sins of the people, to make all the attributes of the divine nature, and all the persons subsisting therein, harmonize in man's recovery, and fully to reconcile God and man. Observe, [IJ There was a great breach and quarrel between God and man, by reason of sin. [2.] Christ, by becoming Man and dying, has taken up the quarrel, and made reconciliation so far, that God is ready to receive all into favour and friendship, who come to him through Christ.

(2.) In things pertaining to his people, to their support and comfort; (i». 18.) In that he suffered, being tem/ited, he is able to succour them that are tem/ited. Where observe, [1.] Christ's passion— he suffered being tempted; and his temptations were not the least part of his sufferings, he was in all things tem/ited as we are, yet without sin, ch. 4. 15. [2.] Christ's compassion—Ae is able to succour them that are tempted. He is touched with a feeling of our infirmities, a sympathizing Physician, tender and skilful; he knows how to deal with tempted, sorrowful souls, because he has been himself^ sick of the same disease, not of sin, but of temptation and trouble of soul. The remembrance of his own sorrows and temptations makes him mindful of the trials of his people, and ready to help them. Here observe. First, The best of Christians are subject to temptations, to many temptations, while in this world; let us never count upon aii absolute freedom from temptations in this world. Secondly, Temptations bring our souls into such distress and danger, that

they need support and succour. Thirdly, Christ is ready and willing to succour those who under their temptations apply themselves to him; and he be-can^e Man, and was tempted, that he might be every way qualified to succour his people.

CHAP. 111.

In this chapter, the apostle applies what he had said, in the chapter foregoing, concerning the priesthood of Christ. 1. In a serious pathetic exhortation, that this great Hieh Priest, who was discovered to them, might be seriously considered by them, v. 1.. 6. II. He then adds many weighty counsels and cautions, from v. 7, to the end.

1. 'Y17^HEREFORE,holy brethren, par-T T takers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; 2. Who was faithful to him that appointed hira, as also Moses was faithful in all his house. 3. For this vian was counted worthy of more glory than Moses, in as much as he who hath builded the house, hath more honour than the house. 4. For every house is builded by some man., but he that built all things, is God. 5. And Moses verily icas faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; 6. But Christ as a Son over his own house ; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

In these verses we have the appluation of that doctrine laid down in the close of the last chapter, concerning the priesthood of our Lord Jesus Christ, And observe,

I. In how fervent and affectionate a manner the apostle exhorts Christians to have this High Priest much in their thoughts, and to make him the Object of their close and serious consideration'; and surely no one in earth or heaven deserves our consideration more than he. That this exhortation might be made the more effectual, observe,

1. The honourable compellation used toward those to whom he wrote ; Holy brethren, fiartakera of the heavenly calling. (1.) Brethren, not only my brethren, but the brethren of Christ, and in him brethren to all the saints; all the people of God arc brethren, and should love and live like brethren (2.) Holy brethren ; holy not only in profession and title, but in principle and practice, in.heart and life. This has been turned by some into scorn ; " These," say they, '« are the holy brethren ;" buf it is dangerous jesting with such edge-tools; be not mockers, lest your bands be made strong. Let those that are thus despised and scorned, labour to be holy brethren indeed, and approve themselves so to God; and they need not to be ashamed of the title, nor dread the scoffs of the profane. The day is coming, when those that make this a term of reproach, would count it their greatest honour and happiness to be taken into this sacred brotherhood. (3.) Partakers of the heavenly calling; partakers of the means of grace, and of the Spirit of grace, that came from heaven, and by which Christians are effectually called out of darkness into marvellous light; that calling which brings down heaven into the souls of men, raises them up to a heavenly temper and conversation, and prepares them to live for ever with God in heaven.

2. The titles he gives to Christ, whom he would have them consider,

(1.) As the Apostle of our profession, the prime

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Minister, of the gospel-church, a Messenger, and a Principal Messenger, sent of God to men, upon the most important errand, the great Revealer of that faith which we profess to hold, and of that hope which we profess to have. (2.) Not only the Apostle, but the High Priest too, of our profession, the Chief Officer of the Old Testament as well as the New, the Head of the clmrch in every state, and under each dispensation, upon whos^ satisfaction and intercession we profess to depend for pardon of sin, and acceptance with God. ;_3.) As Christ, the Messiah anointed and every Avay qualified for the office both of Apostle and High Priest. (4.) As Jesus, our Saviour, our Healer, the Great Physician of souls, typified by the brazen serpent that Moses lifted up in the wilderness, that those who were slung by the fiery serpents, rr.ight look to him, and be saved.

n. We have the duty we owe to him who bears all these high and honourable titles, and that is, to consider him as thus characterized. Consider what he is in himself, Avhat he is to us, and what he will be to us hereafter and for ever; consider him, fix your thoughts upon him with the greatest attention, and act toward him accordingly, look unto Jesus the Author and Finisher of your faith. Here observe, 1. Many that profess faith in Christ, have not a due consideration lor him ; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him. 2. Close and serious consideration of Christ would be of great advantage to us, to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him. 3. Even those that are holy brethren, ..nd pailakers of the heavenly calling, have need to stir up one another to think more of Christ than .hey do, to have him more in their minds; the best of his people think too seldom and too slightly of him. 4. We must consider Christ as he is described to us in the scriptures, and form our appi*e-hensions of him from thence, not from any vain conceptions and fancies of our own.

HI. We have several arguments drawn up to enforce this duty of considering Christ the Apostle and High Priest of our profession. The first is taken from his fidelity, v. 2. He was faithful to him that appointed him, as Moses was in all his house. 1. Christ is an appointed Mediator; God the Father has sent and sealed him to that office, and therefore his mediation is acceptable to the Father. 2. He is faithful to that appointment, punctually observing all the rules and orders of his mediation, and fully executing the ti-ust reposed in him by his Father and by his people. 3. That he is as faithful to him that appointed him, as Moses was in all his house. Moses was feithful in the discharge of his office to the Jewish church in the Old Testament, and so is Christ under the New ; this was a proper argument to urge upon the Jews, who had so high an opinion of the faithfulness of Moses, and yet his faithfulness was but typical of Christ's. Another argument is taken from the superior glory and excellence of Christ above Moses ; {v. 3—6.) therefore they were more obliged to consider Christ. (1.) Christ was a Maker of the house, Moses but a member in it. By the house we arc to understand the church of God, the people of God incorporated together under Christ their Maker and Head, and under subordinate officers, according to his law, observing his institutions. Christ is the Maker of this house of the church in all ages: Moses was a minister in the house, he was instrumental under Christ, in governing and edifying the house, but Christ is the Maker of all things; for he is God, and no one less than God could build the i hurch, either lav the foundation, or carry on the superstructure. No less power ^vas requisite to make the church than to make the

world; the world was made out of nothing, the church made out of materials altogether unfit for such a building. Christ, who is God, drew the platform of the church, provided the materials, and by almighty power disposed them to receive the form ; he has compacted and united this his house, has settled the orders of it, and crowned all with his own presence, which is the true gloiy of this house of God. (2.) Christ was the Master of this house, as well as theMaker, v. 5, 6. This house is styled his house, as the Son of God. Moses was only a faithful servant, for a testimony of those things that were to be spoken after; Christ, as the eternal Son of God, is the rightful Owner and Sovereign Ruler of the church. Moses was only a typical governor, for a testimony of all those things relating to the church, which would be more clearly, com • pletely, and comfortably revealed in the gospel by the Spirit of Christ; and therefore Christ is worthy of more glory than Moses, and of greater regard and consideration. This argument the apostle concludes, [1.] With a comfortable accommodation of it to himself and all true believers; {y. 6.) whose house nve are: each of us personally, as we are the temples of the Holy Ghost, and Christ dwells in us by faith; all of us jointly, as we are united by the bonds of graces, ti-uths, ordinances, gospel-discipline, and devotions. [2. ] With a characterist ic description of those persons who constitute this house ; " ij we holdfast the confidence, and the rejoicing of the hofiejirm to the end; if we maintain a bold and open profession of the truths of the gospel, upon which our hopes of grace and glory are built, and live upon and up to those hopes, so as to have a holy rejoicing in them, which shall abide firm to the end. notwithstanding all that we may meet with in so doing." So that you see there must not only be a setting out well in the wat^ of Christ, but a stead fastness and perseverance therein unto the end. We have here a direction what those must do, who would partake of the dignity and privileges of the household of Christ. First, They must take the truths of the gospel into their heads and hearts. Secondly, They must build their hopes of happiness upon those truths. Thirdly, They must make an open profession of those truths. Fourthly, They must live so up to them as to keep their evidences clear, and may rejoice in hope, and then they must in all persevere to the end. In a word, they must walk closely, comportably, courageously, and constantly, in the faith and practice of the gospel, that their Master, when he comes, may own and approve them.

7. Wherefore (as the Holy Ghost saith, To-day if ye will hear his voice, 8. Harden not your hearts, as in the provocation, in the day of temptation in tlie wilderness: 9. W hen your fathers tempted me, proved me, and saw my works, forty years. 10. Wherefore I was grieved with that generation, and said. They do alway err in their heart; and they have not known my ways. 11. So I svvare in my wrath. They shall not enter into my rest.) 12. Take heed, brethren, lest there he in any of you an evil heart of unbelief, in departing from the living God. 13. But exhort one another daily while it is called To-day; lest any of you be hardened through the de-ceitfulness of sin. 14. For we are made Dartakcrs of Christ, if we hold the begin-

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ning of our confidence steadfast unto the end; 15, While it is said, To-day if ye will hear his voice, harden not your hearts, • as in the provocation. 16. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. 17. But with whom was he grieved forty years ? Was it not with them that had sinned, whose carcases fell in the wilderness ? 18. And to whom sware he that they should not enter into his rest, but to them that believed not? 19. So we see that they could not enter in because of unbelief

Here the apostle proceeds, pressing upon them serious counsels and cautions, to the close of the chapter; and he recites a passage out of Ps. 95. 7, &c. where observe,

I. What he counsels them to do—to give a speedy and pi-esent attention to the call of Christ. " Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for to-morrow it may be too late."

II. What he cautions them against—hardening their hearts, turning the deaf ear to the calls and counsels of Christ; " When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this."

III. Whose example he warns them by—that of the Israelites their fathers in the wilderness, as in the provocation and day of temptation; this refers to that remarkable passag^t Massah Meribah, Exod. 17. 2—7. Observe,

1. Days of temptation are often da)s of provocation. 2. To provoke God, when he is trying us, and letting us sec that we entirely depend and immediately live upon him, is a provocation with a witness. 3. The hardening ot our hearts is the spring of all our other sins. 4. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples. Now as to the sin of the fathers of the Jews, here reflected upon, observe, (1.) The state in which these fathers were, when they thus sinned; they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin. (2.) The sin they were guilty of; they tempted and provoked God ; they distrusted God, murmured against Moses, •ind would not attend to the voice of God. (3.) The aggravations of their sin ; they sinned in the wilderness, where they had a more immediate dependence upon God ; they sinned when God was trying them ; they sinned when they saw his works—works of wonder wrought for their deliverance out of Egypt, and their support and supplv in the wilderness from day to day. They continued thus to sin against God forty years. Ttiese were heinous aggravations. (4.) The source and spring of such aggravated sins, which were, [1.] They eiTed in their hearts; and these heart-errors produced many other errors in (their lips and lives. [2.] They did not know God's ,, ways, tnough he had walked before them ; they did ' not know his ways; neither those ways of his providence, in which he had walked toward them, nor those ways of his precepts, in which they ought to have walked toward God; they did not observe either his providences or his ordinances in a right manner. (5.) The just and great resentment God had at their sms, and yet the great patience Jic ex

ercised toward them; (r. 10.) li^erefore I am grieved with that geiieration. Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is loth to destroy his people in or for their sin, he waits long to be gracious to them. [3. ] God keeps an exact account of the time that people go on sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy. (6.) The irreversible doom passed upon them at last for their sins. God sware in his wrath, that they should not enter into his rest; the rest either of an eartiily or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners. [2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God.

IV. What use the apostle makes or their awful example, v. 12, 13, &c. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation.

1. He gives the Hebrews a proper caution; the word is. Take heed, liKiTTilt — look to it; "Look about you ; be upon your guard against enemies both within and without; be circumspect; you see what kept many of your forefathers out of Canaan, and made their carcases fall in the wildei-ness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they." Observe, The ruin of others should be warnings to us to take heed of the rock they split upon ; Israel's fall should for ever be a warning to all who come after them ; for all these thing's ha/i/iened to them for ensa7iiples, (1 Cor. 10. 11.) and should be remembered by us. Take heed; all who would get safe to heaven fnust look about them.

2. He enforces the admonition with an affectionate compellation ; " Brethren, not only in the flesh, but in the Lord; brethren whom I love, and for whose welfare I labour and long." And here he enlarges upon the matter of the admonition ; Take heed, brethren, lest there be in any of you an evil heart of mibeliefiii dejiarling from the living God. Where observe, (1.) A heart of unbelief is an evil heart. Unbelief is a great sin, it vitiates the heart of man. (2.) An evil heart of unbelief is at the bottom of all our sinful departures from God; it is a leading step to apostacy ; if once we allow ourselves to distrust God, we may soon desert him. (3.) Christian brethren have need to be cautioned against apostasy. Let them that think they stand, take heed lest they fall.

3. He subjoins good counsel to the caution, and advises them to that which would be a remedv against this evil heart of unbelief—that they should exhort one another daily, tvhile it is called to-day, V. 13. Observe, (1.) We should be doing all the good we can to one another while we are together, which will be but a short and uncertain time. (2.) Since to-morrow is none of our's, we must make the best improvement of this day. (3.) If Christians do not exhort one another daily, they will be in danger of being hardened through the deceitfulness of sin. Note, [1.] There is a great deal of deceitfulness in sin; it appears fair, but is filthy ; it appears pleasant, but IS pernicious ; it promises much, but performs nothing. [2. ] The deceitfulness of sin is of a

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hardening nature to the soul; one sin allowed pre-

Eares for another ; every act of sin confirms the abit; sinning against conscience is the way to sear the conscience; and therefore it should be the great concern of eveiy one to exhort himself and others to beware of sin.

4. He comforts those who not only set out well, but hold on well, and hold out to the end; (r. 14.) ^Ve are made partakers of Christ, if we hold the beginning of our co77fidence steadfast to the end. Here observe, (1.) The saints' privilege ; they are made partakers of Christ, that is, of the spirit, nature, graces, righteousness, and life of Christ; they are interested in all that is Christ's, in all that he is, in all that he has done, or can do. (2.) The condition on which they hold that privilege, and that is, their perseverance in the bold and open profession and practice of Christ and Christianity unto the end. Not but they shall persevere, being kept by the mighty power of God through faith to salvation, but to be pressed thus to it, is one means by which Christ helps his people to persevere. This tends to make them watchful and diligent, and so keeps them from apostasy. Here observe, [1.] The same sj^irit ■with which Christians set out in the ways of God, they should maintain and evidence to the end. They who begin seriously and with lively affections and holy resolutions and humble reliance, should go on in the same spirit. But, [2.] There are a great many who in the beginning of their profession shew a great deal of courage and confidence, but do not hold it fast to the end. [3.] Perseverance in faith is the best evidence of the sincerity of our faith.

5. The apostle resumes what he had quoted before from Ps. 95. 7, Sec. and he applies it close to those of that generation, v. 15, 16, Sec. While it is said. To-day if ye ivill hear, &c. as if he should say, «' What was recited before from that scripture, belonged not only to former ages, but to you now, and to all who shall come after you ; that you take heed you fall not into the same sins, lest you fall under the same condemnation." The apostle tells them, that though some who had heard the voice of God, did provoke him, yet all did not so. Observe, (1.) Though the majority of hearers provoked God by unbelief, yet some there were who believed the report. (2.) Though the hearing of the word be the ordinary means of salvation, yet, if it be not hearkened to, it will expose men more to the anger of God, (3.) God will have a remnant that shall be obedient to his voice, and he will take care of such, and make mention of them with honour. (4.) If these should fall in a common calamity, yet they shall partake of eternal salvation, while disobedient hearers perish for ever.

6. And Lastly, The apostle puts some queries upon what had been before mentioned, and gives proper answers to them ; {v. 17—19.) But ivith whom was he grieved forty years ? With them that sinned, jind to whom did he swear? &c. From whence observe, (1.) God is only grieved with those of his people who sin against him, and continue in sin. (2.) Gou is grieved and provoked most by sins publicly committed by the generality of a nation ; when sin becomes cpiclemical, it is most provoking. (3.) God gineves long, and bears long, wiien pressed with the weight of general and prevailing wickedness ; yet he will at length ease himself of public offenders by public judgments. (4.) Unbelief (and rebellion which is the consequent of it) is the great damning sin of the world, especially of those who have a revelation of the mind and will of God. This sin shuts up the heart of God, and shuts up the gate of heaven, against them ; it lays them under the wrath ail J curse of God, and leaves them there ; so that in truth and justice to himself he is obliged to cast them off for ever.

CHAP. IV.

The apostle, having in the chapter foregoing set forth the tin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish churcli under Moses, as a reason why we should make a right improvement of them, V. 1.. 4.' II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges, v. 2. Then, III. Confirms the privileges of those who believe, and the misery of those who contmue in unbelief, v. 3.. 10. IV. Concludes with proper and powerful arguments and motives to faith and obedience.

1. T ET US therefore fear, lest, a promise JLi being left us of entering into his rest,

any of you should seem to come short of it.

2. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 3. For we which have beheved do enter into rest, as he said. As I have sworn in my wrath, If they shall enter into my rest: although the works were finished from the foundation of the world. 4. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5. And in this place again. If they shall enter into my rest. 6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7. (Again, he limiteth a certain day, saying in David, T^day, after so long a time; as it is said, To-day if ye will hear his voice, harden not yonr hearts. 8. For if Jesus had given them rest, then would he not afterward have spoken of another day. 9. There remaineth therefore a rest to the people of God. 10. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.)

Here, 1. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaical law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant relation to Christ, and a state of communion with God tlirough Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This jiromise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it, that we be the legatees ; that we lay our claim to that rest and freedom from the dominion of sin, Satan, ana the flesh, by which the souls of men are kept in servitude, and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and

{irovidences, and in our own consciences, and so lave the prospect and earnest of perfect and ever lasting rest in heaven.

2. He demonstrates the truth of his assertion, that we have as great advantages as they. For, says he, {y. 2.) To us was the gosfiel preached as well as unto them; the same gospel for substance was

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preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had, were, their gospel-privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and whatever was excellent in it, was, the respect it had to Christ. Now if this was their highest privilege, we are not inferior to them ; for we have the gospel as well as they, and in greater purity and perspicuity than they had.

3. He assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was, their want of faith; the word ftreached did not profit them because it was not mired with faith in them that heard him, V. 2. Observe, (1.) The word is preached to us, that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul. (2.) There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and thev who are not gainers by hearing, are great losers. (3.) That which is at the bottom of all our unprofitableness under the word, is, our unbelief; we do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed, and so spoken; yet if the hearers have not faith in their souls to niix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing ; and when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applymg the word to ourselves with . suitable affections, then we shall find great profit and gain by the word preached. "^ 4. On these considerations the apostle grounds his repeated and earnest caution and counsel, that they who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should I'ob them of the benefit of the word, and of that spiritual rest that is discovered and tendered in the gospel; {v. 1.) Let us fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. Observe, (l.) Grace and glory are attainable by all under the gospel: there is an offer, and apromise to those who shall accept the offer. (2.) Those who may attain them, may also fall short. They who might have attained salvation by faith, may fall short by unbelief. (3.) It is a dreadful thing so much as to seem to fall short of the gospel-salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But if it be so dreadful to seem to fall short of this rtst, it is much more dreadful really to fall short. Such a disappointment must be fatal. (4.) One good mean to prevent either our real falling short, or seeming to fall short, is, to maintain a holy and a j religious fear lest we should fall short. This will ' make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith, and exercising it; wjiereas presumption is the high road to ruin.

5. The apostle confirms the happiness of all those who truly believe the gospel; and that he does, (1.) Bv asserting so positively the truth of it, from the experience of himself and others; {v. 3.) *' We who have believed, do enter into rest. We enter into a blessed union with Christ, and into a communion with God through Christ ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy

Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven." (2.) He illustrates and confirms it, that they who believe, are thus happy, and do enter into rest. [1.] From God's finishmg his work of crea tion, and so entering into his rest, (r. 3,4.) appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe, to finish their work, and then to enjoy their rest. [2.] From God's continuing the observation of the sabbath, after the Fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and Restorer of all things, by which faith they find rest in their souls. [3. ] From God's proposing Canaan as a typical rest for the Jews who believed : and as those who did believe, Caleb and Joshua, did actually enter into Canaan ; so those who now believe, shall enter into rest. [4.] From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the Fall, and besides that typical Canaan—rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest. From whence it is evident, that there is a more spiritual and excellent sabbath remaining for the people of God, than that into which Joshua led the Jews ; {v. 6—9.) and this rest remaining is, i^i; «^ A rest of grace and comfort and holiness in the gospel-state. This is the rest wherewith the Lord Jesus, our Joshua, causes wear}^ souls and awakened consciences to rest, and this is the refreshing. Secondly, A rest in glory; the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the Object of all their desires. [5. ] This is further proved from the glorious Forerunners who have actuallv taken possession of this rest—God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest ; {v. 10.) He that hath entered into rest, has also ceased from his own woi'ks as God did from his. Every true believer hath ceased from his own works of sin, from relying on his own works of righteousness, and from the burthensome Avorks of the law ; as God and Christ have ceased from their works of creation and redemption.

6. The apostle confirms the misery of those who do not believe ; thev shall never enter into this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath of God can make it ; as sure as God is entered into his rest, so sure it is that obstinate unbelievers shall be excluded ; as sure as the unbelieving Jews fell in the wilderness, and never reached the Promised Land, so sure it is that unbelievers shall fall into destiniction, and never reach heaven ; as sure as Joshua, the great captain of the Jews, could not give them possession of Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is that even Jesus himself, the Captain of our salvation, notwithstanding all that fulness of grace and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or eternal rest: it remains onlv for the people of God; others by their sin abandon themselves to eternal restlessness.

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11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 12. For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13. Neither is there any creature that is not manifest in his sight: but all things are naked and open unto the eyes of him with whom we have to do. 14. Seeing then that we have a great high priest, that is" passed into the heavens, Jesus the Son of God, let us liold fast our profession. 15. For we have not a high priest who cannot be touched with the feehng of our infirmities; but was in all points tempted like as zee are, yet without sin. 16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

In this latter part of the chapter the apostle concludes, first with a serious repeated exhortation, and then with proper and powerful motives.

I. Here we have a serious exhortation; {v. 11.) Let lis labour therefore to enter into that rest. Observe, 1. The end proposed—rest spiritual and eternal; the rest of grace here, and glory hereafter; in Christ on earth, with Christ in heaven. 2. The wav to this end prescribed—labour, diligent labour ; this is the only way to rest; they who will not work now, shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow ; ^nd labour now will make that rest more pleasant when it comes ; t/ie s/ee/i of the labouring man is sweet, Eccl. 5. 12. Let us therefore labour, let us all agree, and be unanimous in this, and let us quicken one another, and call upon one another, to this diligence. It is tlie truest act of friendship, when we see our fellow-Christians loiter, to call upon them to mind their business, and labour at it in earnest. " Come, Sirs, let us all go to work ; why do we sit still? Whv do we loiter ? Come, let us labour, nnw is our working time, our rest remains." Thus should Christians call upon themselves, and one another, to be diligent in duty ; and so much the more as we see the dav approaching.

II. Here we have proper and powerful motives to make the advice effectual, which are drawn,

1. From the dreadful example of those who have already i)crished by unbelief—/ra/ any man fall after the same rxamjile of unbelief To have seen so many fall l)efore us, will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.

2. From the great help and advantage we may have frc)m the word of (rod to strengthen our faith, and excite our diligence, that we may obtain this rest; (v. 12.) The rjord of God is guick and fioiverful. By the word of God we may understand either the essential or the ivritfen word: the essential Word, that in the be,((inning was with God, and was God, (John 1. 1.) the Lord Jesus Christ, and indeed what is said in this verse is true conccniing him ; but most understand it of the written word, the holy ccriptures, which are the word of God. Now of

this word it is said, (1.) That it is quick ; it is verj' lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him, and binding up the wounds of the soul. They know not the word of God, who call it a dead letter, as the Papists and the Quakers do ;* it is quick, compared to the light, and nothing quicker than the light ; it is not only quick, but quickening; it is a vital light; it is a living word, l^Zv. Saints die, and sinners die ; but the word of God lives. All Jlesh is grass, and all the glory thereof as the flower of grass. The grass wither-eth, and the flower t)iereof falleth away, but the word of the Lord endureth for ever, 1 Pet. 1. 24, 25. Your fathers, where are they ? And the prophets, do they live for ever ? But ?ny words, which I commanded the prophets, did they not take hold of your fathers? Zech. 1. 5, 6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds, (2 Cor. 10. 4, 5.) to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword ; it cuts both ways ; it is the sword of the Spirit, Eph. 6. 17. It is the two-edged sword that Cometh out of the mouth of Christ, Rev. 1. 16. It is sharper than any two-edged sword, for it will enter where no otl>er sword can, and make a more critical dissection ; it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit, to be humble ; of a perverse spirit, to be meek and obedient. Those sinful habits that are become as it were natural to the soul, and radicated deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close and intimate parts of the body ; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifj-ing of sin. (4. ) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.

3. From the perfections of the Lord Jesus Christ, both of his person and office. (1.) His Person, particularly his omniscience ; {v. 13.) A'cither is there any creature that is not 7nanifest in his sight. This is agreeable to what Christ speaks of himself, (Rev, 2. 23.) All the churches shall know that I am he that searches the reins and hearts. None of th' creatures can be concealed from Christ ; none of the creatures of God, for Christ is the Creator of them all ; there are none of the motions and workings of our heads and hearts, (which may be called creatures of our own,) but what are open and manifest to him with whom we have to do as the Object of our worship, and the High Priest of our ])rofes-sion. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high-priest inspected the sacrificed beasts, cut them up to the back-bone, to

* These censures in the gross should be religiously avoided.

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see whether they were sound at heart ; so all things are thus dissected, and lie open to the piercing eye 'of our great High Priest. And he who now tries our sacrifices, will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all; he has accounted for all who believe on him ; and he will account with all ; our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs. (2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our High Priest. The apostle first instructs Christians in the knowledge of their High Priest, what kind of Priest he is, and then puts them in mind of the duty they owe on this account.

[1.] What a kind of High Priest Christ is; (v. 14.) Seeing ive have such a High Priest: that is. First, A great High Priest, much greater than Aaron, or any of the priests of his order. The high-priests under the law were accounted great and venerable persons ; but they were but faint types and shadows of Christ. The greatness of our High Priest is set forth, 1. By his being passed into the heavens. The high-priest under the law, once a year, went out of the people's sight within the veil, mto the holiest of all, where were the sacred signals of the presence of God ; but Christ once for all is passed mto the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us ; the other he executes in heaven, by pleading the cause, and presenting the oflFerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus ; a Physician and a Saviour, and one of a divine nature, the Son of God by eternal generation ; and therefore, having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious High Priest, merciful, compassionate, and sympathizing with his people, v. 15. JVe have not a High Priest which cannot be touched with the feeling of our infirmities. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us ; he is touched with the feeling of our innrmities in such a manner as none else can be; for he was himself tned with all the affliction and trouble that are incident to our nature in its fallen state ; and this not only that he might !)c able to satis-fv for us, but to sympathize with us. But then, Third-It/, He is a sinless High Priest. He was in all things temfited as we are, yet without sin. He was tempted bv Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield ; but our great High Priest came off clear in his encounter with the Devil, who could neither find any sin in him, nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him ; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a High Priest liecame us. Having thus told us what a one our High Priest is, the apostle proceeds to shew us,

[2.] How we should demean ourselves toward him.

First, Let us hold fast our profession of faith in him, V. 14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open

Vol. VI.—4 X

profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the High Priest of our profession would make oui apostasy from him most heinous and inexcusable , it would be the greatest folly and the basest ingratitude. 4. Christians must not only set out well, but they must hold out; they who endure" to the end, shall be saved, and none but tliey.

Secondly, We should encourage ourselves by the excellency of our High Priest, to come boldlv to the throne of grace, v. 16. Where observe, 1. There is a throne of grace set up ; a way of Avorship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with liope draw nigh to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who are convened before it; but he has chosen to set up a throne of grace. A throne speaks au thority, and bespeaks awe and i everence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be, that we may obtain mercy, and find grace to hel/i in time of need. Mercy and grace are the things we want; mercy to pardon all our sins, and grace to purify our souls. 4. That beside the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God; and we should lay up prayers againstsuch seasons, times of temptation, either by adversity or prosperity, and especially a dying time : we should every dav put up a petition for mercy in our last dav. The Lord grant unto us that we may find mercv of the Lord at that day, 2 Tim. 1. 18. 5. That'in all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit, and a liberty of speech ; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. That the office of Christ, as being our High Priest, and such a High Priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God ; for we are guilty and polluted creatures ; all we do is polluted ; we' cannot go into the presence of God alone ; we must either go in the hand of a Mediator, or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus; he is our Advocate, and while he pleads for his people, he pleads with his price in his hand, by which he purchased all that our souls want or can desire.

CHAP. V.

In this chapter, the apostle continues his discourse upon the priesthood of Christ, a sweet subject, which he would not too soon dismiss. And here, I. He explains the nature of the priestlv office in general, v. I.. 3. II. The proper and regular call there must be to this office, v. 4.. 6. III. The requisite qualifications for the worlc, v. 7.. 9. IV. The peculiar order of the priesthood of Christ; it was not af\er the

HEBRFAVS V.

order of Aaron, but of Melchisedec, v. 6, 7, 10. V. He reproves the Hebrews, that they had not made those improvements in knowledge, which might have made them capable of looking into the more abstruse and mysterious parts of scripture, v. 11.. 14.

1. "l^OR every high priest taken from X- among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2. Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity: 3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4. And no man taketh this honour unto himself, but he that is called of God, as icas Aaron: 5. So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee. 6. As he saith also in another p/ace, Thou art a priest for ever after the order of Melchisedec. 7. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard, in that he feared; 8. Though he were a Son, yet learned he obedience by the things which he suffered; 9. And being made perfect, he became the author of eternal salvation unto all them that obey him;

I. We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ; where we are told what kind of being the High Priest must be. He must be taken from among men ; he must be a man, one of ourselves, bone of our bone, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a High Priestt who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in liojie, and he might receive them nvith honour. 4. That every one shall now be welcome to God, that comes to him by this High Priest, n. For whom every High Priest is ordained--/br men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did ; and therefore let us never attempt to go to God but through Christ; nor expect any favour from God but tlirough Christ.

III. For ivhat fiurfiose was every High Priest ordained— that he might offer both gifts and sacri/ices for sin. 1. That he might offer gifts, or free-will offerings, brought to the High Priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him ; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (l.)That all we bring to God must be free and not forced ; it must be a gift, it must be given and not taken away again. (2.) That all we bring to God must go through the High Priest's hands, as the great Agent between God and man. 2. That he might offer sacrifices for sin ; that is, the offerings that were appointed to make atonement, that sin might be paixioned, and sinners accepted. Thus Chrisf. is constituted a High Priest for both these

ends. Oar good deeds must be presented by Christ, to render ourselves and them acceptable ; and our ill deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now as we value acceptance with God and pardon, we must apply ourselves by faith to this our great High Priest.

IV. How this High Priest must be qualified, v. 2. 1. He must be one that can have compassion on two sorts of persons. (1.) On the ignorant, or those that are guilty of sins of ignorance ; he must be one who can find in his heart to pity them, and intercede with God for them ; one that is willing to insti-uct them!^ that are dull of understanding. (2.) On those that are out of the tvay, out of the wky of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way : this will require great patience and compassion, even the compassion of a God. 2. He must also be compassed with infirmity ; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified; he took upon him our sinless infirmities; and this gives us great encourage ment to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.

V. Hoiv the High Priest was to be called of God ; he must have both an internal and an external call to his office ; for no man taketh this honour to himself; (x». 4.) that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned an usui-per, and treated accordingly. Here observe, 1. The office of the priesthood was a veiy great honour; to be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God; and dealing between them about matters of the highest importance, intnisted on both sides with the honour of God, and the happiness of man, must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to hi7nself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder, who is not called of God, as was Aaron. Observe, (1.) God is the Fountain of all honour, especially true spiritual honour. He is the Fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.

VI. How this is brought home and applied to Christ; {v. 5.) So Christ glorified not himself. Observe here. Though Christ reckoned it his glory to be made a High Priest, yet he would not assume that glory to himself. He could ti-uly say, Iseek not mine own glory, John 8. 50. Consider him as God ; he was not capable of any additional glory, but as Man and Mediator he did not run without being sent; and if he did not, surely others should be afraid to do it.

VII. The apostle prefers Christ before Aaron, both in the manner of his call, and in the holiness of his person. 1. In the manner of his call, in which God said unto him, 77/07/ art my Son, (his day have I begotten thee, (quoted from Ps. 2. 7. ) referring both to his eternal generation as God, his wonderful conception as Man, and his perfect qualification as Mediator. Thus God solemnly declares his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his instalment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Anothei expression that God used in the call of Christ, wc

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have in Ps. 110. 4. Thou art a Priest for ever, after the order of Melchisedec, v. 6. God the Father appointed him a Priest of a higher order than that of Aaron ; the priesthood of Aaron was to be but temporary, the priesthood of Christ was to be perpetual; the priesthood of Aaron was to be successive, descending from the fathers to the children, the priesthood of Christ, after the order of Melchisedec, was to be personal, and the High Priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christis here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, v, 3. But Christ needed not to offer for sins for himself, for he had done no violence, neither ivas there any deceit in his mouth, Isa. 53. 9. And such a High Priest became us.

VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, x;. 7—9.

1. The discharge of his office g£ the priesthood; (x'. 7.) U'ho in the days of his'flesh, ivhen he had offered ufi firayers and supplications, ivith strong crying arid tears, &c. Where observe, (1.) He took to him flesh, and for some days he tabernacled therein J he became a mortal Man, and reckoned his life by days; herein setting us an example how we should reckon our's. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death ; he hungered, he was a tempted, bleeding, dying Jesus ! His body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death ; he could have prevented his dying, but he would not; for then the great design of his wisdom and gi'ace must have been defeated. What would have become of us, if God had saved Christ from dying? The Jews reproachfully said. Let him deliver him now, if he will have hi7n. Matt. 27. 43. But it was in kindness to us, that the Father would not suffer that bitter cup to pass away from him ; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony, (Matt.'26. 39. and ch. 27. 46.) and to that before his agony, (John 17.) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up, were joined with strong cries and tears; herein setting us an example not only to prav, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God ! (6.) Christ was heard in that he feared. How ? Why he was answered by

Eresent supports in and under his agonies, and in eing carried well through death, and delivered from it by a glorious resurrection ; he ivas heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And they that are thus saved from death shall be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.

2. The consequences of this discharge of his office,

V. 8, 9, &c. (1.') By these his sufferings he learned obedie?ice, though he was a Son, v. 8. Here observe, [1. ] The privilege of Christ; he was a Son ; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then, who are the children of Gcd by adoption, expect an absolute freedom from sufler-ing. What son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings ; he learned obedience by his passive obedience; he learned active obedience; that is, he practised that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission. (2.) By these his sufferings he was made perfect, and became the Author of etemal salvation to all who obey him, V. 9. [1.1 Christ by his sufferings was consecrated to his office, consecrated by his own blood. [2.] By his suffering he consummated that part of his office which was to be perfonned on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect Propitiation. [3. ] Hereby he is become the Author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation. [4.] This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a Prince to rule us, as well as a Saviour to deliver us ; and he will be a Saviour to none but to those to whom he is a Prince, and who are willing that he should reign over them ; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the Author, a/V/of—the grand Cause of their salvation, and they shall own him as such for ever.

10. Called of God, a high-priest after the order of Melchisedec. 11. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12. For when for the time ye ought to be teachers, ye have need that one teach you again which are the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13. For every one that useth milk is unskilful in the word of righteousness: for he is a babe- 14. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Here the apostle returns to what he had in x'. 6. cited out of Ps. 110. concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,

1. He declares he had many things, which he could not say .to them concerning this mysterious person called Melchisedec, whose priesthood was etemal; and therefore the salvation procured there-

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by should be eternal a] so. W'e have a more particular account of this Melchisedec in ch. 7. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself, as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ, that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer ; Christ is the great Mystery of godliness.

2. He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, and that was, the dulness of the Hebrews to whom he wrote; Ye are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers ; dull hearers make the preaching of the gospel a difficult thing, and even those who have some faith, may be dull hearers; dull of understanding, and slow to believe ; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them.

3. He insists upon the faultiness of this infirmity of their's ; it was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ; {y. 12.) For when, for the time, ye ought to be teachers, ye have Jieed that one teach you again which are the first firincijiles of the oracles of God. Where observe, (1.) What proficiency might have been reasonably expected from these Hebrews—that they might have been so well instructed in the doctrine of the gospel, as to have been teachers of others. Hence learn, [1.] God takes notice of the time and helps we have for gaining scripture-knowledge. [2. ] From those to whom much is given, much is expected. [3.] Those who have a good understand-mg in the gospel, should be teachers of others, if not in a public, yet in a private station. [4.] None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves. (2.) Observe the sad disappointment of those just expectations; Ye have need that one should teach you again, &c. Here note, [1.] In the oracles of God there are some first principles, plain to be understood, and necessary to be learned. [2.] There are also deep and sublime mysteries, which those should search into, who have learned the first principles, that so they may stand complete in the whole will of God. [3.^ Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed they that are not improving under the means of grace, will be losing.

f4.] It is a sin and shame for persons that are men or their age and standing in the church, to be children and babes in understanding.

4. The apostle shews how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes, and persons of full age; {y. 12—14.) and there are in the gospel milk and strong meat. Observe, (1.) Those that are babes, unskilful in the word of righteousness, must be fed with milk ; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, firecefit ufion firecefit, here a little, and there a little, Isa. 28. 10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state ; we should endeavour to pass the infant state ; we should always remain in malice children, but in understanding vve should grow up to a manly maturity. (2.)

There is strong meat for tliose that are of full age, T^. 14. The deeper mysteries of religion belong to those that are of a higher class in the school of (Christ, who have learned the first principles, and well improved them; so that by reason of use they have their senses exercised to discern both g#od and evil, duty and sin, truth and error. Observe, [1.] There have been always in the Christian state children, young men, and fathers. [2.] Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. [3.] The word of God is food and nourishment to the life of grace ; as new-born babes, desire the sincere milk of the word, that ye may grow thereby. [4.] It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion; milk to babes, and strong meat to those of full age. [5.] There are spiritual senses, as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body ; these are much depraved and lost by sin, but they are recovered by grace. [6.] It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only^ reason and faith, but spiritual sense, will teach men •, to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.

CHAP. VI.

In this chapter, the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner; (v. 1 .. 8.) and then expresses his pood hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they have from God, both with respect to their duty and happiness, from v. 9, to the end.

1. rr^HEREFORE leaving the principles JL of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection^f the dead, and of eternal judgment. 3. And this will we do, if God permit. 4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5. And have tasted the good word of God, and ihe powers of the world to come, 6. U they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put /liiii to an open shame. 7. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God : 8. But that which beareth thorns and briers, is rejected, and is nigh unto cursing ; whose end is to be burned.

I. We have here the apostle's advice to the Hebrews—that they would grow up from a state of childhood to the fulness of the stature of the new man in Christ; and he declares his readiness to assist them all he could in their spiritual progress; for

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the.r greater encouragement, he puts himself with them, Let us ^o on. Here observe, 1. In order to their growth. Christians must leave the principles cf the doctrine of Christ. How must they leave them ? They must not lose them, they must not despise them, they must not forget them; they must lay them up in their hearts, and lay them as the foundation of all their profession apd expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it; there must be a superstructure ; for the foundation is laid on purpose to support the building. Here it may be inquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Jln-swer. (1.) Though some of them were but weak, yet others of them had gained more strength; and they must be provided lor suitably. And as those who are grown Christians, must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. (2.) He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat. 2. The apostle mentions several foundation-principles, which must be well laid at first, and then built upon ; neither his time nor their's must be spent in laying these foundations over and over again. These foundations are six.

[1.] Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, "Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again ; there must be a second conversion ; a repenting not only of, but from, dead works." Observe here, First, The sins of persons unconverted are dead works; they j^roceed from persons spiritually dead, and they tend to death eternal. &-condly, Repentance/or dead works, if it be right, is repentanceyro??z dead works ; a universal change of heart and life. Thirdly, Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily.

[2.] Faith toward God; a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things, we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, First, Repentance from dead works, and faith toward Goa, c.. e connected, and always go together; they are inseparable twins; the one cannot live without the other. Secondly, Both of these are foundation-prin-ci])les, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity.

[3.] The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the Name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace; strongly engaging the person so baptized to get acquainted with the new covenant; to adhere to it, and prepare to renew it at the table of the Lord, and sincerely to regulate himself according to it; and relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spint sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification.

This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated.

[4.] Laying on of hands; either on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience toward God, and sitting down at the Lord's table. This passing from incomplete to complete church-membership, was performed by laying on of hands, which the extraordinary conveyance of the gift of the Holy Ghost continued. This once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant, ordination of persons to the ministerial office, who are duly qualified for it, and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once.

[5. ] The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was toward God when they died, and the course of life they led in this world.

[6.] Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state; every one to his proper society and employment to which they were entitled and fitted here on earth ; the wicked to everlasting punishment, the righteous to life eternal.

These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them.

II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection; (r. 3.) jind this we ivill do, if God fiermit. And hereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right, which is not only made in the sincerity of our hearts, but in a humble dependence upon God, both for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in tlie way of duty.

III. He shews that this spiritual growth is the surest way to prevent that dreadful sin of apostasy here from the faith. And here,

1. He shews how far persons may go in religion, and, after all, fall away, and perish for ever, v. 4, 5, (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam ivas the man whose eyes were o/iened, (Numb. 24. 3.) and yet with his eves opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spint in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolical age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God ; they may have some relish of gospel-

HEBREWS, VI.

doctrines, may hear the word with pleasure; they may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor has it dwelt richly in them. (5.) They may have tasted of the flowers of the world to come ; they may have been under strong impressions concerning heaven and hell; have felt some desires of heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] Those great things are spoken here of those who may fall away; yet it is not here said of them, that they were truly converted, or that they were justified; there is more in time saving grace than in all that is here said of apostates. [2. ] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they shall not totally nor finally fall from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots, will not stand.

2. The apostle describes the dreadful case of such as fall away after they had gone so far in the profession of religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and fiutting him to ofien shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again, if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public Shame and Reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance; it is extremely hazardous; very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned, is plainly apostasy both from the truth and the ways of Christ, God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, v. 8. To give this the greater force, here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, may illustrate each other.

First, Here is a description of the good ground; it drinketh in the ram that cometh often ufion it. Believers do not only taste of the word of God, but they drink it in ; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ, and the comfort of his faitliful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last.

Secondly, Here is the different case of the bad ground: it bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them.

then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained ; and that is not all, but such gi-ound is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hapgs over it; though yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.

9. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. 10. For God is not unrighteous to forget your work and labour of love which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. 11. And we desire, that every one of you do shew the same diligence to the full assurance of hope unto the end: 12. That ye be not slothful, but followers of .them who through faith and patience inherit the promises. 13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself, 14. Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. 15. And so, after he had patiently endured, he obtained the promise. 16. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. 17. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: 18. That by two immutable things, in which it tvas impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 19. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; 20. Whither the forerunner is for us entered, even Jesus, made a high priest for ever after the order of Melchisedec.

The apostle, having applied himself to the fears of the Hebrews, for the exciting of their diligence, and preventing of their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would pei-severe; and proposes to them the great encouragements they had in the way of their duty.

1. He freely and openly declares the good hope he had concerning them, that they would endure to the end; (y, 9.) But beloved, ive are fiersuaded better things of you. Observe, 1. There are things that accompany salvation; things that are never separated from salvation ; things that shew the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany

and will be most so to sinners themselves at last; and J salvation, are better things than ever any hypocrite

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or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.

II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works which would not be forgotten of God ; (v. 10.) God is not unrighteous to forget your labour of love. Good works and labour, proceeding from love to God, are commendable ; and what is done to any in the name of God, shall not go unrewarded. What is done to the saints as such, God takes as done to himself. 2. Those who expect a gracious reward for their labour of love, must continue in it as long as they have ability and opportunity ; Ye have ministered to the saints, and ye do minister; and •we desire that every one of you do sheiv the same diligence. 3. Those who persevere in a diligent discharge of their duty, shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance \s a higher degree of hope; is full assurance of hope ; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end.

III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful; that will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, v. 12. Where learn, (1.) There are some who from assurance are gone to inherit the promises. They believed them before, now they mherit them; they are got safe to heaven. (2.) The Avay by which they came to the inheritance, was that of faith and patience. Those graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience. And those who do thus follow them in the way, shall overtake them at the end, and be partakers of the same blessedness.

IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, V. 13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.

1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here you will obsei've, he specifies the oath of God to Abraham ; which, bemg sworn to him as the father of the faithful, remains in full force and virtue to all true believers; li^en God made a firomise unto Abraham, because he could swear by no greater, he stvare by himself. Observe, (1.) What was the promise— Surety, blessing I will bless thee, and multifilying -I will multifily thee. The blessing of God is the blessedness of his people ; and those whom he has blessed indeed, he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified— He sware by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplislied—Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.]

There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure, shall assuredly obtain the blessings promised, as sure as Abraham did. [4. ] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made, to wait with patience till the time for performance comes, v. 16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; anti it is to put an end to all dispute about the matter, either to disputes within our own breasts, doubts and distrusts, or disputes with others, especially with the Promiser. Now if God would condescend to take an oath to his people, he will surely remember the nature and design of it.

2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers, is not a rash and hasty thing, but the result of God's eternal pui-pose. (2.) This fmi*pose of God was agreed upon in council, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered ; they are immutable ; God never needs to change his counsels ; for nothing new can arise to him who sees the end from the beginning.

3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable thmgs, the counsel and the oath of Godj in which it is impossible for God to lie, contrary to his nature, as well as to his will. Here observe,

(1.) Who they are, to whom God has given such full security of happiness. [1.] They are the heirs of the promise : such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are bom to: it is by a new and heavenly birtli that any are bom heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel ; a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.

(2.) What God's design toward them is, in giving them such securities—that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanc-tification ; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death ; but the consolations of the Lord are neither few nor small.

(3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and steadfast, &c. v, 19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels; the comforts, expectation, graces, and happiness of our souls are the precious cargo with which these ves- • sels are loaded; heaven is the harbour to which we sail; the temptations, persecutions, and afflictions that we encounter, are the winds and waves that

HEBREWS, VII.

threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3. ] Gospel-hope is c-ur anchor; as in our day of battle it is our helmet, so in our stormy

fiassage through this world it is our anchor. [4.] t is sure and steadfast, or else it could not keep us so. First, It is sure in its own nature ; for it is the special work of God in the soul, it is good hope through grace ; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is steadfast as to its object; it is an anchor that has taken good hold, it enters into that which is within the vail, it is an anchor that is cast upon the I'ock, the Rock of ages ; it does not fasten in the sands, but enters within the vail, and fixes there upon Christ; he is the Object, he is the Anchor-hold of the believer's hope. As an unseen glory within the vail, is what the believer is hoping for; so an unseen Jesus within the vail, is the great foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a steadfast hope. Jesus Christ is the Object and Ground of the believer's hope in several respects. 1. As he is entered within the vail, to intercede with God, in virtue of that sacrifice which he offered up without the vail, hope fastens upoa his sacrifice and intercession. 2. As he is the Forerunner of his people, gone within the vail, to prepare a place for them, and to assure them that they shall follow him, he is the Earnest and First-fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a High Priest after the order of Melchisedec ; a Priest for ever, whose priesthood shall never cease, never fail, till it has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should j engage us all to clear up our interest in Christ, that we may fix our hopes in him as our Forerunner, that is entered thither for us, for our sakes, for our safety, to watch over our highest interest and cencerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.

CHAP. VII.

The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothins; made the Jews so fond of the Levitical dispensation as tiie high esteem thev had of their priesthood, and it was doubtless a sacred and most excellent institution ; it was a very severe threatening denounced against the Jews, (Hos. 3. 4.) That the children of Israel should abide many days without a prince or a priest, and without a sacrifice, and without an ephod, and without tcraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better High Priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shews in this cliapter, where, 1. We have a more particular account of Melchise-dec,v. 1..3. II. The superiority of his priesthood to that of Aaron, v. 4.. 10. III. An accommodation of all to Christ, to shew the superior excellency of his person, office, and covenant, from v. 11, to the end.

1. TT'OR this Melchisedec, king of Salem, X- priest of the most liigh God, who met Abraham returning from the slaughter of the kings, and blessed him ; 2. To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace; 3. Without father, without mother, without descent, having neither beginning of days, nor end

of life; but made like unto the Son of God , abideth a priest continually.

The chapter foregoing ended with a repetition of what had been cited once and again before out of Ps. 110. 4. Jesus, a High Priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it.

The great question that first oflfers itself, is, Who was this Melchisedec .'' All the account we have of him in the Old Testament, is in Gen. 14. 18, 19, &c. and in Ps. 110. 4. Indeed we are much in the dark about him ; God has thought fit to leave us so, that this Melchisedec might be a more livelv type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but the ophiions concerning him, that are best worthy our consideration, are these three.

1. The rabbins, and most of the Jewish writers, think he was Shem the son of Noah, who was king and priest to those they descended from, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan.

2. Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name I\Tel-chisedec, which agrees very well to Christ, and to what is said, John 8. 56. Mrahavi sa7v his day and rejoiced. Much may be said for this opinion, and what is said in v. 3. does not seem to agree with any mere man ; but then it seems strange to make Christ a type of himself.

3. The most received opinion is, that he was a Canaanite king, who reigned in Salem, and kept up religion and the Avorship of the true God ; that he was raised to be a type of Christ, and was honoured by Abraham as such.

But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, v. 1—3.

(1.) Melchisedec was a king, and so is the Lord Jesus; a King of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people.

(2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous King; rightful in his title, righteous in his government. He is the Lord our Righteousness, he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity.

(3.) He was king of Salem, that is king of/ieace; first king of righteousness, and after that, king of fieace. So is our Lord Jesus; he by his righteousness is peace. Christ speaks peace, creates peace, he is our Peace-Maker.

(4.) He was/iriest of the most high God, qualified and anointed in an extraordinarv manner to be his priest among the Gentiles. So is the Lord Jesus ; he is the Priest of the most high God, and the Gentiles must come to God by him ; it is only through his priesthood that we can obtain reconciliation and remission of sin.

(5.) He was ivithout father, without mother, nvith-out descent, having neither beginning of days, nor end of life, v. 3. This must not be understootl ac-

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cording to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter

gpe of Christ, who as Man was without father, as od without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual.

(6.) That he met Abraham retummg from the slaughter of the kings, and blessed him. The incident is recorded Gen. 14. 18, 8cc. He brought forth bread and wine to refresh Abraham and his servants when they were weary ; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them.

(7.) That Abraham gave him a tenth part of all, (7'. 2.) that is, as the apostle explains it, of all the sfioils; and this Abraham did, either as an expression of his gratitude for what Melchisedec had done for liim, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our ofFei'ings into his hands, to be presented by him to the Father in the incense of his own sacrifice.

(8.) And lastly. That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high-priest; the ancient type of him who is the eternal and only begotten of the Father, who abideth a Priest for ever.

4. Now consider how great this man icas^ unto whom even the patriarch Abraham gave the tenth of the spoils. 5. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a connnandment to take tithes of the people according to law, that is, of their ijrethren, though they come out of the loins of Abraham : 6. But he whose descent is not coimted from them, received tithes of Abraham, and blessed him that had the promises. 7. And without all contradiction the loss is blessed of the better. 8. And here men that die, receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 9. And as I maj' so say, Levi also, who receiveth tithes, payed tithes in Abraham. 10. For he was yet in the loins of his father, when Melchisedec met him.

Let us now consider (as the apostle advises) how gi-eat this Melchisedec was, and how far his priesthood was above that of the order of Aaron ; {v. 4, 5, &c.) A'ow consider hovj great this man was, &c. The greatness of this man and his priesthood appear,

1. From Abraham's paying the tenth of the spoils unto him ; and it is well observed, that Levi paid tithes to Melchisedec in Abraham, v. 10. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that Hiejh Prif-st who should afterward appear, of whom Mel-VOL. VI.—4 Y

chisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of riglit or injury in the loins of their predecessors, we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents, are equitably imputed and derived to the same nature, as it is in all other persons naturally descended from them. They, justly adhere to the nature, and it must be by an act of grace if ever they be taken away.

2. From Melchisedec's blessing of Abraham, who had the promises ; {y. 6, 7.) Aijd without contradiction, the less is blessed of the greater. Where, (1.) Observe Abraham's great dignity and felicity—that he had the ])romises. He was one in covenant with God, to wl\om God had given exceeding great and precious promises. That man is rich and happy indeed, who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is, and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec's greater honour—in that it was his place and privilege to bless Abraham ; and it is an incontested maxim, that the less is blessed of the greater, v. 7. He who gives the blessing, is greater than he who receives it; and therefore Christ, the Antitype of Melchisedec, the Meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.

11. If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron ? 12. For the priesthood being changed, there is made of necessity a change also of the law. 13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14. For it is evident that our Lord sprang out of Judah ; of which tribe Moses spake nothing concerning priestiiood. 15. And it is 3et far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16. Who is made, not after the law of a carnal commandment but after the power of an endless life. 17. For he testifieth. Thou art a priest for ever after the order of Melchisedec. 18. For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof. 19. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20. And in as much as not without an oath he icas made priest; 21. (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for

HEBREWS, VII.

ever after the order of Melchisedec:) 22. By so much was Jesus made a surety of a better testament. 23. And they truly were many priests, because they were not suffered to continue by reason of death:

24. But this vian^ because he continueth ever, hath an unchangeable priesthood.

25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. 26. For such a high priest became us, loho is holy, harmless, undefiled, separate from sinners, and made higher than the heavens ; 27. Who need-eth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself 28. For the law maketh men high priests which have infirmity : but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

Observe the necessity there was of raising up another priest, after the order of Melchisedec, and not after the order of Aaron, by whom that perfection should come, which could not come by the Levitical priesthood; which therefore must be changed, and the whole economy with it, v. 11, 12, &c. Here, 1. It is asserted, that perfection could not come by the Levitical priesthood and the law; they could not put those who came to them, into the perfect enjoyment of the good things they pointed out to them ; they could only direct them to look further, they could only shew them the way. 2. That therefore another Priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him. 3. It is asserted, that the

Eriesthood being changed, there must of necessity e a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood ; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order. 4. It is not only asserted, but proved, that the priesthood and law are changed, v. 13, 14. The priesthood and law by which ])erfcction could not come, are abolished, and a Priest is risen, and a dispensation now set uj), bv which true believers may be made perfect. Now that there is such a change, is obvious, (1.) There is a change in the tribe of which the

Eriesthood comes: before, it was the tribe of Levi ; ut our great High Priest sprang out of Judah, of which tribe Moses spake nothing concerning the priesthood, T. 14. This change of the family shews 1 real change of the law of priesthood.

(2.) There is a change in the form and order of making the priests : before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our present High Priest was made after the power of an endless life. The former law appointed that the oflRcc should descend, upon the death of the father, imto his eldest son, according to the order of canial or natural generation ; for none of the high priests under that law were with-<mt father or mother, or without descent, they had

not life and immortality in themselves. Thev had both beginning of days and end of life ; and so the carnal commandment or law of primogeniture directed their succession, as it did m matters of civil right and inheritance. But the law by which Christ was constituted a Priest after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself, were h' right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood, supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh ; much less could they by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the High Priest of our profession holds his office by that innate power of endless life, which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some tliink the law ofthr carnal commandment refers to the external rites of consecration, and the carnal offerings th?^t were made; but the fioiver of endless life, to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.

(3.) There is a change in the efficacy of the priesthood : the former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, v. 18, 19. The Levitical priesthood brought nothing to perfection : it could not justify men's persons from guilt; it could not sanctify them from inward pollution ; it could not cleanse the consciences of the worship])ers from dead works; all it could do, was, to lead them to the antitvpc. But the priesthood of Christ carries in it, and brings along with it, a better hope ; it shews us the true foundation of all the hope we have toward God for pardon and salvation ; it more clearly discovers the great objects of our hope ; and so it tends to work in us a more strong and livelv hope of acceptance with God. By this hope we are encouraged to draw nigh unto God ; to enter into a covenant-union with him ; to live a life of converse and communion with him. We mav now draw neai with a true heart, and with the full assurance of faith, having our minds s]irinklcd from an evil conscience. The former priesthood rather ke])t men at a distance, and under a spirit of bondage.

(4.) There is a change in God's way of acting in this pi-icsthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave tlicm any such assurance of their continuance, never encaged himself by oath or promise that their's should be an e\'crlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look iipon it as a temporary law. But Christ was made a Priest with tlie oath of God ; The Lord, hath sivom, and will not refient. Thou art a firicst for ever after the order of Melchisedec, v. 21. Here God has upon oath declared the immutability, excellenc}-, efficacy, and etcrnitv, of the priesthood of Christ.

(5.) There is a change in that covenant of which the priesthood was a security, and the priest a surety ; that is, a change in the dispensation of that covenant. The gospel-dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel-covenant a Surety for us to God, and for God to us, to sec that the articles be performed on both parts. He, as

HEBREWS, VII.

723

surety, has tied the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, tied God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with God, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.

(6.) There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high-priests, not at once, but successively ; but in this of Christ there is but one and the same. The reason is plain. The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and as one died, another must succeed, and after a while must give place to a third, till the number was become very great. But this our High Priest continues for ever, and his priesthood is &-7ra.pd0xTov — an unchangeable one, that does not pass from one to another, as the former did ; it is always in the same hand; there can be no vacancy in this priesthood, no hour or moment in which the people are without a Priest to negotiate their spiritual concerns in heaven ; such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this everlasting High Priest is able to save to the utmost, in all times, in all cases, in every juncture, all who come to God by him, x^. 25. So that here is a manifest alteration much for the better.

(7.) There is a remarkable difference in the moral qualifications of the priests; those who were of the order of Aaron, were not only mortal men, but sinful men, who had their sinful as well as natural infirmities ; they needed to offer up sacrifices first for their own sins, and then for the people. But our High Priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; far he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a High Priest as became us, holy, harndess, and undejikd, &c. w 26—28.

llere observe, [1.] Our case, as sinners, needed a high-priest to make satisfaction and intercession for us. [2.] No priest could be suitable or sufficient for our reconciliation to God, but one wlio was perfectly righteous in his own person ; he must l)e righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father. [3.] The Lord Jesus was exactly such a High Priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms; some learned divines think that they all of them relate to his perfect purity.

First, He is holy, |)erfectly free from all the habits or principles of sin, not having the least disposition to it in his nature ; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination.

Secondly, He is harmless, perfectlv free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the lea.st wron;^ to God or man.

Thirdly, He is undefiled, he was never accessary to other men's sins ; the best of Christians have need to pray that God w«uld forgive them their other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing some way toward them, or not doing what we ougiit to prevent them. Christ was undefiled ; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them.

Fourthly, He is separate from sinners, not only in his present state, having entered as our High Priest mto the holiest of all, into which nothing defiled can enter; but in his personal purity he has no such union with sinners, either natural or federal, as can derive upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners ; though he took a true human nature, yet the miraculous way ill which it was conceived, set him upon a separate foot from all the rest of mankind.

Fifthly, He is made higher than the heavens. Most expositors understand this c-oncerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God fiutteth no trust in his holy ones, and he chargeth his angels with folly, (Job 4. 18.) that is, with weakness and peccability They may be angels one hour, and devils another, as many of them were ; and that the holy angels shall not now fall, does not proceed from an indefecnbility of nature, but from the election of God; they are elect angels.

It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said, he was ?nade higher, yivo/uiyo( ; but it is well known that word is used in a neutral sense, as where it is said, >«vlj-fl« <ft o Qto; i\i,Bk — Let God be true.

The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests ; and it seems congi-uous to think this must do so too, if it may be fairly taken in such a sense ; and it appears yet more probable, since the validity and prevalency of Christ s priesthood in v. 17. are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself, it was a disinterested mediation ; he mediated for that mercy for others, which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator ; a criminal, and could not have been an Advocate for sinners. Now to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself, which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not to-dav, ^■et if he knew he might be in such circumstances as to need it to-morrow, or in any future time, he must have been thouglit to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into his labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it, because if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.

HEBREWS, VIII.

CHAP. VIII.

In this chapter, the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said, v. 1, 2. II. He sets before them the necessary parts of the priestly office, v. 3 .. 5. And, III. Largely illustrates the excellency of the priesthood of Christ, by considering the excellency of tliat new dispensation of covenant for which Christ is the Mediator, v. 6, to the end.

]. 1VTOW of the things vvhicli we have Jl^ spoken this is the sum: We have such an high priest, wiio is set on the right hand of the throne of the Majesty in the heavens; 2. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

Here is a summary recital of what had been said before concerning the excellency of Christ's priest- j hood, shewing both what we have in Christ, where he now resides, and what sanctuary he is the Minister of. 1. What we have in Christ; we have a High Priest, and such a High Priest as no other people ever had, no age of the world, or of the church, ever produced; all others were but types and shadows of this High Priest. He is adequately fitted and absolutely sufficient to all the intents and purposes of a High Pries^, both with respect to the honour of God, and the happiness of men and himself; the great honour of all those who have an interest in him. 2. Where he now resides; /le in set on the right hand of the throne of the Majesty on high, that is, of the glorious God of heaven. There the Mediator is placed, and he is possessed of all authority and power both in heaven and upon earth ; this is the reward of his humiliation ; this authority he exercises for the glory of his Father, for his own honour, a.nd for the happiness of all who belong to him ; and he will by his almighty power bring every one of them in their own order to the right hand of God in heaven, as members of his mystical body, that where he is they may be also. 3. What is that sanctuary, of which he is a Minister ; of the true tabernacle, which the Lord hath pitched, and not man, v. 2. The tabernacle which was pitched by man, according to the appointment of God. There was an outer part, in which was the altar where they were to offer their sacrifices; this typified Christ dying ; and there was an interior ]jart witliin the vail, which typified Christ interceding for the people in heaven. Now this tabernacle Christ never entered into ; but having finished the work of satisfaction in the true tabernacle of his own body, Itc is now a Minister of the sanctuary, the holy of holies, the true tabernacle in heaven, there taking care of his people's affiiirs, interceding with God for them, that their sins may be pardoned, and their persons and services accepted, through the merit of his sacrifice. He is not only in heaven enjoying great dominion and dignity, but, as the High Priest of his church, executing this office for them all in general, and every member of the church in particular.

3. For every high-priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that tliis man have somewhat also to offer. 4. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to tiie law: 5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle. For see (saith

he) that thou make all things according to the pattern shewed to thee in the mount.

Here the apostle sets before the Hebrews the ne cessary parts of Christ's priesthood, or what it was that belonged to that office, in conformity to what every high-priest is ordained to. 1. Every high-priest is ordained to offer gifts and sacrifices, whatever was l)rought by the people to be presented to God, whether expiatory sacrifices, or peace-offerings, or thank-offerings; these must be offered b/ the priest, who was to expiate their guilt by the blood of the sacrifice, and perfume their gifts and services by his holy incense, to render their persons and performances typically acceptable; so then it necessarily belongs to the priesthood of Christ, that he should have somewhat to offer; and he, as the Antitype, had himself to offer, his human nature upon the altar of his divine nature, as the great atoning Sacrifice that finished transgression, and made an end of sin once for all; and he has the incense of his own righteousness and merits too, to offer with all that his people offer up to God by him, to render them acceptable. We must not dare to approach to God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation ; for if we are accepted, it is in the Beloved. 2. Christ must now execute his priesthood in heaven, in the holy of holies, the time tabernacle which the Lord hath fixed. .Thus the type must be fully answered; having finished the work of sacrificing here, he must go into heaven, to pi-e-sent his righteousness, and to make intercession there. For, (1.) If Christ were on earth, he should not be a Priest, (v. 4.) that is, not according to the Levitical law, as not being of the line of that priesthood ; and so long as that priesthood continued, there must be a strict regard had to the divine institution in even^ thing. (2.) All the services of the priest, under the law, and every thing in that tabei-nacle which was framed according to the pattern in the mount, were only exemplars and shadows of heavenly things, V. 5. Christ is the Substance and End of the law of righteousness. Something therefore there must be in Christ's priesthood, that answers to the high-priest's entering within the vail to make intercession, without which he could not have been a perfect Priest; and what is that liut the ascension of Christ into heaven, and his appearance there in the sight of God for his people, to pi-csent their prayers, and plead their cause ? So that if lie had still continued on earth, he could not have I)een a perfect Priest; and an imperfect one he could not be.

6. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7. For if that first cnvniant had been faultless, then should no place have been songiit for the second. 8. For finding fault with thcni, he saith. Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of .Tndah: 9. Not according to the covenant that I made with their fatiiers m the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and 1 regarded them not, saith the Lord. 10. For this is the covenant that I will make with the house of Israel after those days,

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72£

saith the Lord; I will put my laws into their mind, and write them in their hearts : and I will be to them a God, and they shall be to me a people: 11. And they shall not teach every man his neighbour, and every man his brother, saying. Know the Lord: for all shall know me from the least to the greatest. 12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13. In that he saith, A new covenant^ he hath made the first old. Now that which decaycth and waxeth old is ready to vanish away.

In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator; (t'. 6.) his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants—the covenant of works, and the covenant of grace ; and between the two dispensations of the covenant of grace—that under the Old Testament, and that under the New. Now observe,

I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai; {v. 9.) and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which speaks the great affection, condescension, and tender care of God toward them. 2. That this covenant was not found faultless ; {y. 7, 8.) it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, l)ut very imperfect in comparison of the gospel. 3. That it was not sure or steadfast; fo7' t/ie Jews C07itinued not in that covenant, and the Lord regarded them not, v. 9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. Ciod will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away ; {v. 13.) it is antiquated, cancelled, out of date, of no more use in gospel-times than candles are when the sun is risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it.

II. What is here said of the New-Testament dispensation, to prove the superior excellency of Christ's ministry. It is said, 1. That it is a better covenant, {v. 6.) a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul ; it is without fault, well ordered in all things; it requires nothing but what it promises grace to perform ; it accepts of godly sincerity, accounting it gospel perfection ; eveiy transgi'ession does not turn us out of covenant, all is put into a good and safe hand. 2. That it is established upon better promises, more clear and express, more spiritual, more absolute ; the promises of spiritual and eternal blessings are in this covenant positive and absolute, the promises of temporal blessings with a wise and kind proviso, as far as shall be for God's glory and his people's good.

This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven. 3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God ; this was promised in Jer. 31. 31, 32. and accomplished in Christ. This will always be anew covenant, in which all who truly take hold of it, shall be always found preserved by the power of God.; it is God's covenant ; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it ; his Spirit brings souls into it, and builds them up in it. 4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do their's. Here,

(1.) God articles with his people, that he will fmt his laws into their minds, and write them in their hearts, v. 10. He once wrote his laws to them, now he will write his laws m them ; that is, he will give them understanding to know and to believe his law ; he will give them memories to retain them ; he will give them hearts to love them, and consciences to recognise them ; he will give them courage to profess them, and power to put them in practice ; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant ; and when this is laid, duty will be done vvisely, sincerely, readily, easily, resolutely, constantly, and comfortably.

(2.) He articles with them to take then, into a near and very honourable relation to himself. [1.] He will be to them a God ; he will be all that to them, and do all that for them,, that God can be and do. Nothing more can be said in a thousand %o-lumes than is comprehended in these few words, / will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do, who have God for their God ; this they are bound to do as their part of the contract ; this they shall do, for God will enable them to do it, as an evidence that lie is their God and that they are his people ; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty ; so that God engages both for himself and themselves.

(3.) He articles with them, that they shall grow more and more acquainted with their God ; {v. 11.) Theij shall know 7ne from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as under the Old. The old dispensation was shadowy, dark, ritual, and less understood ; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such plenty of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves

HEBREWS, IX.

to their windows, and such a plentiful effusion of the Spirit of God, to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe, and be turned to the Lord !

(4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God ; {v. 12.) J'or I will be merciful to their unrighteousness, &c. Observe, [1.] The freeness of this pardon ; it does not result from merit in man, but from mercy in God ; he pardons for his own name-sake. [2.] The fulness of this pardon ; it extends to their unrighteousness, sins, and iniquities ; to all kinds of sin, to sins highly aggravated. [3. ] The fixedness of this pardon j it is so fiiml and so fixed, that God will remember their sins no more ; he will not recall his pardon ; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies ; unpardoned sin prevents mercy, and pulls down judgments, but the pardon of sin prevents judgment, and opens a wide door to all spn-itual blessing ; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these the articles of it ; and therefore we have no reason to repine, but great reason to rejoice, that that former dispensation is antiquated and vanished away.

CHAP. IX.

The apostle, having declared the Old Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and tlie New ; and tliat whatever was excellent in the Old, was typical and representative of tiie New; which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for, the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship, from V. 1.. o. II. Of the worship and services performed in the tabernacle, v. 6, 7. 111. He delivers the spiritual sense and the main design of all, v. 8, to the end.

1. nr^HEN verily the first covenant had JL also ordinances of divine service, •ind a worldly sanctuary. 2. For there was a tabernacle made, the first, wherein was the candlestick, and the table, and the shevv-bread ; which is called the sanctuary. 3. And after the second vail, the tabernacle, which is called the holiest of all; 4. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had mainia, and Aaron^s rod that budded, and the tables of the covenant -, 5. And over it the cherubiins of glory shadowing the mercy-seat : of which we cannot now speak particularly.

The apostle gives an account here of the tabernacle, that i)lace of worshij) which CJod appointed to be pitched on earth ; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must betaken down ; it is called a worldly sanctuarij, because it was the court and jjalaceof Uie King of Israel. God was their King, and, as other kings, had his court or palace of residence, and attendants, furnituie, and provision, suitable thereto. This tabernacle (of \vhich we have the model, Exod. 25—27.) was a

moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. Now of this tabernacle it is said, 1. That it was divided into two parts, called a Jirst and a second tabernacle, an inner and an outer part; representing th«^ two states of the church militant and triumphant, and the two natures of Christ, human and divine. 2. W'e are told what was placed in each part of the tabernacle.

(1.) In the outer part: and there were several things, of which }'ou have here a sort of schcthile.

[1.] The candlestick ; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there wei-e no windows in the sanctuary ; and this was to convince the Jews of the darkness and mysterious nature of that dispensation. Tlieir light was only candle-liglit, in comparison of the fulness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people ; for all our light is derived from him, the Fountain of light.

[2.] The table and the shew-bread set upon it. This table was set directly opposite to the candlestick, w hich shews that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel; a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This shew-bread may be considered either as the provision of the palace, (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this pro-\ision laid in weekly,) or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the Bread of life ; in our Father's house there is bread enough and to spare ; we may have fresh supi)lies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness.

(2.) We have an account of what was in the inner part of the sanctuary, which was within the second vail, and is called the holiest of all. This second vail, which divided between the holy and the most holy place, was a type of the body of Christ; by the rending whereof not only a view, but a wa\', was opened for us into the holiest of all, the type of heaven itself. Now in this part were,

[1.] The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon ; both the one and the other were typical of Christ, of h.is pleasing and prevailing intercession which he makes in lieavcn, grounded upon the merits and satisfaction of his sacrifice, upon whicli we are to depend for acceptance and the blessing from (Jod.

[2.] Tiie ark of the covenant overlaid round about with pure gold, v. 4. This typified C^hrist, liis perfect obedience to the law, and his fulfilling of all I'ighteousness for us. Now here we are told both what was in this ark, and what was over it.

J''i)-st, \\'hat was in it. 1. IVie golden /lot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of (iod, i)rescntly putrified ; but now, being by (iod's appointment deposited here in his house, was kept from jnitrefaction, always i)ure and sweet; and this to teach us, that it is only in Clirist that our ])crsons, our graces, our performances, are kept j)ure ; it was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality

HEBREWS, IX.

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This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. 2. Aaron's rod that budded; and thereby shewed that God had chosen him of the tribe of Levi, to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office. Numb, 17. This was that rod of God with which Moses and Aaron wrought sucli wonders; and this was a type of Christ, who is styled the Man, the Branch, (Isa. 11. 1.) by whom God has wrought wonders for the spiritual deli\crance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by whom Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. 3. The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have, that we keep the law of God ; that this we can only do in and througli Christ, by strength from him, nor can our obedience be accepted but through him.

Secondly, \\'hat was over the ark, v. 5. Over it the cherubims of glory shadonving the mercy-seat.

1. The mercy-seat, which was the covering of the ark ; it was called the projutiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid; it was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them.

2. The cherubims of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform eveiy good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh, was seen, observed, visited, by the angels.

G. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 1. But into the second icent the high priest alone once every year, not w ith-out blood, which he offered lor himself and for the errors of the people :

From the description of the place of worship in the Old TeS'^ament dispensation, the apostle proceeds to speak of the duties and services performed in tliose ])laces, v. 6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there ?

1. The ordinary priests went always into the first tabernacle, to accomplish the service of (Jod. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all, that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the ftrst part of the tabemacle, it would have been fatal presumption in them to have gone into the holiest of all ; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3. ") These ordinary pr-es's were to enter into the first tabemacle alwavs;

I that is, they were to devote themselves and all their [ time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office ; and at all stated appointed times were actu ally to attend to their work. (4.) The ordinar)-priests must enter into the first tabemacle, that they might there accompHsh the service of God; they must not do the woik. of God partially or by halves, but stand complete in the whole of his will and counsel : not only beginning well, but proceeding well, and persevering to the end, they fulfil the ministry they have received.

2. "Into the second, tlie interior part, went the high priest alone, x-. 7. This part was an emblem of heaven, and Christ's ascension tliither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and l)y his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the vail; signifying that Christ went to heaven through a holy life and a violent death; the vail of his flesh was rent asunder. (3.) The liigh priest entered but once a year into the holiest, and in this the Antitype excels the type, (as in every thing else,) for he is entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter w^ithout blood ; signifjing that Christ, having undertaken to be our High Priest, could not have been admitted into heaven without shedding his blood for us ; and that none of us can enter either into God's gracious presence here, or his glorious presence hereafter, but by the blood ot Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, v. 7. This teaches us that Christ is a more excellent Person and High Priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first ajiply the blood of Christ to themselves for their ])ardon. (6.) \A'hen the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our High Priest, though he needs not to offer for himself, yet he forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God ; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and tlie sinful errors of priests and peo])le must be all done away by the same means, the application of the blood of Christ; we nuist plead this blood on earth, while he is pleading it in heaven for us.

8. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9. Which icas a figure for the time then present, in which were oflTered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on ihcm until the time of reformation. 11, But Christ being come a high priest of good things to com^, by a greater and more per-

HEBREWS, IX.

feet tabernacle, not made with hands, that is to say, not of this building; 12. Neither by the biood of goats and calves, but by his own blood; he entered in once into the holy place, having obtained eternal redemption/or us. 13. For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; 14. How much more shall tlie blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God ?

In these verses the apostle undertakes to deli\er to us the mind and meanhig of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God ; holv men of old spake and wrote as the Holy Ghost directed them. And these Old Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with i-eading the institutes of the Levitical law, but should leam what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned, as the things that the Holy Ghost signified and certified to his people hereby.

I. That the way into the holiest of all was not yet niMtk manifest, while the first tabernacle was standing, V. 8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now ; God has now opened a wider door, and there is i-oom for more, yea even for as many as are truly willing to return unto him by Christ.

II. That the first tabernacle was only a figure for the time then present, v. 9. It was a dark dispensation, and but of short continuance, only designed for a while to typify the great things of Christ and the gospel ; that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away, and disappear, as the stars before tlie rising sun.

III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience ; {v. 9. ) that is, they could not take away either the desert, or defilement, or dominion, of sin ; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them ; he might therel^y be saved from coi-poral and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are, who believe in Christ.

IV. The Holy Cihost hereby signifies that the Old-Testament institutions were but external carnal ordinances imposed upon them until the time of reformation, V. 10. Their imperfection lay in three things, 1. Their nature ; they were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little ; tney could only satisfy the flesh, or at best sanc-

tify to the purifying of the flesh. 2. They v^ere not such as were lett indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on puipose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel-times are and should be times of reformation, of clearer light as to all things necessary to be known, of greater love, inducing us to bear ill-will to none, but goodwill to all, and to have complacency in all that are like God; of greater liberty and freedom both of spirit and speech, and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law ; and we must either be better, or we shall be worse than they ; a conversation becoming the gospel, is an excellent way of living ; nothing mean, or foolish, or vain, or servile becomes the gospel.

V. The Holy Ghost signifies to us hereby, that we never make the right use of types but when we apply them to the Antitype ; and whenever we dn so, it will be very evident that the Antitype (as in reason it should) greatly excels the type, which i? the main drift and design of all that is said. And as he writes to those who believed that Christ was come, and that Jesus was the Christ; so he very justly infers, that he is infinitely above all the legal high priests, (x*. 11, 12.) and he illustrates it very fully. For,

1. Christ is the High Pi'iest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now are come under the New. All the spiritual and eternal blessings the Old Testament saints had in their day and under their dispensation, w^re owing to the Messiah to come, on whom they ISelieved. The Old Testament set forth in shadows what was to come ; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel-state, when the promises and prophecies made to the gospel-church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments ; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament, than the New Testament was the perfection of the Old. Observe, All good things past, present, and to come, were, and are, founded upon, and flowing from, the priestly office of Christ.

2. Christ is a High Priest by a greater and more perfect tabernacle, {v. 11.) fl tabernacle not made with hands, that is to say, 7iot of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not cxcc])t-ing the tabernacle or the temple itself.

3. Christ, our High Priest, is entered into hea\ en, not as their high, priest entered into the holiest, with the blood of bulls and of goats, but by his own blood typified by their's, and infinitely more precious. And this,

4. Not for one year only, which shewed the imperfection of that priesthood, that it did but tyjjical-ly obtain a year's reprieve or pardon. But our High Priest entered into heaven 07icefor all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that shewed it was a type, and resembled the antitype, and something that shewed it was but a type, and fell short

729

of the Antitype, and therefore ought by no means to be set up in competition with the Antitype.

5. The Holy Ghost further signified and shewed what was the efficacy of the blood of the Old-Testament sacrifices, and from thence infers the much ■ greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh ; {v. 13.) it freed the outward man from ceremonial uncleanness, and from temporal punishment, and entitled him to, and fitted liim for, some external privileges. (2J He infers very justly from hence the far greater efficacy of the blood of Christ; {v.. 14.) How much more shall the blood of Christ, &c. Here observe,

[1.] What it was, that gave such efficacy to the biood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being both Priest, Altar, and Sacrifice, his divine nature serving for the two first, and his human nature for the last; now such a Priest, Altar, and Sacrifice, could not but be propitiatory. Secondly, It was Chi-ist's offering u]) himself to God through the eternal S/iirit, not only as the divine nature supported the human, but the Hdly Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God nuithout sfiot, without any sinful stain either in his nature or life ; this was confi^rmable to the law of sacrifices, which were to be without blemish. Now further observe,

[2. ] What the efficacy of Christ's blood is ; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience ; the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of grace has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging awav that guilt that separates between God and sinners, but by sanctifying and renewing the soul througli the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.

15. And for this cause he is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that /t-erpunder the first testament, they wliich are called mig;ht receive the promise of eternal inheritance. 16. For where a testament zs, there must also of necessity be the death of the testator. 17. For a testament is of force after men are dead : otherwise it is of no strength at all whilst the testator liveth. 18. Whereupon neither the first testament was dedicated without blood. 19. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20. Saying,This is the blood of the testament which God hath enjoined unto you. 21. Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. 22. And almost all things are by the law purged

Vol. VI.— 4 Z

with blood: and without shedding of blood is no remission.

In these verses the ajjostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shews the necessity and efficacy of the blood of Christ to make this testament valid and effectual.

I. The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ. It is observable, that the solemn transactions that pass between God and man are sometimes called a covenant, here atcsfament. A covenant is an agreement between two or more parties about things that are in their own power, or may be so ; and this either with or without a mediator ; this agreement takes effect at suchtinie and in such manner as is therein declared. A testament is a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe,

Christ is the Mediator of a New Testament; (t. 15.) and he is so for several ends and purposes here mentioned. 1. To redeem persons from tlieir transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed. 2. To qualifv all those that are effectually called, to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees.

II. To make this new testament effectual, it was necessary that Christ should die; the legacies accidie by means of death. This he proves l)y two arguments.

1. From the general nature of every will or testamentary disposition, v. 16. ^^'hel•e a testament is, where it acts and operates, there must of necessity be the death of the testator; till then the ])ro-perty is still in the testatoi^'s hand, and he has power to revoke, cancel, or alter, his will as he pleases ; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual.

2. From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, v. 18, 19, Sec. All men by sin were become guilty before God, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice ; but Ciod, being willing to shew the greatness of his mercy, proclaimed a co\enant of gi-ace, and ordered it to be tvpically administered under the Old Testament, but not without the blood and life of the creature : and God accepted the blood of bulls and goats, as tvpifying the blood of Christ; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses according to the direction he had received from God, is here particularly related.

(1.) Moses spake every precept to all the people, according to the law, v. 19. He published to them the tenour of the covenant; both the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner.

(2.) Then he took the blood of calves, and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Saviour's pierced side, for justification and sanc-tification; and also shadov/ed forth the two sacraments of the New Testament, Baptism and the

HEBREWS, IX.

Lord's Supper, with scarlet wool, signifying the righteousness of Christ with which we must be clothed; the hyssop signifying that faith by which we must apply all. N ow with these Moses sprinkled, [1.] The book of the law and covenant; to shew that the covenant of grace is confirmed by the blood of Christ, and made effectual to our good. [2. ] The people; intimating that the shedding of the blood of Christ will be no advantage to us, if it be not applied to us. And the sprinkling of both the book and the people, signified the mutual consent of both parties, God and man, and their mutual en-^gements to each other in this covenant through Christ; Moses at the same time using these words, Thu is the blood of the Testament "which God hath enjoined unto you. This blood, typifying the blood of Christ, is the ratification of the covenant of gi-ace to all true believers. [3. ] He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up, and services performed there, were accepted only through the blood of Christ, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.

23. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God ; for us : 25. Nor yet that he should offer . himself often, as the high priest entereth into the holy place every year with blood of others; 26. For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 27. And as it is appointed unto men once to die, but after this the judgment: 28. So Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time without sin unto salvation.

In this last part of the chapter, the apostle goes on to tell us what the Holy Gnost has signified to us by the legal purifications of the patterns of the things in heaven; inferring from thence the necessity of better sacrifices to consecrate the heavenly things themselves.

I. The necessity of purifying the patterns of the things in heaven, v. 23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, •which was to preserve a proper resemblance between the things typifying and the things tvpified. It is observable here, that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.

II. The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats ; the things themselves are better than the partems, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel-state, begun in grace, perfected in glory ; these must be ratified by a suitable smction or consecration ; and that was the blood of Christ Now it is very evident that the sacrifices

of Christ are infinitely better than those of the law. 1. From the places in which the sacrifices under the law, and those under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanc-tuan', V. 24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He is gone to heaven, not only to enjoy the rest, and receive the honour, due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, v. 26. These under the law were the lives and blood of other creatures of a different nature from the offerers—the blood of beasts, a thing of small value, and would have been of none at all in this matter, had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God ; and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This shewed the imperfection of that law ; but it is the honour and peirection of Christ's sacrifice, that, being once oflFered, it was sufficient to all the ends of it; and indeed the con-trar\- would have been absurd ; for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri—a-doing, and always to do, but never finished; which would be as contrary to reason as it is to revelation, and to the dignity of his person ; but noiv once in the end of the ivorld hath he afifieared, to fiut a-vay sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men. 4. From the inef ficacy of the legal sacrifices, and the efficacy of Christ's sacrifice, the legal sacrifices could not of themselves put away sin; neither procure pardon for it, nor power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the Devil.

III. The apostle illustrates the argument from the appointment of God concerning men, {y. 27, 28.) and observes something like it in the appointment of God concerning Christ.

1. The appointment of God concerning men, contains in it tw'o things. (1.) That they must once die, or, however, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropt at once, an end put to our probation and preparation-state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that thcv shall die well, and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men, that after death they shall come to judgment, to a particular judgment immediately after death ; for the soul returns to God as to its Judge, to be determined to its eternal state ; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God, concerning men—they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them.

2. The appointment of God concerning Christ, bearing some resemblance to the other. (1.) He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should

HEBREWS, X.

r3i

believe in his name. He was not offered for any sin of his own, he was wounded for our transgressions, (iod laid on him the iniquity of all his people ; and these are many, though not so many as the rest of mankind ; yet, when they are all gathered to him, he will be the First-bom among many brethren. (2.) It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him. [1.] He will then appear without sin ; at his first appeai-ance, though he had no sin of his own, yet he stood charged with the sins of many ; he was the Lamb of God that bore upon him the sins of the world ; and then he appeared in the form of sinful flesh : but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious. [2.] This will be to the salvation of all who look for him, he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers, that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in eveiy ordinance, iii every providence now ; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.

CHAP. X.

riie apostle knew very well that the Hebrews, to whom he wrote, were stranselv fond of the Levitical dispensation, and therefore he fills his mouth with arsuments to wean them from it; and in order thereto proceeas in ttiis chapter, I. To lay low the wiiole of that priesthood and sacrifice, v. 1. . 6. 11. He raises and exalts the priesthood of Christ very high, that lie might efl'ectually recommend him and his gospel to them, v. 7.. IS. Ml. He shews to believers the lionours and dignities of their state, and calls them to suitable duties, v. 19, to the end.

l.TL^OR the law, having a shadow of J_ good things to come, and not the very image of the things, can never with those sacrifices whicli they otTered year by year continually make tiie comers iliereunto perfect. 2. For then would they not have ceased to be ofiered ? Because that the worshippers once purged should have had no more conscience of sins. 3. But in those sacrifices there is a remembrance again made of sins ever}- year. 4. F'or it isnoX possible that the blood of bulls and of goats should take away sins. b. ^^ here-fore when he cometh into the world, he saith, Sacrifice and ofieriug thou wouldest not, but a botly hast thou prepared me: 6. In bmnt-oflbringsand sacrifices for sin thou hast had no pleasure.

Her^the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation ; for though it was of divine appointment, and veiy excellent and useful in its time and place, vet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to shew the weakness and imperfection of it, which the apostle does effec-tuallv, from several arguments. As,

1. That the law had a shado'w, and but a shadow, of good things to come ; and who would dote upon a shadow, though of good things, especially when

the substance is come? Observe, (1.) The things of Christ and the gospel arc good things ; thev are the best things ; they are best in themselves', and the best for us: they are realities of an excellent nature. (2.) These" good things were, under the Old Testament, good things to come, not clearlv discovered, nor fully enjoyed. (3.) That the Jew's then had but the shadow o'f the good things of Christ, some adumbrations of them ; we under the.gosoel have the substance.

2. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a ver)- rough draught of the great design of divine gi-ace', and therefore not to be so much doted on.

3. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect ; for then there would have been an end of offering them, t-. 1, 2. Could they have satisfied the demands of justice, and made reconciliation foi iniquity ; could they have purified and pacified conscience ; then they had ceased, as being no farthei necessar>-; since the offerers would have had no more sin lying upon their consciences. But this was not the case ; after one day of atonement was over, the sinner would fall again into one fault or other, and so there would be need of another dav of atonement, and of one every year, beside the dailv ministrations. Whereas now under the gospel, the atonement is perfect, and not to be repeated ; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he niay have a comfortable sense of a continued pardon.

4. As the legal sacrifices did not of thcmselves take away sin, so it was impossible thev should, t. 4. There was an essential defect in them. (1.) They were not of the same nature with us who sinned. (2.) They were not of sufficient value to make satisfaction for the affronts done to the justice and government of God, as they were not of the same nature that offended, and so could not be suitable. They were much less of the same nature that was offended ; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. (3.) The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and rnust voluntarily substitute himself in the siniier's stead : Christ did so.

5. There was a time fixed and foretold bv the great God, and that time was now come, when these legal sacrifices would be no longer accepted by him, or useful to men. God never did desire them for themselves, and now he abix^gated them ; and therefore to adhere to them now, would be resisting Gtxl and rejecting him. This time oi the re JDcal of the Levitical la>vs was foretold by David, (Vs. 40. r.) and is recited here as now come. Thus iiidustriously does the apostle lay low the Mosaical dispensation.

7. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God. 8. Above when he said. Sacrifice and ofTering and burnt-ofierings and ofering for sin thou wouldest not, neither hadst pleasure thrrei?}; (which are offered by the law ;) 9. Then said he, Lo. I come to do thy will, O God. He taketh away

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the first, that he may establish the second. 10. By the which will we are sanctified through the offering of the body of Jesus Christ once/or all. 11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12. But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God ; 13. From henceforth expecting till his enemies be made his footstool. 14. For by one offering he hath perfected for ever them that are sanctified. 15. Wliereof i\\eYio\y Ghost also is a witness to us: for after that he hath said before, 16. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17. And their sins and iniquities will I remember no more. 18. Now where remission of these w, there is no more offering for sin.

Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true High Priest, the true atoning Sacrifice, the Antitype of all the rest: and this he illustrates,

1. t^rom the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, v. 7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great High Priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ in the beginning of the book of God, that the Seed of the wotnan should break the serfienf s head ; and the Old Testament abounds with prophecies concerning Christ. Now since he is the Person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.

2. From what God had done in pi-eparing a body for Christ, that is a human nature, that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man ; a Day's-Man to lay his hand upon both, a Peace-Maker, to reconcile them, and an everlasting Band of union between God and the creature— "Mine ears hast thou ofien-ed; thou hast fully instructed me, furnished and fitted me for the work, and engaged me in it," Ps. 40. 6. Now a Saviour, thus provided and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.

3. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, v. 7 —9. When no lesser sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it; *'Lo, I come 1 I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy coimscls, and my covenant with thee for them ; I delight to perform all thy promises, to fulfil all the prophecies." This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.

4. From the errand and design upon which Christ came; and that was, to do the will of God, not only as a Prophet to reveal the will of God, not only as a

King to give forth divine laws, but as a Priest to satisfy the demands of justice, and to fulfil all righ teousness. Christ came to do the will of God in two instances. (1.) In taking away the first priesthood, which God had no pleasure in ; not only taking away the curse of the covenant of works, and cancelling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances, and nailing it to his cross. (2.) In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace ; this is the great design upon which the heart of God was set from all eternity. The will of God centres and terminates in it; and it is not more agreeal^le to the will of God than it is advantageous to the souls of men ; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, v. 10. Observe, [1.] What is the fountain of all that Christ has done for his people—the sovereign will and grace of God. [2.] How we come to ])artakc of what Christ has done for us—by being sanctified, convei'ted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption ; and this sanctification is owing to the oblation he made of himself to (ind.

5. From the perfect efficacy of the priesthood of Christ; {v. 14.) By one offering he hath for ever fierfected them that ore sanctified ; he has and will perfectly deliver those that are brought over to him, irom all the guilt, power, and punishment of sin, and will put them into the sure possession of pei-fect holiness and felicity. This is what the Levitical priesthood could never do; and if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only High Priest that can bring us to that state.

6. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have ; (r. 12, 13.) This 7iian, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, from henceforth expecting till his enemies be made his footstool. Here observe, (1.) To what honour Christ, as Man and Mediator, is exalted—to the right hand of (iod, the seat of power, interest, and activity : the giving hand ; all the favours that God bestows on his people, are handed to them by Christ : the receiving hand; all the duties that God accepts from men, are presented by Christ: the working hand ; all in the kingdoms of providence and grace, is administered by Christ ; and therefore this is the highest post of honour. (2.) How Christ came to this honour —not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings ; and as he can never be de])rived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. (3.) How he enjoys this honovn*—with the greatest satisfaction and rest; he is for ever sat down there. The Father acquiesces and is satisfied in him ; he is satisfied in his Father's will and presence : this is his rest for ever ; here he will tlwell : for he hath both desired and deserved it. (4.) He has further expectations, which shall not be disappointed ; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou on my right hand, until I make thine enemies thy footstool, Ps. 110. 1. One would think such a Person as Christ could have no enemies, except in hell ; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. Rut Chrii-t's enemies shall be made his footstool; some by conversion, others by confusion ; and which way soever

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it be, Christ will be honoured ; of this Christ is assured, this he is expecting; and his people should rejoice in the expectation of it; for when his enemies are subdued, their enemies, that are so for his sake, shall be subdued also.

7. And lastly. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him ; this relates chiefly to what should be the hapjjy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood ; {v. 15.) ivhereof the Holy Ghost is a IVitness. The passage is cited from Jer. 31. 31. in which covenant God promises, (1.) That God would pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word ; he will put his laws in their hearts, and write them in their minds, V, 16. This will make their duty plain, easy, and pleasant. (2.) Their sins and iniquities he will remember no more, (v. 17.) which will alone shew the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, V. 18. For there shall be no more remembrance of sin against true believers, either to shame them now, or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.

And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel-state.

19. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20. By a new and living way, which he hutli consecrated for us, through the vail, that is to say, his flesh ; 21. And hav-ino a high priest over the house of God; 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 2.3. Let us hold fast the profession o( our faith without wavering; for he is faithful that promised : 24, And let us consider one another to provoke unto love and to good works: 25. Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting ofie anotlier: and so much the moie, as ye sec the day approaciiing. 26. For if we sin wilfully after tliat we have received the knowledge of the truth, there re-mainetli no more sacrilice for sins, 27. But a certain fearful looking for of judgment and fiery indignation, wliicli shall devour the adversaries. 28. He that despised Moses' law, died without mercy, under two or three witnesses : 29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done

despite unto the Spirit of gi'ace? 30. For we know him that hath said. Vengeance helongeth unto me, I will recompense, saith the Lord. And again. The Lord shall judge his people. 31. It is a fearful thing to fall into the hands of the living God. 32. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33. Partly, while ye were made a gazing-stock both by reproaches and afflictions; and partly,while ye became companions of them that were so used. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. 35. Cast not away therefore your confidence, which hath great recompense of reward. 36. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37. For yet a little while, and he that shall come will come, and will not tarry 38. Now the just shall live by faith: but if ani/ mem draw back, my soul shall have no pleasure in him. 39. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

Here the apostle sets forth,

I. The dignities of the gospel-state. It is fit that believers should know the honours and privileges that Christ has procured them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction ; they have a right to the privilege, and a readiness for it; assistance to use and improve it, and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from, him, till they are prepared to enter into his glorious presence in heaven. 2. A High Priest over the house of God, even ■this blessed Jesus, who presides over the church militant, and every member thei'eof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God, without a High Priest, who is the Mediator of reconciliation here, and of fruition hereafter.

n. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice : he has purchased for all who believe in him, free access to God in the ordinances of his grace here, and in the kingdom of his gloiy. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety, and his welcome into the divine presence. Now the apostle having given this general account of the way by which we have access to God, he enters furthei* into the particulars of it, V. 20. As, 1. It is the only way; there is no other left but this ; the first way to the tree of life

hfb:;zvv-s, X.

is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works, and to the antiquated dispensation of the Old Testament; it is via novissima — the last way that will ever be opened to men ; they who will not enter in this way, exclude themselves for ever; it is a way that will alwavs be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works ; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive ; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us thVough the vail, that is, his flesh. The vail in the tabernacle and temple signified the body of Christ j when he died, the vail of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which tliev never had before. Our way to heaven is bv a crucified Saviour ; his death is to us the way of life; to those who believe this, he will be precious.

III. The apostle proceeds to shew the Hebrews the duties which they were obliged to upon the account of these privileges conferred upon them in such an extraordinary way, v. 22, 23, &c.

1. They must draw near to God, and that in a right manner. They must draw near to God ; since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ, still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant; they must draw near in all holy conversation, like Enoch walking with God; they must draw near in humble adorations, worshipping at his footstool; they must draw near in holy dependence, and in a strict observation of the divine conduct toward them ; they must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it, that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the Searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel-perfection, though not our justifying righteousness. (2.) In full assurance of faith ; with

! a faith grown up to a full persuasion that when we come to God hv Christ, we shall have audience and acceptance. We should lay aside all sinful distrust ; without faith we cannot please God; and the stronger our faith is, the more glory we give to God. And,"(3.) Having our hearts sprinkled frT)m an evil conscience by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, and from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consriences of men are subject to by reason of sin. (4.) 0\u'bodies washed with pure water, with the water of baptism, bv which we are recorded among the disciples of Christ, members of his mvstical bo-dv, or with the sanctifying virtue of the Holy Spirit reforming and rcgtilating our outward conversation as well as our inward frame ; cleansing from the fil-thiness of the flesh as well as of the Spirit. The priests under the law were to wash, before they went into the presence of the I.ord to offer before him. There must be a due preparation for making our approaches to (iod.

2. The apostle exhorts believers to hold fast the profession of their faith, i'. 23. Here observe, (1.) The clvity itself—to hold fast the profession of our faith, tb embrace all the truths and ways of the gospel ; to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual

enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast cur religion as our best treasure. (2.) The manner how we must do this—without wa\ering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between (iod and our souls, we must be steadfast and immovable. They who begin to waver in matters of Christian faith and practice, are in danger of falling away. (3.) The motive or reason enforcing this duty— he is faithful, that hath promised. God has made great and j)recious promises to believers, and he is a faithful God, true to his word; there is no falseness or fickleness witli him, and there should be none with us ; his faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to make him, and we must plead with him the promise of grace sufficient.

IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, i<. 24, 25, &c. He mentions several ; as,

1. That we should consider one another, to pro* vo/ce to love and to good nvorks. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, not provoke one another to anger, but to promote love and good works, calling u])on themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works.

2. JN'ot to forsake the assembling of ourselves to gether, v. 25. It is the will of Christ, that his dis ciples should assemble themselves together, some times more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel-worship. There were in the apostles' times, and should be in every age. Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself The communion of saints is a great help and privilege, and a good means of steadiness and perseverance ; hereby their hearts and hands are mutually strengthened.

3. To exhort one another, to exhort ourselves and each other; to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-Christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godlv jcalousv. This, managed with a true gospel-spirit, would be the best and most cordial friendship.

4. That we should obsene the approaching of times of trial, and be thereby quickened to greater diligence ; so tnuch the more, as ye see the day a/i-firoaching. Christians ought to observe the signs of the times, s\ich as God has foretold. There was a day ap])roaching, a terrilile day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting toi^cther and exhorting one another, that thev might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should

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observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty. V. After having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty con-Mderations, v. 26, 27, &c.

1. From the description he gives of the sin of ?postasy. It is simiing' ivilfully after we have re-leived the knoiuledge of the truth; sinning wilfully against that truth we have had convincing evidence of This text has been the occasion of great distress to some gracious souls ; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin : but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this, after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression : the apostle seems to refer to the law concerning presumptuous sinners. Numb. 15. 30, 31. They were to be cut off.

2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins; no other Christ to come to save such ; they sin against the last resort and remedy. There were some sins under the law, for which no sacrifices were provided; but yet if they who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction ; tor Christ would come, and make atonement. But now those under the gospel, who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains only for them a certain fearful looking for of judgment, V. 27. Some think this refers to the dreadful destruction of the Jewish church and state ; but certainly it refers also to the utter desti-uction that waits for all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, that will devour the adversaries; they will be consigned over to the devouring fire, and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.

3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his thrcatenings, and his power. These, when convicted by two or three witnesses, were put to death ; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authoritv of the laws, by punishing presumptuous offenders : but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law ; and hence the apostle infers the heavy d(X)m that will fall upon those that apostatize from Christ. Here he refers himself to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo ; and they may judge of the greatness of the punishment by the greatness of the sin.

(1.) They have trodden underfoot the Son of God. To trample upon an ordinary person, shews intolerable insolence ; to treat a person of honour in that vile manner, is insufferable ; but to deal thus ■with the Son of God, who himself is God, must be the highest provocation j to trample upon his person.

denying him to be the Messiah ; to trample upon his authority, and undermine his kingdom ; to trample upon his members as the off-scouring of all things, and not fit to live in the world, what punishment can be too great for such men .''

(2.) They have counted the blood of the covenant, Hvhere^vith he ivas sanctified, an unholy thing. The blood of Christ, with which the covenant was purchased and sealed, and wherewitli Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of, and yet fall away : they may be distinguished by common gifts and gi'aces ; by an outward profession ; by a form of godliness ; a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem, may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value.

(3.) They have done des/iite unto the Sfiirit oj grace; the Spirit that is graciously given to men, and that works grace wherever it is ; the Spirit of grace, that should be regarded and attended to with the greatest care ; this Spirit they have grieved, resisted, quenched, yea done despite to him ; which is the highest act of wickedness, and makes the case of the sinner desperate ; refusing to have the gospel-salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than they had, who died without mercy ? But what punishment can be sorer than to die without mercy? I answer. To die by mercy, bv the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy, call for vengeance !

4. From the description we have in the scripture of the nature of God's vindictive justice, v. 30. We know that he has said. Vengeance is mine. This is taken out of Ps. 94. 1. vengeance belongs unto me ; the terrors of the Lord are known botli by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God ; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be ! The other quotation is from Dent. 32. 36. The Lord will judge his fieofile ; he will search and try his visible church, and will discover and detect those who say they are Jews, but are of the synagogue of Satan ; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest seventy. Now those who know him who hath said, Vengeance belongeth to 7>ie, I will recom-/icnse, must needs conclude, as the apostle does, (t'. 31.) // isa fearful thing to fall into the hands of the living Cod; they who know the joy that results from the favour of God, can therein' judge of the power and dread of his vindictive wrath.

Observe here, what will be the eternal misery of impenitent sinners and apostates; they shall fall into the hands of the living God ; their punishment shall come from God's own hand; he takes them into the hand of his justice ; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but when he does it by his own hand, it is infinite miser\'. This they shall have at God's hand ; they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their

HEBREWS, X.

woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lises for ever, and will jjunish for ever.

5. He presses them to perseverance, by putting them in mind of their former sufferings for Christ; (r. 32.) But call to mind the former days, inivliich, after ye were illuminated, ye endured a great Jight of afflictions. In the early days of the gospel, there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share ot it: he would have them to remember,

(1.) When they had suffered; informer days, after they ivere illuminated ; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, a natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world ; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. They who will live godly in Christ Jesus, must suffer persecution.

(2.) IVhat they suffered; they endured a great fight of affliction, many and various afflictions united together against them,.and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons they were made gazing-stocks, spectacles to the world, angels, and men, 1 Cor. 4. 9. In their names and reputation, {y. 33.) liy many reproaches. Christians ought to value their reputation ; and they do so especially because the reputation of religion is concerned. This makes reproach a great affliction ; they were afHirted in their estates, bv the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their • brethren;/;«?•//;/, ivhile ye became comjiay^ions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffer-mg our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, animated by one spirit, embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. And the a])ostle takes

f)articular notice how they had symixithized with lim ; {v. 34.) Ye had com/iassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shewed for us under our afPiictions.

(3.) Hovj they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but jovfuUv received it from God as a favour and honoui- conferred upon them, that they should be thought worthy to suffer reproach for the name of Christ, (iod can strengthen his svifFering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col. 1, 11.

(4.) What it was, that enaliled tlicm thus to bear up under their sufferings. They knew in themselves tliat they had in heaven a better and a more enduring substance. 0!)serve, [1.] The happiness of the saints m heaven is substance, something of real weight and worth. All things lierc are but sliadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time, and run ])arallel witli eternity ; thev can never spend it; their enemies can never take it from them, as they did thrir earthly goods.

{"4.] This will make a rich amends for all they can bse and suffer here. In heaven they hall have a

better life, a better estate, better libei'ty, better so cietv, better hearts, better work, every thing better. [5. j Christians should know this in themselves, they should get the assurance of it in themselves, (the Spirit of God witnessing with their spirits;) for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.

6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians; (t. 35.) Cast not away therefore your confidence, which hath great recomfiense of reward. Where, (1.) He exhorts them not to cast away their confidence, that is their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this, bv assuring them that the reward of their holy confidence would be very great; it carries a present reward in it, in holy peace and joy, and much of God's presence and his power visiting upon them ; and it shall have a great recompense of reward hereaftei". (3.) He shews them how necessary a grace the grace of patience is in our present state ; {v. 36.) Ye have need of patience, that after ye have done the will of God, ye ?night receive the promise ; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise; they must first do the will of God before they receive the promise; and aftei they have done the will of God, they have need ot patience to wait for the time when the promise shall be fulfilled ; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants, when we can be no longer his working servants; they who have had and exercised much patience already, must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them; (v. 57. ) For-yet a little while, and he that shall come will come, and will 7iot tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church, (all his mystical body,) and give them an ample and glorious reward in the most pul)lic manner. Tliere is an appointed time for both, and beyond that time he will not tarry, Hab. 2. 3. The Christian's present conflict may be sharp, but it will be soon over.

7. And lastly. He presses them to perseverance, by telling them that this is their distinguishing character, and will be their hajipiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it; (v. 38, 39.) Aow the Just shall live by faith, &:c. (1.) It is the honourable character of just men, that in times of th.e greatest afflictions, they can live I)y faith ; thev can live upc)n the assured persuasion they have of the ti-uth of Ciod's promises. Faith puts life and vigour into them ; they can trust God, and live u])on him, and wait his time; and as their faith maintains their spiritual' life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure ; and it is a cause of God's severe disjileasure and anger. Ciod ne\ er was ])leased with the formal profession and external duties and services of such as do not persevere ; he saw the hypocrisy of their hearts then ; and he is greatly provoked when their formality in religion ends in an open apostasy from religion ; he beholds them with great displeasure ; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the

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|ust, and fall under the brand and misery of the wicked; {v. 39.) But ive are not, &c. as it he had said, '' I hope we are not of them who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at iuiy time left to ourselves, to draw back to perdition ; but that God will still keep us by his mighty power through faith unto salvation." Observe, [1.] Professors may go a great way, and after all draw back; and that drawing back from God is drawing on to perdition: the further we depart from God, the nearer we approach to ruin. [2. ] Those who have been kept faithful in great trials for the time past, have reason to hope that the same grace shall be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls are safe for ever.

CHAP. XL

The apostle having, in the close of the foregoing chapter, recommended the grace of faitli and a life of faith as the best preservatii'e against apostasy; he now enlarges upon the nature and fruits ofthis excellent grace. I. The nature of it, and the honour it reflects upon all wlio live in the exercise of it, V. 1.. 3. II. Tlie great examples we have in the Old Testament of those who lived by faith, and did and suffered extraordinary things by tlie strengtli ofthis grace, v. 4.. 38. And, III. The advantages tliat we have in the gospel for the exercise of this grace above what they had who lived in the times of the Old Testament, v. 39, 40.

'OW faith is the substance of things iioped for, the evidence of things not seen. 2. For by it the elders obtained a good report. 3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

Here we have, 1. A definition or description of the grace of faith in two parts. (1.) It is the substance oft/lings ho/iedfor. Faith and hope go together; and the same things that are the object of our hope, are the object of our faith. It is a firm persuasion and expectation, that God will perform all that he has promised to us in Christ; and this persuasion is so strong, thtit it gives the soul a kind or possession and present fruition of those things; gives them a subsistence in the soul, by the first-fruits and foretastes of them : so that believers in the exercise of faith arc Jilk'd Kuith joy uns/icakable and full of glonj. Christ dwells in the soul b)- faith, and the soul is filled with the fulness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. (2.) It is the evidence ofthitigs not seen. Faith demonstrates to the eye of the mind the reality of those thipgs that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and everv part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed, as holy, just, and good ; it helps the soul to make a])pli-cation of all to itself with suitable affections and endeavours ; and so it is designed to serve the l^eliever instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy, which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.

2. An account of the honour it reflects upon all those who have lived in the exercise of it; (i'. 2.) By it the elders obtained a good refiort; the ancient believers, who lived in the first ages of the world. Observe, (1.) True faith is an old grace, and has the best plea to antiquity : it is not a new invention, a modern fancy ; it is a grace that has been planted in Vol. VI.—5 A

the soul of man ever since the covenant of grace was published in the world; and it has been practised from the beginning of the revelation; the eldest and best nien that ever were in the world, were believers. (2.) Their faith was their honour; it reflected honour upon them ; they were an honour to their faith, and their faith was an honour to them ; it put them upon doing the thi?igs that were of good refiort, and Ciod has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith .vill bear to be reported, deserve to be reported, and will, when reported, redound to the honour rf true believers.

3. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, and that is, the creation of the worlds by the word of God, not out of pre-exist-ent matter, but out of nothing, v. 3. The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation ot the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the undeistanding, but a friend and a help to it. Now what does faith give us to understand concerning the worlds, that is, the upper, middle, and lower regions of the universe.' (1.) rhat these worlds were not eternal, nor did they produce themselves, butthev were made by another. (2.) That the Maker oi the'worlds is God; he is the maker of all things; and whoe\'er is so, must be God. (3.) That he made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator. (4.) That God made the world by his word, that is, by his essential wisdom and eternal Son, and by his active will, saying. Let it be done, and it was done, Ps. 33. 9. (5.) That the world was thus f}'a7ned out of nothing, out of no pre-existent matter, contraiy to the received maxim, that "out of nothing nothing can be made;" which, though true of created power, can have no place with God, who can call things that are not, as if they were, and command them mto being. These things we understand by faith. The Bible gives us the truest and most exact account of the origin of all things, and we are to believe it, and not to wrest or run down the scripture-account of the creation, because it does not suit with some fantastic hypotheses of our own, which has been in some learned but conceited men the first remarkable step towards infidelity, and has led them into many more.

4. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. 5. By faith'Enoch was translated, that he shoufd not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. 6. But without faith it is impossible to please //////: for he that cometh to God, must believe that he is, and that he is a rewardei of them that diligently seek him. 7. By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became

HEBREWS, XT.

and making them the best. Secondly, God must come to us before we come to him. Thirdly, In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul. Fourthly, This calls us not onlj^ to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him. Fifthly, We need to be called, not only to set out well, but to go on well. Sixthly, He will not have his people take up that rest any where short of the heavenly Canaan.

[2.] The promise of God; God promised Abraham that the place he was called to he should afterward receive for an inheritance; after a while he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here. First, God calls his people to an inheritance: by his effectual call he makes them.children, and so heirs. Secondly, This inheritance is not immediately possessed by them, they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment. Thirdly, The faith of parents often procures blessings for their posterity.

(2.) The exercise of Abraham's faith ; he yielded an implicit regard to the call of God. [1.] He went out, not knowing whither he went. He put himself into the hand ofGod, to send him whithersoever he pleased; he subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only ; all that are effectually called, resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so ; though they know not always their way, yet they know their guide, and that satisfies them. [2. ] Ife sojourned in the land of/iro-mise, as in a strange country. This was an exercise of his faith. Observe, First, How Canaan is called the land of promise, hecnuse yet only promised, not possessed. Secondly, How Abraham iived in Canaan, not as an heir and proprietor, but as a sojourner only; he did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger ; to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan. Thirdly, He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him, in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise ; for the promise was renewed to Isaac, (Gen. 26. 3.) and to Jacob, Gen. 28. 13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord oiu' God shall call. And it is pleasant to see parents and children sojourning together in this world, as heirs of the heavenly inheritance.

(3.) The sufifiorts oi Abraham's faith; (v. 10.) He looked for a city that hath foundations, whose Builder and Maker is God. Observe here, [1.] The description given of heaven : it is a city, a regular society, well established, well defended, and well supplied : it is a city that hath foundations, even the immutable purposes and almighty power of God; the infinite merits and mediation of the Lord Jesus Christ; the promises of an everlasting covenant; its own purity, and the perfection of its inhal)itants: and it is a city, whose Builder and ATaker is God. He contrived the model; he accordingly made it, and he has laid open a new and living wav into it, and prepared it for his people; he puts them into

possession of it, prefers them in it, and is himstlf the Substance and Felicity of it. [2. ] Observe the due regard that Abraham had to this heavenlv city: v he looked for it; he believed there was such a state;. he waited for it, and in the mean time he conversed in it by faith; he had raised and rejoicing hopes, that in God's time and way, he should be brought safely to it. [3.] The influence this had upon his present conversation ; it was a support to him under all the trials of his sojourning state ; helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end.

5. In the midst of the story of Abraham, we have inserted an account of the faith of Sarah. Here observe,

(1.) The difficulties of Sarah's faith, which were very great. As, [1.] The prevalency of unbelief for a time ; she laughed at the promise, as impossible to be made good. [2.] She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of her's would make it more difficult for her to act by faith afterward. [3.] The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age.

(2.) The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded. She judged him faithful,.who had firo-mised, v. 11. She received the promise as the promise of God ; and being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason ; for the faithfulness of God will not suffer him to deceive his people.

(3.) The fruits and rewards oi her faith. [1.] She received strength to conceive seed. The strength of nature, as well as grace, is from God ; he can make the barren soul fruitful, as well as the barren womb. [2.] She was delivered of a child, a man-child, a child of the promise, the comfort of his parents' advanced years, and the hope of future ages. [3.] From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky; {v. 12.) a great, powerful, and renoAvned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God ; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore.

6. The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, v. 13. Where observe,

(1.) The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised ; they had not yet been put into possession of Canaan ; they had not vet seen their numerous issue; they had not seen Christ in the flesh. Observe, [1. ] Many that are interested in the promises, do not presently receive the things promised. [2.] That one imperfection of the present state of the saints on earth, is, that their happiness lies more in promise and reversion than in actual enjoyment and possession. Tlic gospel-state is nmch nearer to perfection than the pati-iarchal, because more of the promises are now fulfilleri. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment.

(2.) The actings of their faith during this imperfect state of things; thoui^h they had not received the promises, yet, [1.] They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw

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Christ's day, when it was afar off, and rejoiced, John 8. 56. [2.] They were persuaded of them, that they were true and should be fulfilled : Faith sets to its seal, that God is true, and thereby settles and satisfies the soul. [3.] They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance; can make them present; can love them, and rejoice in them ; and thus antedate the enjoyment of them. [4.] 'They confessed that they were strangers and fulgrims on earth. Observe, First, Their condition, strangers and fdlgrims. They are strangers as saints, whose home is heaven ; they are pilgrims as they are travelling toward their home, though often meanly and slowly. Secondly, Their acknowledgment of this their condition ; they were not ashamed to own it; l)oth their lips and their lives confessed their present condition ; they expected little from the world; they cared not to engage much in it; they endeavoured to lay aside every weight; to gird up the loins of their minds ; to mind their wav, to keep company and pace with their fellow-travellers, look-mg for difficulties, and bearing them, and longing to get home. [5. ] Hereby they declared plainly that they sought another country, {y. 14.) heaven, their own country. For their spiritual birth is from thence, there are their best relations, and there is their inlieritance. This country they seek; their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it; to have their temper suited to it; to have their conversation in it, and to come to the enjoyment of it. [6.] They gave full proof of their sincerity in making such a confession. For, First, They were not mindful of that country from whence they came, v. 15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually ( and savingly called out of a sinful state, have no mind \to return into it again; they now know better things. Secondlij, They did not take the opportunity that offered itself for their return ; they might have had such an opportunity; they had time enough to return; they had natural strength to return; they knew the way; those with whom they sojourned would have been willing enough to have parted with them; their old friends would have been glad to receive them ; they had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return, but they steadfastly adhered to God and dutv under all discouragements, and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God ; but we must shew the truth of our faith and profession by a steady adherence to him to the end of our days. Thirdly, Their sincerity appeared not onlv in not returning to their former country, but in desiring a better country, that is, a heavenly. Ob-(serve, 1. The heavenly country is better than anv /|upon earth ; it is better situated, better stored with (I every thing that is good, better secured from everv |[ thing that is evil; the employments, the enjoyments, (Ithe society, and every thing in it, are better than U the best in this world. 2. AH true believers desire { this better country. True faith draws forth sincere h and fervent desires ; and the stronger faith is, the l{ more fervent those desires will be. [7". j They 1) died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises should be fulfilled to them and their's, v. 13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its

sting, and bade a cheerful farewell to this world, and to all the comforts and crosses of it. These were the actings of their faith. Now obser\-e,

(3.) The gracious and great reward of their faith ; (f. 16.) God is not ashamed to be their God, for he hath firefiared for them a city. Note, [1.] God is the God of all true believers; faith gives them an interest in God, and in all his fulness. [2.] He is called their God: he calls himself so; / am the God of Abraham, and the God of Isaac, and the God of Jacob ; he gives them leave to call him so ; and he gives them the spirit of adoption, to enable them to cry Abba, Father. [3.] Notwithstanding their meanness by nature, vileness by sin, and the l)overty of their outward condition, God is not ashamed to he called their God; such is his condescension, such is his love to them ; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them ; but let them act so as to be to him for a name, and for a praise, and for a glory. [4.] As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people ; and if God neither could nor would give his people something better than this world affords, he would be ashamed to be called thdr God. If he takes them into ^uch a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it, and he has prepared that for them in heaven, that will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children, and then take no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them.

7. Now after the apostle has given this Account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the storv of the father of the faithful, or of any of his spiritual seed ; and that was, his offering up of Isaac ; (v. 17.) By faith Abraham, when he was tried, offered vp Isaac; and he that had received the promi.ses, offered up his only begotten son. In this great example observe,

(1.) The trial and escercise oi Abraham's faith ; he was tried indeed. It is said, (Gen. 22. 1.) God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house ; when by a famine he was forced out of Canaan into Egypt; when he was obliged to fight with five kings to rescue Lot; when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it. Gen. 22. 2. There you will find every word was a trial; " Talce now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains which I will tell thee of Take thy son, not one of thv beasts or slaves, thine only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him awav to a distant place, three days' journey, the land of Moriah; do not only leave him there, but

HEBREWS, XL

oflFer him for a burnt-offering." A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial.

[1. ] He was put upon it after he had received the /iromises, that this Isaac should build up his family, that in him his seed should be called, {v. 18.) and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow; a most terrible trial !

[2.] That this Isaac was his only begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. Either the promises of a posterity, and of the Messiah, must be fulfilled by means of this son, or not at all; so that beside his most tender affection to this his son, all his expectations were bound up in him, and if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing; a son for whom he waited so long, received in so extraordinary a manner, upon whom his heart was set, to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever animated a human body.

(2.) The actings of Abraham's faith in so great a trial; he obeyed ; he. offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac, My father, here is the^ wood, here is the Jive ; but where is the lamb for the burnt-offering ? little thinking that he was to be the lamb ; but Abraham knew it, and yet he went on with the great design.

(3.) The supfiorts of his faith ; they must be very great, suitable to the greatness of the trial; He accounted that God was able to raise him from the dead, v. 19. His faith was supported by the sense he had of the, mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; the expectation of that would have spoiled the trial, and consequentlv the triumph, of his faith ; but he knew that God was able to raise him from the dead; and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac liad not a further life. Observe, [1.] God is able to raise the dead, to raise dead bodies, and to raise dead souls. [2.] The belief of this will carry us through the greatest difficulties and trials that we can meet with. [S.] It is our duty to be reasoning down our doubts and ' fears, bv the consideration of the almighty ijower of God.'

(4.) The reward of his faith in this great trial; {■V. 19.) he received his son from the dead in a figure, in a parable. [1.] He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort, is to resign them up to God ; he will then return them, if hot in kind yet in kindness. [2.] He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a re-

surrection. [3.] This was a figure or parable of something further. It was a figure of the sacrifice and resm-rection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old-Testament saints, mentioned by name, and by the particular trials and actings of their faith.

20. By faith Isaac blessed Jacob and Esau concerning things to come. 21. By faith Jacob, when he was a dying, blessed both the sons of Joseph ; and worshipped, leaning upon the top of his staff. 22. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. 23. By faith Moses, when he was born, was hid three months of his parents, because they saw he teas a proper child; and they were not afraid of the king's commandment. 24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. 27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured as seeing him who is invisible. 28. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the first-born should touch them. 29. By faith they passed through the Red sea as by dry land : which the Egyptians assaying to do were drowned. 30. By faith the walls of Jericho fell down, after they were compassed about seven days. 31. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

In this roll of believers we have an account, I. Of the faith of Isaac; something of him we had before interwoven with the story of Abraham. Here we have something of a distinct nature—that by faith he blessed his two sons Jacob and Esau, concerning thhign to come. W'liere observe,

1. The actings of his faith ; He blessed Jacob and Esau concerning things to come. He blessed them ; that is, he resigned them up to God in covenant; he recommended God and religion to them ; he ])rayed for them, and prophesieil concerning tliem, what would be their condition, and the condition of others in times to come; the account we have of this in Gen. 27. Observe, (1.) Both Jacob and Esau were blessed as Isaac's children, at least as to temporal good things. It is a great privilege to be the offspring of good patents, and often the wicked children oif good parents fare the better in this world for their parents' sake; for things present are in the covenant ; they are not the best things, and no man knoweth love or hatred by having or wantmg such thii.gs. (2.) Jacob had the precedenc) and the

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principal blessing, which shews that it is grace and the new birth that exalt persons above their fellows, and qualify them for the best blessings; and that it is owing to the sovereign free grace of God, that in the same family one is taken and another left, one loved and the other hated, since all the race of Adam are by nature hateful to God; that if one has his portion in this world, and the other in the better world, it is God who makes the difference; for £ven the comforts of this life are more and better than any of the children of men deserve.

2. The difficulties Isaac's faith struggled with. (1.) He seemed to have forgotten how God had determined the matter at the birth of these his sons, Gen. 25. 23. This should have been a rule to him all along, but he was rather swayed by natural affection and general custom, which give the double portion of honour, affection, and advantage, to the first-born. (2.) He acted in this matter with some reluctance, when he came to pronounce the blessings; (Gen. 27. 33.) He trembled very exceedingly, and charged Jacob that he had subtly taken away Esau's blessing, v. 33, 35. But for all this, Isaac's faith recovered itself, and he ratified the blessing; / have blessed him, yea, and he shall be blessed. Rebecca and Jacob are not to be justified in the indirect means they used to obtain this blessing, but God will be justified in overruling even the sins of men to serve the purposes of his glory. Now the faith of Isaac thus prevailing over his unbelief, it has pleased the God of Isaac to pass by the weakness of his faith, to commend the sincerity of it, and record him among the elders, nvho through faith have obtained a good report. We now go on to,

II. The faith of Jacob, {v. 21.) who, nvhen he was dying, blessed both the sons of Joseph ; and worshipped, leaning upon the top of his staff. There were a great many instances of the faith of Jacob ; his life was a life of faith, and his faith met with great exercise. But it has pleased God to single two instances out of many of the faith of this patriarch, beside what lias been already mentioned in the account of Abraham. Where observe,

1. The actings of his faith here mentioned, and they are two. (1.) He blessed both the sons of Joseph, Ephraim and Manasseh; he adopted them into the number of his own sons, and so into the congregation of Israel, though they were born in Egypt. It is doubtless a great blessing to be joined to the visible church of God in profession and privilege, but more to be so in spirit and truth. [1.] He made them both heads of different tribes, as if they had been his own immediate sons. [2.] He praved for them, that they might both be blessed of God. [3. ] He prophesied that they should be blessed ; but as Isaac did before, so now Jacob prefers the younger, Ephraim ; and though Joseph had placed them so, that the right hand of his father should be laid on Manasseh, the elder, Jacob wittingly laid it on Ephrairt, and this by divine direction, for he could not see; to shew that the Gentile church, the younger, should have a more abundant blessing than the Jewish church, the elder. (2.) He worshipped, leaning on his staff; that is, he praised God for what he had done for him, and for the prospect he had of approaching blessedness ; and he prayed for those he was leaving behind him, that religion might live in his family when he was gone. He did this, leaning on the top of his staff; not as the papists dream, tliat he worshipped some image of God engraven on the head of his staff; but intimating to us his great natural weakness, that he was not able to support himself so far as to sit up in his bed without a staff; and yet that he would not make this an excuse for neglecting the worshipping of God; he would do it as well as he could with his body, as well as with his spirit,

though he could not do it as well as he would. He shewed thereby his dependence upon God, and testified his condition here as a pilgrim with his staff, and his weariness of the world, and willingness to be at rest.

2. The time and season when Jacob thus acted his faith: when he was dying, he lived by faith, and he died by faith and in faith. Observe, Thougb the grace of taith is of universal use throughout our whole lives, yet it is especially so when we come to die. Faith has its greatest work to do at last, to help the believer to finish well, to die to the Lord, so as to honour him, by patience, hope and joy, so as to leave a witness behind of the truth of God's word, and the excellency of his ways, for the conviction and establishment of all who attend them in their dying moments. . The best way in which parents can finish their course, is, blessing their families and worshipping their God. We are now come to,

III. Thefaithof Joseph, T'. 22. And here also we consider, 1. What he did by his faith ; he made 7nention of the departing of the children of Israel, and gave commandment concerning his bones. The passage is out of Gen. 50. 24, 25. Joseph was eminent for his faith, though he had not enjoyed the helps for it, that the rest of his brethren had ; he was sold into Egypt, he was tried by temptations, by sin, by persecution, for retaining his integrity; he was tried by preferment and jiower in the court of Pharaoh, and yet his faith held out and carried him through to the last. (1.) He made mention by faith of the departing of the children of Israel; the tim.e should come when they should be delivered out of Egypt; and he did this, both that he might caution them against the thoughts of settling in Egypt, which was now a place of plenty and ease to them ; and also that he might keep them from sinking under the calamities and distresses which he foresaw were coming upon them there; and he does it to comfort himself, that though he should not live to see their deliverance, yet he could die in the faith of it. (2.) He gave commandment concerning his bones, that they should preserve them unburied in Egypt, till God should deliver them out of that house of bondage, and that then they should carry his bones along with them into Canaan, and deposit them there. Though believers are chiefly concerned for their souls, yet they cannot wholly neglect their bodies, as being members of Christ ancl parts of themselves, which shall at length be raised up, and be the happy companions ot their glorified souls to all etei-nity. Now Joseph gave this order, not that he thought his being buried in Egypt would either prejudice his so'ul, or prevent the resurrection of his body. Some of the Rabbles fancied that all the Jews who were buried out of Canaan, must be conveyed under ground to Canaan before they could rise again. But he gave this order, to testify, 1. That though he had lived and died in Egypt, yet he did not live and die an Egyptian, but an Israelite. 2. That he preferred a significant burial in Canaan before a magnificent one in Egypt. (3.) That he would go as far with his people as he could, though he could not go as far as he would. (4.) That he believed the resurrection of the body, and the communion that his soul should presently have with departed saints, as his body had with their dead bodies. (5.) To assure them that God would be with them in Egj^pt, and deliver them out of it in his own time and way. Observe liere when it was that the faith of Joseph acted after this manner ; that was, as in the case of Jacob, when dying. God often gives his people living comforts in dying moments ; and when he does, it is their duty, as they can, to communicate them to those about them, for the glory of God, for the honour of religion, and for

HEBREWS, XI.

the good of their brethren and friends. We go on now to,

IV. The faith of the parents of Moses, which is cited from Exod. 2. 3, &c. Where observe,

1. The acting of their faith ; they hid this their son three months. Though the mother of Moses is only mentioned in the history, yet by what is here said, it seems his father not only consented to it, but consulted about it. It is a happy thing where yokefellows draw together in the yoke of taith, as heirs of the grace of God; and when they do this in a religious concern for the good of their children, to prt'serve tliem not only from those who would destroy their lives, but corrupt their minds. Observe, Moses was persecuted betimes, and forced to be concealed; in this he was a type of Christ, who was persecuted almost as soon as he was born, and his parents forced to flee with him into Egypt for his preservation. It is a great mercy to be freed from wicked laws and edicts ; but when we are not, we must use all lawful means for our security. In this faith of Moses's parents there was a mixture of unbelief, but God was pleased to overlook it.

2. The reasons of their thus acting. No doubt, natural affection could not but move them ; but there was something further. They saiv he ivas a proper child, a goodly child, (Exod. 2. 2.) exceeding fair, as in Acts 7. 20. ar«(o? rZ 0«5— venustus Deo — -fair to God; there appeared in him something uncommon ; the beauty of the Lord sat upon him, as a presage that he was born to great things, and that by conversing with God his face should shine, (Exod. 34. 29.) what bright and illustrious actions he should do for the deliverance of Israel, and how his name should shine in the sacred records. Sometimes, not always, the countenance is the index of the mind.

3. The prevalency of their faith over their fear. They were not afraid of the king's commandment, Ex'kI. 1. 22. That was a wicked and a cruel edict, that all the males of the Israelites should be destroyed in their infancy, and so the name of Israel must be destroyed out of the earth. But they did not so fear as presently to give up their child ; they considered that if none of the males were preserved, there would be an end and utter ruin of the church of God and the true religion, and that though in their present state of servitude and oppression, one would praise the dead rather than the living, yet they believed God woidd preserve his people, and the time was coming when it would be worth while for an Israelite to live. Some must hazard their own lives to preserve their children, and they were resolved to do it ; they knew the king's commandment was evil in itself, contrary to the laws of God and nature, and therefore of no authority or obligation. Faitli is a great preservative against the sinful slavish fear of men, as it sets God before the soul, and shews the vanity of the creature, and its subordination to the will and power of God. The apostle next proceeds to,

V. The faith of Moses himself, v. 24, 25, &;c. Where observe,

1. An instance of his faith in conquering the world.

(1.) He refused to be called the son of Pharaoh's daughter, whose foundling he was, and her fondling too ; she had adopted him for her son, and he refused it. Observe, [1.] How great a temptation Moses was under ; Pharaoh's daughter is said to have been his only child, and was herself childless ; and having found Moses, and saved him as she did, they resolved to take him and bring him up as her son ; and so he stood fair to be in time king of Egypt, and he might thereby have been serviceable to Israel. He owed his life to this princess; and to refuse such kindness from her, would look not only like mgratitude to her, but a neglect of Providence,

that seemed to intend his advancement and his brethren's advantage. [2. ] How glorious was the triumph of his faith in so great a trial! He refused to be called the son of Phai-aoh's daughter, lest he should undervalue the truer honour of being a son of Abraham, the father of the faithful ; he refused to be called the son of Pharaoh's daughter, lest it should look like renouncing his religion as well as his relation to Israel; and no doubt bothJhese he must have done if he had accepted this hbiiour; he therefore nobly refuses it.

(2.) He chose rather to suffer affliction nvith the people of God, than to enjoy the pleasures of sin for a season, v. 25. He was willing to take his lot with the people of God here, though it was a suffering lot, that he might have his portion with them hereafter, rather than to enjoy all the sensual sinful pleasures of Pharaoh's court, which would be but tor a season, and then punished with everlasting miser}'. Herein he acted rationally as well as religiously, and conquered the temptation to worldly pleasure, as he had done before to worldly preferment. Here observe, (1.) The pleasures of sin are, and will be, but short; they must end in speedy repentance or in speedy ruin. (2.) The pleasures of this world, and especially those of a court, are too often the pleasures of sin ; and they are always so when we cannot enjoy them Avithout deserting God and his people; a true believer will despise them when they are offered upon such terms. (3.) Suffering is to be chosen rather than sin ; there being more evil in the least sin than there can be in the greatest suffering. (4.) It greatly alleviates the evlfof suffering, when we suffer with the people of God, embarked in the same interest, and animated by the same Spirit.

(3.) He esteemed the reproaches of Christ greater riches than the treasures of Egypt, -v. 26. See how Moses weighed matters ; in one scale he put the worst of religion— the reproaches of Christ ; in the other scale the best of the world— the treasures of Egypt; and in his judgment directed by faith, the worst of religion weighed down the best of the world: the reproaches of the church of God are the reproaches of Christ, who is, and has ever been, the Head of the church. Now here Moses conquered the riches of the world, as before he had conquered its honours and pleasures. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches, and while he thus interests himself in their re proaches, they become riches, and greater riches, than the treasures of the richest empire in the world; for Christ will reward them with a croivn of glory that fades not away. Faith discerns thisjjihd de termines and acts accordingly.

2. The circumstance of time is taken notice of, when Moses by his faith gained this victory over the world, in all its honours, pleasures and treasures , when he ivas come to ijears, v. 24. not only to years of discretion, but of experience, to the age of torty years ; when he was great, or come to maturity. Some would take this as an extenuation of his victory, that he gained it so late, that he did not make this choice sooner ; but it is rather an enhancement of the honour of his self-denial and victory over the world, that he made this choice when he was grown ripe for judgment and enjoyment, able to know what he did, and why he did it. It was not the act of a child, that prefers counters to gold, but it proceeded from mature deliberation. It'is an excellent thing for persons to be seriously religious, when in the midst of worldly business and enjoyments ; to despise the world, when they are most capable of relishing and enjoying it.

3. What it was, that supported and strengthened the faith of Moses to that degree, as to enable him

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to gain such a victoiy of the world; heJisuL rc&ficct tG^jhe-^^co'tnftense e/' reward, that is, say some, the •leliverance out of Egypt; but doubtless it means much more—the glorious reward of faith and fidelity in the other world. Observe here, (1.) Heaven is a great reward, surpassing not only all our de-servings, but all our conceptions. It is a reward suitable to the price paid for it—the blood of Christ; suitable to the perfections of God, and fully answering to all his promises. It is a recompense of re-•ward, because given by a righteous Judge for the righteousness of Christ to righteous persons, according to the righteous rule of the covenant of grace. (2.) Believers may and ought to have respect to this recompense of revjard ; they should acquaint themselves with it, approve of it, and live in the daily and delightful expectation of it. Thus it will prove a land-mark to direct their course ; a load-stone to draw their hearts; a sword to conquer their enemies ; a spur to quicken them to duty; and a cordial to refresh them under all the difficulties of doing and suffering work.

4. We have another instance of the faith of Moses, and that was in forsaking Egypt; x>. 27. By faith lie forsook ^gypt, not fearing- the -wrath of the king-. Twice Moses forsook Egypt ; (1.) As a supposed criminal, when the king's wrath was incensed against him for killing the Egyptian ; where it is said, he feared ; (Exod. 2. 14, 15.) not with a fear of despondency, but of discretion to save his life. (2.) Asa commander and ruler in Jeshurun, after God had employed him to humble Pharaoh, and make him willing to let Israel go. Observe here,

[1.] Theproduct of his faith ; He forsook £.gypt, and all its power and pleasures, and undertook the conduct of Israel out of it.

[2.] The prevalency of his faith. It raised him above the fear of the king's wrath, though he knew that it was great, and levelled at him in particular; that it marched at the head of a numerous host to

fursue him ; he was not disma}'ed, and he said to srael, Fear not, Exod. 14. 13. Those who forsake Egypt, must expect the wrath of men ; but thev need not fear it, for they are under the conduct of that God who is able to make the wrath of man to praise him, and restrain the remainder of it.

[3. ] The principle upon which his faith acted in these his motions ; He endured, as seeing him that nvas invisible; he bore up with invincible courage under all danger, and endured all the fatigue of his employment, which was very great; and this by seeing the invisible God. Observe, First, The God with whom we have to do, is an invisible God ; he is so to our senses, to the eye of the body; and this shews the folly of those who pretend to make images of God ; whom no man hath seen, or can see. Secondly, By faith we may see this invisible God ; we may be fully assured of his existence, of his providence, and of his gracious and powerful presence with us. Thirdly, Such a sight of God will enable believers to endure to the end, whatever they may meet with in the way.

5. We have yet another instance of the faith of Moses, in keeping the passover and sprinkling of blood, V. 28. The account of this we have in Exod. 12. 13—23. Though all Israel kept this passover, yet it was by Moses that God delivered the institution of it; and though it was a great mystery, Moses by faith both delivered it to the people, and kept it that night in the house where he lodged. The passover was one of the most solemn institutions of the Old Testament, and a very significant type of Christ. The occasion of its first observation was extraordinary': it was in the same night that God slew the first-bom of the Egyptians ; but though the Israelites lived among them, the destroying angel

Vol. VI.—5 B

passed over their houses, and spared them and their's.

Now, to entitle them to this distinguishing favour, and to mark them out for it, a lamb must be slain ; the blocd of it must be spnnkled with a bunch of hyssop upon the lintel of the door, and on the two side-posts; the flesh of the lamb must be roasted with fire ; and it must be all of it eaten that very night with bitter herbs, in a trarelling posture, their loins girt, their shues on their feet, and their staff in their hand. This was accordingly done, and the destroying angel passed over theni, and slew the first-born of the Egyptians. This opened a wav for the return of Abraham's posterity into the land of promise.

The accommodation of this type is not difficult. (1.) Chiisl is that Lamb, he is our Passover, he was sacrificed for us. (2.) His blood must be sprinkled; it must be applied to those who have the saving benefit of it. (3.) It is applied effectually only to the Israelites, the chosen people of God. (4.) It is not owing to our inherent righteousness or best performances, that we are saved from the wrath of God, but to the blood of Christ and his imputed righteousness. If any of the families of Israel had neglected the sprinkling of this blood upon theii doors, though they should have spent all the night in prayer, the destroying Angel would ha\e broken in upon them, and slain their first-born. (5.) Wherever this blood is applied, the soul receives a whole Christ by faith, and lives upon him. (6.) This true faith makes sin bitter to the soul, even while it receives the pardon and atonement. (7.) All our spiritual privileges on earth should quicken us to set out early, and get forward, in our wav to heaven. (8.) Those who have been marked out, must ever remember and acknowledge free and distinguishing grace.

VI. The next instance of faith is that of the Israelites passing through the Red Sea under the conduct of Moses their leader, v. 29. The story we have in Exodus, ch. 14. Where observe,

1. The preservation and safe passage of the Israelites through the Red Sea, when there was no other way to escape from Pharaoh and his host, who were closely pursuing them. Here we may observe, (1.) Israel's danger was very great; an enraged enemy with chariots and horsemen behind them ; steep rocks and mountains on each hand, and the Red Sea before them. (2.) Their deliverance was verv glorious. By faith they passed thi'ougli the Red Sea as bv dry land ; the grace of faith will help us through all the dangers we meet with in our way to heaven.

2. The destruction of the Egyptians. They, presumptuously attempting to follow Israel through the Red Sea, being thus blinded and hardened to their ruin, were all drowned. Their rashness was great, and their ruin was grievous. When God judges, he will overcome ; and it is plain that the destruction of sinners is of themselves.

VII. The next instance of faith is that of the Israelites, under Joshua their leader, before the walls of Jericho. The story we have Josh. 6. 5. where observe, 1. The means prescribed of God to bring down the walls of Jericho, and that was, that they should compass the walls about once a day for seven days together, and seven times the last day, and that the priests should carry the ark when they compassed the walls about, and should blow with trumpets made of rams' horns, and sound a longer blast than before, and then all the people should shout, and the walls of Jericho should fall before them. Here was a great trial of their faith ; the method prescribed seems verv improbable to answer such an end, and would doubtless expose them to the daily contempt of their enemies ; the ark of God woul3 seem to be in danger. But this was the way God

HEBREWS, XI.

commanded them to take, and he loves to do great things by small and contemptible means, that his own arm may be made bare. 2. The powerful success of the prescribed means ; the walls of Jericho fell before them. This was a frontier-town in the land of Canaan, the first that stood out against the Israelites. God was pleased in this extraordinary manner to slight and dismantle it, in order to magnify himself, to terrify the Canaanites, to strengthen the faith of the Israelites, and to exclude all boasting. God can, and will, in his own time and way, cause all the powerful opposition that is made to his interest and glory, to fall down, and the grace of faith is mighty through God for the pulling down of strong-holds ; he will make Babylon fall before the faith of his people, and when he has some great thing to do for them, he raises up great and strong faith in them.

VIII. The next instance is the faith of Rahab, v, 31. Among the noble army of believing worthies, bravely marshalled by the apostle, Rahab comes in the rear, to shew that God isno respecter of persons. Here consider, 1. Who this Rahab was: (1.) She was a Canaanite, a strayigerto the commonivealth of Israel, and had but little help for faith, and yet she was a believer : the power of divine grace greatly appears, when it works without the usual means of grace. (2.) She was a harlot, and lived in a way of sin ; she was not only a keeper of a public house, but a common woman of the town, and yet she beheved that the greatness of sin, if truly repented of, shall be no bar to the pardoning mercy of God. Christ has saved the chief of sinners ; where sin has abounded, grace has superabounded. 2. What she did by her faith; she received the spies in peace, the me7i that Joshua had sent to sfiy out Jericho, Josh. 2. 6, 7. She not only bade them welcome, but she concealed them from their enemies who sought to cut them off, and she made a noble confession of her faith, v. 9—11. She engaged them to covenant with her to shew favour to her and her's, when God should shew kindness to them, and that they would give her a sign, which they did, a line of scarlet, which she was to hang forth out of the window ; she sent them away with prudent and friendly advice. Learn here, (1.) True faitli will shew itself in good works, especially toward the people of God. (2.) Faith will venture all hazards in the cause of God and his people ; a true believer will sooner expose his own person than God's interest and people. (3.) A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare. 3. Observe what Rahab gained by her faith ; she escaped perishing with those that believed not. Observe, (1.) The generality of her neighbours, friends, and fellow-citizens, perished ; it was an utter destruction that befell that city ; man and beast were cut off. (2.) The cause of the people of Jericho's destruction—unbelief ; they believed not that Israel's God was the true God, and that Israel was the peculiar people of God, though they had evidence sufficient of it. (3.) The signal preservation of Rahab. Joshua gave a strict charge that she should be spared, and none but she and her's; and she taking care that the sign, the scarlet-thread, should be hung out, her family were nuirked cut for mercy, and perished not. Singular faith, wlicn the generality are not only unbelievers, l)ut against believers, will be rewarded with singular favours in times of common calamity.

32. And what shall I more say ? For the time would fail me to tell of Gideon, and q/Barak, and q/" Samson, and ofJeph-thah ; q/" David also, and Samuel, and of the prophets: 33. Who through faith sub-

dued kingdoms, wrought righteousness, ob-tauied promises, stopped the mouths of lions, 34. Quenched the violence of tire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection. 36 And others had trial of crz^e/mockings and scourgings, yea, moreover of bonds and im prisonment. 37. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goal-skins, being destitute, afflicted, tormented; 38. (Of whom the world was not worthy:) they wandered in deserts, and m mountains, and m dens and caves of the earth. 39. And these all, having obtained a good report through faith, received not the promise: 40. Gotl having provided some better thing for us, that they without us should not be made perfect.

I. The apostle having given us a classis of many eminent believers, whose names are mentioned, and the particular trials and actings of their faith recorded ; he now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons b}' name, but left to be applied by those who are well acquainted with the sacred story ; and, like a divine orator, he prefaces this part of the naira-tive with an elegant expostulation ; What shall 1 say more? Time would fail me ; as if he had said, *' It is in vain to attempt to exhaust this subject ; should I not restrain my pen, it would scon run beyond the bounds of an epistle ; and therefore I shall but just mention a few more, and leave ycu to enlarge upon them." Observe, 1. After all our researches into the scriptures, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel-times, when the rule of faith is more clear and ])erfect, the number of believers should be so small, and their faith so weak.

In this summary account the apostle, 1. Mentions Gideon, whose story we liave in Judges 6. 11, &c. He was an eminent instrument raised up of God to deliver his people from the oppression of the Mi dianites ; he was a person of mean tribe and family, called from a mean employment, (threshing wheat,) and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state : the angel of the Lord delivered him his commission, and assured him of success, confirming it hyjire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army was reduced from thirty-two thousand to three hundred ; yet by these, with their lamfis and pitchers, God put the whole army of the Midianites to confusion and ruin : and the same faith that gave Gideon

HEBREWS, XL

so much courage and honour, enabled him to act •with great meekness and modesty toward his brethren afterward. It is the excellency of the grace of faith, that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.

2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, (Judges 4.) where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Dehuviih, a./iro/ihetess of t/ie Z,ord ; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host ot Sisera. (3.) His faith taught him to return all the praise and glory to God : this is the nature of faith ; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances.

3. Samson, another instrument that God raised up to deliver Israel from the Philistines : his story we have in Judges, c/i. 13, 14, 15, and 16. and from it we learn, that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. (1.) By faith the servants ot God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.

4. Jephthah, whose story we have, Judg. 11. before Samson ; he was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah, observe, (l.)The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God m all their ways; {ch. 11. 11.) Jtfihthah rehearsed all his ivords before the Lord in Mizfxeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea though they have vowed to their own great grief, hurt, and loss, hs in the case of Jephthah and his daughter.

5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith ; his first appearance on the stage of the world was a great evidence of his faith ; having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour, (though not wit'uout some foul stains of sin,) he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things, and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms, as will ever be of great esteem and use, among the people of God.

6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel, when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith, who begin betimes in the

exercise of it. (2.) They, whose business it is to reveal the mind and will of God to others, had need to be well established in the belief of it themselves. To Samuel he adds, and of the pro/ihets, who were extraordinary ministers of the Old-Testament church, employed of God sometimes to denounce ■judgment, sometimes to promise mercy, always to reprove sin ; sometimes to foretell remarkable events, known only to God ; and chiefly to give notice of the Messiah, his coming, person, and offices ; for in him the prophets as well as the law centre. Now a true and strong faith was very requisite for the right discharge of such an office as this.

II. And now, having done naming particular persons, he proceeds to tell us, what things were done by their faith ; he mentions some things that easily apply themselves to one or other of tlie persons named ; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.

1. 'Qy faith they subdued kingdoms, v. 33. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the wars of the Lord; it makes them just, bold, and wise.

2 They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imfiuted to them for righteousness ; they walked and acted righteously toward God and man. It is a greater honour and happiness to work righteous7iess than to work miracles; faith is an active principle of universal righteousness.

3. They obtained promises both general and special. It IS faith that gives us an interest in the/?ro-?nises ; it is hy faith that we have the comfcrt ot the promises; and it is hy faith that we are prepared to wait for the promises, and in due time to receive them.

4. They stopped the ?nouths of lions ; so did Samson, Judg. 14. 5, 6. and David, 1 Sam. 17. 34, 35. and Daniel 6. 22. Here learn, (1.) The power of God

! is above the power of the creature. And, (2.) Faith engages the power of God for his people, whenever it shall be for his glory to overcome brute beasts and brutish men.

5. They quenched the violence of the fire, v. 34. So Moses, by the pra\er of faith, quenched the Jire of God's wrath that was kindled against the people of Israel, Numb. 11. 1, 2. So did the three children, or rather mighty champions, Dan. 3. 17, 27. Their faith in God, refusing to worship the golden image, exposed them to thejiery furnace which A'ebuchad-nezzar had prepared for them, and xhc'w faith engaged for them that power and presence of God in the furnace, which quenched the violence of the Jire, so that no^ so much as the sniell ihereoi passed on them. Never was the grace oi faith more severely tried, never more nobly exerted, nor ever more glo-riouslv rewarded, than their's was.

6. They escafied the edge of the sword. Thus David escaped the sword of Goliath and of Saul, and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God, which has hold of the swords of men ; and God has often suffered himself to be prevailed upon by the faith of his people.

7. Out of weakness they were made strong; from national weakness, into which the Jews often fell by their unbelief j upon the revival oi faith, all their

HEBREWS, XL

commanded them to take, and he loves to do great things by small and contemptible means, that his own arm may be made bare. 2. The powerful success of the prescribed means ; the walls of Jericho fell before them. This was a frontier-town in the land of Canaan, the first that stood out against the Israelites. God was pleased in this extraordinary manner to slight and dismantle it, in order to magnify himself, to terrify the Canaanites, to strengthen the faith of the Israelites, and to exclude all boasting. God can, and will, in his own time and way, cause all the powerful opposition that is made to his interest and glory, to fall down, and the grace of faith is mighty through God for the pulling down of strong-holds ; he will make Babylon fall before the faith of his people, and when he has some great thing to do for them, he raises up great and strong faith in them.

VIII. The next instance is the faith ofRahab, v. :il. Among the noble army of believing worthies, bravely marshalled by the apostle, Rahab comes in the rear, to shew that God is no respecter of persons. Here consider, 1. Who this Rahab was: (1.) She was a Canaanite, a stranger to the commonwealth of Israel, and had but little help for faith, and yet she was a believer : the power of divine grace greatly appears, when it works without the usual means of grace. (2.) She was a harlot, and lived in a way of sin; she was not only a keeper of a public house, but a common woman of the town, and yet she believed that tlie greatness of sin, if truly rc^^ented of, shall be no bar to the pardoning mercy of God. Christ has saved the cliief of sinners ; ivhere sin has abounded, grace has superabounded. 2. What she did by her faith; she received the spies in peace, the men that Joshua had sent to sfiy out Jericho, Josh. 2. 6, 7. She not only bade them welcome, but she concealed them from their enemies who sought to cut them off, and she made a noble confession of her faith, X'. 9—11. She engaged them to covenant with her to shew favour to her and her's, when God should shew kindness to them, and that they would give her a sign, which they did, a line of scarlet, which she was to hang forth out of the window ; she sent them away with prudent and friendly advice. Learn here, (1.) True faith will shew itself in good works, especially toward the people of God. (2.) Faith will venture all hazards in the cause of God and his people ; a true believer will sooner expose his own person than God's interest and people. (3.) A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare. 3. Observe what Rahab gained by her faith ; she escaped perishing with those that believed not. Observe, (1.) The generality of her neighbours, friends, and fellow-citizens, perished ; it was an utter destruction that befell that city ; man and beast were cut off. (2.) The cause of the people of Jericho's destruction—unbelief; they believed not that Israel's God was the true God, and that Israel was the peculiar people of God, though they had evidence sufficient of it. (3.) The signal preservation of Rahab. Joshua gave a strict charge that she should be spared, and none but she and her's; and she taking care that the sign, the scarlet-thread, should be hung out, her family were marked out for mercy, and perished not. Singular faith, when the generality are not only un-Delievers, l)ut against believers, will be rewarded with singular favours in times of common calamity.

32. And what shall I more say ? For the lime would fail mc to tell of Gideon, and o/Barak, and q/"Samson, and o/Jeph-thah ; q/" David also, and Samuel, and of the prophets: 33. Who through faith sub-

dued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35. W omen received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection. 36 And others had trial of C7'z/e/mockings and scourgings, yea, moreover of bonds and im prisonment. 37. They \\ere stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented; 38. (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39. And these all, having obtained a good report through faith, received not the promise: 40. Goil having provided some better thing for us, that tliey without us should not be made perfect.

I. The apostle having given us a classis of many eminent believers, whose names are mentioned, and the particular trials and actings of their faith recorded ; he now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons b}- name, but left to be applied by those who are well acquainted with the sacred story ; and, like a divine orator, he prefaces this part of the naiTa-tive with an elegant expostulation; JVhat shall 1 say more? Time would fail me ; as if he had said, "It is in vain to attempt to exhaust this subject ; should I not restrain my pen, it would scon run beyond the bounds of an epistle ; and therefore I shall but just mention a few more, and leave you to enlarge upon them." Observe, 1. After all our researches into the scriptures, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the o!:)jccts thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel-times, when the rule of faith is more clear and ])erfect, the number of believers should be so small, and their faith so weak.

In this summary account the apostle, 1. Mcntit ns Gideon, whose story we have in Judges 6. 11, &c. He was an eminent instrument raised up of God to deliver his people from the oppression of the Mi dianites ; he was a person of mean tribe and family, called from a mean employment, (threshing wheat,) and saluted by an angel of (Jod in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honrvirs, but humbly expostulates with the angel about their low and distressed state : the angel of the Loid delivered him his commission, and assured him of success, confirming it hy fire out of the rock, (iideon is directed to offer sacrifice, and, instructed in his duty, goes foi-th against the Midianites, when his army was reduced from thirty-two thousand to three hundred ; yet bv these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin : and the same faith that gave Gideon

HEBREWS, XL

747

so much courage and honour, enabled him to act •with great meekness and modesty toward his brethren afterward. It is the excellency of the grace of faith, that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.

2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, (Judges 4.) where we read, (1.) 'I'hough he was a soldier, yet he received his commission and instructions from \)ehovA\\, 2./irophetess of the Lord ; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by liis faith over all the host ot Sisera. (3.) His faith taught him to return all the praise and glory to God : this is the nature of faith ; it has recourse luuo God in all dangers and difficulties, and then makes grateful I'eturns to God for all mercies and deliverances.

3. Samson, another instrument that God raised up to deliver Israel from the Philistines : his story we liave in Judges, ch. 13, 14, 15, and 16. and from it we learn, that the grace of faith is the strength of the soul foi' great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. (1.) By faith the servants ot God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.

4. Jephthah, whose story we have, Judg. 11. before Samson ; he was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah, observe, (l.)The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways; (ch. 11. 11.) Jefxhthah rehearsed all his nvords before the Lord in Mizfieh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea though they have vowed to their own great grief, hurt, and loss, hs in the case of Jephthah and his daughter.

5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith; his first appearance on the stage of the world was a great evidence of his faith ; having, when young, slain the lion and the dear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, antl to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour, ^though not without some foul stains of sin,) he died m faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things, and sure ; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms, as will ever be of great esteem and use, among the people of God.

6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel, when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith, who begin betimes in the

exercise of it. (2.) They, whose business it is to reveal the mind and will of God to others, had need to be well established in the belief of it themselves. To Samuel he adds, and of the /iro/ihets, who were extraordinary ministers of the Old-Testament church, employed of God sometimes to denounce ■judgment, sometimes to promise mercy, always to reprove sin ; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices ; for in him the firofihets as well as the law centre. Now a true and strong faith was very requisite for the right discharge of such an office as this.

II. And now, having done naming particular persons, he proceeds to tell us, what things were done by their faith ; he mentions some things that easily apply themselves to one or other of the persons named ; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.

1. ^y faith they subdued kingdoms, v.oo. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opi)osition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the wars of the Lord; it makes them just, bold, and wise.

2 They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness ; they believed God, and it was imputed to them for righteousness ; they walked and acted righteously toward Gcd and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness.

3. They obtained promises both general and special. It \s faith that gives us an interest in the promises ; it is hy faith that we have the comfort of the projnises; and it is hy faith that we are prepared to wait for the firoinises, and in due time to receive them.

4. They stopped the mouths of lions ; so did Samson, Judg. 14. 5, f). and David, 1 Sam. 17. 34, 35. and Daniel 6. 22. Here learn, (1.) The power of God is above the power of the creature. And, (2.) Faith engages the power of God for his people, whenever it shall be for his glory to overcome brute beasts and brutish men.

5. They quenched the violence of the fire, v. 34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Numb. 11. 1, 2. So did the three children, or rather mighty champions, Dan. 3. 17, 27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which J^'ebuchad-nezzar had firepared for them, and their yb/M engaged for them that power and presence of God in the furnace, which quenched the violence of the fire, so that nor so much as the smell thereof passed on fhefn. Never was the grace oi faith more severely tried, never more nobly exerted, nor ever more glo-riouslv rewarded, than their's was.

6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul, and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God, which has hold of the swords of men ; and God has often suffered himself to be prevailed upon by the faith of his people.

7. Out of weakness they were made strong; from national weakness, into which the Jews often fell by their unbelief; upon the revival oifaith, all their

HEBREWS. XII.

interest and affairs revived and flourished : from bodily weakness ; tlius Hezekiah, believing the word of God, recovered out of a mortal distemper ; and he asci'ibed his recovery to the promise and power of God ; (Isa. 38. 15.) What sliaU I say? He hath spoken it, and he hath also done it. — Lord, by these things men live, and in these is the life of my sfiirit. And it is the same grace o{ faith that from spiritual nveakness helps men to recover and renew their strength.

8. They grew -valiant in fight; so did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies ; and thev were not only valiant, but successful. God, as a reward and encouragement of Xh^ir faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion ; (iod made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God, that nothing could stand before them.

9. Women received their dead raised to life again, V. 35. So did the widow of Zarephath, (1 Kings 17. 23.) and the Shunajnite, 2 Kings 4. 36. (1.) In Christ there is neither male nor feinale ; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loath to resign up their interest in their children ; though death has taken them away from them. (4.) God has sometimes yielded so far to the tender affections of sorrowful women, as to restore their dead children to life again. Thus Christ had compassion on the widow of Kain, Luke 7. 12, &c. (5.) This should confirm our faith in the general resurrection.

III. The apostle tells us what these believers endured by faith:

1. They were tortured, not accepting delivera77ce, ■V. 35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion ; they bore the torture, and would not accept of deliverance upon such vile terms; that which animated them thus to suffer, was, the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Mace. ch. 7, &c.

2. They endured trials of cruel mockings and seourgings, and bonds and imprisonment, v. 36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind ; in their persons by scourging, the punishment of slaves ; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have toward the righteous; how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, exce])t in the matters of their God.

3. They were put to death in the most cruel manner; some were stoned, as Zechariah, (2 Chron. 24. 21.) sawn asunder, as Isaiah by Manasseh. They were temfited; some read it, burnt, 2 Mace. 7. 5. They were slain with the sword. All sorts of death were prepared for them ; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it, and endured it.

4. Those who escaped death, were used so ill, that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience ; for they were forced to wander about in sheep-skins and goat-skiiis, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, v. 37, 38. They were stripped of the conveniences of

life, turned out ri house and harbour ; they had not raiment to put on, but were forced to cover themselves with the skins of slain beasts; they wei-e driven out of all human society, and forced to converse with the beasts of the field, to hide themselves i?i dens and caves, and make their complaint to rocks and rivei's, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the. power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of acting such cruelties on fellow-creatui-es, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all!

IV. What they obtained by their faith.

1. A most honourable character and commendation from God, the true Judge and Fountain of honour—that the world was 7iot vjorthy of such men ; the world did not deserve such blessings ; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares, the world is not worthy of them; and though they M'idely differ in their judgment, they agree in this, that it is not fit good men should have their rest in this Avorld ; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufier-ings.

2. They obtained a good report, \y. 39.) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while the}'^ thus abused them, were condenmed by their own consciences, as persecuting those who were more righteous than themselves.

3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for that they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel state ; they had types, but not the antitype ; they had shadows, but had not seen the substance : and yet, under this imperfect dispensation, they discovered this precious faith : this the apostle insists upon, to render their faith more illustrious, and to provoke Christians to a holy jealousy and emulation ; that they should not suffer themselves to be outdone in the exercise oi faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews, God had provided so?ne better things for them, {v. 40.) and therefore they might be assured that he expected at least as good things from them ; and that, since the gos])cl is the end and perfection of the Old Testament, which had no excellency but in its reference tr. Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old Testament saints; for their faith and dispensation were more perfect than the former, and were indeed the perfection and completion of the former ; for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.

CHAP. xn.

The apostle, in this chapter, applies what he lias collected in the chapter foregoing, and makes use of it as a preat motive to patience and perseverance in the Chiistian faith and state, pressing home the argument, 1. From a greater ex-

HEBREWS, Xll.

749

ample than he had yet mentioned, and that is Christ himself, V. I .. 3. II. From the gentle and gracious nature of the afflictions they endured ni their Christian course, v. 4. . 17. III. From the communion and conformity between the slate of the gospel church on earth, and the triumphant church in lieaven, from v. 18, to the end of the • t;hiipter.

1. XITHEREFORE, seeing we also are

T T compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2. Looking unto Jesus the author and finisher of 07ir faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at tiie right hand of the throne of God. 3. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

Here observe what is the great duty which the apostle urges upon the Hebrews, and which he so much desires they would comply with, and that is, to /at/ aside every weight, and the sin that did so easily beset them, and run with patietice the race set before them. The duty consists of two parts, the one preparatory, the other perfective.

I. Preparatory; Lay aside every weig/it, and the si/1, &c. 1. Every weight, that is, all inordinate affection and concern for the body, and the present life and world ; inordinate care for the present life, and fondness for it, is a dead weight upon the soul, tliat pulls it down when it would ascend upward, and pulls it back when it should press forward ; it makes duty and difficulties harder and heavier than they would be. 2. The sin that doth so easily beset us; ^//e s/>2 ?/?«? has the greatest advantage against us, by the circumstances we are in, our constitution, our company. This may mean either the damning sin of unbelief, or rather the darling sin of the Jews, an over-fondness for their own disi^ensation. Let us lay aside all external and internal hinderances.

II. Perfective ; Run with fiatience the race that was set before them. The apostle speaks in the gymnastic style, taken from the Olympic and other exercises, i. Christians have a race to run ; a race of service and a race of sufferings ; a course of active and passive obedience. 2. This race is set before them ; it is marked out unto them, both by the word of God and the examples of the faithful servants of God, that cloud of witnesses with which they are comfinssed about. It is set out by pro])er limits and direction ; the mark they run to, and the prize they run for, are set before them. 3. This race must be run with fiatience and perseverance. There will be need oi fiatience to encounter the difficulties that I'C in our way, of perseverance to resist all temptations to desist, or turn aside. Faith and fiatience are the conquering graces; and therefore must be always cultivated, and kept in lively exercise. 4. Christians have a greater Example to animate and encourage them in their Christian course than any or all who have been mentioned before, and that is the Lord Jesus Christ; (v. 2.) Looking unto Jesus the Author and Finisher of our faith : here observe,

(1.) What our Lord Jesus is to his people ; he is the Author and Finisher q/"their faith ; the Beginning, Perfecter, and Rewarder of it. [1.] He is the Author o/their faith ; not only the Object, but the Author. He is the great Leader and Precedent of our faith, he trusted in God ; he is the Purchaser of

the Spirit of faith ; the Publisher of the rule of faith ; the efficient cause of the grace oifaith ; and, in all respects, the Author of our faith. [2. ] He is the Fitiisher of our faith ; he is the FulfiUer, and the Fulfilling of all scripture promises and prophecies ; he is the Perfecter of the canon of scripture ; he is the Finisher of grace, and of the work of faith with power in the souls of his people ; and he is the Judge and the Rewarder of their faith ; he determines who tliey are, that reach the mark, and from him, and in him, they have the prize.

(2.) What trials Christ met with in his race and course: [1.] He endured the coniradictiori of sin-tiers against himself; {v. 3.) he bore the opposition that they made to him, both in their words and behaviour ; they were continually contradicting him, and crossing in upon his great designs; and though he could easily have both confuted and confounded them, and sometimes gave them a specimen of his power, yet he endured their evil manners with great patience ; their contradictions were levelled against Christ himself, against his person as God-man; against liis authority ; against his preaching ; and yet he endured z\\. [2.] He endured the cross —• all those sufferings that he met with in the world ; for he took up his cross betimes, and was at length nailed to it, and endured a fiainful, ignominious, and accursed death ; in which he was numbered with the transgressors, the vilest malefactors ; yet all this he endured with invincible patience and resolution. [3.] He despised the shame, all the reproaches that were cast upon him, both in his life, and at his death, he despised them all, was infinitely above , them ; he knew his innocency, and his own excel- / lency, and despised the ignorance and malice of his despisers.

(3.) What it was that supported the human soul of Christ under these unparalleled sufferings ; and that was the joy that was set before him. He had something in view under all his sufferings, which was pleasant to him ; he rejoiced to see, that by his sufferings he should make satisfaction to the injured justice of God, and give security to his honour and government; that he should make peace between God and man ; that he should seal .the covenant of grace, and be the Mediator of it; that he should open a way of salvation to the chief of sinners, and that he should effectually save all those whom the Father had given hiin, and himself be the First-born among many brethren. This was the joy that was set before him.

(4.) The reward of his suffering; he is sat down at the -right hand of the throne of God. Christ, as Mediator, is exalted to a station of the highest honour, of the greatest power and influence ; he is at the right hand of the Father ; nothing passes between heaven and earth but by him ; he does all that is done ; he ever lives to make intercessio7i for his people.

(5.) What is our duty with respect to this Jesus; we must, [l.] Look unto him ; that is, we must set him continually before us as our Example, and our great Encouragement; we must look to him for direction, for assistance, and for acceptance, in all our sufferings. ^2.] We must consider him, meditate much upon him, and reason with ourselves from his case to our own. We must analogize, as the word is; compare Christ's sufferings and our's; and we shall find, that as his sufferings far exceeded our's, in the nature and measure of them, so his patience far excels our's, and is a perfect pattern for us to imitate.

(6.) The advantage we shall reap by thus doing ; it will be a means to prevent our weariness and fainting, v. 3. Lest ye be weary and faint in your tninds. Observe, [1.] There is a proneness in the best to grow weary, and to faint under their trials

HEBREWS, Xll.

and afflictions, especially when they prove heavy .ind of long continuance ; this proceeds from the imperfection of grace and the remains of corruption. [2. ] The best way to prevent this, is, to look unto Jesus, and to consider him. Faith and meditation will fetch in fresh supplies of strength, comfort, and courage ; for he has assured them, if they suffer ivith him, they shall also reig'n with him: and this hojje will be their helmet.

4. Ye have not yet resisted unto Ijlood, striving against sin. 5. And ye have forgotten the exhortation which spcaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him : 6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7. If ye endure chastening, God dealeth with you as with sons ; for what son is he whom the father chasteneth not ? 8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9. Furthermore we have had fathers of our flesh, which corrected ns, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live ? 10. For they verily for a (e\v days chastened 7is after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yield-eth the peaceable fruit of righteousness unto them which are exercised thereby. 12. Wherefore lift up the hands which hang down, and the feeble knees ; 13. And make straight paths for your feet, lest that which is lame be turned out of the way ; but let it rather be healed. 14. Follow peace with all me?!., and holiness, without which no man shall see the Lord: 15. Looking diligently lest any man fail of the grace of God ; lest any root of bitterness springing up trouble t/ou, and thereby many be defiled; 16. Lest there be any fornicator, or j)rofane person, as Esau, who for one morsel of meat sold his birth-right. 17. For ye know how that afterward, when he would have inherited the blessing, he was rejected : for he found no place of repentance, though he sought it carefully with tears.

Here the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course.

I. From the gentle and moderate degree and measure of their sufferings; Ye have not yet resisted unto blood, strivin,if against sin, v. 4. Observe, 1. He owns that they had suffered much, they had been strix'ing'to an ixv^ony afi^ainst sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause; for sin is the worst enemy both to God and man. Our spiritual

warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us ; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enhsted under Christ's banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits, and customs, both in liimself and in others. Observe, 2. He puts them in mind, that they might have suffered more ; others have suffered more ; for they had not yet resisted unto blood; they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the Captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them uj) by lesser sufferings to be prepared for greater. He will not put new wine into weak vessels; he is the gentle She/iherd, who will not over-drive the young ones yf the Jiock. (2.) It becomes Christians "to take notice of the gentleness of Christ in accommof'ating their trial to their strength ; they should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trial to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under lesser trials, when they see others bear up under greater, and do not know how soon thev may meet with greater themselves. Ifnve run ivith the footmen, and they have wearied us, how shall wc contend with horses? Jf 'Me be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer. 12. 5.

n. He argues from the peculiar and gracious nature of those sufferings that befall the people of God ; though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet thev are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they s-hould not forget it, v. 5. Observe,

1. Those afflictions which may be ti-uly persecution as far as men are concerned in them, are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion, is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious ; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession.

2. God has directed his people how they ought to behave themsehes under all their afflictions ; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord ;

.they must not make light of afflictions, and be stupi(l and insensible under them ; for they are the hand and rod of God, and his rebukes for sin. They who make light of affliction, make light of God, and make light of sin. (2.) Tliey must not faint when thev are rebuked ; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign thev have forgotten their heaven-Iv Father's advice and exhortation, which he has given them in true and tender affection.

3. Afflictions, rightly endured, though they may be the fruits of God's displeasure, are yet proofs of his paternal love tQ his people, and care for them ; {v. 6, 7.) fl^om the Lord loveth he chasteneth, and scourgeth every son he recm>eth. Observe, (1.) The best of God's children need chastisement; they have their faults and follies, which need to be corrected. (2.) Though (iod may let others alone in their sins, he will correct sin in his own children ; they are of his family, and shall not escape his re

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bukes when they want them. (3.) In this he acts IS becomes a father, and treats them hke children ; no wise and good father will wink at faults in his own children, as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children, than of others. (4.) To be suffered to go on in sin without a rebuke, is a sad sign of alienation from God ; such are bastards, not sons. They may call him Father, because born in the pale of the church ; but they are the spurious offspring of another father, not God, v. 7, 8.

4. Those that are impatient under the discipline of their heavenly Father, behave worse toward him, than they would do toward earthly parents, v. .9, 10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children toward their earthly jjarents; we ffave them reverence even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of tlieir parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge, from God, to i;ive their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontent under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent's commanding power, and superadds a further fault against his chastising power. (2.) From hence he recommends a humble and submissive beliaviour towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our eartlily fathers are but the fathers of our Jiesh, but Ciod is the Father of our spirits. Our fathers on earth were insti-umental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are ; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in, and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation ; but then we must owe much more to him who is the Father of our s/iirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce — by traduction ; to affirm it is bad philosophy, and worse divinity : they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2. ] Our earthly parents chastened us for their own fileasure. Sometimes they did it to gratify their passion rather than to reform'our manners. This is a weakness the fatliers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority whicli God has put upon them, and very much hinder the cfficacv of their chastisements. Bvitthe Fatl\erof our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is alwavs for our firofit; and the advantage he intends thereby, is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and increase those graces which are the image of God in us, that 'we may be and act more like our heavenly Father. God loves his children so, that he would have them to be as like himself as can be, and for this end he chctstises them when they need it. [3.] The fathers of our flesh corrected us {ova few days, in our state of childhood, when minors; and though we were in that weak and peevish state, we owed them reverence ; and when we came to maturity, we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and

imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection, we shall be fully reconciled to all the measures of God'y discipline over us now. [4.] God's correction is no condemnation; his children may at first fear lest affliction should come upon that dreadful errand, and we cry. Do not co?idcmn me, but shew me wherefore thou contendest with me. Job 10. 2. But that is so far from being the design of God to his own people, that he therefore cliastens them now, that they may not be condcmried with the world, 1 Cor. 11. 32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him. 5. The children .of God, under their afflictions, ought notto judge of his dealings with them by present sense, but by reason, and faith, and experience; {v. 11.) JV'o chastening for the jirescnt seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the fieaceable fruits of righteousness. Where observe, (1.) The judgment ofsense in this case— Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them. (2.) 1 he judgment of faith, which corrects that of sense, and declares that a sanctified affliction, produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness ; for the fruit of righteousness is peace. And if the pain of the body contribute thus to tiie peace of the mind, and short present affliction produces blessed fnaits of a long continuance, they have no reason to fret or faint under it; but their great concern is, that the chastening they are under may be endured by them with patience, and improved'to a greater degree of holiness.

[1.] That their affliction may be endured with patience, which is the main drift of the apostle's discourse on this subject; and he again returns to exhort them, that for the reason before mentioned, they should lift ufi the hands that han,^ down, ami the feeble knees, v. 12. A burthen of affliction m apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him ; but this he must strive against, and tliat for two reasons. First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straiter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven, who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven.

[2.] That their affliction may be improved to a greater degree of holiness. Since this is God's design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow fieace with all men, and holiness, v. 14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably toward men, nor so piously toward God, as they should do ; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantlv, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow jieace with all men, yea even with those who may be instrumental in their sufferings. That is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit, and sharpen the passions; but the children of God must ■follow peace with all men. Secondly,

HEBREWS, XII.

Peace and holiness are connected together; there can be no right peace without holiness. There ma)-be prudence and discreet forbearance, and a sliew of friendship and good-will to all ; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave tlie ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall sec the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness; though a placid peaceable disposition contributes much to our meetness for heaven.

6. Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against; '{v. 15, 16.) Looking diligently lest any man fail oj the grace of God. Here the apostle enters a serious caveat against apostasy, and backs it with an awful example.

(1.) He enters a serious caveat against apostasy, V. 15. Where you may observe, [1.] The nature of apostasy ; it is failing of the grace of God ; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God ; coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion ; and so coming short of the love and favour of God here and hereafter. [2.] The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up ; corruption will prevail and break forth ; a root of bitterness, a bitter root producing bitter fruits to themselves and others; to themselves corrupt principles, which lead to apostasy ; and are greatly strengthened and radicated by apostasy ; damnable errors, (to the corrupting of the doctrine and worship of the Christian church,) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usuallv ends either in downright atheism or in despair. This produces bitter fruits to others, to the churches to which these men lie-longed ; by their corrupt principles and practices many are troubled, the peace of the churches bro-ken,'the peace of men's minds disturbed, and inatiy defiled, tainted with those bad principles, and drawn into defiling practices ; so that the churches suffer both in their purity and peace. But the apostates themselves will l)e the greatest sufferers at last.

(2.) The apostle backs the caution with an awful example, and that is, that of Esau ; who, tliough born within the pale of the church, and ha\ing the birthright as the eldest son, and so entitled to the ])rivilege of being ])rophet, priest, and king, in his family, was so jirofane as to desjMse these saci-ed privileges, and to sell his birthright for a morsel of 7neaf. 'Where observe, [1.] Esau's sin; he profanely despised and sold the birthright, and all the advantages attending it; so do apostates, who, to avoid persecution, and enjoy sensual ease and i)lea-surc, tiiough they bore the character of the children of God, and had a visiljle right to the blessing and inheritance, give uj) all the pretensions thereto. [2.] Esau's punishment suitable to his sin. His conscience was convinced of his sin and folly, when it was too late ; he would afterwards have inherited the blessing, but he was rejected, &c. His punishment lay in two things. J''i7-st, He was condemned by his own conscience ; he now saw that the blessing he had made so light of, was worth the having, worth the seeking, though with much carefulness and many tears. Secondly, He was rejected of God; he found no filace of reficntance in God, in

his father, or of true repentance in his own soul; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his gi'eat wickedness, had made the bargain, and God, in his righteous judgment, ratifies and confirms it, and would not suffer Isaac to reverse it. Learn, 1. Apostasy from Clirist is the fruit of preferring the gratification of the flesh to the blessing of (iod and the heavenly inhei-itance. 2. Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they v. ill think no pains too gi'eat, no cares, no tears too much to obtain the lost blessing. 3. When the day of grace is over, (as sometimes it may be in this life,) they will find 7io place for re/ien'tance: they caimot repent aright of their sins ; and God will not I'epent of the sentence he has passed upon them for their sin. And therefore, as the design of all. Christians should never give up their title, and hope of their Father's blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering; which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the foixe of the apostle's arguing from the nature of the sufferings of the people of God, even when they suffer foi righteousness'sake ; and the reasoning is \ery strong,

18. For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and daikiir-ss and tempest, 19. And the sound of a trumpet, and the voice of words; which voice they that heard, entreated that the word should not be spoken lo them any more: 20. (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21. And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22, But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23. To the general assembly and church of the firstborn, which are written m heaven, and to God the judge of all, and to the spirits of just men made perfect, 24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that s[)eakcth better things than that of Abel. 25. See that ye refuse not him that speakeih. For if they escaped not who refused him that spake on earth, much more ahall not we escape., if we 4urn away from him that spcakcth from heaven: 26. Whose voice th(Mi shook the earth: but now he hath promised, saying. Yet once more I shake not the earth only, but also heaven. 27. And this irord. Yet once more, significth the removing of those things that are shak(Mi, as of things that are made, that those things which cannot be shaken mav remain. 28. Wherefoio

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we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and . g;odly fear. 29. For our God is a consuming fire.

Here the apostle goes on to engage the professhig Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by shewing them how much tlie state of the gospel-churcli differed from that of the Jewish churcli, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and persevei*-ance in Christianity.

I. How much the gospel-church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, v. 18 —21. 1. It was a gross sensible state. Mount Sinai, on which that church state was constituted, was a mount that might be touched, {v. 18.) a gross palpable place ; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel-church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church state was covered with dark shadows and types: the gospel-state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. Tlie thunder and the lightning, the trumfiet sounding, the voice of God himself s})eaking to them, struck them with such dread, that they entreated that the ivord should not he no sfioken to them anij tnore, v. 19. Yea, Moses himself said, / exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel-state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation ; all might not a;) irorich to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. Tlie mount burned withjire, and whatever man or beast touched the mount, they must be atoned, or thrust through with a dart, v. 20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw nigh to God ; but it is not immediate and certain death, as here it was. This was the state of the Jcwisli church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and j^'cmendous justice of God, to wean the people of ffod from that dispensation, and to make them more readily to embrace the sweet and gentle economy of the gospel-church, and adhere to it.

II. He shews how much the gospel-church represents the church triumphant in heaven; what communication there is between the one and the other. The gospel-church is called mount Zion, the heavenly Jerusalem, nvhich is free; in opposition to mount Sinai, tvhich ten^Jcth to bondage. Gal. 4. 24. This was the hill on which God set his King the Messiah. Now in coming to mount Zion, believers come into heavenly places, and into a heavenly society.

1. Into heavenly places; the city of the living God. God has taken up his gracious residence in the gospel-church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them ; there he speaks to them by the gospel-ministry; there they speak to him by prayer, and he hei\rs them ; there he trains them up for heaven, and gives them tlie earnest of their inheritance. To the heavenly Jerusalem as born and bred there ; as free denizens Vol. VI.—5 C

there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meekness and more heavenly temper of soul.'

2. To a heavenly society. (1.) To an innumer able comfiany of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them all in their ways, and pitching their tents about them. These , for number are innumerable, and for order and union are a comjjariy, and a glorious one. And those who by faith are joined to the gospel-church, are joined to the angels, and shall at length be like them, and equal with them. f2.) To the general assembly and church of the first-born that are written in heaven, that is, to the universal church, however dispersed! By faith we come to them ; have communion with them in the same Head, by the same Spirit, and in the same blessed hope ; and walk in the same way of holiness ; grapjiling with the same spiritual enem'ies, and hasting to the same rest, victory, and glorious triumph ; where will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel-state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel-church ; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heire, and eveiy one has the privileges of the first-born. The names of these are written in heaven, in the records of the church there, written among the living in Jerusalem ; they have a good repute for their faitli and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all; that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know thev shall be justified hereafter. (4.) To the sfw-its of just men made fierfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state made perfect. Believers have union with departed saints in one and the same Head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel. This is none of the least of the many encouragements there are to perseverance in the gospel-state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood that speaketh better things than the blood of Abel. [1.] The .apnspcl-covenant is a new covenant distinct from the covenant of works, and it is now under a new dispensation distinct from that of the old testament. [2.] Christ is the Mediator of this new covenant; he is the middle Person that goes between both parties, God and man ; to bring them together in this covenant; to keep them together, notwithstanding the sins of the people, and God's displeasure against them for sin ; to offer up our prayers to God, and to bring down the favours of God to us; to plead with God for us, and to plead with us for God ; and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever; they beliolding and enjoying God in Christ, and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of

HEBREWS, XIII.

Christ pacifies God, and purifies the consciences of men. [4. ] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God, it speaks pardon to their sins, peace to their souls ; and bespeaks their strictest obedience, and highest love and thankfulness.

Now the apostle having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel-church state, he closes the chapter by improving the argument in a manner suitable to the weight of it; (v. 25. &c.) See then that ye refuse not him that sfieaketh; that speaketh by his blood ; and not only speaketh after another manner than the blood of Abel spake from the ground, but than God spake by the angels, and than Moses spake on mount Sinai; then he spake on earth, now he speaks from heaven. Here observe,

1. When God speaks to men in the most excellent manner, he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word, and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel-state, he hath shaken not only the earth, but the heavens; not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people: he hath not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old-Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.

2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, V. 25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things: (1.) It was by sound of the gospel-trumpet, that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God, that pulled down a church and state of so long standing, and of God's own building ? (2.) It was by the sound of the gospel-trumpet that a new kingdom is erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place, till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Sfiirit of firofihecy is ceased, the mystery of God finished, he has put his last hand to it. The gospel-church may be made more large, more prosperous, more purified from contracted pollution, nut it shall never be altered for another dispensa-

tion : they who perish under the gospel, perish without remedy. And from hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, wt shall never be accepted at all; and we lose all oui labour in religion, if we be not accepted of God. [2. "> We cannot worship God acceptably, unless we wr ship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner : nature cannot come up to it; it can produce neither that precious faith nor that holy fear, that are necessary to acceptable worship. (3.) God is the same just and righteous God under the gospel, that he appeared to be under the law; though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming Fire; that is, a God of strict justice, who will avenge himself on all the de spisers of his grace, and upon all apostates; and, under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law ; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory Sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.

CHAP. XIII. .

The apostle, liaving treated largely of Christ, and faith, and free grace, and gospel-privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith ; (v. 1 .. 17.) then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction, v. 18, to the end.

1. T ET brotherly love continue. 2. Be _Ij( not forgetful to entertain strangers: for thereby some have entertained angels unawares. 3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. 5. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, 1 will never leave thee, nor forsake tllf e. 6. So that we may boldly say. The Lord is my helper, and I will not fear what man shall do unto me. 7. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation: 8. Jesus Christ the same yesterday, and to-day, and for ever. 9. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 10. We have an altar, whereof they have no right to eat which serve the tabernacle. 11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high-

HEBREWS, Xlll.

755

priest for sin, are burnt without the camp. 12, Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13. Let us go forth therefore unto him without the camp, bearing his reproach. 14. For here we have no continuing city, but we seek one to come. 15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. 16. But to do good and to communicate forget not: for with such sacrifices God is well pleased. 17. Obey them that have the rule over you, and submit yourselves : for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

The design of Christ in giving himself for us, is that he may purchase to himself a Jieculiar fxeofile, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel.

I, To brotherly love ; {y. 1.) by which he does not only mean a general affection to ail men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection whicn ought to be among the children of God. 1. It is here supposed that the Hebrews had this love one for another ; though, at this time, that nation was miserably divided and distracted among themselves, both about matters of religion and the civil state, yet there was true brotherly love left among those of them who believed on Christ; and this appeared in a very eminent manner presently after the shedding forth of the Holy Ghost, when they had all things common, and sold their possessions to make a general fund of subsistence to their brethren. The spirit of Christianity is a spirit of love; faith works by love; the true religion is the strongest bond of friendship ; if it be not so, it has its name for nothing. 2. This brotherly love was in danger of being lost, and that in a time of persecution, when it would be most necessary; it was in danger of being lost by those disputes that •were among them concerning the respect they ought still to have to the ceremonies of the Mosaic law. Disputes about religion too often produce a decay of Christian affection; but this must be guarded against, and all proper means used to preserve brotherly love: Christians should always love and live as brethren, and the more they grow in devout affection to God their heavenly Father, the more they will grow in love to one another for his sake.

n. To hospitality; {v. 2.) Be not forgetful to entertain strangers. We must add to brotherly kindness, charity. Where observe, 1. The duty required— to entertain strangers, both those that are strangers to the commonwealth of Israel, and strangers to our persons ; especially those who know themselves to be strangers here, and are seeking another country; which is the case of the people of God, and was so at this time; the believing Jews were in a desperate and distressed condition ; but he seems to speak of strangers as such, though we know not who they are, nor whence they come; yet, seeing they are without any certain dwelling place, we should allow them room in our hearts and in our houses, as we have opportunity and ability. 2. The

motive— thereby some have entertained angels unawares; so Abraham did, (Gen. 18.) and Lot; (Gen, 19.) and one of those that Abraham entertained, was, the Son of God; and though we cannot suppose this will ever be our case, yet what we do to strangers, in obedience to him, he will reckon and reward as done to himself; (Matt. 25. 35.) I was a stranger, and ye took me in. God has often bestowed honours and favours upon his hospitable servants, beyond all their thoughts, unawares.

III. To Christian sympathy; {v. 3.) Remember those that are in bonds. Where observe, 1. The duty-^to re^nember those thai are in bonds and in adversity. (1.) God often orders it so, that while some Christians and churches are in adversity, others enjoy peace and liberty. All are not called at the same time to resist unto blood. (2.) Those that are themselves at liberty, must sympathize with those that are in bonds and adversity, as if they were bound with them in the same chain : they must feel the sufferings of their brethren. 2. The reason of the duty— as being yourselves in the body ; not only in the body natural, and so liable to the like sufferings ; and you should sympathize with them now, that others may sympathize with you when your time of trial conies ; but in the same mystical body, under the same Head; and if one member suffer, all the rest suffer with it, 1 Cor. 12. 26. It would be unnatural in Christians not to bear each other's burthens.

IV. To purity and chastity, v. 4. Here you have,

1. A recommendation of God's ordinance of mar riage, that it is honourable in all, and ought to be so esteemed by all, and not denied to those to whom God has not denied it; it is honourable, for God instituted it for man in paradise, knowing it was not good for him to be alone; he married and blessed the first couple, the first parents of mankind, to direct all to look unto God m that great concern, and to marry in the Lord. Christ honoured marriage with his presence and first miracle; it is honourable, as a means to prevent impurity and a defiled bed; it is honourable and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlawful, but inordinate affections. 2. A dreadful, but just censure of impurity and lewdness; whoremongers and adulterers God will judge. (1.) God knows who are guilty of such sins, no darkness can hide them from him. (2.) He will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery; whoredom in the single state, and adul tery in the married state. (3.) He will bring them into judgment, he will judge them, either by their own consciences hei-e, and set their sins in order before them for their deep humiliation ; and conscience, when awakened, will be very severe upon such sinners ; or he will set them at his tribunal at death, and in the last day; he will convict them, condemn them, and cast them out for ever, if they die under the guilt of this sin.

V. To Christian contentment, v. 5, 6. Here observe, 1. The sin that is contrary to this grace and dutj^— covetousness, an over eager desire of the wealth of this world, envying those who have more than we ; this sin we must allow no place in our con versation ; for though it be a secret lust lurking in the heart, if it be not subdued, it will enter into our conversation, and discover itself in our manner of speaking and acting; we must take care not only to keep this sin down, but to root it out of our souls.

2. The duty and gi-ace is contrary to covetousness — being satisfied and pleased with such things as we have ; present things, for past things cannot be re called, and future things are only in the hand of God ; what God gives us from day to day, we mus»-be content with it, though it fall short of what we

HEBREWS, XIII.

hours, support them under all their buhens, and strengthen them under all their temjations. 2. There are good reasons why people shod pray for their ministers; he mentions two: (1.) h trust we have a good conscience, &c. v. 18. INtny ofthe Jews had an ill opinion of Paul, because % being a Hebrew of the Hebrews, had cast off tl Levitical law, and preached up Christ: now he he- modestly asserts his own integrity ; We trust we tve a good conscience, in all things willing to live hrrstly. We trust, he might have said, We know; b he chose to speak in a humble style, to teach us t not to be too confident of ourselves, but to mainta a godly jealousy over our own hearts. We trusne have a good conscience, an enlightened and wt-informed conscience, a clean and pure conscienc a tender and faithful conscience, a conscience testitng for us, not against us: a good conscience in althinga, in the duties both of the first and second tab, toward God, and toward men ; and especially iall things pertaining to our ministry, we would a honestly and sincerely in all things." Observe, [ ] ^good conscience has a respect to all God's comnnds, and all our duty. [2. ] That those who havchis good conscience, yet need the prayers of otirs. [3.1 Conscientious ministers are public blemgs, and deserve the prayers of the people. (2 Another reason why he desires their prayers, . that he hoped thereby to be the sooner restore to them, (v. 19.) intimating that he had beei formerly among them; and that, now he was aient from them, he had a great desire and real iention to come again to them ; and that the best ay to facilitate his return to them, and to make a mercy to him and them, was, to make it a matr of their prayer. When ministers come to a peoe as a return of prayer, they come with greater .tisfaction to themselves, and success to the peile. We should fetch in all our mercies by prayei

II. He oflFers up his prayers to God forhem, being willing to do for them as he desired t;y should do for him ; (v. 20.) JVow the God of ^ace, &c. In this excellent prayer, observe, 1. Thotle given to God— the God of fieace, who has founout a way for peace and reconciliation between Inself and sinners, and who loves peace on earth, nd especially in his churches. 2. The great wo: ascribed to him; he hath brought again from th dead our Lord Jesus, &c. Jesus raised himself \ his own power; and yet the Father was concend in it, attesting thereby that justice was satisfie and the law fulfilled. He rose again for our juification; and that divine power by which he waraised, is able to do every thing for us, that we stfd in need of. 3. The titles given to Christ—our Ird Jesus, our Sovereign, our Saviour, and the great hepherd of the sheep, promised in Isa. 40. 11. d.lared by himself to be so, John 10. 14, 15. Misters are under-shepherds, Christ is the great lepherd. This denotes his interest in his people ; tly are the flock of his pasture, and his care and ctcem are for them; he feeds them, and leads tim, and watches over them. 4. The way and ethod in which God is reconciled, and Christ raed from

the dead— through the blood of the everlasting co venant. The blood of Christ satisfied divine jus tice, and so procured Christ's release from the prison of the grave, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son ; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy pray ed for; {y. 21.) Make you fierfect in n>ery good work, &c. Observe, (1.) The perfection of the saints in every good work, is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for ever)- good work to which they are called now; and at length a perfection of degrees' to fit them for the employment and felicity of heaven. (2.) The way in which Ciod makes his people perfect; it is by working in them always what is /ileasing in his sight, and that through Jems Christ, to whom be glory for ever. Obsene, [1.] There is no good thing wrought in us, but it is the work of God ; he works in us, before we are fit for any good work. [2. ] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3. ] Eternal gloiy is due to him, who is the Cause ofall the good principles wrought in us, and all the good works done by us. To this everv one should say, j4men.

III. He gives the Hebrews an account of Timothy's liberty, and his hopes of seeing them with him in a little time, v. 23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement matter of joy to the people; he was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches '-f Christ, are desired by the faithful ministers of Christ, and pleasant to them.

IV. Having given a brief account of this his letter, and begged their attention to it, {v. 22.) he closes with salutations, and a solemn, though short benediction.

1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour or morose thing.

2. The solemn, though short benediction ; {v. 25.) Grace be with you all. jimen. Let the favour of God be toward you, and his gi-ace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again m the world of praise.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

GENERAL EPISTIE OF JAMES.

Completed hy DrS. JVright.

THE writer of this espistle was not James the son of Ztedee: for he was put to death by Herod, (A< 12.) before Christianity had gained so much ground amig the Jews of the dispersion, as is here implie But it was the other James, the son of Alpheus; wj was cousin-german to Christ, and one of i twelve apostles. Matt. 10. 3. He is called a pillar; &a\. 2. 9.) and this epistle of his cannot be d puted, without loosening a foundation-stone.

It is called a general epistle, because (as some think) n( directed to any particular person or churc but such a one as we call a circular letter. Others thk it is called gaieral or catholic, to distingui it from the epistles of Ignatius, Barnabas, Polycarp, ai others who were noted in the primitive tim( but not generally received in the church, and on that xount not canonical, as this is. Eusebius te us, that this efiistle was generally read in the church iviih the other catholic efiistles. Hist. Eccl page 53. Ed. Val. Anno 1678. St. James, our authorwas called the just, for his great piety. He w an eminent example of those graces which he presses oon others. He was so exceedingly revered 1 his justice, temperance, and devotion, that Josephus tl Jewish historian records it as one of the caui of the destruction of Jerusalem, "That St. James waaiartyred in it." This is mentioned in hopes procuring the greater regard to what is penned by so Hy and excellent a man.

The time when this epistle was written is uncertain. Te design of it is, to reprove Christians for th great degeneracy both in faith and manners ; and to jevent the spreading of those libertine doctrii which threatened the destruction of all practical godless. (Particulars shall be laid down in the c( tents at the beginning of each chapter.) It was also special intention of the author of this epistle, awaken the Jewish nation to a sense of the greatness annearness of those judgments which were comi upon them ; and to support all true Christians in the ay of their duty, under the calamities and p( secutions they might meet with. The truths laid dvn are very momentous, and necessary to maintained ; and the rules for practice, as here statedare such as ought to be observed in our times well as in preceding ages.

JAMESL

CHAP. I.

After t.ie inscription and salutation, (v. 1.) Christians are tausht how to conduct themselves when under the cross. Several graces and duties are recommended ; and those who endure their trials and afiBictions as the apostle here directs, are pronounced blessed, and are assured of a glorious reward, V. 2.. 12. But those sins which brinj^ sufferings, or the weaknesses and faults men are chargeable with under them, are by no means to be imputed to God ; who cannot be the author of sin, but is the Author of all good, V. 13.. 18. All passion and rash anger, and vile affections, ous;ht to be suppressed. The word of God should be ma"de our chief study : and what we hear and know of it, we must take care to practise ; otherwise our religion will prove but a vain thin§. To this is added an account wherein pure religion consists, v. 19 .. 27.

1. XAMES, a servant of God and of the J Lord Jesus Christ, to the twelve

tribes which are scattered abroad, greeting.

2. My brethren, count it all joy when ye fall into divers temptations; 3. Knowing

thi, that the trying of your faith worke paence. 4. But let patience have her \n fe( work, that ye may be perfect and e tir, wanting nothing. 5. If any of you lai wriom, let him ask of God, that giveth all«e« liberally, and upbraideth not; ai it lall be given him. 6. But let him a in aith, nothing wavering For he th WFereth is like a wave of the sea, driv* wii the wind, and tossed. 7. For let n thi man think that he shall receive ai thig of the Lord. 8. A double-mind( ma is unstable in all his ways. 9. L thibrother of low degree rejoice in that 1 is waited: 10. But the rich, in that he mde low: because as the flower of tl grss he shall pass away. 11. For the si

/56

HEBREWS, XIII

J

have enjoyed heretofore, and though it do not come up to our expectations for the future ; we must be content with our present lot, we must bring our minds to our present condition, and this is the sure way to contentment; and they who cannot do it, would not be contented though God should raise their condition to their minds, fur the mind would rise with the condition. Haman was the great court-favourite, and yet not contented; Ahab, on the throne, and jet not contented; Adam, in paradise, and yet not contented ; yea, the angels, in heaven, and yet not contented ; but Paul, though abased and empty, had learned in every state, in any state, thereivith to be content. 3. What reason Christians have to be contented with their present lot: (1.) God hath said, I •will never leave thee, 7ior forsake thee, v. 5, 6. This was said to Joshua, {ch. 1. 5. ) but belongs to all the faithful servants of God. Old-Testament promises may be applied to New-Testament saints; this promise contains the sum and substance of all the promises; I Tjill never, no, never leave thee, nor ever y forsake thee. Here are no less than five negatives heaped together, to confirm the promise ; the true believer sliall have the gracious presence of God with him in life, at death, and for ever. (2.) From this comprehensive promise they may assure themselves of helj) from God; {v. 6.) So that ive may boldly say. The Lord is my Helfier; I will not fear what man shall do unto me. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.

VIo To the duty Christians owe to their ministers, and that both to those that are dead, and to those 'vhat are yet alive.

1. To those that are dead; {v. 7.) Remember them thai have had the rule over you. Here observe, (1.) The description given of them; they were such as hud the rule over them, and had sfioken to them the word of God ; their guides and governors, who had sjioken to them the word of God. Here is the dignity to which they were advanced— to be rulers and leaders of the people, not according to their own will, but the will and word of God ; and this character they filled up with suitable duty : they did not rule at a distance, and rule by others, but they ruled by personal presence and instruction, according to the word of God. (2.) The duty owing to them, even when they were dead ; [1.] " lie-member them —tlieir preaching, their praying, their private counsel, their example." [2.] " Follow iXmv faith ; be steadfast in the profession of the. faith they preached to you, and labour after the grace oifaith by which they lived and died so well. Consider the end of their conversation, how quickly, how comfortably, how joyfully, they finished their course !"

Now this duty of following the same true faith in which they had been instructed, the apostle enlarges much upon, and presses them earnestly to it, not only from the rememljrance of their faithful deceased guides, but fi-om several othei- motives :

First, From the immutal)ilit\' and eternity of the Lord Jesus Christ. Though theii- ministers were some dead, otliers dying, yet the great Head and High Priest of the ch'uych,'tlie Bisho/i of their souls, ever lives, and is ever the same ; and they should be steadfast and unmoveable, in imitation'of Clirist, and should rememljcr that Christ ever lives to observe and reward their faithful adherence to his truths, and to observe and punish their sinful departure from him. Christ is the same in the Old-Testament day, in the gospel day, and will be so to his people/or ("Tifr.

Secondly, From the nature and tendency of those erroneous doctrines that they were in danger of fall-mg in with. 1. They were divers and various, {v. 9.) different from what they had received from their former faithful traclicrs, and inconsistent with them- i

1 selves. 2. They were strange doctrines, such as the gospel-church was unacquainted with, foreign to the gospel. 3. They were of an unsettling, distracting nature, like the wind by which the ship is tossed, and in danger of being driven from its anchor, carried away, and split upon the rocks. They were quite contrary to that grace of God, that fixes and establishes the heart, which is an excellent thing. These strange doctrines keep the heart alwavs fluctuating and unsettled. 4. They are mean and low as to their subject; they are about extei-nal, little, perishing things, such as 7neats and drinks, &c. 5. They were unprofitable ; those who were most taken with them, and employed about them, got no real good by them to their own souls; they did not make them more holy, nor more humble, nor more thankful, nor more heavenly. 6. They would exclude those who embraced them, from the privileges of the Christian altar; {v. 10.) We have an altar. This is an argument of great weight, and therefore the apostle insists the longer upon it. Observe,

(1.) The Christian church has its altar. It was objected against the primitive Christians, that their assemblies were destitute of an altar ; but that was not true, ll'e have an altar, not a material altar, but a personal one, and that is Christ; he is both our Altar, and our Sacrifice; he sanctifies the gift. The altars under the law were types of Christ; the brazen altar of the sacrifice, the golden altar of his intercession.

(2.) This altar furnishes out a feast for true believers, a feast upon the sacrifice, a feast of fat things ; spiritual strength, and growth, and holy delight, and pleasure. The Lord's table is not our altar, but it is furnished with provision from the altar. Christ our Passover is sacrificed for us, (1 Cor. 5. 7.) and it follows, therefore let us keeji the feast. The Lord's supper is the feast of the gospel-passover.

(3.) Those who adhere to the tabernacle, or the Levitical disj^ensation, or return to it again, exclude themselves from the privileges of this altar, from the benefits purchased by Christ. If they senr the tabernacle, they are resolved to subject themselves to antiquated rites and ceremonies, to renounce their right to the Christian altar ; and this i)art of the argument he first proves, and then //nproves. [1.] He proves that this servile adiierence to the Jewish state is a bar to the privileges of the gospel-altar ; and he argues thus under the Jewish law ; JVo jiart of the sin-offering was to he eaten, but all ?nust be burnt without the cam/i while they dwell in taber-jiacles, and without the gates when they dwell in cities: now if they will still be subject to that law, they cannot eat at the gospel-«//«r; for that which is eaten there, is furnislied from Clirist, who is the great Sin-offering. Not that it is the very siti-offi r-ing itself, as the papists affirm ; for then it was not to be eaten, but oumt; but the gospel-feast is the fruit and jjrocurement of the saciifice, which they have no right to, who do not acknowledge the sacrifice itself And that it might appear that Christ was really the Antitype of the sin-offering, and, as such, might sanctifv or cleanse his peo])le with his own blood, he conformed himself to the type, in suffering without the gate. This was a striking specimen of his humiliation, as if he had not l)cen fit either for sacred or civil society .' And this shews, how sin, which was the meritorious cause of the sufferings of Christ, is a forfeituie of all sacred and civil rights, and the sinner a common ])lague .and nuisance to all society, if God should be strict to mark iniquity. Having thus shewed that adherence to the Levitical law would, even according to its own rules, debar men from the Christian altar ; he proceeds, ["2."] To improve this argument, {y

HEBREWS, XIII.

757

13—15.) in suitable advices. First, Let ua go forth therefore unto him without the camfi ; ^o forth from the ceremonial law, from sin, from the world, from ourselves, our very bodies, when he calls us. Se-coriclhj, Let us be willing to hear hia rejiroach, be willing to be accounted the offucouring of aU things, not worthy to live, not worthy to die a common death. This was his rejiroach, and we must submit to it; and we have the more reason, because, whether %ve go forth from this world to Christ or no, we must necessarily go forth in a little time by death ; for here we have no continuing city ; sin, sinners, death, will not suffer us to continue long here ; and therefore we should go forth now by faith, and seek in Christ the rest and settlement which this world cannot afford us, xk 14. Thirdly, Let us make a right use of this altar ; not only partake of the privileges of it, but discharge the duties of the altar, as those whom Christ has made priests to attend on this altar. Let us bring our sacrifices to this altar, and to this our High Priest, and offer them up by him, v. 15, 16. m)w what are the sacrifices which we must bring and offer on this jiltar, even Christ ? Not any expiatory sccri/?cfs, there is no need of them, Christ has offered the great Sacrifice of atonement, our's are only the sacrifices of acknowledgment; and they are, 1. The sacrifice of praise to God, which we should offer ufi to God continually. In this are included all adoration and prayer, as well as thanksgiving ; this is the fruit of our lifts; we must s^jeak forth thefiraises of God from unfeigned lips ; and this must be only offered to God, not to angels, or saints, or any creature, but to the name of God alone ; and it must be by Christ, in a dependence upon his meritorious satisfaction and intercession. 2. The sacrifice of alms-deeds, and Christian charity; {v. 16.) To do good, and to communicate, forget not: forwith such sacrifices God is well pleased. \A'^e must, according to our power, communicate to the necessities of the ; souls and bodies of men : not contenting ourselves to offer the sacrifice of our lips, mere words, but the sacrifice of good deeds: and these we must lay down upon this altar, not depending upon the merit of our good deeds, but of our great High Priest; and with \ such sacrifices as these, adoration and alms thus of- | fered up, God is well pleased ; he will accept the offering with pleasure, and will accept and bless the i offerers through Christ.

2. HaTing thus told us the duty Christians owe to I their deceased ministers, which principally con- I sists in following their faith, and not departing from it; the apostle tells us what is the duty that people owe to iheir living ministers, {v. 17.) and the reasons of that duty : (1.) The dutv—to obey them, j and submit themselves to them. It is not an impli- I cit obedience, or absolute submission, that is here ! required, but only so far as is agreeal)le to the mind ' and will of God revealed in his word ; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, ■which is of God ; as certainly in all things belonging to that office, as the authority of parents or the civil magistrates in the things within their sphere. Christians must submit to be instructed hy their ministers, and not think themselves too wise, too good, or too great, to learn from them ; and when thcv find that ministerial instnictions arc agreeable to the written word, they must obey them. (2.) The motives to this duty :' [1.] They have the rule over the people ; their office, though not magisterial, yet is truly authoritative ; they have no authority to lord it over the people, but to lead them in the wavs of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases ; they are not to make laws of their own, but to interpret the laws of God ; nor is their interpretation to be immediately received

without examination, but the people must search the scrifttures, and so far as the instructions of theii ministers are according to that rule, they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] "Jhey watch for the souls of the people, not to insnare them, but to save them ; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness : they are to 7i'a/cA against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments ; they aret0 7t'a/c/i for all opportunities ot helping the souls of men forward in the way to heaven. [3.] They ?nust give an ac-cou?it how they have discharged their duty, and what is become of the soul^tommitted to their trust, whether any have been lost through their negleit, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them ; those souls that have been converted and confirmed under their ministry, will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they ^'/T'e Jtp their account with grief, it will be the people's loss as well as their's. It is the interest of hearers, that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be thcir's, but the loss will be the people's. Faithful ministers have delivered their own souls, but a fruitless and faithless people's blood and ruin willAe u/ion their own heads.

18. Pray for us: for we trust we have a j2;ood conscience, in all things willing to live honestly. 19. But I beseech ijou the rather to do this, that I may be restored to you the sooner. 20. Now the God of peace, that brought again from the dead oin- Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 22. And I beseech you, brethren, suffer the word of exhortation ; for 1 have written a letter unto you in few words. 23. Know ye, that our brother Timothy is set at liberty; with whom, if he come shortly, 1 will see you. 24. Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25. Grace be with you all. Amen.

Here,

I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers ; {v. 18.) " P7-ay for us ; for me, and Timothy," (mentioned v. 23.) "and for all those of us who labour in the ministry of the gospel." 1. This is one part of the duty which people oWe to their ministers ; they need the prayers of the people ; and the more eamestly the people pray for their ministers, the more benefit they may expect to reap from their ministry ; they should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful ; that lie would assist them in all their la-

HEBREWS, XIII.

hours, support them under all their burthens, and strengthen them under all their temptations. 2. There are good reasons why people should pray for their ministers; he mentions two: (1.) tie trust we have a good conscience, &c. -v. 18. Many of the Jews had an ill opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law, and preached up Christ: now he here modestly asserts his own integrity ; We trust we have a good conscience, in all things willing to live honestly. We trust, he might have said, We know ; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us : a good conscience in all things, in the duties both of the first and second table, toward God, and toward men ; and especially in all things pertaining to our ministry, we would act honestly and sincerely in all things." Observe, [1.] A good conscience has a respect to all God's commands, and all our duty. [2.] That those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people. (2.) Another ' reason why he desires their prayers, is, that he hoped thereby to be the sooner restored to them, {v. 19.) intimating that he had been formerly among them ; and that, now he was absent from them, he had a great desire and real intention to come again to them ; and that the best way to facilitate his return to them, and to make it a mercy to him and them, was, to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves, and success to the people. We should fetch in all our mercies by prayer.

II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him ; {y. 20.) JYow the God of fieace, &c. In this excellent prayer, observe, 1. The title given to God— the God of fieace, who has found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth, and especially in his churches. 2. The great work ascribed to him ; he hath brought again from the dead our Lord Jesus, &c. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied, and the law fulfilled. He rose again for our justification; and that divine power by which he was raised, is able to do every thing for us, that we stand in need of. 3. The titles given to Christ—our Lord Jesus, our Sovereign, our Saviour, and the great Shepherd of the sheep, promised in Isa. 40. 11. declared by himself to be so, John 10. 14, 15. Ministers are under-shepherds, Christ is the great Shejjherd. This denotes his interest in his people ; they are the flock of his pasture, and his care and concern are for them; he feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from

the dead— through the blood of the everlasting co venant. The blood of Christ satisfied divine jus tice, and so procured Christ's release from the prison of the grave, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for; (r. 21.) Make you fierfect in every good work, &c. Observe, (1.) The perfection of the saints in every good work, is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good vjork to which they are called now ; and at length a perfection of degrees' to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is fileasing in his sight, and that through Jesus Christ, to whom, be glory for ever. Observe, [1.] There is no good thing wrought in us, but it is the work of God; he works in us, before we are fit for any good work. [2. ] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal gloiy is due to him, who is the Cause ofall the good principles wrought in us, and all the good works done by us. To this every one should say. Amen.

III. He gives the Hebrews an account of Timothy's liberty, and his hopes of seeing them with him in a little time, v. 23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement matter of joy to the people ; he was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him.' Opportunities of writing to the churches of Christ, are desired by the faithful ministers of Christ, and pleasant to them.

IV. Having given a brief account of this his letter, and begged their attention to it, (x'. 22.) he closes with salutations, and a solemn, though short benediction.

1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour or morose thing.

2. The solemn, though short benediction ; {y. 25.) Grace be with you all. Amen. Let the favour of God be toward you, and his grace continually working in you, and with yovi, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of (iod have been conversing together by word or writing, it is good to jjart with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again m the world of praise.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

GENERAL EPISTLE OF JAMES.

Completed hy Dr. S. Wright

THE writer of this espistle was not James the son of Zebedee : for he was put to death by Herod, (Acts 12.) before Christianity had gained so much ground among the Jews of the dispersion, as is here impHed. But it was the other James, the son of Alpheus; who was cousin-german to Christ, and one of the twelve apostles. Matt. 10. 3. He is called a pillar ; (Gal. 2. 9.) and this epistle of his caimot be disputed, without loosening a foundation-stone.

It is called a general epistle, because (as some think) not directed to any particular person or church ; but such a one as we call a circular letter. Others think it is called gerieral or catholic, to distinguish it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive times, but not generallv received in the church, and on that account not canonical, as this is. Eusebius tells us that this epistle was generally read in the churches with the other catholic epistles. Hist. Eccles. na'ire 53 Ed Val. Anno I6r8. St. James, our author, was called the just, for his great piety. He was an eminent example of those graces which he presses upon others. He was so exceedingly revered for his justice temperance, and devotion, that Josephus the Jewish historian records it as one of the causes of the destruction of Jerusalem, "That St. James was martyred in it." This is mentioned in hopes of procuring the greater regard to what is penned by so holy and excellent a man. he time when this epistle was written is uncertain. The design of it is, to reprove Cln

The

listians for their

ereat degeneracy both in faith and manners ; and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical godliness. (Particulars shall be laid down in the contents at the beginning of each chapter.) It was also a special intention of the author of this epistle, to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming uDon them ; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained ; and the rules for practice, as here stated, are such as ought to be observed m our times as well as in preceding ages.

JAMES, I.

CHAP. I.

AAcr t.ie inscription and salutation, (v. 1.) Christians are taught how to conduct themselves when under the cross. Several graces and duties are recommended ; and those who endure their trials and afflictions as the apostle here direcU, are pronounced blessed, and are assured of a glorious reward, v. 2 .. 12. But those sins which bring sufferings, or the weaknesses and faults men are chargeable with under them, are by no means to be imputed to God ; who cannot be the author of sin, but is the Author of all good, V. 13. . 18. All passion and rash anger, and vile affections, ought to be suppressed. The word of God should be made our chief study : and what we hear and know of it, we must take care to practise ; otherwise our religion will prove but a vain thin^. To this is added an account wherein pure religion consists, v. 19 .. 27.

1. "TAMES, a servant of God and of the J Lord Jesus Christ, to the twelve

tribes which are scattered abroad, greeting.

2. My brethren, count it all joy when ye fall into divers temptations; 3. Knowing

t/iis, that the trying of your faith worketh patience. 4. But let patience have her perfect work, that ye may be perfect and entire, wauling nothing. 5. If any of you lack wisdom, let him ask of God, ihat giveth to all meti liberally, and upbraideth not; and it shall be given him. 6. But let him ask in faith, nothing wavering For he that wavereth is like a wave of the sea, driven with the wind, and tossed. 7. For let not that man think that he shall receive any thing of the Lord. 8. A double-minded man is unstable in all his ways. 9. Let the brother of low degree rejoice in that he is exalted: 10. But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11. For the sun

JAMES, 1.

IS no sooner risen with a burning heat, but it vvithereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth : so also shall the rich man fade away in his ways. 12. Blessed is the man that endureth temptation: for when he is tried, 4ie shall receive the crown of hfe, which the 1 iOrd hath promised to them that love him.

We are here to consider, first, the insciiption of this epistle, and then the matter of it.

The inscription has three principal parts.

1. The character by which our Author desires-to be known— James, a sei-va?jt of God, and of the Lord Jesus Christ. Though he was a prime minister in Christ's kingdom, yet he styles himself only a servaJit. Note hence. Those who are highest in office or attainments in the church of Christ, are but servants. They should not therefore act as masters, but as ministers. Further, though St. James is called by the evangelist the brother of our Lord, yet it was his glory to serve Christ in the spirit, rather than to boast of his being akin according to the fiesh. From hence let us learn to prize this title above all others in the world— the seinjants of God and of Christ. Again, it is to be observed that St. James professes himself a servant of God and of the Lord Jesus Christ, to teach us that in all services we should have an eye to the Son as well as the Father. We cannot acceptably serve the Father, unless we are also servants of the Son. God will have all 7nen to honour the Son as they honour the Father, (John 5. 23.) looking for acceptance in Christ, and assistance from him, and yielding all obedience to him ; thus confessing that Jesus Christ is Lord, to the glory of God the Father. _ •

2. Tlie apostle here mentions the conditions of those to whom he writes— the tivelve tribes which are scattered abroad. Some understand this of the dispersion upon the persecution of Stephen, Acts 8. But that only reached to Judea and Samaria. Others by the Jews of the dispersion understand those who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars had driven them. The greatest part indeed often of the twelve tribes were lost in captivity ; but yet some of every tribe were preserved, and are still honoured with the ancient style of twelve tribes. These however were scattered and dispersed. (1.) They were dispersed in mercy. Having the scriptures of the Old Testament, the providence of God so ordered it, that they were scattered in several countries for the diffusing of the light of divine revelation. (2.) They began now to be scattered in wrath. The Jewish nation was crumbling into parties and factions, and many were forced to leave their own country. Even good people among them shared in the common calamity. (3.) These Jews of the dispersion were those who had embraced the CJmstian faith. They were persecuted, and forced to seek for shelter in other countries ; the Gentiles being kinder to Christians than the Jews were. Note here. It is often the lot even of God's own tribes to be scattered abroad. The gathering day is reserved for the end of time ; when all the dispersed children of God shall be gathered together to Christ their Head. In the mean time, while God's tribes are scattered abroad, he •will send to look after them. Here is an apostle writing to the scattered ; an epistle from God to them, when driven away from his temple, and seemingly neglected by him. Applv here that of the prophet Ezekiel, (c/j. 11. 16.) Thus saith the Lord God, Although I have cast them far off among the heathen, and although I have scattered them among

the countries, yet nvill I be to them as a little sanctuary in the countries where they shall come. God has a particular care of his outcasts. Let mine outcasts dwell with thee, Moab, Isa. 16. 3, 4.

God's tribes may be scattered; therefore we should not value ourselves too much on outward privileges. And, on the other hand, we should not despond, and think ourselves rejected, under outward calamities; because God rememljers, and sends comfort to, his scattered people.

3. St. James here shews the respect he had even for the dispersed ; greeting, saluting them, wishinj-peace and salvation to them. True Christians should not be the less valued for their hardships. It was the desire of this apostle's heart, that those who were scattered, might be comforted—that they might do well and fare well, and be enabled to rejoice even in their distresses. G( d's people have reason to rejoice in all places, and at all times; as will abundantly appear from what follows.

We next come to consider the matter of this epistle. In the verses now before us we have these following things to be observed.

I. The suffering state of Christians in this world is represented, and that in a \er}' instructive manner ; if we attend to what is plainly and necessarily implied, together with what is fully expressed.

1. It is implied, that troubles and afflictiojis may be the lot of the best Christians, even of those who have the most reason to think and hope vjell of themselves. Such as have a title to the greatest joy, may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles.

2. These outward afflictions and trcubles are te7vf}tatioris to them. The Devil endeavours by sufferings and crosses to draw men to sin, and to deter them from duty, or unfit them for it : but asA our afflictions are in God's hand, they are intended j for the trial and improvement of our graces. The gold is put into the furnace, that it may be j)urified.

3. These temptations may be numerous and various ; divers temptations, as the apostle speaks. Our trials may l)e of many and different kinds, and therefore we have need to put on the whole armour of God. \^'e must be armed on every side, because temptations lie on all sides.

4. The trials of a good man are such as he does not create to himself, or sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.

II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!

1. One Christian grace to be exercised, is joy ; Count it all joy, v. 2. We must not sink into a sad i and disconsolate frame of mind, that would make \ us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy mav instruct men to becalm under their troubles ; but Christianity teaches them to be joyful ; because such exercises proceed from love, and not fury in God. In them we are conformable to Christ our Head, and they become marks of oui adoption ; l)v suffering in the ways of righteousness, ' we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ ; and our trials will brighten our graces now, and our crown at last. Therefore thcie is reason to count it all joy, when trials and difficulties become our lot in the way of our duty. And this is not purely a New Testament paradox, but even in Job's time it was said, Behold, happy is the ?nan whom God correcteth. There is the more reason for jov ?n af

JAMES, 1.

761

flictions, if we consider the other graces that are promoted by them.

2. Faith is a grace that one expression supposes, and another expressly requires ; Knowing this, that the trial of your faith, v. 3. And then in v. 6. let him asi: in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions, consists in a belief of the power and promise of God, and in fidelity and constancy to the Lord Jesus.

3. There must be patience; The trial of faith ivorketh fiatience. Trying of one grace produces another ; and the more the suffering graces of a Christian are exercised, the stronger they grow. Tribulation ivorketh fiatietice, Rom. 5. 3. Now to exercise Christian fiatience aright, we must, (1.) Let it ivork. It is not a stupid, but an active thing. A stoical apathy and a Christian fiatience are very different : by the one men become, in some measure, insensible of their afflictions ; but by the other they become triumphant in and over them. Let us take care, in times of trial, that fiatience, and not ficis-aion, be set at work in us : whatever is said or done, let fiatience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of fiatience ; let us give it leave to work, and it will work wonders, in a time of trouble. (2.) VVe must let it have its perfect work. Do nothing to limit it, or to weaken it; but let it have its full scope : if one affliction come upon the heels of another, and a train of them are drawn upon us, vet let fiatience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its fierfect work. (3.) When the work of fiatience is complete, then the Christian is entire, and ?20-thing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of fiatience, Heb. 10. 36. But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.

4. Prayer is a duty recommended also to suffering Christians ; and here the apostle shews,

(1.) What we ought more especially to pray for — wisdom ; If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises, to guide him, both in his judging of things, in the conduct of his own spirit and temper, and in the management of his affairs ? To be wise in trying times is a special gift of God, and to him we must seek for it.

(2.) In what way this is to be obtained —upon our petitioning or asking for it. Let the foolish become beggars at the throne of gi-ace, and they are in a fair way to be wise. It is not said "Let such ask of man," no not of any man, but, "Let him ask of God," who made hini, and gave him his understanding and reasonable powers at first; of him, in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God, and dailv ask it of him.

(3.) We have the greatest encouragement to do I his, he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, x>. 5. Here is something in answer to everj' discouraging turn of the mind, when we go to Gotl, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has It to give: and he is of a giving disposition, in-

VoL. VI.—5 D

dined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. And if you should say you want a. great deal of wisdom, a small portion will not serve your turn ; recollect, he gives liberally. And lest you should be afraid of going to him unseasonably, or being put to shame for your folly ; it is added, he ufibraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may ;" let such consider how particular and express the promise is, it shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and tiiey will not pray to God for it. But,

(4.) There is one thrng necessary to be observed in our asking, namely, t'liat we do it with a believing, steady mind; (j-. 6.) Let him ask in faith, nothing wavering. The promise above is very sure, taking this proviso along with us; wisdom shall be given to those \yho ask it of Ciod, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing; Belin<cst thou that I am able to do this? There must be Jio wavering, no staggei-ing at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own par*^. Here therefore we see,

5. That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction; He that wavereth, is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust ; to "mount sometimes toward the heavens, with an intention to secure glory, and honour, and immortality ; and then to sink again in seeking the ease of the'body, or the enj(nments of this world; this is very fitly and elegantly compared to a wave of the sea, 'that rises and falls', swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be sui:)erior to all trials and oppositions. Now for the cure of a wavering spirit and a weak faith, the apostle shews the ill effects of these ; (1.) In that the success of firauer is spoiled hereby; {v. 7.) Let not that man think that he shall receive any thing of the Lord. Such a distrustful, shifting', unsettled person is not likely ta value a favour from God as he should do, ;uid therefore cannot expect to receive it. In asking for divine and heavenly wisdom, we are ne\er like to prevail, if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has an ill influence upon our conversation : {v. 8.) ji double-minded man is unstable in all his ways. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such wavs cannot please God, nor ]>rocure anv good for us in the end. While we have but one God to trust to, we have but one God to be governed bv, and this should keep us even and steadv. He that is unstable as water, shall not excel. Hereupon,

III. The holy, humble temfieroi ?i Christian, both in advancement and debasement, is described : and both poor and rich are directed on what groands to build their joy and comfort, v. 9—11.

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Here we may ob-serve, 1. Those of low degree are to be looked upon as brethren; Let the brother of low degree, &c. Poverty does not destroy the relation among Christians.

2. Observe also. Good Christians may be rich in the ivorld, v. 10. Grace and "wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold.

3. Observe, Both these are allowed to rejoice. No condition of life puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdojn of God; (as Dr. Whitby explains this place;) and the rich may rejoice in humbling providences, as they produce a lowly and humble dis/iosition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phil. 1. 29. All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at last in heaven.

4. Observe what reason rich fieofile have, notwithstanding their riches, to be humble and low in their own eyes ; because both they and their riches are passing away ; jis the flower of the grass he shall pass away. He, and his wealth with him, X'. 11. For the sun is no sooner risen with a burning heat, than it withereth the grass. Note hence. Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place,) too inconsiderable things to make any great or Just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called \)\s%vays: in these he shall fade away. For this reason let liim that is rich, rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble ; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.

IV. A blessing is pronounced on those who endure their exercises and trials, as here directed; {y. 12.) Blessed is the man that endureth temptation.

Observe, 1. It is not the man who suffers only, who is blessed, but he who endures; who with patience and constancy goes through all difficulties in the way of his duty.

Observe, 2. Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity, that they really increase it. Observe,

3. Sufferings and temptations are the way to eter-?ial blessedness; When he is tried, he shall receive the crown of life, ^-jKtfjic; ytvijutvof — when he is approved; when his graces are found to be true, and of the highest worth ; (so metals are tried as to their excellency by the fire ;) and when his integrity is manifested, and all is approved of the great Judge. Note hence. To be approved of God is the great aim of a Christian in all his trials; and it will be his Ijlessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one : and the crown he shall wear, will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity.

4. Observe, This blessedness, involved in a crown of life, is 2i promised thing to the righteous sufferer. It is therefore what we may most surely depend upon : for when heaven and earth shall pass away, this word of God shall not fail of being fulfilled.

But withal let us take notice that our future rtwai-d comes, not as a debt, but by a gracious promise.

5. Observe, Our enduring temptations must be . from a principle of love to God and to our Lonl 'i Jesus Christ, otherwise we are not interested in this ' promise; The Lord hath promised to them that love him. St. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, 1 Cor. 13. 3.

6. Observe, The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God, shall have its trials in this world fully recompensed in that world above, where love is made perfect.

13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. 14. But every man is tempted, when he is drawn away of his own lust, and enticed. 1.5. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 16. Do not err, my beloved brethren. 17. Every good gift and every perfect gift is from above, and Cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures.

We are here taught several things.

I. We are taught that God is not the author of a7iy man's sin. Whoever they are, who raise persecutions -against men, and whatever injustice and sin they may be guilty of in proceeding against them, God is not to be charged with it! And whatever sins good men may themselves be provoked to by their exercises and afflictions, God is not the cause of them. It seems to be here supposed that some professors might fall in the hour of temptation : that the rod resting upon them, might carry some into ill courses, and make them put forth their hands unto iniquity. But though this should be the case, and though such delinquents should attempt to lay their fault on God ; yet the blame of their misconduct must lie entirely upon themselves. For,

1. There is .nothing in the nature of God, that they can lay the blame upon ; Let no man say, when he is tempted to take any evil course, or do any evil thing, / am tempted of God; for God cannot be tempted with evil. All moral evil is owing to some disorder in the being that is chargeable with it; to a want either of wisdom, or of power, or of decorum and purity in the will. But who can impeach the holy God with the want of these, which are his very essence ? No exigence of affairs can ever tempt him to dishonour or deny himself, ami therefore he cannot be tempted with evil. ./% There is nothing in the providential dispensations of God, that the blame of any man's sin can be laid upon ; {y. 13.) ^''either tempteth he any man. As God cannot be tempted with evil himself, so neither can he be a tempter of others. He cannot be a promoter of wmit is repugnant to his nature. The carnal mind is willing to charge its own sins on God : there is something hereditary in this; our first father Adam tells God, IVie woman thou gavest me tempted me ; thereby, in effect, throwing the blame upon God, for giving him the tempter. Let no man speak thus. It is very bad to sin; but

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it is much worse, when we have done amiss, to chai-ge it upon God, and say iC was owing to him. They who lay the blame of their sins either upon their constitution, or upon their condition in the world, or pretend they are under a fatal necessity of' sinning, wrong God, as if he was the author of sin.

f Afflictions, as sent by God, are designed to draw out

I our graces, but not our corruptions.

II. We are taught where the true cause of evil lies, and where the blame ought to be laid ; {y. 14.) Every man is tempted, (in an ill sense,) when he is drawn awau of his own lust, and enticed. In other scriptures the Devil is called the tempter ; and other things may sometimes concur to tempt us; but neither the Devil nor any other person or thing is to be y^lamed so as to excuse ourselves; for the true origi-

V iial of evil and temptation is in our own hearts. The combustible matter is in us, though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Prov, 9. 12. Observe here, 1. The method of sin in its proceeding. First it draws away, then entices.

As holiness consists of two parts—forsaking that which is evil, and cleaving to that which is good ; so these two things, reversed, are the two parts of sin. The heart is carried from that which is good, and enticed to cleave to that which is evil. It is first by coiTupt inclinations, or by lusting after, and coveting some sensual or worldly thing, estranged from the Hfe of God, and then by degrees fixed in a course oi/iva.

X 2. We may observe from hence the power and policy of sin. The word here rendered drawn away, signifies a being forcibly haled or compelled. The word translated enticed, signifies being wheedled and beguiled by allurements and deceitful representations of things, i^tXKOfxtvoi xai ftxtA^o/utyo;. There is a great deal of force done to conscience and to the mind by the power of corruption : and there is a great deal of cunning and deceit and flattery in sin to gain us to its interests. The force and power of sin could never prevail, were it not for its cunning and guile. Sinners who perish, are wheedled and flattered to their own destruction. And this will justify God for ever in their damnation, that they destroyed themselves. Their sin lies at their own door, and therefore their blood will lie upon their own heads.

3. Observe the success of corruption in their hearts; (v. 15.) Then when lust hath conceived, it bringeth forth sin; that is. Sin being allowed to excite desires in us, it will soon ripen those desires into consent; and then it is said to have conceived. The sin trul)r exists, though it be but in embryo. And when it is grown to its full size in the mind,' it is then brought forth in actual execution. Stop the beginnings of sin therefaj-e, or else all the evils it produces must be wholly charged upon us.

4. Observe the final issue of sin, and how it ends ; Sin, when it is finished, bringeth forth death. After sin is brought forth in actual commissions, the finishing of it (as Dr. Manton observes) is its being strengthened by frequent acts, and settled into a habit. And when the iniquities of men are thus filled up, death is brought forth. There is a death upon the soul, and death comes upon the bodv. And beside death spiritual and temporal, the wages of sin is eternal death too. Let sin therefore be repented of, and forsaken, before it be finished. U^iy will ye die, 0 house of Israel.' Ezek. 33. 11. God has no pleasure in your death, as he has no hand in your sin ; but both sin and misery are owing to yourselves. Your own hearts' lusts and corruptions are your tempters; and when by degrees they have carried you off from God, and finished the power and dominion of sin in you, then they will prove your destroyers.

III. Wc are taught yet further, that while we are the authors and procurers of all sin and miseiy to ourselves, God is the Falh(r and Fountain of ad ^good, V. 16, 17. We should take particular care not to err in our conceptions of God ; '^ Do not err, mu beloved brethren, /u>, TrKstvarQt — do not wander, that is, from the word of God, and the accounts of him you have there. Do not stray into erroneous opinions, and go off from the standard of truth ; the things which you have received from the Lord Jesus, and by the direction of his Spirit." The loose opinions of Simon, and the Nicolaitans, (from whom the Gnostics, a most sensual corrupt set of people, arose afterward,) may, perhaps, by the apostle here, be more especially cautioned against. Those who are disposed to look into these, may consult the first book of Irenxus against heresies. Let corrupt men run into what notions they will, the truth, as it is in Jesus, stands thus; that God is not, cannot be, the author and patronizer of any thing that is evil; but must be acknowledged as the Cause and Spring of every thing that is good ; {v. 17.) jEvery good and every perfect gift is from above, and cometh down from the Father of lights.

Here observe, 1. God is the Father o/%A/s. The visible light of the sun and the heavenly bodies is from him. He said, Let there be light, and there was light. Thus God is at once represented as the Creator of the sun, and in some respects compared to it. ♦* As the sun is the same in its nature and influences, though the earth and clouds, oft interposing, make it seem to us as varying, by its rising and setting, and bv its different appearances, or entire withdrawment; when the change is net in it: so God is unchangeable, and our changes and shadows are not from anv mutability, or shadowy alterations in him, but froni ourselves." Mr. Baxter. I'he Father of lights, with whom there is no variableness, neither shadow of turning. What the sun is in nature, God is in grace, providence, and glory; aye, and infinitely more. For,

2. Oh^erxe, Every good gift\^iYov{\ \\\m. As the Father of lights, he gives the light of reason. The inspiration of the Almighty girveth understanding. Job 32. 8. He gives also the light of learning: Solomon's wisdom in the knowledge of nature, in the arts of government, and in all his improvements, is ascribed to God. The light of divine revelation is more immediately from above. The light of faith, purity, and all manner of consolation, is from him. So that we have nothing good but what we receive from God ; as there is no evil or sin in us, or done by us, but what is owing to ourselves. We must own God as the Author of all the powers and perfections that are in the creature, and the Giver of all the benefits which we have in and by those powers and perfections : but none of their darknesses, their imperfections, or their ill actions arc to be charged on the Father of lights ; from liim proceeds every good and perfect gift, both pertaining to this life and that which is to come.

3. Observe, As every good gift is from God, so particularly the renovation of our natures, our regeneration, and all the holy, happy consequences of it, must be ascribed to him ; {v. 18.) Of his own will begat he us with the word of truth. Here let us take notice, (1.) A true Christian is a creature begotten anew. He becomes as different a person from what he was, before the renewing influences of divine grace, as if he were formed over again, and bom afresh. (2.) The original of this good work is here declared : it is of God's own will; not by our skill or power; not from any good foreseen in us, or done by us, but purely from the good-will and grace of God. (3.) The means whereby this is effected, are pointed out; the word of truth, that is, the gospel; as St. Paul expresses it more plainly, 1 Cor. 4. 15, I have

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begotten you in Jesus Christ through the gospel. This gospel is indeed a nvord of truth ; or else it could never produce such real, such lasting, such great and noble effects. We may rely upon it, and venture our immortal souls upon it. And we shall find it a means of our sanctification as it is a ivord of truth, John 17. 17. (4.) The end and design of God's giving renewing grace is here laid down; that rve should be a kind of Jirst-fruits of his creatures; that we should be God's portion and treasure, and a more peculiar property to him, as the first-fruits were ; and that we should become holy to the Lord, as the first-fi-uits were consecrated to him. Christ is the First-fruits of Christians, Christians are the ■ first-fruits of creatures. ^

19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath : 20. For the wrath of man worketh not the righteousness of God. 21. Wherefore lay apart all filthiness, and superfluity of naughtmess, and receive with meekness the engrafted word, which is able to save your souls. 22. But be ye doers of the word, and not hearers only, deceiving your own selves. 23. For if any man be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass : 24. For he beholdeth himself, and goeth his way, and straightway forget-teth what manner of man he was. 25. But whoso looketh into the perfect law of liberty, and continueth therein^ he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 26. If any man among you seem to be religious, andbridleth not his tounge,butdeceivethhis own heart, this man's religion is vain. 27. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. In this part of the chapter we are required, I. To restrain the workings of passion. This lesson we should learn under afflictions; and this we shall learn, if we are indeed begotten again by the word of truth. For thus the connexion stands—An angry and hasty spirit is soon provoked to ill things by afflictions; and errors and ill opinions become prevalent through the workings of our own vile and vain aftections: but the renewing grace of God and the word of the gospel teach us to subdue these; Wherefore, my beloved brethren, let every man be swift to hear, slow to sfieak, slow to wrath. This may refer,

1. To the word of truth spoken of in the verse foregoing. And so we may observe. It is our duty rather to hear God's 7vord,'a.i\d apply our minds to understand it, than to speak according to our own fancies or the opinions of men, and to run into heat and passion thereupon. Let not such errors as that of (iod'b being the occasion of men's sin, ever be hastily, much less angrily, mentioned by you ; (and so as to other errors;) but be ready to hear and consider what God's word teaches in all such cases. 2. This may be applied to the afflictions and temptations spoken of in the beginning of the chapter. And then we may observe. It is our duty rather to hear how (rod explains his providences, and what lie designs by them ; than to say as David did in his

haste, Ia7n cut off; or as Jonah did in his passi' n, I do well to be angry. Instead of censuring Gvtl under our trials, let us open our ears and hearts to hear what he will say to us. 3. This may be under stood as referring to the disputes and differences that Christians, in those times of trial, wei'e running into among themselves : and so this part of the chapter may be considered without any connexion with what goes before. Here we may observe that, whenever matters of difference arise among Christians, each side should be willing to hear the other. People are often stiff in their own opinions, because they are not willing to hear what others have to offer against them : whereas we should be svjft to hear reason and truth on all sides, and be sloio to speak any thing that should prevent this: and when we do speak, there should be nothing of wrath ; for a soft answer turncth avjay wrath. As this epistle is designed to correct a variety of disorders that were among Christians, these words, sv.nft to hear, slow to speak, slow to wrath, may be very well interpreted according to this last explication. And we may further observe from them, that, if men would gove.-n their tongues, they must govern their passions. When Moses's spirit was provoked, he spake unadvisedly with his lips. If we would be slow to speak, we must be slow to wrath.

II. A very good reason is given for suppressing of anger; {v. 20.) For the wrath of man worketh not the righteousness of God. It is as if the apostle had said, " Whereas men often pretend zeal for God and his glory, in their heat and passion, let them know that God needs not the passions of any man; his cause is better served by mildness and meekness than by wrath and fury." Solomon says. The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Eccl. 9.17. Dr. Man-ton here says of some assemblies, " That if we were as swift to hear as we are ready to speak, there would be less of wrath, and more of profit, in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me.' hear ?ne.' the father modestly replied, .Yecego te, nee tu me, sed ambo audiamus apostolum — .Wither let me'heatthee, nor do thou hear me, but let us both hear the apostle." The worst thing we can bring to a religious controversy, is, anger. This, however it pretends to be raised by a concern for what is just and right, is not to be trusted. Jirath is a human thing, and the wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause ot God hereby, shew that they are acquainted neither with God nor his cause. This j)assion must especially be watched against, when we are hearing tne word of God. See 1 Pet. 2. 1, 2.

III. We are called upon to suppress other corrupt affections, as well as rash anger; {t. 21.) Lay asidtf. all filthiness and superfluity of naughtiness. TJie word here translated Jilthiness, signifies those lusts which have the greatest turpitude and sensuality in them ; and the words rendered superfluity of naughtiness may be understood of the overflowings of malice, or any other spiritual wickednesses. Hereby we are taught, as Christians, to watch against, and lay aside, not only those more gross and fleshly dispositions and affections which denominate a person filthy, but all the disorders of a corrupt heart, which would prejudice it against the word and ways of God.

Observe, 1. Sin is a defiling thing; it is called filthiness itself. 2. There is abundance of that which is evil in us, to be watched against; there is superfluity of naughtiness. 3. It is not enough to restrain evil affections, but they must be cast from us, or laid apart, Isa. 30. 22. Thou shalt cast them away as a menstruous cloth ; thou shalt say, Get ye

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hi-nce. 4. This must nxtend not only to outward siiis, and greater abominations, but to all sin of thought and affection as well as speecli and practice ; TrivoLv iuTTupiiy — all^fitthiness, every thing that is corrupt and sinful. 5. Observe, From the foregoing parts of this chapter, the laying aside of all Jilthi-ness, is what a time of temptation and affliction calls for, and is necessary to the avoiding of error, and the right receiving and improving of the word of truth: for,

IV. We are here fully, though briefly, instructed concerning hearing the word of God.

1. We are required to prepare ourselves for it; {v. 21.) to get rid of every corrupt affection, and of every prejudice and prepossession, and to lav aside those sins which pervert the judgment and blind the m ind. ylll thejilthiness and sufierfluity of naughtiness, before explained, must, in an especial manner, be subdued and cast off", by all such as attend on the word of the gospel.

2. We are directed how to hear it; Receive with meekness the engrafted vjord, ivhich is able to save your souls. (1.) In hearing the word of God, we are to receive it; CAsent to the truths of it, fowsent to the laws of it; receive it as the stock does the graft; so as that the fruit which is produced, may be, not according to the nature of tlic sour stock, but according to the nature of that word of the gospel, which is engrafted into our souls. (2.) We must therefore yield ourselves to the word of God, with most submissive, Immble, and tractable tempers: this is to receive it with meekness. Being willing to liear of our faults, and taking it not only patiently, but thankfully; desiring also to be moulded and formed by the doctrines and precepts of the gospel. (3.) In all our hearing we should aim at the salvation of our souls. It is the design of the word of (iod to make us wLs-e to salvation; and they who propose any meaner or lower ends to themselves in attending upon it, dishonour the gospel, and disappoint their souls. We should come to the word of God, (both to read it and hear it,) as those who know it is the /tower of God unto salvation to every one that believcth, liom. 1. 16. •

3. We are taught what is to be done after hearing ; {v. 22.) But be ye doers of the word, and not hearers onli/, deceiving your own selves. Observe here, (1.) Hearing ism order to doing; the most attentive and the most frequent hearing oi the word of God will not avail us, unless we be also doers of it. If we were to hear a sermon eveiy day of the week, and an angel from heaven were the preacher, yet, if we rested in bare hearing, it would never bring us to heaven. Therefore the apostle insists much upon it, (and, without doubt, it is indispensably necessary,) that we practise what we hear. " There must be inward practice by meditation, and outward practice in true obedience." Mr. Baxter. It is not enough to remember what we hear, and to be able to repeat it, and to give testimony to it, and commend it, and write it, and preserve what we have written ; that which all this is in order to, and which crowns the rest, is, that we be dorrs of the word. Observe, (2.) Bare hearers are self-deceivers; the original word Tdp^tK'jyt^ifxtui, signifies men's arguing sophistically to themselves; their reasoning is manifestly deceitful and false, when they would make one part of their work discharge them from the obligation they lie under to another ; orpersuade themselves, that filling their heads with notions is sufficient, though their hearts be empty of good affections and resolutions, and their lives fruitless of good works. Self-deceit will be found the worst deceit at last.

4. The apostle shews what is the proper use of the word of God, who they are, that do not use it as they ought, and who they are, that do make a right

iise of it, X. 23—25. Let us consider each of these distinctly. (1.) The use we are to make of God's word may be leai-nt from its being compared to a glass, in which a man may behold his natural face. As a looking-glass shews us the spots and defilements upon our faces, that they may be remedied and washed off; so the word of God shews us our sins, that we may repent of them and get them pardoned ; it shews us what is amiss, that it may be amended. There are glasses that will flatter people ; but that which is truly the word of God, is no flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man. Let the word of truth be carefully attended to, and it will set before you the corruption of your nature, the disorders of your hearts and lives; it will tell you plainly what you are. St. Paul describes himself as insensible of the corruption of his nature till he saw himself in the glass of the law ; (Rom. 7. 9.) "Iwas alive without the law; I took all to be right with me, and thought myself not only clean, but, compared with the generality of the world, beautiful too ; but when the commandment came, when the glass of the law was set before me, then sin revived, and I died; then I saw my spots and deformities, and discovered that amiss in myself, which before I was not aware of; and such was the power of the law, and of sin, that I then perceived myself in a state of death and condemnation." Thus, when we attend to the word of God, so as to see ourselves, our true state and condition, to rectify what is amiss, and to form and dress ourselves anew by the glass of God's word, this is to make a proper use of it. (2.) We have here an account of those who do not use this glass of the word as they ought; {y. 24.) He that beholds himself, and goes his way, and straightway forgets what manner of man he was. This is the true description of one who hears the word of God, and does it not. How many are there, who, when they sit under the word, are affected with their own sinfulness, misery, and danger, acknowledge the evil of sin, and their need of Christ ; but, when their hearing is over, all is forgotten, convictions are lost, good affections are vanished, and pass away like the waters of a land-flood ; he straightway forgets. "The word of God (as " Dr. Manton speaks) discovers how we may do "away our sins, and deck and attire our souls with " the righteousness of Jesus Christ. Maculx sunt *'peccata, quee ostendit lex; aqua est sanguis " Chnsti, quern ostendit evangelium — Our sins arc "the sfiots which the law discovers; Christ's blood " is the laver which the gosfiel shews." But in vain do we hear God's word, and look into the gospel-glass, if we go awav, and forget our spots, instead of washing them off, and forget our remedy, instead of applying to it. This is the case of those who do not hear the word as they ought. (3.) Tliose also are described, and pronounced blessed, who hear aright, and who use the glass of God's word as they should do; (t. 25.) IVhoso looketh into the fierfect law of liberty, and continueth therein, &c. Observe here. The gospel is a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving us deliverance from the Jewish law, and from sin and guilt, and wrath and death. The ceremonial law was a yoke of bondage, the gospel of Christ is a law of liberty. Observe again. It is a fierfect law ; nothing can be added to it. Observe further. In hearing the word, we look info this fierfect law; we consult it for counsel and direction ; we look into it, that from thence we may take our measures: but observe withal, then only do we look into the law of liberty aswe should, when we continue therein ; " when we "dwell in the studv of it, till it turn to a spiritual "life, engrafted and digested in us ;" (Mr. Brxter) when we are not forgetful of it, but practise it as our

JAMES, II.

work and business; set it always before our eyes, and make it the constant rule of our conversation and behaviour, and model the temper of our minds by It Observe once more from this place, They who thus do, and continue in the Iw.v and word of God, are, and Rhall be, blessed in their deed ; blessed in all their ways, according to the first/zsa/w, which, some thinii, St. James here alludes to. He that meditates in the law of God, and walks according to it, the jjsalmist says, shall prosper in whatsoever he does. And he that is not a forgetful hearer, but a doer of the work which God's word sets him about, St. James says, shall be blessed. The papists pretend, that here we have a clear text to prove we are bless-Td for our good deeds ; but Dr. Manton, in answer lO that pretence, puts the reader upon marking the distinctness of scripture-phrase. The apostle does not say, for his deeds, that any man is blessed, but in his deed. This is a way in which we shall certainly find blessedness, but not the cause of it. This blessedness does not lie in knowing, but in doing the will of God ; (John 13. 17.) If ye know these things, happy are ye if ye do them. It is not talking, but walking, that will bring us to heaven.

V. The apostle next informs us how we may distinguish betwixt a vain religion, and that which is pjire and approved of God. Great and hot disputes there are in the world about this matter: what religion is false and vain, and what is true and pure. I wish men would agree to let the holy scripture in this place determine the question : and here it is plainly and peremptorily declared,

1. What is a vain religion ; {v. 26.) If any man among you seem to be religious, and bridle not his tongue, but deceive his own heart, this man's religion is vain. Here are three things to be observed • (1.) In a vain religion there is much of shew, and affecting to seem religious in the eyes of others. This, I think, is mentioned in a manner that should fix our thoughts on the word seemeth. When men are more concerned to seem religious than really to be so, it is a sign that their religion is but vain. Not that religion itself is a vain thing ; (they do it a great deal of wrong, to say. It is in vain to serve the Lord;) but it is possible for people to make it a x>ain thing, if they have only a form of godliness, and not the power. (2.) In a vain religion there is much censuring, reviling, and detracting of others. The not bridling the tongue here, is chiefly meant of not abstaining from these evils, of the tongue. When we hear people ready to speak of the faults of others, or to censure them as holding scandalous errors, or to lessen the wisdom and piety of those about them, that themselves may seem the wiser and better, this is a sign that they have but a vain religion. The man who has a detracting tongue, cannot nave a truly humble gracious heart. He who delights to injure his neighbour, in vain pretends to love God ; therefore a reviling tongue will prove a man a hypocrite. Censuring is a pleasing sin, extremely com-Sliant with nature ; and therefore evidences a man's eing in a natural state. These sins of the tongue were the great sins of that age in which St. James wrote; (as other parts of this epistle fully shew ;) and it is a strong sign of a vain religion, (says Dr. Manton,) to be carried away with the evil of the times. This has ever been a leading sin with hypocrites, that the more ambitious they have been to seem well themselves, the more free they are in censuring and running down others; and there is such quick intercourse betwixt the tongue and the heart, that the one may be known bv the other. On these accounts it is that the apostle nas made an ungovern-ed tongue an undoubted certain proof of a vain religion. There is no strength nor power in that religion which will not enable a man to bridle his tongue, (3.) In a. vain religion a man deceives his

own heart; he goes on in such a course of detracting from others, and making himself seem somebody, that at last the vanity of his religion is consummated by the deceiving of his own soul. When once religion comes to be a vain thing, how great >*■ the vanity '

2. It is here plainly and peremptorily declared wherein true religion consists; {v. 27.) Pure reli gion and undejiled before God and the Father, if this. Observe, (1.) It is the glory of religion to b^ pure and undejiled ; not mixed with the inventions of men, nor the corruptions of the world. False ie-ligions may be known by their impurity and un-charitableness; according to that of St. John, He that doet"/! not righteousness, is not of God, neither he that loveth not his brother, 1 John 3. 10. But or. the other hand, a holy life and a charitable heart shew a true religion. Our religion is not (says Dr. Manton) adorned with ceremonies, but purity and charity. And it is a good observation of his, that a religion which is pure, should be kept undefiled. Observe, (2.) That religion is pure and undefiled, which is so before God and the Father. That is right, which is so in God's eye, and which chiefly aims at his approbation. True religion teaches u? to do every thing as in the presence of God; and tc seek his favour, and study to please him in all our actions. Observe, (3.) Compassion and charity to the poor and distressed, is a very great and necessary part of true religion ; visiting the fatherless and widow in their affliction. Visiting is here put for all manner of relief which we are capable oi giving to others: and fatherless and widows are here particularly mentioned, because they are generally most apt to be neglected or oppressed : but by them we are to understand all others who are objects of charity ; all who are in affliction. It is very' remarkable, that if the sum of religion be drawn up in two articles, this is one—to be charitable, and relieve the afflicted. Observe, (4.) An unspotted life must accompany an unfeigned love and charity; to keep himself unspotted from the world. The world is apt to" spot and blemish the soul, and it is hard to live in it, and have to do with it, and not be defiled ; but this must be our constant endeavour. Herein consists pure and undejiled religion. The very things of the world too much taint our spirits, if we are much conversant with them ; but the sins and lusts of the world deface and defile them very woefully indeed. St. John comprises all that is in the world, which we are not to love, \mder three heads; the lust of the flesh, the lust of the et/es, and the pride of life ; and to keep one's self unspotted from all these, is to keep ourselves unspotted from the world. May (iod by his grace keep both our hearts and lives clean from the love of the world, and from the temptations of wicked worldly men.

CHAP. II.

In this chaptfr, the apostle condemns a sinful regardinp the rich, and despising the poor; which he imputes to pnrti-alilv and injustice, and shows it to be an actinij contrary to God, who has chosen the poor, and whose interest is often persecuted, and his name blasphemed, by the rich, V. I.. 7. He shews that the whole law is to be fulfilled, and that mercv should be followed, as well as justice, v. 8 .. 13. He exposes the error and folly of those whohoast of faith without works, telline; us that this is but a dead faith, and such a failli as devils have, not the faith of Abraham, or of Rahab, v. 14, to the end.

1. IVTY brethren, have not the faith of Ifi our Lord Jesus Christ, the Lord of glory, with respect of persons. 2. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment.

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767

i\. And ye have respect to him that weareth the gay clothing, and say unto hini. Sit thou here in a good place: and say to the poor. Stand thou there, or sit here under niy footstool: 4. Are ye not then partial in yourselves, and are become judges of evil thoughts ? 5. Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him ? 6. But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment-seats ! 7. Do not they blaspheme that worthy name by which ye are called ?

The apostle is here reproving a very corrupt practice ; he shews how much mischief there is in the sin oiTfoa-aiTOKii'l.iit — res/iecC of/wrsons, which seemed to be a very growing evil in the churches of Christ, even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Here we have,

I. A caution against this sin laid down in general; {v. 1.) My brethren, have not the faith of our Lord Jesus Christ, the Lord offflory, ivith resfiect of persons. Observe here, 1. The character of Christians fully implied ; they are such as have the faith of our Lord Jesus Christ; they embrace it, they receive it, they govern themselves by it; they entertain the doctrine, and submit to the law and government, of Christ; they have it as a ti'ust, they have it as a treasure. Observe, 2. How honourably St. James speaks of Jesus Christ; he calls him the Lord of glory, for ho is the Brightness of his Father^s glory, and the express Image of his person. Observe, 3. Christ's being the Lord of glory should teach us not to respect Christians for any thing so much as their relation and conformity to Christ. You who profess to believe the glory of our Lord Jesus Christ, which the poorest Christian shall partake of equally with the rich, and to which all worldly glory is but vanity, you should not make men's outward and worldly advantages the measure of your respect. In professing the faith of our Lord Jesus Christ, we should not shew respect to men, so as to cloud or lessen the glory of our glorious Lord : howerer any may think of it, this is certainly a very heinous sin.

n. We have this sin described and cautioned against, by an instance or example of it; \v. 2, 3.) For if there come into your assembly a man ivith a gold ring, &c. .Assembly here is meant of those meetings which were appointed for deciding matters of difference among the members of the church; or, for determining when censures should be passed upon any, and what those censures should be ; therefore the Greek word here used, <ruixyuyh, signifies such an assembly as that in the Jewish synagogues, ■when they met to do justice. Maimonides savs, (as I find the passage quoted by Dr. Manton,) " That it " was expressly provided by the Jews' constitutions, *' that when a poor man and a rich plead together, *• the rich shall not be bidden to sit down, and the " poor stand, or sit in a worse place, but both sit, or '* both stand alike." To this the phrases used by the apostle have a most plain reference, and therefore the assembly here spoken of, must be some such as the synagogue assemblies of the Jews were, when they met to hear causes, and to execute justice: to these the arbitrations and censures of their Christian assemblies are compared. But we must be careful not to apply what is here said to the common as-

semblies for worship ; for in these certainly there may be appointed different places for persons, according to their rank and circumstances, without sin. They do not understand the apostle, who fix his severity here upon this practice; they do not consider the word judges (used in v. 4.) nor what is said of their being convicted as transgressors of the law, if they had such a respect ofpersons as is here spoken of, according to v. 9. Thus, now put the case ; " There comes into your assembly (when of the same nature with some of those at the synagogue) a man that is distinguished by his dress, and who rhakes a figure, and there comes in also a poor man in vile raiment, and ye act partially, and determine wrong, merely because the one makes a better appearance, or is in better circumstances, than the other." Observe from hence, 1. God has his remnant among all sorts of people ; among those that wear soft and gay clothing, and among those that wear poor and vile raiment. But observe, 2. In matters of religion, rich and poor stand upon a level; no man's riches set him in the least nearer to God, nor does any man's poverty set him at a distance from God. JVith the Most High there is no respect of fiersons, and therefore in matters of con science there should be none with us. Observe, 3. All undue honouring of worldly greatness and riches should especially be watched against in Christian societies. St. James does not here encourage rude ness or disorder; civil respect must be paid, and some difference may be allowed in our carriage to ward persons of different ranks ; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion ; here we are to know no man after the flesh. It is the character of a citizen of Zion, that in his eyes a vile person is contemned, but he honoureth them that fear the Lord. If a poor man be a good man, we niust not value him a whit the less for his poverty : and if a rich man be a bad man, (though he may have both gay clothing and a gay profession,) we must not value him any whit the more for his riches. Observe, 4. Of what importance it is to take care what rule we go by in judging of men ; if we allow ourselves commonly to judge by outward appearance, this will too much influence our spirits and our conduct in religious assemblies; there is many a man, whose wickedness renders liim vile and despicable, who yet makes a figure in the world; and on the other hand there is many a humble, heavenly, good Christian, who is clothed meanly ; but neither should he nor his Christianity be thought the worse of on this account.

III. We have the greatness of this sin set forth, V. 4, 5. It is great partiality, it is injustice, and it is to set ourselves against God, who has chosen the poor, and will honour and advance them, (if good) let who will despise them.

1. In this sin there is shameful partiality ; jire yc not then partial in yourselves? The question is here put, as what could not fail of being answered by every man's conscience, that would put it seriously to himself. According to the strict rendering of the original, the question is, '• Have ye not made a difference? And, in that difference, do you not judge by

j a false rule, and go upon false measures ? And does ! not the charge of a partiality, condemned by the j law, lie fully against you ? Does not your own con-I science tell you that you are guilty ?" Appeals to j conscience are of great advantage, when we have to I do with such as make a profession, even though 1 they may be fallen into a ver)' corrupt state.

2. This respect ofpersons is owing to the evil and injustice of the thoughts. As the temper, conduct, and proceedings, are partial, so the heart and

JAMES, 11.

thoughts, from whence all flows, are evil; " Ye are become Judges of evil thoughts ; ye are judges according to those unjust est mations and corrupt opinions which you have formed to yourselves. Trace your partiality, till you come to those hidden thoughts which accompany and support it, and you will find those to be ej:ceedrrg evil. You secretly prefer outward pomp ""pfore'Vnward grace, and the things that are seen hQ\ .those which ay-e not seen." The deformity of sin is never truly and fully discerned, till the evil of our thoughts be disclosed : and it is tliis which highly aggravates the faults of our tempers and lives—that the imagination of the thoughts of the heart are evil. Gen. 6. 5.

3. This res/iect of persons is a heinous sin, because it is to shew ourselves most directly contrary to God ; (v. 5.) " Hath not God chosen the floor of this world, rich in faith ? &c. But ye have desfiised them, V. 6. God has made those heirs of a kingdom, whom you make of no reputation; and has given very great and glorious promises to those to whom vou can hardly give a good word or a respectful look. And is not this a monstrous iniquity in you who pretend to be the children of God, and conformed to him ? Hearken, my beloved brethren; by all the love I have for you, and all the regards you have to me, I beg you would consider these things : take notice of it, that many of the fioor of this world are the chosen of God. Their being God's chosen does not prevent their being/;oor; their being/;oo?-does not at all prejudice the evidences of their being chosen. Matt. 11. 5. The poor are evangelized." God designed to recommend his holy religion to men's esteem and affection, not by the external advantages of gaiety and pomp, but by its intrinsic worth and excellency; and therefore chose the poor of this world. Again take notice. That many fwor in the world, are rich in faith; thus the poorest may become rich ; and this is what they ought to be especially ambitious of: it is expected from those who have wealth and estates, that they be rich in good works; because the more they have, the more they have to do good with : but it is expected from the poor in the world, that they he rich in faith ; for the less they have here, the more they may, and should, live in the believing expectation of better things in a better world. Take notice' further, Believing Christians are rich in title, and in being heirs of a kingdom, though they may I)e vei-y poor as to present possessions; what is laid out upon them is but little, what is laid up for them is unspeakably rich and great. Note again. Where any are rich in faith, there will be also divine love ; faith working by love, will be in all the heirs of glory. Note once more, under this head. Heaven is a kingdom, and a kingdom promised to them that love God. We read of the crown promised to them that love God, in tiie former chapter; (7'. 12.) we here find there is a kingdom too. And as the crown /v a crown of life, so the kingdom will be an everlasting kingdom.

All these things, laid together, shew how highly the poor m this world, if rich in faith, are now honoured, and shall hereafter be advanced by God ; and consequently how very sinful a thing it was for them to desfme the poor. After such considerations as these, the charge is cutting indeed; But ye have despised the poor, v. 6.

4. Respecting persons, in the sense of this place, on account of their riches or outward fic;ure, is shewn to be a very great sin, because of the mischiefs which are owing to worldly wealth and greatness, and the folly which there is in Christians' paying undue regards to those who had so little regard either to tlieir God or them; "Do not rich men oppress vou, and draw you before the judgment-seat? Do fiot they blaspheme that worthy

name by which ye are called? v. 7. Consider how commonly riches are the incentives of vice and mischief, of blasphemy and persecution: considi-r how many calamities you yourselves sustain, and how great reproaches are thrown upon your religio-i and your God by men of wealth, and power, and worldly greatness; and this will make your sin appear exceeding sinful and foolish, in setting up that which tends to pull you down, and to destroy all that you arp biTilding up, and to dishonour Mq/ worthy name by which you are called." The 7iame of Christ is a worthy name; it reflects honour, and gives worth to them who wear it.

8. If ye fulfil the royal law according to the scripture, liiou shall love they neighbour as thyself, ye do well. 9. But if ye have respect to persons, ye commit sin, am' are convinced of the law as transgressors, 10. For whosoever shall keep the whole law, and yet offend in one jjoint, he is guilty of all. 11. For he that said, Do not commit adultery, said also. Do not kill. Now if thou commit no adultery, y^t if thou kill, thou art become a transgressor of the law. 12. So speak ye, and so do, as they that shall be judged by the law of liberty. 13. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

The apostle, having condemned the sin of those who had an nwAuo. respect of perso7is, and having urged what was sufficient to convict them of <he greatness of this evil, now proceeds to shew how the matter may be mended; it is the work of a gospel-ministry, not only to reprove and warn, but to teach and direct; (Col. 1. 28.) Warningn^ry man, and teaching every ma?!. And here,

1. We have the law that is to guide us in all our regards to men set down in general; {v. 8.) If ye fulfil the royal law, according to the scripture. Thou shall love thy 7ieighbour as thyself ye do well. Lest any should think St. James had been pleading for the poor so as to throw contemj)t on the rich, he now lets them know, that he did not design to encourage improjier conduct towards any ; they must not hate, or be rude to, tlie rich, any more than despise the poor ; but, as the scri/iture teaches us to love all our neighbours, be they rich or poor, as ourselves, so, in our having a steady regard to this rule, we shall do well. Observe from hence, (1.) The rule for Christians to walk by, is settled in the scriptures ; if according to the scriptures, &c. It is not great men, nor worldly wealth, nor corrupt practices among professors themselves, that must guide us, but the scriptures oi truth. Observe, (2.) The scripture gives us this as a law, to love our neighbour as ourselves; it is what still remains in full force, and is rather carried higher and furtiier by Christ, than made less important to us. Observe, (3.) This law is a royal law, it comes from the King of kings ; its own worth and dignity deserve it .should be thus honoured ; and the state in which all Christians now are, as it is a .state of liberty, and not of bondage or oppression, makes this law, by • which they are to regulate all their actions to one another, a royal law. Observe, (4.) A pretence of observinp: this royal law, when it is interpreted with partiality, will not excuse men in any unjust proceedings. It is implied here, that some were ready to flatter rich men, and lie partial to them, because, if they were in the like circumstances, they should expect such regards to themselves; or,

they might plead, that, to shew a distinguished respect to those whom God in his providence had distinguished by their rank and degree in the world, this was but doing right ; therefore the apostle allows, that, so far as they were concerned to observe the duties of the second table, they did ivell in giving honour to whom honour was due; but this fair pretence would not cover their sin, in that undue resficct of persons which they stood chargeable with; for,

2. This general law is to be considered together witli a particular law ; (y. 9.) "If ye have respect to persons, ye commit sin, and are convinced of the law as tra?isg'resso7's. Notwithstanding the law of laws. To love your neighbour as yourselves, and to shew that respect to them which you would be apt to look for yourselves if in their circumstances, yet tiiis will not excuse your distributing either the favours or the censures of the church according to men's outward condition ; but here you must look to a particular law, which God, who gave the other, has given you together with it, and by this you will stand fully convicted of the sin I have charged you with ; this law is in Levit. 19. 15. Thou shalt do no unrighteousness i?i judgment; thou shalt 7iot respect the person of the poor, 7ior the person of the mighty; but in righteousness shalt thou judge thy neighbour." Yea, the very royal law itself, rightly explained, would serve to convict them, because it teaches them to put themselves as much in the places of the poor as in those of the rich, and so to act equitably towards one as well as the other. Hence he proceeds,

3. To shew the extent of the law, and how far obedience must be paid to it; they must fu[pi the royal law, have a regard to one part as well as another, otherwise it would not stand them in stead, when they pretended to urge it as a reason for anv particular actions; (v. 10.) For whosoever shall keefi the whole law, and yet ojff'end in one point, is guilty of all. This may be considered, (1.) With reference to the case St. James has been upon ; " Do you plead for your respect to the rich, because you are to love your iieighbour as yourselves^ Why then shew also an equitable and due regard to the poor, because you are to love your neighbour as yourself: or else.your offending in one point, will spoil your pretence of observing that law at all. IThosoever shall keep the whole law, if he offend in one point, wilfully, allowedly, and with continuance, and so as to think he shall be excused in some matters, because of his disobedience in others, he is guilty of all; he incurs the same penalty, and is liable to the same punishment, by the sentence of the law, as if he had broken it in other points, as well as that he stands chargeable with; not that all sins are equal, but that all carry the same contempt of the authority of the Lawgiver, and so bind over to s\ich punishment as is threatened on the breach of that law. This shews us what a vanity it is to think that our good deeds will atone for our bad deeds, and plainl V puts us upon looking for some other atonement. (2.) This is further illustrated by putting a case different from that before mentioned ; {v. 11.) For he that said, Do not commit adultery, said also. Do not kill. .'\''ovj, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. One, perhaj^s, is very severe in the case of adulterv, or what tends to such pollutions of the flesh ; but less ready to condemn murder, or what tends to ruin the health, break the hearts, and destroy the lives, of others : another has a prodigious dread of murder, but has more easy thoughts of adultery; whereas one who looks at the authority of the Lawgiver, more than the matter of the command, will see the same reason for condemning the one as the other. Obedience is then acceptable,

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JAMES, II. 769

when all is done with an eye to the will of God; and disobedience is to be condemned, in whatever instance it be, as it is a contempt of the authority ot God; and, for that reason, if we offe77d in one poi7it, we contemn the authority of him who gave the whole law, and so far are guilty of all. Thus, if you look to the law of old, you stand condemned ; for cursed is every one that con .nw *' 720/ in all thmgs that are written in the book of law to do the7n ; Gal. 3. 10.

4. St. James directs Christians to govern and con duct themselves more especially by the law of Christ; (t;. 12.) So speak ye, and so do, as they that shall be judged by the law of liberty. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all soi-did and undue regards to the rich. Observe here, (1.) The gospel is called a law; it has all the requisites of a law ; precepts, with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Chirist is a King to rule us, as well as a Prophet to teach us, and a Priest to sacrifice and intercede for us. JVe are under the law to Christ. (2.) It is a law^ of liberty ; a law that we have do reason to complain of, as a yoke or burthen ; for the service of God, according to the gospel, is pe7fect free-do 771; it sets us at libe7-ty from all sla\ish regards, either to the persons or the things of this world. (3.) We must M be judged by this law of liberty ; men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judg77ient-seat': there will be no relief to those whom the gcspel condemns, nor will any accusation lie against those whom the gospel justifies. (4.) It concerns us therefore so to speak and act now, .is becomes those who must shortly be judged by this law of liberty; that is, that we come up to gospel-terms, that we make conscience of gospel-duties, that we be of a gospel-temper, and that our conversation be a gospel-conversation, because by this rule we must be judged. (5.) The consideration of our being judged by the gospel, should engage us more especially to be merciful in our regards to the poor; (x^ 13.) Ji'or he shall have judgment without 7nercy, that hath shewed n» mercy ; and 7nercy rejoiceth against judg-77jent. Take notice here, The doom which will be passed upon impenitent sinners at last, will bejudg-77ient without 7nercy ; there will be no mixtures or allays in the cup of wrath, and of t7-embling, the dregs of which they imist drink. Take notice again. Such as shew no mercy now, shall find no 7nercy in the great day. But we may note, on the other hand, that there'will be such as shall become instances of the triurnph of mercy, in whom mercy rejoices agai77st judgment: all the children of men, in the last day, will be either vessels of wrath, or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember, that blessed a/r the merciful, for they shall obtain 7nercy.

14. What dnth it profit, my brethren, though a man say he liath faitJi, and have not works ? Can faith save him ? 15. If a brother or sister be naked, and destitute of daily food, 16. And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit ? 17. Even so faith, if it hath not works, is dead, being alone. 18. Yea, a man may say, Thou

JAMES, II.

hast faithj and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. 19. Thou believest that there is one God ; thou doest well: the devils also believe, and tremble. 20. But wilt thou know, O vain man, that faith without works is dead? 21. Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar ? 22. Seest thou how faith wrought with his works, and by works was faith made perfect 1 23, And the scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness : and he was called the friend of God. 24. Ye see then how that by works a man is justified, and not by faith only. 25. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent thejn out another way ? 26. For as the body without the spirit is dead, so faith without works is dead also.

In this latter part of the chapter, the apostle shews the error of those who i-ested in a bare profession of the Christian faith, as if that would save them, while the temper of their minds and the tenor of their lives were altogether disagreeable to that holy religion which they professed. To let them see, therefore, what a wretched foimdation they built their hopes upon, it is here proved at large, C/iat a viaii is justified, not by faith only, but by works. Now upon this arises a very great question, namely, how to reconcile St. Paul and St. James ? St.' Paul, in his c/iistles to the Romans and Galatians, seems to assert the directly contrary thing to what St. Janses here lays down, saving it often, and with a great deal of emphasis, that we are justified by faith only, and not by the fvorks of the law, Amicx scripturarum lites, utinam et nostrx— There is a very haji/iy cgreernent betwixt one fiart of scrifiturc and another, notwithstanding seeming differences: it were ivell if the differences among Christians were as easily recoiiciled. Nothing (says Mr. Baxter) but men's misunderstanding the plain drift and sense of Paul's epistles, could make so many take it for a matter of great difficulty to reconcile Paul and James. A general view of those things which are insisted on by the Antino-monians, may be seen in Mr. Baxter's paraphrase : and many ways might be mentioned, which have been invented among learned men, to make the two apostles agree ; but it may be sufficient only to observe these few things following:

1. When St. Paul says, that a man is justified by faith, without the deeds of the law, (Rom. 3. 28.) he

Jlainly sjjcaks of another sort of works than St. ames does, but not of another sort of faith. St. Paul speaks of works wrought in obedience to the law of Moses, and before men's embracing the faith of the gospel; and he had to deal with those who valued themselves so highly upon those works, that they rejected the gosfiel; (as Rom. 10. at the beginning, most expressly declares;) but St. James speaks of works done \n obedience to the gospel, and as the proper and necessary effects and fniits of a sound believing in Christ Jesus. Both are concerned to magnify the faith of the gospel, as that which alone could save us, "and justify us ; but St. Paul magnifies it, by shewing the insufficiency of any

works of the law before faith, or in opposition to the doctrine of justification by Jesus Christ; St. Jameg magnifies the same faith, by shewing what are the genuine and necessary products and operations of iL

2. St. Paul not only speaks of different works from those insisted on by St. James; but he speaks of a quite different use that was made of good works, from what is here urged and intended. St. Pa-had to do with those who depended on the merit ci their works in the sight of God, and thus he might well make them of no manner of account : St. James had to do with those who cried up faith, but would not allow works to be used even as evidences ; they depended upon a bare profession, as sufficient to justify them; and with these he might well urge the necessity and vast imijortance of good works. As we must not break one table of the law, by dashing it against the other; so neither must we break in pieces the law and the gospel, by making them clash with one another : those who cry up the gospel, so as to set aside the law, and those who cry up the law, so as to set aside the gospel, are both in the wrong ; for we must take our work before us; there must be both faith in Jesus Christ, and good works the fruit o{ faith.

3. The justification of which St. Paul speaks, is different from that spoken of by St. James ; the one speaks of our persons being justified before God, the other speaks of our faith being justified before men ; '* Shew me thy faith by thy works," says St. James, " let thy faith be justified in the eyes of them that behold thee by thy works;" but St. Paul speaks of justification in the sight of God, who justifies them only that beliexie in Jesus, and purely on account of the redem/itio7i that is in him. Thus we see that our persons are justified before God by faith, but our faith is justified before men by works. This is so plainly the scope and design of the apostle James, that he is but confirming what St. Paul, in other places, says of his faith ; that it is a laborious faith, and a faith working by love. Gal. 5. 6. 1 Thess. 1. 3. Titus 3. 8. and many other places.

4. St. Paul niav be understood as speaking of that justification which is inchoate, St. James of that which is complete ; it is by faith only that wc are put into a justified state, but then good works come in for the completing of our justification at the last great day ; then. Come, ye children of my Father; —for I was hungry, and ye gave me meat, Sec.

Thus having cleared this part of scripture from every thing of a contradiction to other parts of it, let us see wliat is more particularly to be learnt from this excellent passage of James ; we are taught,

I. That faith without works will not profit, and cannot save us; {v. 14.) Jl7iat doth it firofit, my brethren, if a man say he hath faith, and have not works? Can faith save hitn? Observe here, 1. That faith which does not save, will not really/;ro-fit US ; a bare profession may sometimes seem to be profitalile, to gain the good opinion of tliose who are truly good ; and it may procure, in some cases, worldly good things ; but what profit will this be, for any to gain the world, and to lose their souls '/ What'doth it profit? — Can faith save him? All things should be accounted profitable or unprofitable to us, as thcv tend to forward or hinder the sahation of our souls.' And above all other things, we should take care thus to make account of faith, as that which does not profit, if it do not save, but will aggravate our condemnation and destniction at last. Observe, 2. For a man to have faith, and to say fie has faith, are two different things ; the apostle does not say. If a man have faith without works, for that is not'a supposable case ; the drift of this place of scripture is plainly to shew, that an opinion, or speculation, or assent, without works, is not faith ; but the case is put thus, If a ?nan say he hath faith, &c

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Men may boast of that to others, and be conceited of that in themselves, which they are really desti-tiite of.

II. We are taught, that, as love or charity is an operative principle, so is faith; or that neitner of them is good for any thing ; and, by trying how it looks for a person to pretend he is very charitable, who yet never does any works of chanty, you may judge what sense there is in pretending to have faith, ivithout the proper and necessary fruits of it; {y. 15—17.) "If a brother or sister be naked, and destitute of daily food ; and one of you say nnto them, Defiart in fieace, be ye warmed, and filled; notwithstanding ye give them not those things which are needful to the body ; what doth it firojit? What will such a charity as this, that consists in bare woi-ds, avail either you or the poor ? Will you come before God with such empty shews of charity as these ? You might as well pretend that your love and charity will stand the test, without acts of mercy, as think that a profession of faith will bear you out before God, without works of piety and obedience ; {v. 17.) Even so faith, if it hath not works, is dead, being alone." We are too apt to rest in a bare profession o{ faith, and to think that this will save us; it is a cheap and easy religion to say, " We believe the articles of the Christian faith ;" but it is a great delusion to imagine that this is enough to bring us to heaven ; those who argue thus, wi-ong God, and put a cheat upon their own souls ; a mock-faith is as hateful as mock-charity, and both shew a heart <3ead to all real godliness ; you may as soon take pleasure in a dead body, void of soul, or sense, or action, as God take pleasure in a dead faith, where there are no works.

III. We are taught to compare a faith boasting of itself without works and a faith evidenced by works, by looking on both together, to try how that will work upon our minds; (v. 18.) Yea, a man may say, thou hast faith, and I have works. Shenv me thy faith without thy works, ami I will shew thee my faith by my works. Suppose a true believer thus pleading with a boasting hypocrite, " Thou makest " a profession, and sayest thou hast faith ; I make " no such boasts, but leave my works to speak for ** me. Now give any evidence of having the faith " thou professest without works if thou canst, and " I will soon let thee see how my works flow from '* faith, and are the undoubted evidences of its exist-" ence." This is the evidence by which the scriptures all along teach men to judge both of themselves and others. And this is the evidence according to which Christ will proceed at the day of judgment; (Rev. 20. 12.) The dead were Judged according to their works. How will they be exposed then, who boast oi that which they cannot evidence, or who go about to evidence their faith by any thing but works of pietv and mercy !

IV. We are taught to look upon a faith of bare speculation and knowledge as the faith of devils ; {v. 19.) Thou beliex'est that there is one God; thou doest well: the devils also believe, and tremble. That mstance of faith which the apostle here chooses to mention, is the first principle of all religion. ** Thou believest that there is a God, against the atheists ; and that there is but one God, against the idolaters; thou doest well, so far all is right. But to rest here, and take up a good opinion of thyself, or of thv state toward God, merely on account of thy believing in him, this will render thee miserable ; the devils also believe, and tremble. If thou contcntest thyself with a bare assent to articles of faith, and some speculations upon them, thus far the devils go. And as their faith and knowledge only serve to excite horror, so in a little time will thine." The word ?rfn76/<? is commonly looked upon as denoting a good effect of faith ; but here it may

rather be taken as a bad effect, when applied to the faith of devils. They tremble, not out ot reverence, but hatred and opposition to that one God on whom they believe. To rehearse that article of our creed, therefore, / believe o?i God the Father jilmighty, will not distinguish us from devils at last, unless we now give up ourselves to God as the gospel directs; and love him, and delight ourselves in him, and serve him, which the devils do not, cannot do,

V. We are taught that he who boasts of faith without works, is to be looked upon at present as a

' foolish condemned fierson ; {y. 20.) But wilt thou ' know, Ovain man, that faith ivithout works is dead? The words translated vain man —a^S/iaTt kivi, are observed to have the same signification with the word Kaca; which must never be used to private persons, or as an effect of anger, (Matt. 5. 22.) but may be used as here, to denote a just detestation of sucii a sort of men as are empty of good works, and yet boasters of their faith. And it plainly declares them fools and abjects in the sight of God. Faith without works is said to be dead, not only as void of all those operations which are the proofs of spiritual life; but as unavailable to eternal life: such believers as rest in a bare profession of faith, are dead while they live.

VI. We are taught that a justifymg faith cannot be without works, from two examples, Abraham and Rahab.

The first instance is that of Abraham, the father of the faithful, and the prime example of justification ; to whom the Jews had a special regard ; (y. ,21.) JVas not .Abraham our father justified by works, ivhen he had offered Isaac his son upon the altar? St. Paul, on the other hand, says, (in ch. 4. of the epistle to the Romans,) that Abraham believed, and it was counted to him for righteousness. But these are well reconciled, by observing what is said in Heb. 11. which shews that the faith both of Abraham and Rahab was such as to produce those good works of which St. James speaks; and which are not to be separated from faith as justifying and saving. By what Abraham did, it appeared that he truly believed. Upon this foot the words of God himself plainly put this matter; (Gen. 22. 16.) He-cause thou hast done this thing, and hast not withheld thy son, thine only son ; therefore in blessing I will bless thee. Thus the faith of Abraham was a working faith ; {x'. 22.) it wrought with his works, and by works was made perfect. And by this means you come to the true sense of that scripture which saith, (t. 23.) Abraham believed God, and it was imfiuted nnto him for righteousness. And thus he became the friend of God. Faith, producing such works, endeared him to the Divine Being, and advanced him to ver)' peculiar favours and mtimacies with God. It is a great honour done to Abraham, that he is called and counted the friend of God. You see then,.(T. 24.) how that by works a man is justified, (comes into such a state of favour and friendship, with God,) and not by faith only; not by a bare opinion or profession, or believing without obeying, hut by having such a faith as is productive of good works.

Now beside the explication of this passage and example, as thus illustrating and supporting the argument St. James is upon, many other useful lessons may be learned by us from what is here said concerning Abraham. 1. Those who would have Abraham's blessings, must be careful to copy after his faith : to boast of being Abraham's seed will not avail any, if they do not believe as he did. 2. Those works which evidence true faith, must be works of self-denial, and such as God himself commands, (as Abraham's offering up his son, his only son, was,) and not such works as are pleasing to flesh and ! blood, and mav serve our interest, or are the mere

JAMES, III.

fruits of our own imagination and devising. 3. What we piouiily purpose and sincei-ely resolve to do for God, is accepted as if actually performed. Thus Abraham is regarded as offering up his son, though he did not actually proceed to make a sacrifice of him. It was a thing done in the mind, and spirit, and resolution of Abraham, and God accepts it as if fully performed and accomplished. 4. The actings of faith make it grow perfect, as the truth of faith makes it act. 5. Such an acting faith will make others, as well as Abraham, friends of God. Thus Christ says to his disciples, (John 15. 15.) / have called you friends. All transactions betwixt God and the truly believing soul are easy, pleasant, and delightful. There is one 'will and one heai-t, and there is a mutual complacency. God rejoiceth over them who truly believe, to do them good; and they delight themselves in him.

The second example of faith's justifying itself and us, with and by works, is Rahab ; {y. 25.) Likewise also ivas not Rahab the harlot justified by works, tvhen she had received the messengejs, and had sent thein out another way ? The former instance was of one renowned for his faith alibis life long. This is of one noted for sin, whose faith was meaner and of a much lower degree; so that the strongest faith will not do, nor the meanest be allowed to go without works. Some say, that the word here rendered harlot, was the proper name of Rahab. Others tell us, that it signifies no moi-e than a hostess, or one who keeps a public-house, with whom therefore tlie spies lodged. But it is very probable that her character was infamous ; and such an instance is mentioned, to shew that faith will save the worst, when evidenced by proper works; and it will not save .he best without such works as God requires. This Rahab believed the report she had heard of God's powerful presence witl\ Israel; but that which proved her faith sincere, was, that, to the hazard of her life, she received the inessengers, and sent them out another way. Observe hei'e, (1.) The wonderful power of faith in transformitig and changing sinners. (2.) The regard which an operative faith meets with from God, to obtain his mercy and favour. (3.) Observe, Where great sins are pardoned, there must be great acts of self-denial. Rahab must prefer the honour of God and the good of his people before the preservation of her own country. Her former acquaintance must be discarded, her former course of life entirely abandoned, and she must give signal proof and evidence of this, before she can be in a justified state. (4.) After she is justified, yet lier former character must be remembered ; not so much to her dishonour as to gloiify the rich grace and mercy of God. Though justified, she is called Rahab the harlot.

And now upon tl»e whole matter, the apostle draws this conclusion, {y. 26.) jis the body without the sjiirit is dead,, so faith ivithout works is dead also. These words are read differently ; some reading them, yls the body without the breath is dead, so is faith without works: and tlien they sliew that works are the companions of faith, as breathing is of life. Others read them, Js the body without the soul is dead, so faith without works is dead also: and then they shew that as the body has no action, nor beauty, but becomes a loathsome carcase, wlien the soul is gone ; so a bare profession without works is useless, yea, loathsome and ofiensive.

Let us' then take heed of running into extremes in this case. For, [I.} The best works, without faith, arc dead ; they want their root and principle. It is by faith that any thing we do is really good ; as done with an eye to God, m obedience to iiim, and so as to aim principally at his accejjtancc. [2. ] The most fdausiole profession of faith, without works, is dead : as the root is dead when it produces nothing I

green, nothing of fruit. Faith is the root, good works are the fruits, and we must see to it that we have both. We must not think that either, without the other, will justify and save us. This is the grace of God wherein we stand, and we should, stand to it.

CHAP. III.

The apostle here reproves ambition, and an arrogant magisterial tongue; and slieu's the duty and advantage of bridling it, because of its power to do mischief. Those who profess religion, ought especially to govern their tongues, v. 1 . . 12. True wisdom makes men meek, and avoiders of strife and envy: and hereby it may easily be distinguished from a wisdom that is earliily and hypocritical, v. 13, to the end.

1. IV'i^Y brethren, be not many masters, Xt-R. knowing tliat we shall receive the greater condemnation. 2. p'or in many things we offend all. If any man offend not in word, the same is a perfect man, o/icZ able also to bridle the whole body. 3. Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body. 4. Behold also the ships, which though t/iei/ are so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 5. Even so the tongue is a little member, and boast-eth great things. Behold, how great a matter a little fire kindleth ! 6. And the tongue is a fire, a world of iniquity : so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 7. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind : 8. But the tongue can no man tame; it is an unruly evil, full of deadly poison. 9. Therewith bless we God, even the Father ; and therewith curse we men, who are made after the similitude of God. 10. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be. 11. Doth a fountain send forth at the same place sweet waler and bitter ? 12. Can the fig-tree, my bre-thren, bear olive-berries, or a vine, figs? So ran no fountain both yield salt water and fresh.

The foregoing chapter shews how unprofitable and dead faith is without works; it is plainly intimated by what this chapter first goes upon, that such 41 faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set u]) faith in the manner the former chapter condemns, are most a])t to n\n into those sins of the tongue, which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We Are therefore taught,

I. Not to tise our tongues so as to lord it over others; {v. 1.) My brethren, be not inany masters, &c. These words do not forbid doing what we can to direct and instruct others in the way of their

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(inty. or to reprove them in a Christian way for what is amiss; but we must not affect to spealc and act as those who are continually assuming the chair; we must not prescribe to one another, so as to make our own sentiments a standard, by which to try all others; because God gives various gitts lo men, and expects from each according to that measure of light which he gives. "Therefore be not many }nasters;" (or teachers, as some read it;) "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners ; do not censure one another, as if all must be brought to your standard." This is enforced by two reasons. 1. Those who thus set up for judges and censurers, shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Matt. 7. 1. Those who arc curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master, is, because we are all sinners; (t'. 2.) In many things ive offend all. Were we to think more bf our own mistakes and offences, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us, which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and they who vaunt it over the frailties and infirmities of others, little think how many things they offend in themselves. Nay, perhaps their magisterial managements, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.

II. We are taught to govern our tongue so as to firove ourselves perfect and upright men, and such as have an entire government over ourselves; If any mail offend 7iot in word, the same is a perfect man ; and able also to bridle the whole body. It is here implied, that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But on the other hand, if a man seem to be religious, (as was declared in the first chapter,) and bridle not his tongue; whatever profession he makes, that man's religion is vain. Further, he tliat offends not in word, will not only prove himself a sincere Christian, but a veiy much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue, will enable him also to rule all his actions. This we have illustrated by two comparisons.

1. The governing and guiding all the motions of a horse, by the bit which is put into his mouth ; (f. 3.) Behold, we put bits in the horses' mouths, that they may obey us, and we turn about their whole body. There is a great deal of brutish fierceness and wantonness in us. This shews itself very much by^he tongue : so that this must be bridled; according to Ps. 39. 1. / will keep my mouth with a bridle, [or, / to/7/ bridle my mouth,] while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner, who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily gviided and over-ruled.

2. The governing of a ship by the right management of the helm ; \v. 4, 5.) Behold also the ships, which though they are so great, and art drrven of

fierce winds, yet they are turned about with a very small helm, whithersoever the governor listeth. Even so, the tongue is a little member, and boasteth great things. As the helm is a very small part of the ship, so is the tongue a very small part of the body : but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these compa risons, to shew how things of small bulk, yet may be of vast use. And from hence we should leara to make the due management of our tongues more our study; because, though they are little members, they are capable of doing a great deal of good, or a great deal of hurt. Therefore,

III. We are taught to dread an unruly tongue, as one of the greatest and most pernicious exnls. It is compared to a little fire placed among a great deal of combustible matter which soon raises a flame and consumes all before it; {v. 5, 6.) Behold, how great a matter a little fire kindleth! Ayid the tongue is a fire, a world ofii.iyuity, 6cc. There is such an abundance of sin in the tongue, that it may be called a world of iniquity. How many defilements does it occiision! How many and dreadful flames does it kindle! So is the tongue among the members, that it defilcth the whole body. Observe from hence. There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this imruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon savs, Suffer not thy mouth to cause thy flesh to sin, Eccles. 5. 6. The snares into which men are sometimes led by the tongue, are insufferable to themselves, and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. Jlnd it is set on fire of hell. Observe frorfj hence. Hell has more to do in promoting the fire of the tongue than men are generally aware of. It is from some diabolical temptations, and to serve some diabolical designs, that men's tongues are inflamed. The Devil is expressly called a liar, a murderer, an accuser of the brethren ; and whenever men's tongues arc emploved anv of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire. Acts 2. And where the tongue is thus guided and wrought upon by a fire from heaven, here it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous; producing rage and hatred, and those things which serve the purpose and designs of the Devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit, or in the spirits of others. But,

IV. We are next taught how very hard a thing it is to govern the tongue ; (t'. 7, 8.) For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame. As if the apostle had said, " Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men : and so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach : even serpents, notwithstanding all their venom, and all their cunning, have been made familiar and harm

JAMES, IIT.

less: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued or tamed only by miracle; (as the lions crouched to Daniel, instead of devouring him; and ravens fed Elijah; and a whale carried Jonah through the depths of the sea to dry land ;) but what is here spoken of is something commonly done; not only hath been tamed, but is tained of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. Iso man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little, for it is an uin-uly evil, full of deadly poison. Brute creatures may be kept within certain bounds, tliey may be managed by certain rules, and even serpents may be so used as to do no hurt with all their poison : but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that it does not need only to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature; but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,

V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions ; (y. 9, 10.) Thereivith bless we God, even the Father; and thereivith curse wc men, ivho are made after the similitude of God. Out of the same mouth jirocced blessing and cu?-sing. My brethren, these things ought not so to be. How absurd is it that they who \ise their tongues in prayer and praise, should ever use them in cursing, slandering, and the like ! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the Divine Being, cannot, without the greatest inconsistence, turn upon fellow-creatures with reviling, brawling language. It is said of the Seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God m their natural faculties, but are renewed after the image of God by the grace of the gospel, this is a most shameful contradiction to all their pretensions of honouring the great Origmal. These things ought not 80 to be ; and, if such considerations were always at hand, s\u-cly they would not be. Piety is disgraced in all the shews of it, if there be not charity. That tongue confutes itself, which one while pretends to adore the perfections of God, and to refer all things to him, and anotlicr while will condemn even good men, if they do not just come up to the same words or expressions used by it.

Further, to fix this thought, the aj^ostle shews that contrary cffiicts from the same causes are monstrous, and not to be found in nature; and therefore cannot be consistent with grace; {y. 11, 12.) Doth a fountain scfirl forth at the same place sweet water and bittrr? Can the fig-tree bear olive berries, or a vine, fgs? Or doth the sa7ne spring yield both salt water and fresh? True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men from, to put them upon being always consistent with tliemselves !

13. Who 75 a wise man and endued with

knowledge among you ? Let. him shew out of a good conversation his works with meekness of wisdom. ] 4. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. 16. For where envying and strife is, there is confusion and every evil work. 17. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, with out partiality, and without hypocrisy. 18. And the fruit of righteousness is sown in peace of them that make peace.

As the sins before condemned arise from an affectation of lieing thought more wise than others, and being endued with more knowledge than they; so the apostle in these verses shews the diff'erence between men's pretending to be wise, and their being really so; and between the wisdom which is from beneath, (from earth or hell,) and that which is from above.

I. We have some accoimt of true wisdom, with the distinguishing marks and fruits of it; {v. 13.) Who is a wise man, a?7d endued with knowledge among you? Let hiin shew out of a good conversation his works with meekness oj wisdom. A truly wise man is a very knowing man : he will not set up for the reputation of being wise, without laying in a good stock of knowledge ; and he will not value himself mei'ely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together, to make up the account of true wisdom : who is wise, and endued with knowledge ? Now where this is the happy case of any, there will be these following things.

1. ji good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation; not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom ; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others.

2. True wisdom may be known h\ its works. The conversation here does not refer only to words, but to the whole of men's practice ; therefore it is said. Let him shew out of a good conversatioji his works. True wisdom docs not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture, allowed to be wise, if he do not live and act well. _^*

3. Tiiie wisdom may be known by the meekness of the spirit and temper; Let him shew with meek-ness, &c. It is a great instance of wisdorn. jirudcnt-ly to bridle our own anger, and ]5atientljfb bear tlie anger, of others. And as wisdom will evidence itself in meekness, so meekness will be a grert friend to wisdom. For nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so mucl'i as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness inrj creases wisdom.

II. We have the glorying of those taken away, who are of a contrary character to that now mentioned ; and their wisdom exposed in all its Ijoasts and productions; {v. 14—16.) " If ye have litter envying and strife in your hearts, glory not, &c.

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Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to shev/ your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth."

Observe, 1. Envyingand strife arc opposed to the meekness of wisdom. The heart is the seat of both ; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. Observe, 2. The order of things here laid down. Envying is first, and excites strife; strife endeavours to excuse itself by vain-glorying and lying ; and then, (v. 16.) hereupon ensue confusion and every evil work: Those who live in malice, envy, and contention, live in confusion; and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another; and it cannot be imagined how much mischief is produced ; there is every evil work. And is such wisdom as produces these effects, to be gloried in ? This cannot be without giving the lie to Christianity; and pretending that this wisdom is what it is not. For observe, S. From whence such wisdom cometh ; i( descendeth not from above, but ariseih from beneath ; and, to speak plainly, it is earthly, sensual, devilish, v. 15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual, indulging the flesli, and making provision to fulfil the lusts and desires of it. Or, according to the original word, 4'';t""'» '^^ '^^ anitnal or human ; the mere working of natural reason, without any supernatural light. And it is devilish ; such wisdom being the wisdom of devils, to create uneasiness, and to do hurt; and being inspired by devils, whose condemnation is pride, (1 Tim. 3. 6.) and who are noted in other places of scripture for tlieir wrath, and their accusing of the brethren. And therefore those, who are lifted up with such wisdom as this, must fall into the condemnation of the Devil.

III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath ; {v. 17, 18.) But the wisdom that is from above, isjirst/iure, then peaceable, 8cc.

Observe here. True wisdom is God's gift. It is nit gained by convei-sing with men, or by tlie know-lodge of the world, (as some think and speak,) but it comes from above. It consists of these several things : 1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is fi-om above, is peaceable. Peace foflows purity, and depends upon it. Those who are truly wise, do what they can to preserve peace, that it may not be broken ; and to make peace, that where it is lost, it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property ; not saying or doing any thing rigorous in points of censure; not being furious about opinions; urging our own beyond their weight, or then-'s who oppose us, beyond their intention ; not being i-ude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, tuTrtM;;

it is very persuadable, either to what is good, or from what is evil. There is an easiness that is weak and faulty ; but it is not a blamable easiness, to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it, and a good end may be answered by it. 5. Heavenly wis dom is full of mercy and t^ood fruits ; inwardly disposed to every thing that is kind and good, both to relieve those who want, and to forgive those who offend, and actuallv to do this whene\er proper occasions offer. 6, Heavenly wisdom is without partiality. The original word, uiidn^iTot, signifies to be without suspicion, ot free from judging ; making no undue surmises, or differences in our conduct towards one person more than another. The margin reads it, without wrangling; not acting the part of sectaries, and disputing merely for the sake of a party ; or censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above, is hvithout hypocrisy. It has no disguises or deceits. It cannot fall in with those managements wliic.h the world counts wise, which are crafty and guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. O that you and I might always be guided by such wisdom as this ! That with St. Paul we might be able to say, Abr with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, v. 18. And that whicli is sown in peace, will produce a harvest of joys. I^et others reap the fruits of contentions, and all the advantages they can projjose to themselves by them ; but let us go on peaceably to sow the seeds of righteousness, and we ma)- depend upon it, our labour shall not be lost. J'^or light is sown for the righteous, and gladness for the upright in heart; aud the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever.

CHAR IV.

In this chapfrr, we are directed to consider, I. Some causts of contention, beside those mentioned in tlie foregoing chapter, and to watch against them, v. 1 . . 5. II. We are taiifilit to ahandon tlie friend.ship of this world, so as to submit and subject ourselves entirely to God, v. 4 .. 10. III. All detraction and rash jiulL'iiient ofotliers are to be carefully avoided, v. 11, 12. IV. We must preserve a constant regard, and pay the utmost deference, to the disposals of Divine Providence, v. 13, to the end.

1. XT^ROM whence come wars and fight-X- ings among you ? Come they not hence, even of your lusts tliat war in your members? 2. Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet yc have not, because ye ask not. 3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 4, Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God ] Whosoever therefore will be a friend of the world, is the enemy of God. 5. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy ? 6. But he giveth more grace. AA^herefore he saith, God resisteth the proud, but giveth

grace unto the humble. 7. Submit yourselves therefore to God. Resist the devil, and he will flee from you: 8. Draw nigh to God, and he will draw nigh to you. Cleanse your hands,^/e sinners; and purify your hearts, 3/e double-minded. 9. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and j/owr joy to heaviness. 10. Humble yourselves in the sight of the Lord, and he shall lift you up.

The former chapter speaks of envying one another, as the great spring of strifes and contentions ; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height. _

I. The apostle here reproves the Jewish Christians for their wars, and for their lusts, as the cause of them; {v. \.) From ivlience come wars and fightings among you? Come they not hence, even of your lusts that war in your meiyibers? The Jews were a very seditious people, and had therefore frequent wars with the Romans ; and they were a very quarrelsome, divided people, ohen Jighting among themselves ; and many of those corrupt Christians, against whose errors and vices this epistle was written, seem to have fallen in with the common quarrels ; hereupon, our apostle informs them, that the original of wars andfghtings, was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. 0)5serve from hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion, often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power, before they were entii-ely destroyed; they often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies ; and hence it came to pass, that when their cause might be supposed good, yet their engaging in it, and their management of it, came from a bad principle ; their worldly and fleshly lusts raised and managed their u'ars and fightings; but one would think here is enough said to subdue those lusts ; for,

1. They make a war within, as well nsjightings without; impetuous passions and desires first war in their inembers, and then raise feuds in their nation ; there is war between conscience and corruption, and there is war also between one corruption and another; and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say o{ fightings and strifes among relations and neighbours, that they come from those lusts which war in the members ? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these hists, arise all the broils and contentions that are in the world ; and since all wars and fightings come from the corniptions of our own hearts, it'is therefore the right method, for the cure of contention, to lay the are to the root, and mortify those lusts that war in the members.

2. It should kill these lusts to think of their disappointment ; {v. 2.) " Ye lust, and have not ; ye kill, and desire to have, and cannot obtain ; you covet great things for yourselves, and you think to obtain them by your victories over theRomans, or by suppressing this and the other party among vourselves; you think you shall secure great pleasures and hajjpiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but

alas, you are losing your labour and your blood, while you kill one another with such views as these." Inordinate desires are either totally disappointed, or. however, not to be appeased and satisfied by obtain ing the things desired. The words here rendered, cannot obtain, signify, cannot gain the happiness sought after. Note hence. Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind.

3. Sinful desires and affections generally exclude prayer, and the working of our desires toward God ; " Ye fight and war, yet ye have not, because ye ask not You fight, and do not succeed, because you do not prav : you do not consult God in your undertakings, whether he allow of them or not; and you do not commit your way to him, and make knowi. your requests to him, but follow your own corrupt views and inclinations, therefore you meet with continual disappointments; or else,"

4. " Your lusts spoil your prayers, and make tliem an abomination to God, whenever you put them up to him, V. 3. Ye ask, and receix'e not, because ye ask amiss, that ye may consume it ufion your lusts." As if it had been said, •' Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion, either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers; you want to live in great power and plenty, in voluptuousness and a sensual prosperity ; and thus you disgrace devotion, and dishonour God, by such gross and base ends ; and therefore your prayers are rejected."

Let us learn from hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business, (suppose them tradesmen or husbandmen,) and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions ; they ask God to give them success in their callings or undertakings, not that they may glorify their heavenly Father, and do good with what they have, but that they may consume it u/ion their hists ; that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But if we thus seek the things of this world, it is just in God to deny them ; whereas, if we seek any thing, that we may serve God with it, we may expect lie will cither give what we seek for, or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers, it is because we ask amiss; either we do not ask for right ends, or not in a right manner; not with faith, or not with fervency : unbelieving and cold desires beg denials; and this we may be sure of, that when our prayers are rather the language of our lusts than of our graces, they will return emjjty.

II. We have fair warning to avoid ail criminal friendships with this worW ; (t. 4.) Ye adulterers and adulteresses, know ye not that thefriendshifi of the world is en?nity with God ? ^^'orldly people are here called adulterers and adulteresses, because of their perfidiousncss to God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery ; it is a forsaking him' to whom we are devoted and espoused, to cleave to other things ; there is this brand put upon worldly-niindedness—that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God ; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing

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rather than lose its friendship, is an enemy to God ; it is constructive treason and rebellion against God, to set the world upon his throne in our hearts. Whosoever therefore would be a friend of the world, is the enemy of God: he who will act upon this principle, to keep the smiles of the world, and to liave its continual friendship, cannot but shew himself, in spirit, and in his actions too, an eiiemy to Gad. Ye cannot serve God and mammon. Matt. fi. 24.

From hence arise wars and fightings, even from this adulterous, idolatrous love of the world, and serving of it: for what fieace can there be among men, so long as there is enmity toward God? Or, ivho can fight against God, and pros/ier? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as fi-iends, but it must occasion your being en-\ious, and full of evil inclinations, as the generality t>f the world are. Do you think that the scrifiture taith in vain, The s/iirit that dwelleth in us, lusteth 'z envy ?" v. 5. The account given in the holy scriptures of the hearts of men by nature, is, that their imagination is evil, only evil, and that continually. Gen. 6. 5. Natural corruption principally shews itself by envying, and there is a continual propensity to this ; the spirit which naturally dwells in man, is always producing one evil imagination or another, al wavs emulating such as we see and converse with, and seeking those things which are possessed and enjoyed by them; now this way of the world, affecting pomj) and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world ; for there is no friendship without a oneness of spirit; and therefore Christians, to avoid contentions, must avoid the friendshi/i of the world, and must shew that they are actuated by nobler pi-inciples, and that a nobler spirit dwells in them ; for if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls, God teaches them to be bountiful; the spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities, and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendshi/i of the world is to be avoided, if we pretend to be friends of God: yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world.

III. We are taught to observe the difference God makes between pride and humility; {v. 6.) God re-sisteth the firoud, but giveth grace unto the humble. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms, that God will save the afflicted fieofile, (if their spirits be suited to their condition,) but will bringdown high looks; (Ps. 18. 27".) and in the book of Proverbs it is said, Hescometh the scomers, and giveth grace unto the lowly, Prov. 3. 34. Two things ai-e here to be observed : 1. The disgrace cast upon the firoud; God resists them; the original word, <Ji'7/Ta<r9-»7*/, signifies, God's setting himself as in battle array against them ; and can there be a greater disgrace than for Ciod to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such ? The firoud re-sisteth God; in his understanding he resisteth the truths of God ; in his will he resisteth the laws of Ciod ; in his passions he resisteth the providence of God ; and therefore no wonder that God sets himself against the firoud. Let firoud spirits hear this and tremble, God resists them. Who can describe

Vol. VI.—5 F

the wretched state of those who make God their Enemy ? He will certainly fill the faces of such with shame (sooner or later) as have filled their hearts with prided We should therefore resist pride in oui hearts, if we would not have God to resist us. Ob serve, 2. The honour and help God gives to the humble ; grace, as opposed to disgrace, is honour ; this God gives to the humble ; and where God gives grace to the humble, there he will give all other graces; and, as in the beginning of this sixth verse, he will e-jre more grace. Wherever (.iodgives true grace, he will give more ; for to him that hath, and useth what he hath aright, more shall be given. He will especially give m.re grace to the humble, because they see their need of it, will pray for it, and be thankful for it; and such shall have it. For this reason,

IV. We are taught to submit ourselves entirely toGod; (v. 7.) Submit yourselves therefore to God. Resist the Devil, and he willJleefrom you. Christians should forsake the friendshi/i of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. " Submit yourselves to him, as subjects to their prince, in duty, and, as one friend to another, in love and interest. Submit your understandings to the truths of God ; submit your wills to the will of God, the will of his precept, the will of his providence." We are subjects, and as such must be submissive ; not only through fear, but through love ; not only for wrath, but also for conscience^ sake. " Submit yourselves to God, as considering how many ways you are bound to this, and as coi^sidering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do j-ou good."

Now as this subjection and submission to God are what the Devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, wc must resist these suggestions of fear. If he would represent submissions to God as a hinder-ance to our outward case, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, ?iot fretting ourselves in any wise to do evil. " Let not the Devil, in these or the like attempts, prevail upon you ; but resist him, and he willjiee from you." If we I^asely yield to temptations, the Devil will continually follow us; but if we fiut on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.

V. We are directed how to act toward God, in our becoming submissive to him, t'. 8—10. 1. Draw nigh to God: the heart, that has rebelled, must be brought to the foot of God ; the spirit, that was distant and estranged from a life of communion and converse with God, must become acquainted with him ; " Draw nigh to God, in his worship and institutions, and in every duty he requires of you." 2. Cleanse your hands: he who comes unto God, must have clean hands. St. Paul therefore directs to lift ufi holy hands without wrath and doubting, (1 Tim. 2. 8.) hands free from blood and bribes, and every thing that is unjust or cruel; and free from every defilement of sin : he is not subject to God who is a servant of sin ; the hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified; those who halt between

JAMES, IV.

God and the world, are here meant by the double-minded: to fiurify the heart, is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impm-ity; but they \\\\o submit themselves to God aright, will fiurify their hearts as well as cleanse their hands. 4. ''Be afflicted, and mourn, and nveefi; what afflictions God sends) (take them as he would have you, and be duly sensi-i i ble of them; be afflicted when afflictions are sent' upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God; mourn and iveeji for your own sins and the sins of others; times of contention and division are times to inourn in ; and the sins that occasion wars and Jightings, should be mourned for; let your laughter be turned to mourning, and your joy to heaviness." This may be taken, either as a prediction of sorrow, or a prescription of seriousness; let men think to set grief at defiance, yet God can bring it upon them ; none laugh so heartily, but he can tur7i their laughter into mourning ; and this the unconcerned Christians St. James wrote to, are threatened should be their case ; they aj-e therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. " Humble yourselves in the sight of the Lord; let the inward acts of the soul be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned." Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men ; let there be a thorough humiliation in bewailing every thingthat is evil; let there be great humility in doing that which is good; Humble yourselves.

VI. We have great encouragement to act thus toward God; he will draw nigh to them that draw nigh to him, {v. 8.) and he will lift u/i those who humble themselves in his sight, v. 10. Those that draw nigh to God in a way of duty, shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he Will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift ufi the humble. Thus much our Lord himself declared, He that shall humble himself, shall be exalted, M-d\.r.. 23. 12. If we are truly penitent and humble under the marks of God's displeasure, we shall in a little time know the advantages of his favour; he will lift us u/i out of troul>le, or he will lift us up, in our spirits and comforts, under troul)le ; he will lift us ufi to honour and safety in the world, or he will Uft us ufi in our way to heaven, so as to raise our hearts and affections above the world ; God will revive the spirit of the humble ; (Isa. 57. 15.) he will hear the desire of the humble, (Ps. 10. 17.) and he will at last lift them ufi to gU)ry. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.

11. Speak not evil one of another, brethren. He that speakelh evil of//« brother, and jiul^ielli his brother, speaketh (nil of the law, and ju(l^;cth the law: but if thou judge the law, thou art not a doer of the law, but a judge. 12. There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another? 13. Go to now, ye that say, To-day or to-morrow we will go into such a rity, and continue there a year, and buy and sell and

get gain: 14. Whereas ye know not what shall be on the morrow. For what is your life ? Tt is even a vapour, that appeareth for a little time, and then vanisheth away.

15. For that ye oi/ght to say, If the Lord will, we shall live, and do this, or that.

16. But now ye rejoice in your boastings: all such rejoicing is evil. 17. Therefore to him that knoweth to do good, and doeth // not, to him it is sin.

In this part of the chapter,

I. We are cautioned against the sin of evil-speaking; {v. 11.) Speak not evil one of aiiother, brethren. The Greek word, xalaLKa.Kil'n, signifies speaking any thing that may hurt or injui-e another; we must not speak evil things of others, though they are true, unless we be called to it, and there be some necessary occasion for it; much less must we report evil things, when they are false, or, for aught we know, may be so ; our lips must be guided by the law of kindness, as well as truth and justice; this, which Solomon makes a necessary part of the character of his virtuous woman, that she openeth her mouth with wisdom, and in her tongue is the law of kindness, (Prov. 31. 26.) must needs be a part of the character of eveiy true Christian. Speak not evil one of another.

1. Because ye are brethren. The compellation, as used by the apostle here, carries an argument along with it. Since Christians are brethren, they should not revile or defame one another ; it is required of us, that we be tender of the good name of our brethren; where we cannot speak well, we had bet ter say nothing than speak evil; we must not take pleasure in making known the faults of others, divulging things that are secret, merely to expose them, nor in making more of their known faults than really they deserve, and, least of all, in making false stories, and spreading things concerning them, of which they are altogether innocent. What is this but to raise the hatred and encourage the persecutions of the world, against those who are engaged in the same interests with ourselves, and therefore with whom we ourselves must stand and fall ? Consider, ye are brethren.

2. Speak not evil ojie of another, because this is to judge the law. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of tht law, and judgeth the law. The law of Moses says, Thou shalt not go up and down as a tale-bearer amorig thy people, \u^s\\.. 19. 16. The law of Christ is. Judge not, that ye be not judged. Matt. 7. 1. The sum and substance of both is, that men should love one another. A detracting tongue therefore condemns the law of God, and the commandment of Christ, when it is defaming its neighbour. To break God's commandments, is, in eftVct, to speak evil of them, and to judge them, as if they were too strict, and laid too great a restraint upon us. The Christians to whom St. James wrote^ were apt to speak vcrv hai-d things of one another, because of their differences abrut indifferent things; (such as the ohserxmnce of nirats and days, as iij^pears from Rom. 14.) " Now," says the aj)ostle, " he who censures and condemns his brother for not ngreeing with him in those things which the law of God has left indifferent, therebv censures and condcnms the law, as it it had done ill in leaving them indifferent; he who quarrels with his brother, and condemns him for the sake of anv thing not determined in the word of C;od, does therein- reflect on that word of Cird, as if it were not a ]ierfect rule ; let us take heed of Judgintc the law, for the law of the Lord is perfect;

> if men break the law, leave that to judge them j if

JAMES, IV.

779

they do not break it, let not us judge them." This is a heinous evil, because it is to forget our place, that we ought to be doers of the law, and it is to set up ourselves above it, as it' we were to he judges of it; he wiio is guilty of the sin here cautioned against, is no/, a doer of the law, but a judge ; he assumes an ofiice and a place that do not belong to him, and he will be sure to suffer for it in the.end. Those who are most ready to set up forjudges of the law, generally fail most in tlieir obedience to it.

3. S/ieak not eril one of another, because God, the Lawgiver, has reserved the power of passing the final sentence on men wholly to himself; (7'. 12.) There is one Lawgiver, who is able to save, and to destroy: who art thou that judgest another? Princes and states are not excluded, by what is here said, from making laws; nor are subjects at all encouraged to disobey human laws: but God is still to be acknowledged as the supreme Lawgiver, who only can give law to the conscience, and who alone is to be absolutely obeyed. His right to enact laws is incontestable, because he has such a power to enforce them ; he is able to save, and to destroy, so as no other can ; he has power fully to reward the observance of his laws, and to punish all disobedience ; he can save the soul, and make it happy for ever; or he can, after he has killed, cast into hell; and therefore should be feared and obeyed as the great Lawgiver, and all judgment should be committed to him. Since there is one Lawgiver, we may infer, that it is not for any man or company of men in the world, to pretend to give laws immediately to bind conscience; for that is God's prerogative, which must not be invaded. As the apostle had before warned against being many masters, so here he cautions against being many judges ; let us not prescribe to our brethren, let us not censure and condemn them ; it is sufficient that we have the law of God, which is a rule to us all; and therefore we should not set up other rules; let us not presume to set up our own particular notions and opmions as a rule to all about us; there is one Lawgiver.

II. We are cautioned agamst a presumptuous confidence of the continuance of our lives, and against forming projects thereupon, with assurance of success, V. 13, 14. The apostle, having reproved tiiose who were judges and condemners of the law, now reproves such as were disregardful of Providence ; Go to now, an old way of speaking, designed to engage attention ; the Greek word may be rendered. Behold now ! or *'See, and consider, ye that say. To-day or to-morrow we will go into such a city, and continue there a year, ana buy and sell, and get gain. Reflect a little on this way of thinking Aand talking, call yourselves to account for it." Seri4 f ous reflection on bur words and ways, would shew ua many evils that we are apt, through inadvertency, to run into, and continue in. There were some who said of old, as too many say still, JVe will go to such a city, and do this or that, for such a term of time, while all serious regards to the disposals of Providence were neglected. Observe here,

1. How apt worldly and projecting men are to leave God out of their schemes; where any are set upon earthly things, these have a strange power 01 engrossing the thoughts of the heart; we should therefore have a care of growing intent or eager in our pursuits after any thing here below. Observe,

2. How much of worldly happiness lies in the promises men make to themselves beforehand; their hands are full of fine visions, as to what they shall do, and be, and enjoy, in some future time, when they can neither be sure of time, nor of any of the advantages they promise themselves; therefore observe,

3. How vain a thing it is to look for any thing good in futuritv, without the concurrence of Providence.

Jf'e will go to such a city ; (say they;) perhaps to Antioch, or Damascus, or Alexandria, which were then the great places for traffic; but how could they be sure, when they set out, that they should reach any of these cities.' Something might possibly stop their way, or call them elsewhere, or cut the thread of life. Many who have set out on a journey, have gone to their long home, and never reached their journey's end. But suppose they should reach the city they designed for, how did they know they should continue there ; something might happen, to send them back, or to call them from thence, and to shorten their stay. Or suppose they should stay the full time they proposed, yet they could not be certain that they should buy and se//there ; perhaps they might lie sick there, or they might not meet with those to trade with them, that they expected. Yea, suppose they should go to that city, and continue there a year, and ^hou\d buy atidsell, yet they might not get gain ; getting of gain in this world is at best but an uncertam thing, and they might probably make more losing bargains than gainful ones; and then, as to all these particulars, the frailty, shortness, and uncertainty of life, ought to check the vanity and presumptuous confidence of such projectors for futurity ; (v. 14.) Jl7iat is your life P It is ex'en a vafiour that apfieareth for a little time, and then vanisheth away. God hath wisely left us in the dark concerning future events, and even concerning the duration of life itself; we know not what shall be on the morrow ; we may know what we intend to do, and to be, but a thousand things may happen to prevent us; we are not sure of life itselt, since it is but as a T'a/jour; something in appearance, but nothing solid or certain ; easily scattered and gone. We can fix the hour and minute of the sun's rising and setting to-morrow, but we cannot fix the certain time of a va/wur's being scattered; such is our life; it afi/iears but for a little time, and then vanisheth away ; it vanisheth as to this world, but there is a life that will continue in the other world ; and since this life is so uncertain, it concerns us all to prepare and lay up in store for that to come. III. We are taught to keep up a constant sense of our dependence on the will of God, for life, and all the actions and enjoyments of it; {v. 15.) Ye ought to say. If the Lord will, we shall live, and do this, or that. The apostle, having reproved them for what was amiss, now directs them how to be and do better ; " Ye ought to say it in your hearts at all times, and with your tongues upon proper occasions, especially in your constant prayers and devotions, that if the Lord will give leave, and if he will own and bless you, you have such and such designs to accomplish." This must be said, not in a slight, formal, and customary way, but so as to think what we say, and so as to be reverent and serious in what we say. It is good to express ourselves thus when we have to do with others, but it is indispensably requisite that we should say this to ourselves in all that we go about, luy Qt";, — 7vith the leave and blessing of God, was used by the Greeks in the beginning of even- undertaking. 1. If the Lord will, we shall live. We must remember that our times aie not in our own hands, but at the disposal of God; we live as long as God aj)points, and in the circumstances God ajjpoints, and therefore must be submissive to him, even as to life itself; and then, 2. If the Lord will, we shall do this or that. All our actions and designs are under the conti-ol of Heaven: our heads may be filled with cares and contrivances, this and the other thing we may propose to do for ourselves, or our families, or our friends ; but Providence sometimes breaks all our measures, and throws our schemes into confusion ; therefore both our counsels for action, and our conduct in action, should be entirely referred to God; all we design,

JAMES, V.

and all we do, should be with a submissive dependence on God.

IV. We are directed to avoid vain boasting, and to look upon it not only as a weak, but a very evil thing ;'(t. 16.) Ye rejoice in your boastings; all such rejoicing is evil. They promised themselves life and prosperity, and great things, in the world, without any just regard to God ; and then they boasted of these things. Such is the joy of worldly people, to boast of all their successes, yea often to boast of their very projects before they know what success thev shall have. How common is it for men to boast of things which they have no other title to, than what arises from their own vanity and presumption ! Such rejoicing (says the apostle) is evil; it is foolish and it is hurtful for men to boast of worldly things, and of their aspiring projects, when they should be attending to the humbling duties before laid down in v. 8—10. It is a great sin in God's account, it will bring great disappointments upon themselves, and will prove their destruction in the end. If we rejoice in God, that our times are in his hand, that all events are at his disposal, and that he is our God in covenant, this rejoicing is good ; the wisdom, power, and providence of God, are then concerned to make all things work together Jor our good ; but if we 7'ejoice in our own vain conhdences and presumptuous boasts, this is evil ; it is an evil carefully to be avoided by all wise and good men.

V. iA e are taught, in the whole of our conduct, to act up to our own convictions, and, whether we have to do with God or men, to see that we never go conti'ary to our own knowledge ; {v. 17.) To him that knoiveth to do good, and doeth it not, to him it is sin ; it is aggravated sin ; it is sinning with a witness ; and it is to have the worst witness against a man that can be, when he sins against his own conscience. Observe, This stands immediately connected with the plain lesson of saying. If the Lord will, ive shall do this or that; they might be ready to say, " This is a very obvious thing ; who knows not that we all depend upon almighty God for life, and breath, arid all things ?" Remember then, if you do know this, that whene^'er you act unsuitably to such a dependence, to him that knows to do good, and does it not, to him it is sin, the greater sin. Observe again, Omissions are sins which will come into judgment, as well as commissions; he that does not the good he knows should be done, as well as he who does the evil he knows should not be done, will be condemned. Let us therefore take care that conscience be rightly informed, and then that it be faithfully and constantly obeyed; for if our own hearts condemn us not, then have we confidence toward God ; but if we say. We see, and do not act suitably to our sight, then our sin remaineth, John 9. 41.

CHAP. V.

In this chapter, the apostle denounces the judgments of God upon those rich men who oppress the poor, shewing them how great their sin and folly are, in the sight of God, and how grievous the punishments would he, which should fall upon themselves, v. 1 .. 6. Hereupon, all the faithful are exhorted to patience under their trials and sufferings, v. 7.. 11. The sin of swearing is cautioned against, v. 12. We are directed how to act, both under affliction, and in prosperity, v. 13. Prayer for the sick, and anointing with oil, are prescribed, v. 14, 15. Christians are directed to acknowledge their faults one to another, and to pray one for another, and the efficacy of prayer is proved, v. 16 . . 18. And lastly, it is recommended to us to do what we can for the reducing of them that stray from the ways of truth.

1. f^O to now, j/e rich men, weep and vT howl for your miseries that shall come upon ijmi. 2. Your riches are corrupted, and your garments are moth-eaten.

3. Your gold and silver are cankered: and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. 4. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth : and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. 5. Ye have lived in pleasure on the earth, and been \\ anton ; ye have nourished your hearts as in a day of slaughter-. 6. Ye have condemned rn/f/killed the just; cind he doth not resist you. 7. Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8. Be ye also patient ; stabhsh your hearts : for the coming of the Lord draweth nigh. 9. Grudge not one against another, brethren, lest ye be condemned : behold the judge.standeth before the door. 10. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suftering affliction, and of patience. 11. Behold, we count them happy who endure. Ye have heard of the patience of Job, and have seen the end of the Lord ; that the Lord is very [)iti-ful, and of tender mercy.

The apostle is here addressing first sinners, and then saints.

I. Let us consider the address to sinners; and here we find St. James seconding what his great Master had said ; Woe unto you that are rich :for ye hax'e received i/our consolation, Luke 6. 24. The rich people, to whom this word of warning is sent, were not such as professed the Christian religion, but the worldly and unbelieving Jews, such as arc here said to condemn and kill the just, which the Christians had no power to do; and though this epistle was written for the sake of the faithful, and was sent principally to them, yet, by an apostrophe, the infidel Jews may be well supposed here spoken to ; they would not hear the word, and therefore it is written, that they might read it; and it is observable in the inscription of this epistle, that it is not directed, as Paul's epistles were, to the brethren in Christ, but, in general, to the twelve tribes ; and the salutation is not, grace and fieace from Christ, but, in general, gr-eeting ; ch, 1. 1. The poor among the Jews received the gospel, and many of them believed ; but the generality of the rich rejected Christianity, and were hardened in their unbelief, and hated and persecuted those who believed on Christ ; to these oppressing, unbelieving, persecuting, rich people, the apostle directs himself in the first six verses.

1. He foretells the judgments of God, that should come upon them ; (7'. 1, 3.) they should have 7nise-ries come 7i/io?i them, and such dreadful fuiseries, that the very apprehension of them was enough to make them weep and howl; misery that should arise from the very things in which they placed their happiness, and misery that should be completed by these things witnessing against them at the last, to their utter destruction; and they are now called to

JAMES, V.

7l'l

reason upon, and tliovcughly to weigh, tlie innttcr, and to thiiik how they will stand befoi'e God in juJgn-ent; Go to now, ye rich men. (1.) "You may be assured of this, that very dreadful calamities are coming upon you, calamities that shall carry nothing of support or comfort in them, but all inise-ry, misery in time, inisery to. eternity ; jnisery in your outward afflictions, misery in your inward frame and temper of mind ; misery in this world, rnistry in hell: you have not a single instance of misery only coming ufion you, but miseries ; the ruin of your church and nation is at hand ; and there will come a day of wrath, when riches shall not profit men, but all the wicked shall be destroyed." (2..) The very apprehension of such miseries as were coming- upon them, is enough to make them weefi and howl. Rich men are apt to say to themselves, (and others are ready to say to them,) A'a/, drink, and be merry ; but God says, JVeefi and howl. It is not said, ]Veefi U7id repent, for this the apostle does not expect from them, (he speaks in a way of denouncing rather than admonishing,) but, IVeefi and howl, for, when your doom comes, there will be nothing but wee/iing; and wailing; and giiashing of teeth. Those who live like beasts, are called to howl like such. Public calamities are most grievous to rich people, who live in jjleasure, and are secure and sensual; and therefore they shall weep and howl more than other peojjle for the miseries that shall come ujion them. (3.) Their misery shall arise from the very things in which they placed their happiness; *' Corruption, decay, rust, and ruin, will come upon all your goodly things, v. 2. Your riches are corrufited, and your gar7nents are moth-eaten : those things which you now inordinately affect, will hereafter insupportably wound you: they will be of no worth, of no use to you, but, on the contrary, will pierce you through with inany sorrows: for," (4.) They will witness against yoti, and they will eat your Jlesh as it were Jire, v. 3. Things inanimate are frequently represented in scripture as witnessing against wicked men. Heaven, earth, the stones of the field, the production of the ground, and here the very rust and canker of ill-gotlen and ill-kept treasures, are said to witness against im]jious rich men. They think to hea/i iifi treasure for their last days, to live plentifully upon | when they come to be old ; but alas! they are only j heaping up treasures to become a prey to others ; j (as the Jews had all taken from them by the Romans ;) and treasures that will prove at last to be only treasures of wrath, in the day of the revelation of the righteous judgment of God ; then shall their iniquities, in the punishment of them, eat their Jlesh as it were with fire. In the ruin of Jerusalem, many thousands perished hy fire; in the last judgment the wicked shall be condemned to everlasting bwn-in^s, firc/iared for the Devil and his angels.

"The Lord deliver us from the portion of wicked rich men 1 and, in order to this, let us take care that we do not fall into their sins, which we are next to consider.

2. The apostle shews what those sins arc, which should bi'ing such miseries. To be in so deplorable a condition, must doubtless be owing to some ver}' heinous crime:

(1.) Covetousness is laid to the charge of this people ; they laid by their garments till they bred moths, and were eaten ; they hoarded up their gold and silver till they were rusty and cankered: it is a very great disgrace to these things, that they carry in them the principles of their own corruption and consumption ; the garment breeds the moth that frets it, the gold and sih'er breeds the canker that eats it; but the disgrace falls most heavy upon those who hoard and lay up these things till they f ome to be ih.\x&corrufited, and cankered, andeaten.

God gives us our worldly possessions, that we ma) honour him, and do good with them ; but if, instead of that, we sinfully hoard them up, through an undue affection toward them, or a distrust of the providence of God for the future, this "s a very heinous crime, and will be witnessed against by the very rust and corruption of the treasure thus heaped together.

(2.) Another sin charged upon those against whom St. James writes, is, oppression; {v. 4. ) Behold, the hire of the labourers, who have reafied down your fields, which is of you kefit back by fraud, crieth, 8cc. Those who have wealth in their hands, get power into their hands, and then they are tempted to abuse that power to oppress such as are under them. The rich we here find employing the poor in their labours, and the rich have a;.- much need of the labours of the jjoor, as the poor have of wages from the rich, and could as ill be without them ; but yet, not considering this, they kept back the hire of the labourers ; having power in their hands, it is probable that they made as hard bargains with the poor as they could ; and, even after that, would not make good their bargain as they should have done. This is a crying sin, an iniquity that cries so as to reach the ears of God ; and, in this case, God is to be considered as the Lord of sabaoth, or the Lora of hosts, Y^ujiio; crst^amB ; a phrase often used in the Old Testament, when the people of God were defenceless, and wanted protection ; and when their enemies were numerous and powerful. The Lord of hosts, who has all ranks of beings and creatures at his disposal, and who sets all in their several places, he hears the oppressed whe?i they cry by reason of the cruelty or injustice of the oppressor, and he will give orders to some of those hosts that are under him, (angels, devils, storms, distempers, or the like,) to avenge the wrongs done to those who are dealt with unrighteously and unmercifully. Take heed of this sin ot defrauding and oppi'essing, and avoid the very appearances of it.

(3.) Another sin here mentioned, is, sensuality and voluptuousness ; {v. 5. ) Ye have lived in pleasure on the earth, and been wanton, 6cc. God does not forbid us to use pleasure ; but to live in them as if we lived for nothing else, is a very provoking sin; and to do this on the earth, where we are but strangers and fiilgrims, where we are to continue but for a while, and where we ought to be preparing for eternity ; this, this is a grievous aggravation of the sin of voluptuousness. Luxury makes people wanton, as in Hos. 13. 6. According to their pasture, so were they filled ; they were filled, and their heart was exalted; therefore have they forgotten 7ne, Wantonness and luxury are commonly the effects of great plenty and abundance ; it is hard for people to have great estates, and not too much indulge themselves in carnal, sensual pleasures ; " Ye have nourished your hearts as in a day of slaughter : ye live as if it was every day a day of sacrifices, a festival ; and hereby your hearts are fattened and nourished io stupidity, dulness, pride, and an insensibility to the wants and afflictions of others." Some may say, *• ^Vhat harm is there in good cheer, provided

feople do not spend above what they have i*" What! s it no harm for people to make gods of their bellies, and to give all to these, instead of abounding in acts of charity and piety ? Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging the appetites of their bodies ? Surely that which brought flames upon Sodom, and would bring these miseries for which rich men are here called to weefi and howl, must be a heinous evil! Pride, and idleness, and fulness of dread, mean the same thing with Irving in fileasure, and being wanton, and jiourishing the heart as m a dau of slaughter.

JAMES, V.

vanced it into the place of God; while on the other hand, they who swear commonly and profanely by the name of God, do hereby put him ujjon the level with every common thing.

But let your yea be yea, and your nay nay ; lest ye fall into condemnation ; that is, " Let it suffice you to affirm or deny a thing as there is occasion ; and be sure to stand to your word, and be true to it, so as to give no occasion for your being suspected of falsehood ; and then you will be kejjt from the condemnation of backing what you sav or promise by rash oaths, and from profaning the name of God to justify yourselves. It is being suspected of falsehood that leads men to swearing. Let it be known that you keep to truth, and are firm to your woi'd, and by this means you will find there is no need to swear to what you say. Thus shall you escape the condemnation which is expressly annexed to the third com-mandment; The JLord will not hold him guiltless, that taketh his name in vain."

^11. As Christians, we are taught to suit ourselves to the dis/iensations of Providence ; {v. 13.) Is any among you afflicted ? Let him firay. Is any merry ? Let him sing fisalms. Our condition in this world is various; and our wisdom is to submit to its being so, and to behave as becomes us, both in prosperity and under affliction. Sometimes we are in sadness, sometimes in mirth ; God has set these one over against the other, that we may the better observe the several duties he enjoins; and that the impressions made on our passions and affections may be rendered serviceable to our devotions. Afflictions should put us upon prayer; and prosperity should make us abound in praise. Not that prayer is to be confined to a time of trouble,or singing to a time of mirth ; but these several duties may be performed with special advantage, and to the happiest purposes, at such seasons.

1. In a day of affliction nothing is more seasonable than firayer. The person afflicted must pray himself, as well as engage the prayers of others for him. Times of affliction sliould be praying times. To this end God sends afflictions, that we may be engaged to seek him early ; .aiid that those who at other times have neglected him, may be brought to inquire after him. The spirit is then most humble, the heart is broken and tender ; and prayer is most acceptable to God when it comes from a contrite, humble spirit. Afflictions naturally draw out complaints ; and to whom should we complain but to God in prayer ? It is necessary to exercise faith and hope under afflictions ; and prayer is the appointed means both for obtaining and increasing these graces in us. Is any afflicted':^ Let him firay.

2. In a day of mirth and prosperity singing fisalms is very firoficr and seasonable. In the original it is only said, sing, -{^xKiTec, without the addition of psalms, or any other word: and we learn fi-om the writings of several in the first, ages of Christianity, (particularly from aletter of Pliny's, and from some passages in Justin Martyr and Tertullian,) that the Christians were used to sing hymns, either taken out of scripture, or of more private composure, in their worshij) of God. Though some have thought, that St. Paul's advising both the Colossians and E])he-sians to s/mik to one another -^itxiuol; i ijjuvct; x. ^xh 7rv(u,urt]ix-Jili; — in /isalms, and hytnns, and sfiiritual songs, refers only to the compositions of scripture ; the psalms of David being distinguished in Hebrew, by (Shuri?n, Tehillim, and Mizmorim,) words that exactly answer these of the apostle. Let that be as it will, this however we are sure of, that singing psalms is a gospel-ordinance, and that our joy should be holy joy, consecrated to God. Singing is so directed to here, as to shew that if any be in circumstances of mirth and prosperity, he should turn his mirth, though alone, and by himself, into this channel. Holy mirth becomes families and retirements,

as well as public assemblies. Let our singing be such as to make melody tvith our hearts unto the Lord, and God will assuredly be well pleased with this kind of devotion.

III. We have particular directions given as to sick persons ; and healing, pardoning mercy firo-mised, upon the observance of those directions ; {v. 14, 15.) //' any be sick, they are required, 1. To send for the elders, Trfnir/iuripv; riic ticuKiia-iu.; — the firesbyters, pastors or ministers of the church. If lies upon sick people as a duty, to send for ministers and to desire their assistance'and their prayers. 2. It is the duty of ministers to pray over the sick, when thus desired and called for. Let them pray over him; let their prayers be suited to his case, and their intercessions be as becomes those who are affected w^th his calamities. 3. In the times of miraculous healing, the sick ivas to be anoiiited with oil in the name of the Lord. Expositm's generally confine this anointing with oil to such as had the power of working miracles; and when miracles ceased, this institution ceased also. In St. Mark's gospel we read of the apostles anointing with oil many that were sick, and healing them, Mark 6. 13. And we have accounts of this being practibed in the church two hundred years after Christ; but then the gift of healing also accompanied it; when that miraculous gift ceased, this rite was laid aside. The papists indeed have made a sacrament of this, which they call the extreme u7iction. They use it, not to heal the sick, as it was used by the apostles ; but, as they generally run counter to scripture, in the appointments of "their church, so here they ordain, that this should be administered only to such as are at the very point of death. The apostle's anointing was in order to heal the disease ; the popish anointing is for the expulsion of the relics of sin, and to enable the soul (as they pretend) the better to combat with the powers of the air. \\'hen they cannot prove, by any visible effects, that Christ owns them in the continuance of this rite, they would however have people to believe that the invisil)le effects are very wonderful. But it is surely much better to omit this anointing with oil, than to turn it quite contrary to the purposes spoken of in scripture. Some pro-testants have thought that this anointing was only permitted or approved by Christ, not instituted, nut it should seem by the words of St. James here, that it was a thing enjoined in cases where there was faith for healing. And some protestants have argued for it with this view. It was not to be commonly used, not even in the apostolical age ; and some have thought that it should not be wholly laid aside in any age; but that where there are extraordinary measures of faith in the person anointing, and in those who are anointed, an extraordinary blessing may attend the observance of this direction for the sick. However that be, there is one thing carefully to be observed here, that the saving of the sick is not ascribed to the anointing with oil, but to prayer; (t. 15.) The firayer of faith shall save the sick, &c. So that, 4. Prayer over the sick must proceed from, and be accow/ianied with, a lively faith. There must be faith both in the person praying, and in the person prayed for. In a time of sickness, it is not the cold and formal ])rayer that is effectual, but the i^rayer of faith. 5. Jl'e should observe the success of prayer. The Lord shall raise up ; that is, if he be a person capable and fit for deliverance, and if CJod has any thing further for such a person to do in the world.' jind if he have committed sins, they shall be forgiven him ; that is, where sickness is sent as a punishment for some particular sin, that sin shall be pardoned ; and in token thereof the sickness shall be removed. As when Christ said to the impotent man. Go and sin no more, lest a worse thing come unto thee, it is intimated that some par-

JAMES, V.

785

ticular sin was the cause of his sickness. The great thing therefore we should beg of God for ourselves and others in the time of sickness, is, the pardon of sin. Sin is both the root of sickness and the sting of it. If sin be pardoned, either affliction shall be removed in mercy, or we shall see there is mercy in the continuance of it. When healing is founded upon pardon, we may say as Hezekiah did ; Thou hast, \n love to my soul, delivered it from the pit of corrufition, Isa. 38. IT. When you are sick and in pain, it is most common to pray and cry, O give me case! 0 restore me to health I But your prayer ■should rather and chiefly be, O that God would pardon my sins !

IV. Christians are directed to confess their faults one to another, and so to join in their prayers luith and for one another, v. 16. Some expositors connect this v. 16. with r. 14. As if when sick people send for ministers to pray over them, they should then confess their faults to them. Indeed, where any are conscious that their sickness is a vindictive punishment of some particular sin, and they cannot look for the removal of their sickness without particular applications to God for the pardon of such a sin, there it may be proper to acknowledge and tell his case, that those wlio pray over him may know how to plead rightly for him. But the confession here required, is, that of Christians one to another, and not, as the papists would have it, to a priest. Where persons have injured one another, acts of injustice must be confessed to those against ivhom they have been committed. Where persons have tempted one another to sin, or have consented in the same evil actions, there they ought mutually to blame themselves, and excite each other to repentance. Where crimes arc of a puljlic nature, and have done any public mischief, there they ought to be more publicly confessed, so as may best reach to all who are concerned. And sometmies it may be well to confess our faults to some prudent minister or praying friend, that they may help us to plead with God for mercy and pardon. But then we are not to think St. James puts us upon telling every thing that we are conscious is amiss in ourselves, or in one another: but so far as confession is necessarv to our reconciliation with such as are at variance with us, or for reparation of wrongs done to any, or for gaining information in any point of conscience, and making our own spirits quiet and easy ; so far we should be ready to confess our faults. And sometimes also it may be of good use to Christians, to disclose their peculiar weaknesses and infirmities to one another, where there are great intimacies and friendships; and where they may help each other by their prayer to obtain pardon of their sins, and power against them. Those who make confession of their faults one to another, should thereupon pray witli and for one another. The 13th verse directs j)ersons to pray for themselves ; Is any afflicted let him firay : the 14th directs to seek for the prayers of ministers ; and the 16th directs private Christians to pray one for another; so that here we have all sorts of jiraycr (ministerial, social, and secret,) recommended.

V. The great advantage and efficacy of prayer is declared and proved ; The effectual fervent firayer of a righteous man availeth much, wliethcr he pray for himself or for others: witness the example of Elias, T'. 17, 18. He who prays, must be a righteous man ; not righteous in an absolute sense, (f' r this Elias was not, who is here made a pattern to us,) but righteous in a gospel-sense ; not loving or approving of any known iniquity. If I regard iniquity in my heart, the Lord will not hear my firayer, Ps. 66. 18. Further, the prayer itself must be a fervent, in-wrought, well-wrought prayer. It must be a pouring out the heart to God; and it must pro-

VoL. VI.—5 G

ceed from a faith unfeigned. Such prayer avails much. It is of great advantage to ourselves, it may be very beneficial to our friends, and we are assured of its being acceptable to God. It is good having those for friends, whose prayers are available in the sight of God.

The power of prayer is here proved from the success of Elijali. This may be encouraging to us even in common cases, if we consider that Elijah was a man of Iik-e passions with us. He was a zealous good man, and a very great man, but he had his infirmities, and was subject to disorder in his passions, -as well as others. In prayer we must not look to the merit of man, but to the grace of God. Only in this %ve should copy after Elijah, that he prayed earnestly, or as it is in the original, in prayer he jirayed. It is not enough to say a prayer, but we nmst pray in prayer. Our thoughts must be fixed, our desires firm and ardent, and our graces in exercise ; and when we thus pray in prayer, we shall speed in prayei-. Elijah prayed that it might not rain ; and God heard him in his pleading against an idolatrous persecuting country, so that it rained ?iot on the earth by the space of three years atid six months, ylgain he prayed, and the heaven gave rain, &c. Thus you see prayer is the key which opens and shuts heaven. To this there is an allusion Rev. 11. 6. where the two witnesses are said to have power to shut heaven, that it rain not. This instance of the extraordinary efficacy of prayer is recorded for encouragement even to ordinary Christians to be instant and earnest in prayer. God never says to any of the seed of Jacob, seek my face in vairi. If Elijah by prayer could do such great and wonderful things, surely the prayers of no righteous man shall return void. Where there may not be i^ much of miracle in God's answering our prayers, yet there may be as much of grace.

Vl. This ej)istle concludes with an exhortation to do all we can i?i our places to further and promote the co7iversion and salvation of others, v. 19, 20. Some interpret these verses as an ajjology which the apostle is making for himself, that he should so plainly and sharply reprove the Jewish Christians for their many faults and errors. And certainly St. James gives a very good reason why he was so much concerned to reclaim them from their errors ; because in thus doing he should save souls, and hide a multitude of sins. But we are not to restrain this place to the apostle's converting such as erred from the truth ; no, nor to other ministerial endeavours of the like nature ; since it is said, " If any err, and one convert him, let him be who he will that does so good an office for another, he is therein an instrument of saving a soul from death." Those whom the apostle here calls brethren, he yet supposes liable to err. It is no mark of a wise or holy man, to boast of his being free from error, or to refuse to acknowledge when he is in an error. But if any do eri", be they ever so great, you must not be afraid to shew them their error ; and be they ever so weak and little, you must not disdain to make them wiser and better. If they err from the truth, that is, from the gospel, (the great rule and standard of truth,) whether it be in o])inion or practice, you must endeavour to bring them again to the rule. Errors in judgment and in life generally go together. There is some doctrinal mistake at the bottom of every practical mistake. There is no one habitually bad, but upon some bad principle. Now to convert such, is to reduce them from their error, and to reclaim them from the evils they have been led into. We are not presently to accuse and exclaim against an erring brother, and seek to bring reproaches and calamities upon him, but to convert him: and if by all our endeavours we cannot do this, yet we are no where impowered to persecute and destroy him. If

I. PETER, I.

we are instrumental in the conversion of any, we are said to converj; them, though this be principally and efficiently the work of God. And if we can do no more toward the conversion of sinners, yet we may do this—pray for the grace and Spirit of God to convert and change them. And let those that are any way serviceable to convert others, know what will be the happy consequences of their doing this: they may take great comfort in it at present, and they will meet with a crown at last.

He that is said to err from the truth, (in v. 19.) is described as erring in his way ; (in v. i^O.) and we cannot be said to convert any, merely by altering their opinions, unless we can bring them to correct and amend their ways. This is conversion—to turn a sinner from the error of his ways, and not to turn him from one party to another, or merely from one notion and way of thinking to another. He who thus converteth a sinner from the error of his ways, shall save a soul from death. There is a soul in the case ; and what is done toward the salvation of that, shall certainly turn to good account. The soul being the principal part of the man, the saving of that only is mentioned, but it includes the salvation of the whole man: the spirit shall be saved from hell, the body

raised from the grave, and both saved from eternal death. And then, by such conversion of heart and life, a multitude of sins shall be hid. A most comfortable passage ot scripture this is. We learn from hence, that though our sins are many, even a multitude, yet they may be hid or pardoned ; and that when sin is turned from or forsaken, it shall be hid. never to appear in judgment against us. Let peoi:' contrive to cover or excuse their sin as they will, there is no way effectually and finally to hide it, but forsaking it. Some make the sense of this text to be, that conversion shall prevent a multitude of sins ; and it is a truth beyond dispute, that many sins are prevented in the party converted ; many also may be prevented in others that he may have an influence upon, or may converse with. Upon the whole, how should we lay out ourselves with all possible concern for the conversion of sinners! It will be for the happiness and salvation of the converted; it will prevent much mischief, and the spreading and multiplying of sin in the world ; it will be for the glory and honour of God; and it will mightily redound to our comfort and renown in the great day. They that turn many to righteousness, and they who help to do so, shall shine as the stars for ever and ever.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

FIRST EPISTLE GENERAL OF PETER.

Completed hy Mr. Z. MarrioL

TWO epistles we have enrolled in the sacred canon of the scripture, written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines bright, as it is described in the Four Gospels, and in the Acts of the Apostles, but as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition.

It is certain from scripture, that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers; that he was a person of excellent endowments, both natural and gracious, of great parts, and ready elocution, quick to apprehend, and bold to execute, whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour toward him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life, and after his resurrection, are upon record.

But there are many things confidently affirmed of this holy man, that are directly false: as, That he had a primacy and superior power over the rest of the apostles; that he was more than their equal; that he was their prince, monarch, and sovereign; and that he exercised a jurisdiction over the whole college of the apostles: moreover. That he was the sole universal pastor over all the Christian world, the only vicar of^Christ upon earth; that he was for above twenty years bishop of Rome, that the Popes ot Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth; and that all this was by our Lord's ordering and appointment. Whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chiefest of the afiostles, 2 Cor. 11. 5. and ch. 12. 11. In nothing am I behind the very chiefest afiostles. Here is no exception of St. Peter's superior dignity, whom St. Paul took the freedom to blame, and withstood him to the face, Gal. 2. 11. And Peter himself never assumed

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any thin.;; like it, but modestly styles himself an afiostle of Jesus Christ; and when he writes to the presbyters of the church, he humbly places himself in the same rank with them ; The elders which are among you I exhort, ivho am aiso an elder, ch. 5. 1. See Dr. Barrow on the Pope's supremacy. The design of this first epistle is,

I. To explain more fully the doctrines of Christianity to these newly-converted Jews.

II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace, and effectually confute the slanders and reproaches of their enemies.

III. To prepare them for sufferings. This seems to be his principal intention ; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the mith, lest the persecutions and sad calamities that were coming upon them, should prevail with them to apostatize from Christ and the gospel.

Ii is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.

I. PETER, I.

CHAP. I.

The apostle describes the persons to whom he writes, and salutes them; (v. 1, 2.) blesses God for their regeneration tea lively hope of eternal salvation ; (v. 3 .. 5.) in the hope of this salvation, he shews they had great cause of rejoicing, though for a little while they were in heaviness and affliction, for the trial of their faith, which would produce joy unspeakable and full of glory, v. 6.. 9. This is that salvation which the ancient prophets foretold, and the angels desired to look into, v. 10.. 12. He exhorts them to sobriety and holiness, which he presses from the consideration of the blood of Jesus, the invaluable price of man's redemption ; (v. 13.. 21.) and to brotherly love, from the consideration of their regeneration, and the excellency of their spiritual state, v. 22.. 25.

1. "pETER, an apostle of Jesus Christ, X to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

In this inscription we have three parts.

I. The author of it described. 1. By his name— Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of Crod, Gal. 2. 9. 2. By his office—an afiostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ's name, and about his work; but more strictly it signifies the highest office in the Christian church ; (1 Cor. 12. 28.) God hath set some in the church, first a/ios-tles. Their dignity and pre-eminence lay in these things—They were immediately chosen by Christ himself; thev were first witnesses, then preachers of the resurrection of Christ, and so of the entire gospel-dispensation ; their gifts were excellent and extraordinary ; they had a power of working miracles, not at all times, but when Christ pleased ; they were led into all truth, were endowed with the spirit of pro-l)hecy, and they had an extent of power and jurisdiction beyond all others ; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter, (1.) Asserts his own character as an apostle. Hence learn, A man may lawfully acknosvledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend "to what we have not, is hypocrisv ; and to deny what we have, is ingratitude. (2.) ^ mentions his apostolical function as his warrant and call to write this epistle to these people. Learn, It concerns all, but

especially ministers, to consider well their warrant and call from God to their work. This will justify them to others, and give them inward support and comfort under all dangers and discouragements.

II. We have here the persons to whom this epistle was addressed, and they are described,

1. By their external condition— Strangers dia-fiersed throughout Pontus, Galatia, &c. They were chiefly Jews, descended (as Dr. Prideaux thinks) from those Jews who were transplanted from Babylon, by order of Antiochus kingot Syria, about two hundred years before the coming of Christ, and placed in the cities of lesser Asia. It is very likely that our apostle had been among them, and converted them, being the apostle of the circumcision, and that he afterwai'd wrote this epistle to them from Babylon, where multitudes of the Jewish nation then resided. At present, their circumstances were poor and afflicted. Leani, (1.) The best of God's servants may, through the hardships of times and providences, be dispersed about, and forced to leave their native countries. Those of whom the world was not worthy, have been forced to wander in mountains, in dens and caves of the earth. (2.) We ought to have a special regard to the dispersed persecuted servants of^God. These were the objects of this apostle's particular care and compassion. We should proportion our regard to the excellency and to the necessity of the saints. (3.) The value of good people ought not to be estimated by their external present condition. Here were a set of excellent people, beloved of God, and yet strangers, dispereed and poor in the world ; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation.

2. They are described by their spiritual condition; Elect according to the foreknowledge of God the Father, &c. These poor strangers who were oppressed and despised in the world, were nevertheless in high esteem with the great God, and in the most honourable state that any person can be in during this life ; for they were,'

(1.) Elect according to the foreknowledge of God the Father. Election is either to an office ; (so Saul was the man whom the Lord chose to be king; (1 Sam. 10. 24.) and our Lord tells his apostles, have not I chosen you twelve? John 6. 70.) or to a church-state, for the enjoyment of special privileges ; (thus Israel was God's elect, (Deut. 7. 6.) For thou art a holy fieofile unto the Lord thy God; the Lord thy God hath chosen thee to be a special fieofile unto himself above all fieople that are ufion the face of the earth;) or to eternal salvation ; God hath from the beginning chosen you to aatvatiorij

I. PETER, ].

through aanctlfication of the Sfiirit and belief of the truth. This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life.

This election is said to be according to the fore-knoivledge of God. Foreknowledge may be taken <:wo ways. [1.] For mere prescience, foresight, or understanding; that such a thing will be, before it comes to pass. Tims anastronomer certainly foreknows that such a time there will be an eclipse. This sort of foreknowledge is in God, who at one commanding view sees all things that ever were, or are, or ever will be. But such a prescience is not the cause why any thing is so or so, though in the event it certainly will be so; as the anastronomer wlio foresees an eclipse, does not thereby cause that eclipse to be. [2.] Foreknowledge sometimes signifies counsel, appointment, and approbation; (Acts 2. 23.) Hiyn being delivered by the determinate counsel and foreknoivledge of God. The death of Christ was not only foreseen, but foreordained, as V. 20. Take it thus here; so the sense is, elect according to the counsel, ordiiiation and free grace of God.

It is added, according to the foreknowledge of God the Father. By the Father we are here to understand the first Person of the blessed Trinity. There is an order among the three persons, though no superiority ; they are equal in power and glory, and there is an agreed economy in their works. Thus in the affair of man's redemption, election is by way of eminency ascribed to the Father, as reconciliation is to the Son, and sanctification to the Holy Ghost; though in each of these one person is not so entirely interested, as to exclude the other two. Hereby the persons of the Trinity are more clearly discovered to us, and we are taught what obligations we are under to each of them distinctly.

(2.) They were elect through sanctification of the Sfiirit, unto obedience, and sfirinkling of the blood of Jesus Christ. The end and last result of election, is, eternal life and salvation; but before that can be accomplished, every elect person must be sanctified by the Spirit, and justified by the blood of Jesus. God's decree for man's salvation always operates through sanctification of the Spirit, and sprinkling of the blood of Jesus.

By sanctification here understand, not a federal sanctification only, but a real one, begun in regeneration, whereby we are renewed after the image of God, and become new creatures, and carried on in the daily exercise of holiness, mortifying our sins more and more, and living to God in all the duties of a Christian life, which is here summed up in one word, obedience, comprehending all the duties of Christianity.

By the Spirit some would have the apostle to mean the spirit of man, the subject sanctified. The legal or typical sanctification operated no further than the purifying of the flesh, hnt the Christian dispensation takes effect upon the spirit of man, and purifies that. Others, with better reason, think that by Spirit is meant the Holy Ghost, the Author of sanctification. He renews the mind, mortifies our sins, (Horn. 8. 13.) and produces his excellent fruits in the hearts of Christians, Gal. 5. 22, 23. This sanctification of the Spirit implies the use of means ; \Sanctify them through thy truth; thy ivord is truth, John 17. 17.

Urito obedience. This word, as it is pointed in oui-translation, is referred to what goes before it, and denotes the end of sanctification, wliich is, to bring rebellious sinners to obedience again, to universal obedience, to obey the truth and gospel of Christ; (v. 22.) You have fiurified your souls in obeying the truth through the Sfiirit.

They were elected also to the sfirinkling of the blood of Jesus. They were designed by God's decree to be sanctified by the Spirit, and to be purified by the merit and blood of Christ. Here is a mani fest allusion to the typical sprinklings of blood under the law, which language these Jewish converts understood very well. The blood of the sacrifices must not only be shed, but sprinkled; to denote that the benefits designed thereby, are applied and imputed to the offerers. Thus the blood of Christ, the grand and all-sufficient Sacrifice, typified by the legal sacrifices, was not only shed, but must be sprinkled and communicated to every one of these elect Christians, that through fuilh in his blood they may obtain re?nission of sins, Rom. 3. 25. This blood of sprinkling justifies before God, (Rom. 5. 9.) seals the covenant between God and us, of which the Lord's supper is a sign, (Luk^ 22. 20.) cleanses from all sin, (1 John 1. 7.) and admits us into heaven, Heb. 10. 19.

Note, [1.] God hath elected some to eternal life, some, not all; persons, not qualifications. [2.] All that are chosen to eternal life as the end, are chosen to obedience as the way. [3.] Unless a person be sanctified by the Spirit, and sprinkled with the blood of Jesus, there will be no true obedience in the life. [4. ] There is a consent and co-operation of all the persons of the Trinity in the affair of man's salvation, and their acts are commensurate one to another; whoever the Father elects, the Spirit sanctifies unto obedience, and the son redeems and sprinkles with his blood. [5.] The doctrine of the I'rinity lies at the foundation of all revealed religion. If you deny the proper deity of the Son and Holy Spirit, you invalidate the redemption of the one, and the gracious operations of the other, and by that means destroy the foundation of your own safety and religion.

III. The salutation follows; Grace unto you, and fieace be multifilied. The blessings desired for them, are, grace and fieace.

1. Grace; the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving.

2. Peace ; all sorts of peace may be here intended, domestic, civil, ecclesiastical fieace in the church, and spiritual fieace with God, with the feeling of it in our own consciences.

3. Here is the request of prayer, in relation to these blessings—that they may be multi/ilied; which implies, that they were already possessed in some degree of these blessings, and he wishes them the continuation, the increase, and the periection of them. Learn,

(1.) They who possess spiritual blessings in their own souls, earnestly desire the communication of the same to others ; the grace of God is a generous, not a selfish principle.

(2.) The best blessings we can desire for ourselves, or one for another, are grace and fieace, with the multiplication of them ; therefore the apostles so often make this their prayer in the beginning and end of their e])istles.

(3.) Solid//fOff cannot be enjoyed where there is no true grace; first grace, then fieace. Peace without gi-uce, is mere stui)idity ; but grace may I)c truej where there is for a time no actual fieace ; as Heman was distracted with terror, and Clu.st was once in an agony.

(4.) The increase of grace and fieace, as well as the first gift of them, isYrom God ; where he gives true grace, he will give more grace; and every good man'earnestiv desires the improvement and multiplication of these blessings in himself and others.

3. Blessed he the God and Father of our liord Jesus ClirisI, who according to his

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abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

We come now to the body of the epistle, which begins witii a congratulation of the dignity and happiness of the state of these believers, brought in under the form of a thanksgiving to God. ^ Other epistles begin in like manner, 2 Cor. 1. 3. Eph. 1. 3. •^1. Here we have the duty performedj which is blessifi!( God. A man blesses God by a just acknowledgment of his excellency and blessedness.

2. Here is tlie object of this blessing described by his relation to Jesus Christ; l/ie God and Fatlur of our Lord Jesus C/irist. Here are three names of one Person, denoting his threefold office. (1.) He is Lord, a universal Kmg or Sovereign. (2.) Jesus, a Priest or Saviour, (3.) Christ, a Prophet, anointed with the Spirit, and furnished with all gifts necessary for tlie instruction, conduct, and salvation of his church. This God, so dlessed, is t/ie God of Christ, accordingjto his human nature, and his Father, according to his divine nature.

3. You have the reasons that oblige us to this duty oi blessing God, which are, in general, his abundant mercy ; all our blessings are owing to God's mercy, not to man's merit, particularly regeneration; he hath begotten us again, and this deserves our thanksgiving to God, especially if we consider the fruit it produces in us, which is that excellent grace of ho/ie, and that not such a vain, dead, perishing hope as tliat of worldlings and hypocrites, but a lively hofie, a living, strong, quickening, and durable hofie, as that hope nmst needs be, that has such a solid foundation as the resurrection of Jesus Christ from the dead. Learn,

(1.) A good Christian's condition is never so bad but he has great reason still to bless God. As a sinner has always reason to mourn, notwithstanding his present prosperity ; so good people, in the midst of their manifold difficulties, have reason still to rejoice and bless God.

(2.) In our i)rayei's and praises we should address God as the Lather of our Lord Jesus CImst; it is only through him that we and our services are accepted.

(3.) The best of men owe their best blessings to the abundant mercy of God; all the evil in the world is from man's sin, but all the good in it is from God's mercy; regeneration is expressly ascribed to the abundatit mercy of God, and so are all the rest; we subsist entirely upon divine mercy. Of the nature of regeneration, see John 3. 3.

(4.) Regeneration produces a lively hope of eternal life ; every unconverted person is a hopeless creature ; whatever he pretends to of that kind, is all confidence and presumption ; the right Christian hofie is wliat a man is begotten again unto by the Spirit of God ; it is not from nature, but free grace ; they who are begotten to a new and spiritual life, are begotten to a new and spiritual hope.

(5.) The hope of a Christian has this excellency, it is a living hope ; the hope of eternal life in a true Christian, is a hope that keeps him alive, quickens him, supports him, and conducts him to heaven. Hope invigorates and s])irits up the soul to action, to patience, to fortitude, and ])erseverance to the end. The delusive hopes of the unregenerate are vain and ])erishing; the hypocrite and his hope expire and die both together, Job 27. 8.

(6.) The resurrection of Jesus Christ from the dead, is the ground or foundation of a Christian's hope ; the resurrection of Christ is the act of the Father as a Judge, of the son as a Conqueror; his resurrection demonstrates that the Fatlier accepts his death in full discharge for our ransom, that he is victorious over death, "the grave, and all our spiritual

enemies ; and it is also an assurance of our own resurrection, there beir.g an inseparable union between Christ and his flock; they rise by virtue of his re-surrection as a Head, rather tluin by virtue of his power as a Judge. U'e are risen iviih Christ, Col. 3. 1. From all this taken togetlier, Christians have two fast solid foundations whereon to build their \ hofie of eternal life.

4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

The apostle continues his thanksgiving to God, and having congratulated these people on their new-birth, and their hope of everlasting life, he goes on to describe that life under the notion of an inheritance ; a most proper way of speaking to these people ; for,

1. They were poor ind pei'secuted, perhaps turned out of their inheritances to which they were born ; to allay this grievance, he tells them they were newborn to a new ijiheritunce, infinitely better than what they had lost.

2. They were Jews, most of them, and so had a great affection to the land of Canaan, as the land of their inheritance, settled upon them by Ciod himself; and to be driven out from abiding in the inheritance of the Lord, was looked ui:'on as a sore judgment, 1 Sam. 26. 19. To comfort thim under this, they are put in mind of a noble inheritance reset-ved in heaven for them, such a one, that the land of Canaan was but a mere shadow in com])arison of it.

Note, (1.) Heaven is the undoubted inheritarice of all the children of God ; all that are boin again, are born to an inheritance, as a man makes his child his heir; the apostle argues. If children, their heirs, Rom. 8. 17. God givcih his gifts unto all, I)ut the inheritance to none but his children ; those that are his sons and daughters by regeneration and adoption, receive the promise ot eternal inheritance, Heb. 9. 15. This inheritance is not our purchase, but our Father's gift; not wages that we merit, but the effect of grace, which first makes us children, and then settles this inheritarice upon us by a firm unalterable covenant.

Note, (2.) The incomparable excellencies of this inheritance, which are four.

[1.] It is incorruptible; in which respect it is like its Maker, who is called the incorruptible God, Rom. 1. 23. AH corruption is a change fn m better to worse, hwi heaven is without change, and without end ; the house is eternal in the heavens, and the possessors must subsist for ever ;Jor their corruptible must put on incorruption, 1 Cor. 15. 33.

[2.] 'l^h'is inheritance is undefiled, like the great High Priest that is now in ])ossession of it, who is holy, harmless, and undefiled, Heb. 7. 26. Sin and misery, the two grand defilements that spoil this world, and mar its beauty, have noplace there.

[3.] \\. fadeth not aivay, but always retains its vigour and beauty, and remains immarcescible, ever entertaining and pleasing the saints who possess it, without the least weariness or distaste.

[4.] Reserved in heaven for you ; which expression teaches us. First, That it is a glorious inheritance, for it is in heaven, and all that is there is_§-/o-rious, 1. 18. Secondly, It is certain, a reversion in another world safely kept and jirescrved till we come to the possession of it. Thirdly, The persons for whom it is reserved, are described, not by their names, but by their character; for you, or us, or every one that is begotten again to a lively hope, this inheritance is preserved for them, and none but them; all the rest will l»e shut out for ever.

5. Who are kept by the power of God

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through faith unto salvation, ready to be revealed in the last time.

This inheritance being described as future, and distant both in time and place, the apostle supposes some doubt or uneasiness yet to remain upon the minds of these people, whether they might not possibly fall short by the way; though the happiness be safe in heaven, yet we are still upon earth, liable to abundance of temptations, miseries, and infirmities ; Are we in such a safe state tViat we shall certainly come thither ? To this he answers, that they should be safely guarded and conducted thither; they should be kept and preserved from all such destructive temptations and injuries as would prevent their safe arrival at eternal life ; the heir to an earthly estate has no assurance that he shall live to enjoy it, but the heirs of heaven shall certainly be conducted safe to the possession of it; the blessing here promised, is, preservation ; Ye are kept; the Author of it, God; the means in us made use of for that end, are, our own faith and care; the end to which we are preserved, is, salvation ; and the time when we shall see the safe end and issue of all, is, the last time.

Note, 1. Such is the tender care of God over his people, that he not only gives them grace, but preserves them unto glory ; their being kefit, implies both danger and deliverance ; they may be attacked, but shall not be overcome.

2. The preservation of the regenerate to eternal life is the effect of God's fiower ; the greatness of the work, the number of enemies, and our own infirmities, are such that no power, but what is almighty, can preserve the soul through all unto salvation ; therefore the scripture often represents man's salvation as the effect of divine power, 2 Cor. 12. 9. Rom. 14. 4.

3. The preservation of God's fionver does not supersede man's endeavour and care for his own salvation ; here is God's fiower, and man's faith, which implies an earnest desire of salvation, a reliance upon Christ, according to his invitations and promises, a vigilant care to do every thing pleasing to God, and avoid whatever is offensive, an abhorrence of temptations, a resfiect to the recompense of re-•ward, and persevering diligence in prayer; by such a patient, operating, conquering/aiVA, we are kept, under the assistance of divine grace, unto salvation ; faith is a sovereign preservative of the soul through a state of grace unto a state of glory.

4. This salvation is ready to be revealed, in the last time. Here are three things asserted about the salvation of the saints. (1.) That it is now prepared, and made readu, and reserved in heaven for them. (2.) Though it be made ready now, yet it is in a great measure hidden and unrevealed at present, not only to the ignorant, blind world, that never inquire after it, but even to the heirs of salvation themselves. It does not yet appear ivhat ive shall be, 1 John 3. 2. (3.) That it shall be fully and completely revealed in the last time, or at the last day of judgment. Life and immortality are now brought to light by (he gospel, but this life will be revealed more gloriously at death, when the soul shall be admitted into the presence of Christ, and behold his glory ; and even beyond this there will be a further and a final revelation of the amplitude and transcendancy of the saints' felicity at the last day, when their bodies shall be raised, and re-united to their souls, and judgment shall pass upon angels and men, and Christ shall publicly honour and applaud his servants in the face of all the world.

6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:

The first word, ivherein, refers to the apostle's foregoing discourse about the excellency of their present state, and their grand expectations for the future ; in this condition you greatly rejoice, though now for a season, or a little while, if need be, ye are made sorrowful through manifold temptations. The apostle grants they were in great affliction, and propounds several things in mitigation of their sorrows.

Note, 1. Every sound Christian has always something wherein he may greatly rejoice ; great rejoicing contains more than an inward placid serenity of mind or sensation of comfort; it will shew itself in the countenance and conduct, but especially in praise and gratitude.

2. The chief joy of a good Christian arises from things spiritual and heavenly, from his relation to God and to heaven ; in these every sound Christian greatly rejoices; his joy arises from his treasure, which consists of matters of great value, and the title to them is sure.

3. The best Christians, those who have reason greatly rejoice, may yet be in great heaviness chrough manifold temptations; all sorts of adversities are temptations, or trials of faith, patience, and constancy; these seldom go singly, but are manifold, and come from different quarters; the effect of all which is great heaviness. As men, we are subject to sorrows, personal and domestic ; as Christians, our duty to God obliges us to frequent sorrow : and our compassion toward the miserable, the dishonour done to God, the calamities of his church, and the destruction of mankind, from their own folly, and from divine vengeance, raise, in a generous and pious mind, almost continual sorrow ; (Rom. 9. 2.) / have great heaviness and continual sorrow in my heart.

4. The afflictions and sorrows of good people are but for a little while, they are but for a season ; though they may be smart, they are but short; life itself is but for a little while, and the sorrows of it cannot survive it; the shortness of any affliction does much abate the heaviness of it.

5. Great heaviness is often necessary to a Christian's good; if need be, ye are in heaviness. God does not afflict his people willingly, but acts with judgment in proportion to our needs; there is a conveniency and fitness, nay, an absolute necessity in the case, for so the expression signifies, it must be; therefore no man should be moved by these afflictions '.for yourselves know that we are appointed thereunto, 1 Thess. 3. 3. These troubles, that lie hcavily,never come upon us but when we have need, and never stay any longer than they needs must.

7. That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honoiu- and glory at the appearing of Jesus Christ:

These words express the end of good people's afflictions, and the ground of their jov under them ; the end of afflictions is the trial of (heir ftith ; the nature of this trial, it is much more precious than of ((old that perisheth, (hough it be tried with Jire; the effect of the trial is this, it will be found unto praise, honour, and glory at the appearing of Jesus Christ.

Note, 1. The afflictions of serious Christians are designed for the trial of their faith. God's design in afflicting his people," is, their probation, not their destruction ; their advantage, not their ruin : a trial, as the word signifies, is an experiment or search made upon a man, bv some affliction, to prove the value and strength of his faith; this trial is made upon faith principally, rather than any other grace, because the trial of that is, in effect, the trial qf all

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tiiat isgnod in us ; our Christianity depends upon our faith ; it" that be wanting, there is nothing else that is spiritually good in us; Christ prays for this apostle, that his faith might not fail; if that be supported, all the rest will stand firm ; the faith of good people is tried, that they themselves may have the comfort of it, God the glory of it, and others the b"nefit of it.

2. A tried faith is much more precious than tried f(old; here is a double comparison oifaith and goid, and the trial of the one with the trial of the other ; fold is the most valuable, pure, useful, and durable, of all the metals ; so is faith among the Christian virtues, it lasts till it brings the soul to heaven, and then it issues in the glorious fruition of God for ever; the trial of faith is much rnore precious than the trial of gold ; in both there is a purification, a separation of the dross, and a discovery of the soundness and goodness of the things; gold does not increase and multiply by trial in the fire, it rather grows less ; but faith is established, improved, and multiplied, by the oppositions and afflictions that it meets with; gold must perish at last; gold that perisheth; but faith never will; I have prayed for thee, that thy faith fail not, Luke 22. 32.

3. The trial of faith will be found to praise, and honour, and glory. Honour is properly that esteem and value which one has with another, and so God and man will honour the saints. Praise is the expression or declaration of that esteem ; so Christ will commend his people in the great day, Come, ye blessed of my Father, &c. Glory is that lustre wherewith a person, so honoured and praised, shines in heaven; glory, honour, and peace, to every man that ivorketh good, Rom. 2. 10. If a tried faith be found to praise, honour, and glory, let this recommend faith to you, as much more precious than gold, though it be assaulted and tried by afflictions ; if you made your estimate either from present use, or the final event of both, it will be found true ; however the world takes it for an incredible paradox.

4. Jesus Christ will appear again in glory, and, when he does so, the saints will appear with him, and their graces will appear illustrious; and the more they have been tried, the more bright they will then appear; the trial will soon be over, but the glory, honour and praise will last to eternity. This should reconcile you to your present afflictions: they work far you a far more exceeding and an eternal weight of glory.

8. Whom having not seen, ye love; in whom, though now you see him not, yet Dohevitig, ye rejoice with joy unspeakable and full of glory :

The faith of these primitive Christians is further commended upon two accounts: 1. The excellencv of its Object, the unseen Jesus ; the apostle had seen (uir Lord in the flesh, but these dispersed Jews never did, and yet they believed in him. It is one thing to believe God, or Christ, (so the devils believe,) another thing to believe in him ; which denotes subjection, reliance, and expectation of all promised good from him. 2. On account of two notable productions or effects of their faith, love and joy; and this joy so great, as to be above description ; ye rejoice with joy unspeakable, and full of glory.

Learn, (1.) The faith of a Christian is properly conversant about things revealed, but not seen ; sense converses with things sensible and present; reason is a higher guide, which by sure deductions can infer the operation of causes, and the certainty of events; but faith ascends further still, and assures us of abundance of particulars that sense and rea-

son could never have found out, upon the credit of revelation ; it is the evidence of things not seen.

(2.) True faith is never alone, but produces a strong love to Jesus Christ; tnie Christians love Jesus, because they believe in him ; this love discovers Itself in the highest esteem for him, affectionate desires after him, willingness to be dissolved, and to be with him, delightful thoughts, cheerful services and sufferings, &c.

(3.) Where there are true faith and love to Christ, there is, or may be, joy unspeakable and full of glory ; this joy is inexpressible, it cannot be described by words ; the best discovery is by an experimental ta.ste of it; it is full of glory, full ot heaven ; there is much of heaven and the future glory in the present joys of improved Chi-istians ; their faith removes the causes of sorrow, and affords the best reasons for joy : though good people sometimes walk in darkness, it is often owing to their own mistakes and ignorance, or to a fearful, melancholy disposition, or to some late sinful conduct, or perhaps to some sad occurrence of providence, that sinks their comfort for the present, yet they have reason to rejoice in the Lord, and joy in the God of their salvation, Hab. 3. 18.

9. Receiving the end of your faith, even the salvation of j/our souls.

Well might these Christians rejoice with joy unspeakable, since they were every day receiving the end of their faith, the salvatio?i of their souls.

Note, 1. The blessing they were receiving, the salvation of souls ; the more noble part being put for the whole man ; which salvation is here called the end of their faith; the end wherein faith terminates ; it helps to save the soul, then it has done its work, and ceases for ever.

Note, 2. He speaks of the present time; you are 710W actually receiving the end of your faith, &c.

Note, 3. The word used alludes to the games at which the conquerors received or bore away from the judge of the contest, a crown or reward, which he carried about in triumph ; so the salvation of the soul was the prize these Christians sought for, the crown they laboured for, the end they aimed at, which came nearer and more within their reach every day.

Learn, (1.) Kvery faithful Christian is daily rf-ceiving the salvation of his soul; salvation is one

Cermanent thing, begun in this life, not interrupted y death, and continued to all eternity. These believers had the beginnings of heaven in the possession of holiness, and a heavenly mind, in their duties and communion with God, in the earnest of the inheritance, and the witness of the divine Spirit. This was properly urged to these distressed people; they were on the losing side in the world, but the apostle puts them in mind of what they were recetv-ing; if they lost an inferior good, they were all the while receiving the salvation of their souls.

(2.) It is lawful for a Christian to make the salvation of his soul his end; the glory of God and our own felicity are so connected, that if we regularly seek the one we must attain the other.

10. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:

The apostle having described the persons to whom he wrote, and declared to them the excellent advantages they were under, he goes on to shew them what warrant he had for what he had delivered; and, because they were Jews, and had a profound veneration for the Old Testament, he produces the

I. PETER, 1.

authority of the prophets to convince them the doctrine of aalvation by faith in Jesus Christ was no new doctrine, but the same which the old prophets did inquire and search diligently into.

Note, 1. Who made this diligent search ; the firophets, who were persons inspired by God to the doing or saying of things extraordinary, above the reach of their own studies and abilities, foretelling things to come, and revealing the will of God, by the direction of the Holy Spirit.

2. The object of their search ; which was, salvation, and the grace of God which should come unto vou; the general salvation of men of all nations by Jesus Christ, and more especially the salvation afforded to the Jews; the grace that should come to them, from him who was not sent but to the lost sheep of the home of Israel. They foresaw glorious times of light, grace and comfort, coming upon the church, which made the prophets and righteous desire to see and hear the things which came to pass in the days of the gospel.

3. The manner of their inquiry; they inquired and searched diligently ; the words are strong and emphatical, alluding to miners, who dig to the bottom, and break, through not only the earth, but the i-ock, to come to the ore; so these holy prophets had an earnest desire to know, and were proportionably diligent in their inquiries after the grace of God, which was to be revealed in the days of the Messiah : their being inspired did not make their industrious search needless; for, notwithstanding their extraordinary assistance from God, they were obliged to make use of all the ordinary methods of improvement in wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he understood by books and study the computations of time, ch. 9. 2. Even their own revelation required their study, meditation, and prayer; for many prophecies had a double meaning ; in'their first intention they aimed at some person or event near at hand, but their ultimate design was to describe the Person, sufferings, orTcingdom. of Christ.

Observe, (1.) The doctrine of man's salvation by Jesus Christ, has been the study and admiration of the greatest and wisest of men ; the nobleness of the subject, and their own concei-n in it, have engaged them, with most accurate attention and seriousness, to search into it.

(2.) A good man is much afiFected and pleased with the grace and mercy of God to others, as well as to himself; the pro/ihets were highly delighted with the prospects of mercy to be shewn both to Jews and Gentiles at the coming of Christ.

(3.) They who would be acquainted with this great salvation, and the grace that shines therein, nmst inquire and search diligently into it: if it were necessary for an inspired prophet to do so, much more for persons so weak and injudicious as we are.

(4.) The grace that came by the gospel, excels all that was before it; the gospel-dispensation is more glorious, evident, intelligible, extensive, and effectual, than any dispensation that ever did precede it.

11. Searching; what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory tliat should follow. The particular matters which the ancient pro-

fhets chiefly searched into are here expressed ; esus Christ was the main Subject of their studies; and in relation to him, they were most inquisitive iato, 1. His humiliation and death, and the glorious consequences of it ; the sufferings of Christ, and the glories that should follow; this inquiry would

lead them into a view of the whole gospel, the sum whereof is this, that Christ Jesus tvas delivered for our offences, and raised again for our justijicatioti. 2. The time, and the manner of the times, wherein the Messiah was to appear; undoubtedly these holy prophets earnestly desired to see the days of the Son of man; and therefore, next to the thing itself^ their minds were set upon the time of its accomplishment, so far as the Spirit of Christ, which nuas in them, had signified any thing toward that purpose. The nature of the times was also under their strict consideration, whether they would be quiet or troublesome times; times of peace, or tunes of war.

Learn, (1.) Jesus Christ had a being before his incarnation ; for his Spirit did then exist in the prophets, and therefore he whose that Spirit then was, must be in being also.

(2.) The doctrine of the Trinity was not wholly unknown to the faithful in the Old Testament; the prophets knew that they were inspired by a Spirit (hat was iri them, this Spirit they knew to be the Spirit of Christ, and consequently distinct from Christ himself: here is a plurality of persons, and from other parts of the Old Testament a 'J'rinity may be collected.

(3.) The works here ascribed to the Holy Ghost prove him to be God ; he did signify, discover, and manifest to the prophets, many hundred years beforehand, the sufferings of Clirist, with a multitude of particular circumstances attending them ; and he did also testify, or give proof and evidence beforehand, of the certainty of that event, by inspiring the prophets to reveal it, to work miracles in confirma tion of it, and by enabling the faithful to believe it, these works prove the Spirit of Christ to be God, since he is possessed of almighty power and infinite knowledge.

(4.) From the example of Christ Jesus, learn to expect a time of services and sufferings before you are received to glory ; it was so with him, and the disciple is not above his Lord ; the suffering time is but sliort, but the glory is everlasting; let the suffering season be ever so sharp and severe, it shall not hinder, but work for us a far more exceeding and eternal weight of glory.

12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

These words contain an answer to the prophets, inquiry ; their holy endeavours to inform themselves were not slighted, for God gives them a satisfactory revelation to quiet and comfort their minds; they were informed that these things should not come to pass in their time, but yet all was firm and certain, and should come to pass in the times of the apostles; not unto themselves, but to us ; and we must report them, under the infaUible direction of the Holy Ghost, to all the world; which things the angels, &c.

You have here three sorts of students, or inquirers into the great affair of man's salvation by Jesus Christ: i. The prophets search diligently into it. 2. The apostles, who consulted all the prophecies, and were witnesses of the accomplishment of them, and so reported what they knew to others in the preaching of the gospel. 3. The angels, who most attentively prv into these matters.

Learn, (1.) A diligent endeavour after the knowledge of Christ and our duty, will certainly be answered with good success. The prophets were

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answered with a revelation ; Daniel studies, and receives information ; the Bereans search the scriptures, and were confirmed.

(2.) The holiest and best of men sometimes have their lawful and pious requests denied. It was both lawful and pious for these prophets to desire to know more than they were permitted to know about the time of the appearance of Christ in the world, but they were denied. It is lawful and pious for good parents to pray for their wicked children, for the poor to pray against poverty, for a good man to pray against death ; yet, m these honest requests, they often are denied. God is pleased to answer our necessities rather than our requests.

(3.) It is the honour and practice of a Christian to be useful to others in many cases, rather than to himself; the prophets ministered to others, not unto themselves ; none of us livet/i to himself, Rom. 14. 7. Nothing is more contrary to man's nature and Christian principles, than for a man to make himself his own end, and live to himself.

(4.) The revelations of God to his church, though gradual, and given by parcels, are all perfectly consistent ; the doctrine of the pi'ophets and of the apostles exactly agree, as coming from the same Spirit of God.

(5.) The efficacy of the evangelical ministry depends upon the Holy Ghost sent down froin heaven; the gospel is the ministration of the Spirit; the success of it depends upon his operation and blessing. *

(6.) The mysteries ot the gospel, and the methods of man's salvation, are so glorious, that the blessed angels earnestly desire to look into them ; they are curious, accurate, and industrious in prying into them ; they consider the whole scheme of man's redemption with deep attention and admiration, particularly the points the apostle had been discoursing of; which things the angels desire to stoop down and look into, as the cherubiins did continually toward the mercy seat,

^13. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

Here the apostle begins his exhortation to them, whose glorious state he had before described, thereby instructing us, that Christianity is a doctrine according to godliness, designed not only to make us wiser, but better; " Wherefore, since you are so honoured and distinguished, as above,"

" Gird 11 fi the loins of your mind; you have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gacher in, and gird u/i, their long and loose garments, that they may be more ready, prompt, and expeditious in their business; so do you by your minds, your inner man, and aflFections seated there ; gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins, or strength and vigour of your minds, be exerted in vour duty ; disengage j ourselves from all who would hinder you, and go on resolutely in your obedience."

" Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour; be sober-minded also in opinion, as well as in practice, and humble in your judgment of yourselves."

^nd ho/ie to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as I

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it might be rendered, "Hofie perfectly, or thoroughly, for the grace that is brought to you in, or by the revelation of Jesus Christ; by the gospel which brings life and immortality to light; hope perfectly, trust without doubting to that grace which is now offered to you by the gospel."

Learn, 1. The main work of a Christian lies in the right management of his heart and mind ; the apostle's first direction is to gird up the loins of the mind,

2. The best Christians have need to be exhorted to sobriety; these excellent Christians are put in mind of it; it is required of a bishop, (1 Tim. 3 2.) of aged men ; (Tit. 2. 2.) the young women art to be taught it, and the young men are directed to be sober-minded. Tit. 2. 4, 6.

3. A Christian's work is not over as soon as he is got into a state of grace; he must still hope and strive for more grace ; when he has entered the strait gate, he must still walk in :he narrow way, and gird up the loins of his mind for tha£ purpose.

4. A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty ; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ.

14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

The exhortation is continued, and the words may be taken either as a rule of holy living, which is both positive, (you ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace,) and negative ; (you must not fashion yourselves according to the former lusts, in your ignorance ;) or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance.

LeaiTi, 1. The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience.

2. The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was, to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel.

3. Persons, when converted, differ exceedingly from what they were formerly ; they are people of another fashion and manner from what they were before ; their inward frame, behaviour, speech and conversation, are much altered from what they were in times past.

The lusts and extravagances of sinners are both the fi-uits and the signs of their ignorance.

15. But as he who hath called you, is holy, so be ye holy in all manner of conversation: 16. Because it is written, Be ye holy; for I am holy.

Here is a noble rule enforced by strong arguments ; Be ye holy in all manner of conversation. Who is sufficient for this ? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God, in calling us ; from his command, it is written; and from his example. Be ye holy, fir I am holy.

Learn, 1. The grace of God in calling a sinner, is a powerfiil engagement to holiness ; it is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all

1. PETER, I.

the blessings of the new covenant; and great favours are strong obligations ; they enable as well as oblige to be holy.

2. Complete holiness is the desire and duty of every Christian : here is a twofold rule of holiness; (1.) It must, for the extent of it, be universal; we must be holy, and in all maniier of conversation; in all civil and religious affairs, in every condition, prosperous or adverse; towai'ds all people, friends or enemies ; in all our intercourse and business still we must be holy. (2.) For the pattern of it, we must be holy, as God is holy ; we must imitate him, though we can never equal him ; he is perfectly, unchangeably, and eternally holy ; and we should aspire after such a state. The consideration of the holiness of God should oblige us to the highest degrees of holiness we can attain unto.

3. The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way.

4. The Old-Testament commands are to be studied and obeyed in the times of the New Testament ; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians.

17, And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:

The apostle does not here express any doubt at all whether these Christians would call ufion thrir heax'enly Father, but supposes they would certainly do it, and from that argues with them to fiass the time of their sojourning here in fear ; "If you own the great God as a Father and a Judge, you ouglu to live the time of your sojourning here in his fear."

LeaiTi, 1. All good Christians look upon themselves in this world as pilgrims and sojourners, as strangers in a distant country, passing to another, to which they properly belong, Ps. 39. 12. Heb. 11. 13. ,

2. The whole time of our sojourning here is to be fiasscd in the fear of God.

3. The consideration of God as a Judge, is not impro])er for those who can truly call him Father. Holy confidence in God as a Father, and an awful fear of him as a Judge, are very consistent; to regard God as a Judge, is a singular means to endear him to us as a Father.

4. The judgment of God will be without respect of persons, according to ex'ery man^s work. No external relation to him will protect any; the Jew may call God Father, and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their works; the works of men will in the great day discover their persons; God will make all the world to know who are his by their works ; we are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have comjilied with our obligations or not.

18. Forasmuch as ye know that ye were not redeomod with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers ; 19. But with the precious blood of Christ, as of a lamb without blemish and without spot.

The apostle having exhorted to pass the time of our life in the fear of God, from this consideration, that we call on the Father, he adds, in these words, a second argument, because, or forasmuch as we are redeemed by the Son, 8cc. Herein he puts them

in mind, 1. That they were redeemed, or brought back again, by a ransom paid to the Father. 2. What the price paid for their redemption was; not with corruptible thitigs, as silver and gold, but with the firecious blood of Christ. 3. They knew this; Forasmuch as ye know, and cannot pretend ignorance of this great affair. 4. From what they were redeemed; from a vain conversation received by tradition.

Learn, (1.) The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God.

(2.) God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we al-, ready know, Ps. 39. 4. ^

(3.) Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul; they are often snares, temptations, and hinderances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul.

(4.) The blood of Jesus Christ is the only price of man's redemption; the redemption of man is real, not metaphorical; we are tought with a price, and the price is equal to the purchase, for it is the precious blood of Christ, it is the blood of an innocent Person, a Lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite Person, being the Son of God, and therefore is called the blood of God, Acts 20. 28.

(5.) The design of Christ in shedding his most precious blood, was, to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain, which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only tlie open wickedness, but the vanity and unprofitableness of our conversation is highly dangerous.

(6.) A man's conversation may carry an appearance of devotion, and may plead antiquity, custom^' and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities ; and yet their conversation was so vain, that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resohition, "1 will live and die in such a wa)', because my forefathers did so."

20. Who verily was fore ordained before the foundation of the worki, but was manifest in these last times for you, 21. Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

The Redeemer is further described, not only as a Lamb without spot, but as one, 1. That wai foreordained before the foundation of the world, foreordained or foreknown. When prescience is ascribed to God, it implies more than bare prospector speculation. It imports an act of the will, a resolution that the thing shall be. Acts 2. 23. (Jod did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity.

2. That he was manifested in these last days for you. He was manifestecl or demonstrated to be that Redeemer whom God had fore-oi-dained. He was manifested by his birth, by his Father's testimony, and by his own works, especially bv his resurrec.

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tion from the dead, Rom. 1. 4. "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted •mes ; you have the comfort of the manifestation and appearance of Christ, if you beheve on him."

3. That God raised him up from the dead, and gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three Persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Cnrist, raised him from the grave, and gave him glory, proclaimed him to all tlie world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God, before the world was.

The redeemed are also described here by their faith and hope. The cause of this is Jesus Christ; " You do by him believe in God; by liinr» as the Author, Encourager, Support, and Finisher of your faith ; your faith and ho])e now may be in God, as reconciled to you by Christ the Mediator."

Learn, (1.) The decree of God to send Christ to be a Mediator, was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him. Acts 2. 23. God had purposes of special favour toward his people long before he made any manifestations ot such grace unto them.

(2.) Grace is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts; these are all much larger since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours.

(3.) The redemption of Christ belongs to none but true believers. A general impetration is asserted by some, and denied by others; but none pretend to a general application of Chi'ist's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ.

(4.) God in Christ is the ultimate Object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow.

22. Seeing ye have purified your souls in obeying the truth tlirough the Spirit, unto unfeigned love of the brethren, sec that ye love one another with a pure heart fervently:

Here the apostle begins another exhortation, to brotherly love, wherein he supposes that the gospel had already such an effect upon them, as to purify their souls, while they obeyed it thtx)ugh the Spirit, and that it had produced at least an unfeigned love of the brethren; and from thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently. V Learn, 1. It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes that for granted; seeing ye have, 8cc. To purify the soul supposes some great uncleanness and aefile-ment which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hvpocritical purifications of the outward man, can effect this.

2. The word of God is the great instrument of a sinner's purification ; Seeing ye have fxurified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, and to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, John 17. 17. Many hear the truth, but are ne\'er purified by it, because they will not submit to it, nor obey it.

3. The spirit of God is the great Agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adoni and purify, such as faith, TActs 15. 9.) hope, (1 John 3. 3.) "the fear of God, (Ps. 34. 9.) and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry ; these people purified their own souls, but it was through the Spirit.

4. The souls of Christians must be purified before they can so much as love one another unfeignedly. There are those lusts and partialities in man's nature, that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart.

5. It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive.

23. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

This duty of loving one another with a pure heart fei*vently, the apostle further presses upon Christians from the consideration of their spiritual relation ; they are all born again, not of corrufitible seed, but incorru/itible, &c. Hence we may learn,

1. That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth.

2. The word of God is the great means of regeneration, Jam. 1. 18. The grace of regeneration is conveyed by the gospel.

3. This new and second birth is mi ch more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God, being compared to seed, teaches us, that though it be little in appearance, yet it is wonderful in operation ; though it lies hid a while, yet it grows up and produces excellent fruit at last.

4. Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation, they are under the same government, partake of the same privileges, and are embarked in the same interest.

5. The word of God liveth and abideth for ever. This word is a living word, or a lively word, Heb. 4. 12. It is a means of spiritual life, to begin it and persevere in it, animating and exciting us in our duty, till it brings us to eternal life ; and it is abiding ; it remains eternally true, and abides in the hearts of the regenerate for ever.

24. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereih, and the flower thereof falleth away: 25. But the word of the Lord endureth for ever. And this is the word w hich by the gospel is preached luito you.

The apostle having given an account of the excellency of the renewed spiritual man as bom again, not of corruptible but incoiTuptible seed, he now sets before us the vanity of the natural man, taking him with all his ornaments and advantages about him ; For all flesh is as grass, and all the glory of man as, thefio'wer of grass; and nothing can make him a

I. PETER, II.

solid substantial being, but the being bom again of the incorruptible seed, the word of God, which will transform him into a most excellent creature, whose glory will not fade like a flower, but shine like an angel ; and this word is daily set before you in the preaching of the gospel.

Learn, 1. Man, in his utmost flourish and glor}', is still a withering, fading, dying creature. Take him singly, all flesh is grass. In his entrance into the world, in his life and in his fall, he is like to grass, Job 14. 2. Isa. 40. 6, 7. Take him in all his glory, even that is as the flower of grass ; his wit, beauty, strength, vigour, wealth, honour; these are but asthe flower of grass, which soon withers and dies away.

2. The only way to render this perishing creature solid and incorruptible, is, to entertain and receive the word of God, for that remains everlasting truth, and, if received, will preserve him to everlasting life, and abide with him for ever.

3. The prophets and apostles preached the same doctrine. This word which Isaiah and others delivered in the Old Testament, is the same which the apostles preached in the New.

CHAP. II.

The general exhortation to holiness is continued and enforced by several reasons taken from the foundation on wliich Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned, v. I.. 12. Particular directions are

. given how subjects ought to obey the magistrates, and servants their masters, patiently suti'ering in well doing, in imitation of Christ, V. 13, to the end.

\ . ^^THEREFORE laying aside all ma-T ▼ lice, and all guile, and hypocrisies, and envies, and all evil-speakings.

The holy apostle has been recommending mutual charity, and setting forth the excellencies of the ■word of God, calling it an incorruptible seed, and saying that it livet/i a?id abideth for ever. He pursues his discourse, and very properly comes in with this necessary advice, Wherefore laying aside all fnalice, &c. These are such sort of sins as both destroy charity, and hinder the efficacy of the word, and consequently prevent our regeneration. His advice is, to lay aside or put off what is evil, as one ■would do an old rotten garment; " Cast it away with indignation, never put it on more." The sins to be put off", or thrown aside, are,

1. Malice, which may be taken more generally for all sorts of wickedness, as Jam. 1. 21. 1 Cor. 5. 8. But in a more confined sense, malice is anger resting in the bosom of fools, settled, overgrown anger, retained till it inflames a man to design mischief, to do mischief, or delight in any mischief that befalls another.

2. Guile, or deceit in words. So it comprehends flattery, falsehood, and delusion, which is a crafty imposing upon another's ignorance or weakness, to his damage.

3. Hypocrisies. The word being plural, comprehends all sorts of hypocrisies. In matters of religion hypocrisy is counterfeit piety. In civil conversation hypocrisy is counterfeit friendship, which is much practised ijy those who give high compliments, ■which they do not believe, or make promises which they never intend to perform, or pretend friendship when mischief lies in their hearts.

4. All envies ; every thing that may be called envy, ■which is a grieving at the good and welfare of another ; at their abilities, prosperity, fame, or successful labours.

5. Evil speaking; which is detraction, speaking against another, or defaming him ; it is rendered backbiting, 2 Cor. 12. 20. Rom. 1. 30.

Learn, (1.) The best Christians have need to Le cautioned and warned against the worst sins, such as malice, hypocrisy, envy. They are but sanctified in part, and are still liable to temptations.

(2.) Our best services toward God will neither please him, nor profit us, if we are not conscientious in our duties to men. The sins here mentioned are offences against the second table. These must be laid aside, or else we cannot receive the word of God as we ought to do.

(3.) Whereas it is said, all malice, all guile, learn, That one sin, not laid aside, will hinder our spiritual profit and everlasting welfare.

(4.) Malice, envy, hatred, hypocrisy and evil-speaking, generally go together. Evil-speaking is a sign that malice and guile lie in the heart; and all of them combine to hinder cur profiting by the word of God.

2. As new-born babes, desire the sincere milk of the word, that, ye may grow thereby:

The apostle, like a wise physician, having prescribed the purging out vicious humours, goes on to direct to wholesome and regular food, that they may grow thereby. The duty exhorted to, is, a strong and constant desire of the word of God, which word is here called reasonable milk. Only that phrase not being proper English, our translators rendered it the milk of the word, by which we are to understand food proper for the soul, or a reasonable creature, whereby the mind, not the body, is nourished and strengthened. This milk of the word must be sincere, not adulterated by the mixtures of men, wlic often corrupt the word of God, 2 Cor. 2. 17. The manner how they are to desire this sincere milk of the word, is stated thus; Jls new-bom babes. He puts them in mind of their regeneration. A new life requires suitable food. They being newly born, must desire the milk of the word. Infants desire common milk, and their desires towards it are fervent and frequent, arising from an imi)atient sense of hunger, and accompanied with the best endeavours the infant is capable of; such must Christians' desires be after the word of God : and that for this end, that they may grow thereby, that we may improve in grace and the knowledge of our Lord and Saviour, 2 Pet. 3. 18.

Learn, 1. Strong desires and affections to the word of God, are a sure evidence of a person's being born again. If they be such desires as the babe has for the milk, they prove that the 'person is new-born. They are the lowest evidence, but yet they are certain, -s

2. Growth and improvement in wisdom and gracel are the design and desire of every Christian ; all \ spiritual means are for edification and improvement. 1 The word of God, rightly used, does not leave a man j as it finds him, but improves and makes him better.J

3. If so be ye have tasted that the Lord is gracious.

If80 be, or since that, or forasmuch as, ye ha\e tasted that the Lord is gracious. The apostle does not express a doubt, but affirms that these good Christians had tasted the goodness of God, and from hence argues with them, " You ought to lay aside these vile sins; {v. 1.) you ought to desire the word of God, you ought to prow thereby, since you cannot deny but that you have tasted that the Lord is gracious." The next verse assures us, that the Lord iiere spoken of, is the Lord Jesus Christ. Hence,

Learn, 1. Our Lord Jesus Christ is very gracious to his people. He is in hirriself infinitely good ; he is very kind, free, and merciful to miserable sinners, he is pitiful and good to the undeserving; he has in him a fulness of grace.

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'J The graciousness of our Redeeirer is best dis-< "v«.:red by an experimental taste of it. There must be an immediate application of the object to the organ of taste ; we cannot taste at a distance, as we inay see, and hear, and smell. To taste the graciousness of Christ experimentally, supposes our being united to him by faith, and then we may taste his goodness in all his providences, in all our spiritual concerns, in all our fears and temptations, in his word and worship every day.

3. The best of God's servants have in this life but a taste of the grace of Christ A taste is but a little ; it is not a draught, nor does it satisfy. It is so with the consolations of God in this life.

4. The word of God is the great instrument whereby he discovers and communicates his grace to men. 1 hey who feed upon the sincere milk of the word, taste and experience most of his grace. In our converses with his word we should endeavour always to understand and experience more and more of his grace.

4. To whom coming, as unto a living stone, disallowed indeed of men, but chor sen of God, and precious.

The apostle here enters upon a description of Jesus Christ, which he continues to v. 9. Though to a capricious wit, or an infidel, the description of Christ by a stone may seem rough and harsh ; yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah a S(one,\lsa.. 8. 14.— 28. 16.) this manner of speaking was very elegant and proper. In this meta])horical description of Jesus Christ, he is called a Stone, to denote his invincible strengtli and everlasting duration, and to teach his servants that he is their Protection and Security, the Foundation on which they are built, and a Rock of oflFence to all their enemies. He is the living Stone; having eternal life in himself, and being the Prince of life to all his peo])le.

The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind ; but chosen of God, separated and fore-ordained to be the foundation of the church, (as c/i. 1. 20.) and precious, a most honourable, choice, worthy Person, in himself, in the esteem of God, and in the judgment of all who believe on him.

To this Person so described we are obliged to come; to ivhom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him ever after.

Learn, 1. Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God, (Matt. 11. 27.) by him we have access to the Father, (John 14. 6.) and through him are made partakers of all spiritual blessings, F.i)h. 1. 3.

2. Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa. 53. 3.

3. However Christ be disallowed by an ungrateful world, yet he is chosen (^f God, and precious in his account. He is chosen and fixed upon to he the Lord of the universe, the Head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dig- , nity of his ofRce, and the gloriousness of his services, j

4. Those who expect mercy from this gracious j Redeemer, must come to him, which is our act, j though done by God's grace ; an act of the soul, not I of the body; a real endeavour, not a fruitless wish.

a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

The foundation was laid, v. 4. Here is the super structure, the materials built upon it; Ye also, as lively stones, are built uju The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object, that the Christian church had no such glori -ous temple, nor such a numerous priesthood; but its i dispensation was mean, the services and sacrifices ol it having nothing of the pomp and grandeur which the Jewish dispensation had. To which the apostle answers, that the Christian church is a much nobler fabric than the Jewish temple, it is a living temple, consisting not of dead materials, but of living parts. Christ, the Foundation, is a living Stone, Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an Altar too on which to present their offerings ; for they offer spiritual sacrifices acceptable to God by Jesus Christ,

Learn, 1, All sincere Christians have in them a principle of spiritual life, derived to them from Christ their Head : therefore as he is called a living Stone, so they are called lively, or living stones ; not dead in trespasses and sins, but aiive to God by regeneration and the working of the divine Spirit.

2. The church of God is a spiritual house. The Foundation is Christ, Eph. 2. 20. The builders are ministers, 1 Cor. 3. 10. The Inhabitant is God, Eph. 2. 22. It is a house for its strength, beauty, variety of parts, and usefulness of the whole; it is spiritual in its Foundation—Christ Jesus j in the materials of it—spiritual persons ; in its furniture— the graces of the Spirit; in its connexion—being held together by the Spirit of God, and by one common faith ; and in its use—which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members.

3. All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood ; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed.

4. This holy priesthood must and Avill offer uj) spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer, are, their bodies, souls, affections, prayers, praises, alms, and other duties.

5. The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great High Priest, through whom we and our services can be accepted ; therefore bring all your oblations to him, and by him present tl rni to God.

6. AVTierefore also it is contained in the scripture. Behold, I lay in Zion a chief corner-stone, elect, precious : and he that be-lieveth on him shall not be confounded.

What was asserted before of Christ, his being a living Stone, 8cc. is here proved from Isa. 28. 16. Observe the manner of the apostle's quoting scripture ; not by book, chapter and verse; for those distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named.

p -ir 1 !• 1 i 1 -li 11 Acts 13. 33. In their quotations they kept rather to

5. Ye also, as lively stones, are bmlt up || the sense than the words of scripture, as appears

I. PETER, 11.

from what is recited from the prophet in this place. He does not quote the scripture, either the Hebrew or LXX, word for word, yet makes a just and true quotation. The true sense of scripture, may be justly and fully expressed in other than in scripture-words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them.

The matter of the quotation is this, Behold, I lay in Zion^

Learn, 1. In the weighty matters of religion we must depend entirely upon scripture-proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule Ood hath given us ; it is a perfect and sufficient rule; and it is an intelligible and a certain rule.

2. The accounts that God hath given us in scripture concerning his Son Jesus Christ, are what require our strictest attention ; Behold, I lay —. John calls for the like attention, John 1. 29. These demands of attention to Christ she<w us the excellency of the matter, the importance of it, and our stupidity and dulness.

3. The constituting of Christ Jesus Head of the church, is an eminent work of God; / lay in Zion. The setting up of the pope for head of the church, is a human contrivance and an arrogant presumption ; Christ only is the Foundation and Head of the church of God.

4. Jesus Christ is the chief Comer-stone that God hath laid in his spiritual building. The cornerstone stays inseparably with the building, supports it, unites it, and adorns it. So' does Christ by his holy church, his spiritual house.

5. Jesus Christ is the Corner-stone for the support and salvation of none but such as are his sincere people : none l)ut Zion, and such as are of Zion; not for Babylon, not for his enemies.'

6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all—disappointment, sin, and judgment. Faith has a remedy for each.

7. Unto you therefore who heUcve, he is precious; hut unto them who are disobedient, the stone wliich the builders disallowed, the same is made the head of the corner,

These words are an inference from what went before. Jesus Christ is said to be the chief Comer-stone. Hence the apostle infers with respect to good men; "To you therefore who believe he is precious, or he is an Honour. Christ is the Crown and Honour of a Christian ; you who believe will be so far from being ashamed of him, that you will boast of him, and glory in him for ever."

As to ivicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the Head of the corner.

Learn, 1. Whatever is by just and necessary consequence dediiced from scripture, may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The

ftrophet did not expressly say so, but yet he said that rom which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them, said, that Jesus of Nazareth was the Messiah. Yet those scriptures do say, that he who should be born of a virgin, before the sceptre departed from Judah, dur-mg the second temple, and after Daniel's seventy

i weeks, was the Messiah; but such was Jesus Cliiisf ! To collect which conclusion, one must make use -it reason, history, eye-sight, experience; and yet it 's an infallible scripture-conclusion for all that.

2. The business of a faithful minister is, to apply general truths to the particular condition and state of their hearers. The apostle quotes a passage ( '. 5.) out of the prophet, then he applies it se>erally to good and bad. This requires wisdom., courage, and fidelity. Rut it is very profitable to the hearers.

3. Jesus Christ is exceeding precious to all the faithful. The majesty and grandeur of his pei-sor. the dignity of his office, his near relation, his won derful works, his immense love ; every thing engages the faithful to the highest esteem and respect for Jesus Christ.

4. Disobedient people have no true faith. By disobedient people, understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith.

5. They that ought to be builders of the church of Christ, are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with, were from the scribes, pharisees, chief-priests, and those who pretended to build and take care of the church : still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest.

6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends, and the opposition of his worst enemies.

8. And a stone of stumbling:, and a rock of offence, even to them who stumble at the word, being disobedient; whereunto also they were appointed.

The words are taken from Isa. 8. 13, 14. Sanctify the Lord of hosts himself-— and he shall be for a Stone of stumbling, and for a Rock of offence. From whence it is plain, that Jesus Christ is the Lord of hosts, and consequently the most high God.

The builders, the chief-])riests, refused him, and the people followed their leaders ; and so Christ became to them a Stone of stumbling, and a Rock of offence, at which they stumbled, and hurt themselves ; and in return he fell upon them as a mighty stone or rock, and y)unished them with destruction ; (Matt. 21. 44.) JVhosoever shall fall on this stone, shall be broken ; but on whomsoever it shall fall, it will grind him to fiowder.

Learn, 1. All those that are disobedient, take offence at the word of God ; They stu mble at the ivord, being disobedient. They are offended with Christ himself, with his doctrine and the purity of bis precepts ; but the Jewish doctors more esj^ccially stumbled at the meanness of his appearance, and the proposal of trustinc; only to him for their justification before God. They could not be brought to seek justification bv faith, but as it were by the works of the law ; for they stumbled at that stumbling-stone, Rom. 9. 32.

2. The same blessed Jesus, who is the Author of salvation to some, is to others the occasion of their sin and destruction. He is set for the rising and fall of many in Israel. He is not the author of their sin, but only the Occasion of it; their own disol)e-dience makes them stumble at him, and reject him ; which he punishes, as a judge, with destruction. Those who rejected him as a Saviour, will split upon him as a Rock.

3. God himself hath appointed everlasting destruction to all those who stumble at the word, bring disobedient. All those who go o i resolutely in their

I. PETER, II.

mfideUty and contempt of the gospel, are appointed to eternal destruction; and God from eternity knows who they are.

4. To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him ; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah.

9. But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

The Jews were exceeding tender of their ancient privileges, of being the only people of God, taken mto a special covenant with him, and separated from the rest of the world. ** Now," say they, " if we submit to the gospel-constitution, we shall lose all this, and stand upon the same level with the Gentiles." To this objection the apostle answers, 1. That if they did not submit, they were ruined, v. 7, 8. 2. That if they did submit, they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal firiestnood, &c.

Learn, (1.) All true Christians area chosen generation ; they all make one family, a sort and species of people distinct from the common world ; of another spirit, principle, and practice; which they could never be, if they were not chosen in Christ to be such, and sanctified by his Spirit.

(2.) AH the true servants of^Christ are a royal priesthood ; they are royal in their relation to God and Christ; in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations ; they are a royal /iriesthood, separated from sin and sinners, consecrated to God, and offering to Gad spiritual services and oblations acceptable to God through Jesus Christ.

(3.) All Christians, wheresoever they be, compose one holy nation ; they are one nation, collected under one head, agreeing m the same manners and customs, and governed by the same laws. And they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit.

(4.) It is the honour of the servants of Christ, that they arc God*s fieculiar /leo/ile. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them ; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity ; with this intent and view, that they should shew forth, by words and actions, the virtues and praises of him who hath called them.

10. Which in time past ivere not a people, but arc now the people of God: which had not obtained mercy, but now have obtained mercy.

To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was, when they were not a people, nor had they obtained mercy, but were solemnly disclaimed and divorced; (Jer. 3. 8. Hos. 1. 6, 9.) but now they are taken m again to be the people of God, and have obtained mercy.

Learn, 1. The best people ought frequently to look back upon what they were in time past

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2. The people of God are the most valuable people in the world; all the rest are not a fieofile ; good for little.

3. To be brought into the number of the people of God is a very great mercy, and it may be obtained.

11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

Even the be^t of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them ; Dearly beloved, I beseech you.

The duty is to abstain from, and to suppress, the first inclination or rise oi fleshly lusts. Many of them proceed from the corruption of nature, which in their exercise depend upon the body, gratifying some sensual appetite, or inordinate inclination oif the flesh. These Christians ought to avoid, considering,

1. The respect they have with God and good men : they are dearly beloved.

2. Their cpndition in the world : they at .^ strangers and pilgriins, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass.

3. The mischief and danger these sins do: " they war against the soul; and therefore your souls ought to war against them."

Learn, (1.) The grand mischief that sin does to man, is this; itivars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace ; it debases and destroys the dignity of the soul; hinders its present prosperity, and plunges it into everlasting misery.

(2.) Of all sorts of sin, none are more sinful to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them.

12. Having your conversation honest among the Gentiles: that, whereas they speak against you as evil-doers, they may by your good works, which they siiall behold, glorify God in the day of visitation.

These Christian people are here exhorted to adorn their profession by an honest conversation. Their conversation in every turn, every instance and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them, and constantly spake evil of them as of evil-doers. " A clean, just, good convei*sation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his gi*ace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, Luke 1. 68. When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it."

Note, 1. A Christian profession should be attended with an honest conversation, Phil. 4. 8.

I. PETER, II.

2. It is the common lot of the best Christians to be evil spoken of by wicked men.

3. Those that are under God's gracious visitation, immediately change their opinion of good people, glorifying God, and conimendingthem, whom before they railed at as evil-doers.

13. Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14. Or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well.

The general rule of a Christian conversation, is this, it must be honest; which it cannot be, if there be not a conscientious discharge of all relative duties: the apostle here begins to treat of those distinctly. Christians were not only reputed innovators in religion, but disturbers of the state ; it was highly necessary therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here ; where,

1. The duty required is submission, which contains loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.

2. The persons or objects to whom this submission is due, are described.

(1.) More generally; evety ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of government be what it will.

(2.) Particularly; to the king, as supreme; first in dignity and most eminent in degree ; t/ie king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.

3. The reasons to enforce this duty, are,

(1.) For the Lord's sake, who has ordained magistracy for the good of mankind, who has required obedience and submission, (Rom. 13.) and whose honour is concerned in the dutiful behaviour of subjects to their sovereigns.

(2.) From the end and use of the magistrate's office, which is, to punish evil-doers, and to praise and encourage all them that do ivell. They were appointed for the good of societies; and where this end is not pursued, the fault is not in their institution, but their practice.

[1.] True religion is the best support of civil government ; it requires submission for the Lord's sake, and for conscience sake.

[2.] All the punishments, and all the magistrates in the world, cannot hinder, but there will be evildoers in it.

[3. ] The best way the magistrate can take to discharge his own office, and to amend the world, is, to punish well and reward well.

15. For so is the will of God, that with well doing ye may put to silen9e the ignorance of foolish men:

Here is another reason why Christians should submit to the civil magistrate, because it is the ivill of God, and, consequently, their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men.

Learn, 1. The ivill of God is, to a good man, the strongest reason for any duty.

2. Obedience to magistrates is a considerable branch of a Christian's duty; so is the will of God.

3. A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men.

4. Those who speak against religion and religious people, are ignorant and foolish.

16. As free, and not using yovr liberty for a cloak of maliciousn-ess, but as the servants of God.

The Jews, from Deut. 17. 15. concluded, that they were bound to obey no sovereign, but one taken from a?nong their own brethren ; and the con\ erted Jews thought they were free from subjection, bv their relation to Christ. To prevent these mistakes, the apostle tells the Christians that they were free ; but from what ? Not from duty and obedience to God's law, which requires subjection to the civil magistrate ; they Avere free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or cn-vering for any wickedness, or the neglect of any duty toward God, or toward their superiors, but must still remember they were the serx'ants of God.

Learn, 1. All the sei-vants of Christ are free men ; (John 8. 36.) they ai-e free from Sataij's dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death.

2. The servants of Jesus Christ ought to be verv careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God, or disobedience to superiors.

17. Honour all men. Love the brotherhood. Fear God. Honour the king.

The apostle concludes his discourse concerning the duty of subjects with four admirable precepts ; 1. Honour all 7nen. A due respect is to be given to all men ; the poor are not to be despised ; (Prov 17. 5.) the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head: Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad 7nen.

2. Love the brotherhood. All Christians are a fraternity, united to Christ the Head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home, they should therefore love one another with an especial affection.

3. Fear God with the highest reverence, duty, and submission ; if this be wanting, none of the other three duties can be performed as they ought.

4. Honour the king, with that highest honour that is peculiarly due to him above other men.

18. Servants, he, subject io yom masters with all fear; not only to the good and gentle, but also to the froward.

The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel jnasters; to this the apostle answers. Servants, besuhject. By servants, hemcans those who were strictly such, whether hired, or bought M'ith money, or taken in the wars, or Ijorn in the house, or those who served by conti-act for a limited time, as apprentices ; these he orders to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconvenicncies ; this subjection they owe to their ynasters, who have a right to their sei'v'ice ;

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ind that not only to tht good ana gentle, such as use tliem well, and abate somewhat of their right, but rven (0 the crooked and perverse, who are scarcely to be pleased at all.

Learn, 1. Servants ought to conduct themselves !o their masters with submission, and fear of displeasing them.

2. Tlie sinful misconduct of one relation does not justify the sinful behaviour of the other ; the servant is bound to do his duty, though the master be sinfully /ro'ry a 7"a' and perverse.

3. (iood people are to be meek and gentle to their serx'ants, and inferiors.

19. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully. 20. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well, and sufferybrzV, ye take it patiently, this is acceptable with God.

Our holy apostle shews his love and concern for the souls of poor servants, as well as for higher people ; herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others. Having charged them to be subject, he condescends to reason with them about it: if they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would be acceptable to God, and he would reward all that they suffered for conscience tovjard him ; but to be patient when they were justly chastised, this deserves no commendation at all ; it is only doing well and suffering patiently for that, which is accefitublc with God.

Learn, 1. There is no condition so mean, but a man may live conscientiously in it, and glorify God in it; the meanest sei-uant may do so.

2. The most conscientious persons are very often the greatest sufferci-s ; for coJiscience toward God they suffer wrongfully ; they do well, and suffer for it; but these sort of sufferers are praise-worthy, they do honour to (iod and to religion, and they are accepted of him ; and this is their highest support and satisfaction.

3. Deserved sufferings must be endured with patience ; If ye are buffeted for your faults, ye must take it /latiently. Sufferings in tliis world are not always pledges of our future happiness ; if children, or sei-vants are rude and undutiful, and suffer for it, this will neither he acceptable with God, nor procure the praise of men.

21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

More reasons a:'e given to encourage Christian servants to patience under unjust sufferings: 1. From their Christian calling and profession ; hereunto •were ye called. 2. From the example of Christ, who suffered for us, and so became our Exain/ile, that we should follow his steps. From whence learn,

(1.) Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deriy themselves, and take ufi the cross ; they are called by the commands of Christ, by the dispensations of Providence, by the preparations of divine grace, and, by the practice of Jesus Christ, they are bound to differ, when thus called to it.

(2.) Jesus Christ suffered for yon, or for us; it V^OL. VI.—5 I

was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead, and for our good, v. 24.

(3.) i'he sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world ; he suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this, though he was God-man ; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterward ?

22. Who did no sin, neither was guile found-in his mouth : 23. Who, when he was reviled, reviled not again ; when he suffered, he threatened not; but committed/«'m-self to him that judgeth righteously :

The example of Christ's subjection Ui.d patience is here explained and amplified ; Christ suffered,

1. Wrongfully, and without cause ; for he did no sin ; he had done no violence, no injustice or wrons to any one ; he wrought no inicjuity of any sort what ever; neither was guile found m his mouth ; (Isa 53. 9.) his words, as well as actions, were all sin cere, just and right.

2. Patiently ; when he was reviled, he rtviled not again; when they blasphemed him, mocked him, called him foul names, he was dumb, and opcened not his mouth ; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both ///m-sf//'and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies.

Learn, (].) Our blessed Redeemer was perfectly holy, and so free from sin, that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word.

(2.) Provocations to sin can never justify the commission of it; the rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge ; the reasons for sin can never be so great, but we have always stronger reasons to avoid it.

(3.) The judgment of God will determine justly upon every man, and every cause ; and thitTier we ought, with patience and resignation, to refer ourselves.

24. W^ho iiis own self bare our sins in his own body on the tree, t hat we, being dead to sin, should live unto righteousness: by whose stripes ye were healed.

Lest any should think, from what is said, v. 21 -23. that Christ's death was designed only for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it; Who his own self, 8cc. where,

Note, 1. The person suffering, Jesus Christ, his own self in his own body ; the expression, his own self is emphatical, and necessary to shew that he verified all the ancient prophecies, to distinguish him from the Levitical priests, (who offered the blood of others, but he by himself purged our^ins, Heb. 1. 3.) and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul, (Matt. 26. 38.) but the sufferings of the soul were inward and concealed, when those of the bodv were visible, and more obvious to the consideration of these suffering sen'ants, for whose sake this example is produced.

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2. The sufferings he underwent, were, strifies, wounds, and death, the death of the cross; servile and ignominious punishments!

3. The reason of his sufferings; he bare our sins; which teaches,

(1.) That Christ, in his suffering, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa. 53. 6,

(2.) That he bare the punishment of them, and thereby satisfied divine justice.

(3.) That hereby he takes atvay our sins, and removes them away from us; as the scafie-goat did typically bear the sins of the fieo/ile on his head, and then carried them quite away, (Lev. 16. 21.) so the Lamb of God does first bear our sins in his own body, and thereby take away the sin of the world, John 1. 29.

4. The fruits of Christ's sufferings are, (1.) Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness ; for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. (2.) Our justification; Christ was bruised and crucified as an expiatory Sacrifice, and by his strifies we are healed.

Learn, [1.] Jesus Christ bore the sins of a>l his people, and expiated them by his death u/ion the cross.

[2.] No man can depend safely upon Christ, as having borne his sin, and expiated his guilt, till he dies unto sin, and lives unto righteousness.

25. For ye were as sheep going astray ; but are now returned unto the Shepherd and Bishop of your souls.

The apostle concludes his advice to Christian servants, putting them in mind of the difference between their former and present condition. They were as shee/i going astray; which represents, 1. Man's sin; he goes astray ; it is his own act, he is not driven, but does voluntarily go astray. 2. His misery, he goes astray from the pasture, from the shepherd, and from the flock, and so exposes him-seu to innumerable dangers. 3. Here is the recovery of these by conversion ; but are now returned. The word is passive, and shews that the return of a sinner is the effect of divine grace. This return is, from all their errors and wanderings, to Christ, who is the true careful Shepherd, that loves his sheefi, and laid down his life for them; who is the most vigilant Pastor, and Bishofi, or Overseer of souls.

Learn, (1.) Sinners, before their conversion, are always e'ofn^' astray ; their life is a continued error.

(2.) Jesus Christ is the supreme Shefiherd and Bishofi of souls, who is always resident with his flock, and watchful over them.

(3.) Those that expect the love and care of this universal Pastor, must return to him; must die unto sin, and live unto righteousness.

CHAP. III.

Wherein the apostle describes the duties of husbands and wives one to another, bepjinning with the duty of the wife, V. 1.. 7. He exhorts Christians to unity, love, compassion, peace, and patience under sufferings; to oppose the slanders of their enemies, not by returning evil for evil, or railinf; for railing, but bv blessina;; by a ready account of their faith and hope, ana by keeping a good conscience, v. 8., 17. To encourage them to this, he proposes the example of Christ, who suffered, the iust for the unjust, but yet punished the old world for their disobedience, and saved the few who were faithful in the days of Noah.

l.T IKEWISE, ye wives, be in subjec-JLi tion to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation

of the wives; 2. While they behold your chaste conversation covpled with fear.

The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, he comes now to explain the duty of wives to their husbands, lest the Christian matrons should imagine that their conversion to Christ, and the interest in all Christian privileges, exempted therrj from subjection to their Pagan or Jewish husbands: the apostle here tells them, that the duty of wives consists,

1. In subjection, or an affectionate submission to the will, and obedience to the just authority, of their own husbands; which obliging conduct would be the most likely way to win those disobedient a:id unbelieving husbands, who had rejected the word, or who attended to no other evidence of the truth of it, than what they saw in the prudent, peaceable, and exemplary conversation of their wives.

2. In a chaste conversation, which their unbelieving husbands would accurately observe and attend to.

3. \x\fear, or reverence to their husbands, Eph. 5. 33.

Learn, (1.) Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand.

(2.) A ch^€.r^w\ subjection, and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad ; these were due from Eve to Adam before the Fall, and are still required, though much more difficult now than they were before. Gen. 3. 16. 1 Tim. 2. 11.

(3.) Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate, that they will not be vjon by the word.

(4.) There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties.

(5.) Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations ; the wife must discharge her duty to her own husband, though he obey not the word.

(6.) Evil men are strict observers of the conversation of the professors of religion ; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people.

(7.) ^ chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.

3. Whose adorning let it not be that outward adoriiijifi; of plaiting the hair, and of wearing of gold, or of putting on of apparel :

This rule relates to the dress of religious women : here are three sorts of ornaments forbidden ; filait-ing of hair, which was commonly used in those times by lewd women; wearing of gold, or ornaments made o(gold, was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people ; fiutting on ofa/ifiarel is not absolutely forbidden, but only too much curiosity and costliness in apparel.

Learn, 1. Religious people should take care that all their external behaviour be answerable to their profession of Christianity ; they must be holy in all manner of conversation.

2. The outward adorning of the body is very often sensual and excessive ; for instance, when it is immoderate, and above your degree and station in the world ; when you are proud of it, and puffed up with it; when you dress, designing to allure ard

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tempt others ; when ;-our apparel is too rich, curious, or superfluous; 'vli^n your fashions are fantastical, imitating ihe '°vity i.nd vanity of the worst people ; and when i^ey art immodest and wanton. T/ie attire of a harlot r.an never become a chaste Christian matron.

4. But let it be. the lidden man of the heart, in that vvh:ci» is not corruptible, even the ornament of a nioek and cjuiet spirit, vvliich is in the sight of God of great price.

Instead oi the outward adoi^hig of the boJy, the apostle directs Christian wives to put on i.'uch '.UjOre excellent and beautiful ornaments; v.'herc.

Note, 1. The part to be adorned; the hidden ?ncrn ^Jthe heart; that is, the soul; the hidden, the inner man. Take care to adorn and beautify your soiUs .•ather than your bodies.

2. The ornament prescribed; it must, in general, be something not crru/itib/e, that beautifies the soul, that is, the gn>f es and virtues of God's Holy Spirit : (he ornaments of the body are destroyed by the rnoth, and perish in the usinj/; but the grace of God, the longer we wear it, the brighter and better it is ; more especially, the finest ornament of Christian women, is, a meek and quiet sfiirit; a tractable easy temper of mind, void of passion, pride, and immoderate anger; discovering itself in a quiet, obliging behaviour toward their husband and families. If the husband be harsh, and averse to religion, (whicli was the case of these good wives to whom the apostle gives this direction,) there is no way so likely to win him, as a prudent meek behaviour. However, a quiet s/iirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in tlie eyes of the world.

3. The excellency of it; meekness and calmness of s/iirit are, in the sight of God, of great price; amiable in the sighf of men, and precious in the sight of Gcd.

Learn, (1.) A true Christian's chief care lies in the right ordering and commanding of his own s/iirit; where the hypocrite's work ends, there the true Christian's work begins.

(2.) The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet s/iirit, renders either man or woman beautiful and lovely.

5. For after this manner, in the old time, the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6. Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

The duties of Christian wives being in their nature difficult, the apostle enforces them by the example,

1. Oi the holy ivomen of old, who trusted in God ; ** You can pretend nothing of excuse from the weakness of your sex, but what they might; they lived in old time, and had less knowledge to inform them, and feweV examples to encourage them ; yet in all ages they practised this duty ; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man : the duties imposed upon you, of a quiet sfiirit, and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world."

2. Of Sara, who obeyed her husband, and follow-

ed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby shewing him reverence, and acknowledging his superiority over her; and all this, though she was declared a princess, by (iod from heaven, by the change of her name ; "whose daughters ye are, if ye imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth ye profess, or perform yourduty tothem, but readily pei-form it, witliout either fear or force, out of conscience toward Ciod, and sense of duty to them."

Learn, (1.) God takes exact noti.,e, and keepsan exact record, of the actions of all men and women in the world.

(2.) The subjection of wives to their husbands, is j a dnty which has been practised universally by holy 'I u.^mtr in all ages.

(o.) 'l>.e greatest honour of any man or woman, lies in a huniHe and faithful deportment of themselves in the relation or condition in which Provi deiice has placed them.

(1.) God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings ; Sara's infidelity and derision are overlooked, when her virtues are celebrated.

(5.) Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God ; wives should be in subjection to (heir churlish husbands, not from dread and amazement, but from a desire to do well and to please God.

7. Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life ; that your prayers be not liin dered.

The husband's duty to the wife comes next to be considered ; the particulars whereof are,

1. Cohabitation ; which forbids unnecessar)' separation, and implies a mutual communication of goods and persons one to another, with delight and concord.

2. Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils ; but according to knowledge, as wise and sober men, who know the word of God, and their own duty.

3. Giving honour to (he wife; giving due respect unto her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.

The reasons are, Because she is the weaker va sel by nature and constitution, and so ought to be defended : but then the wife is, in other and higher respects, equal to her husband ; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, which, if they do not, their prayers one with another, and one for another, will be hindered, so that often you will not pray at all, or if you do, you will pray with a discomposed ruffled mind, and so without success.

Learn, (1.) The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect ; giving honour to the wife as unto the weaker vessel.

(2.) There is an Honour due to all who are heira of the grace of life.

(3.) All married people should take care to lie-have themselves so lovingly and peaceabl> one in

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another, that they may not by their broils hinder the 1 success of their prayers. I

8. Finally, be ye aW of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:

The apostle here passes from special to more general exhortations ; he advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and practice of the same duties of religion ; and whereas the Christians at that time were many of them in a suffering condition, therefore he charges them to have conifiassion one of another, to love as brethren, to fiiti/ those who were in distress, and to be courteous to all. Hence,

Learn, 1. Christians should endeavour X.o be all tf one mind in the great points of faith, in real affection, and in Christian practice ; they should be like-minded one to another, according to Christ Jesus, (Rom. 15. 5.) not according to man's pleasure, but God's word.

2. I'hough Christians cannot be exactly of the same mind, yet they should have compassion one of another, ancl love as brethren ; they ought not to persecute or hate one another, but love one another with more than common affection ; they should love as brethren.

3. Christianity requires fiity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1 Cor. 5. 11. 2 John 10. 11.

9. Not rendering evil for evil, or railing for railing ; but contrariwise blessing; knowing that we are thereunto called, that ye should inherit a blessing.

The former direction teaches us how Christians and friends should treat one another; this verse instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake ; therefore he warns them not to return evil for evil, or railing for railing; "But, on the coiitrary, when they rail at you, do you bless them ; when they give you evil words, do you give them good ones ; for Christ has both by his word and example called you to bless them that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God.

Learn, 1. To render evil for evil, or railing for -ailing, is a sinful unchristian practice ; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged ; but private revenge 1)V duelling, scolding, or secret mischief, is forbidden, Prov. 20. 22. Luke 6. 27. Rom. 12. 17. 1 Thess. 5. 15. To rail is to revile another in bitter, fierce, and reproachful terms ; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing ; all the prophets and apostles practised it, Isa. 56. 10. Zcph. 3. 3. Acts 20. 29.

2. The laws of Christ oblige us to return blessing for railing, (Matt. 5. 44.) "Love your e7ip?nies, bless them that curse you, do good to them that hate you, and firay for them that persecute you. You must not justity them in their sin, but yo"u must do for your enemies all that justice requires or charity commands." We must fiity, pray for, and love them who rail at us.

3. A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties.

4. All the true servants of (}od shall infallibly in-he'nt a blessing; they have it already in a great

degree, but the full possession of it is reserved to another state and world.

10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11. Let him eschew evil, and do good ; let him seek peace, and ensue it.

We have here an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world, taken from Ps. 34. 12—14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking and slandering; and your lips from lying, deceit and dissimulation ; avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you ; this will be the best way to dispose people to speak well of you, and live peaceably with you."

Learn, 1. Good people imder the Old and New Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as Avell as now.

2. It is lawful to consider temporal advantages as motives and encouragements to religion.

3. The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous ; a smcere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (

4. The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter.

5. It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, and peace with particular persons, in opposition to division and contention, is what is here intended.

12. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers ; but the face of the Lord is against them that do evil.

The allegation is continued from Ps. 34. Christians need not fear that such patient inoffensive behaviour as is prescribed, v. 10, 11. will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side ; For the eyes of the Lord are over the righteous; he takes special notice of them, exercises a providential constant government over them, and beais a special respect and affection to them ; his ears are o/irn to their prayers ; so that if any injuries be offered to them, they have this remedy, they may complain of it to their hea-\enly Father, whosefars are always attentive/o the fsraiiers of his servants in their distresses, and who will certainly aid tliem against tiicir unrighteous enemies; but the face of the Lord is against them that do evil; his anger and dis])leasure and revenge will jnirsue them ; for he is more an enemy to wicked persecutors than men are.

Learn, 1. We must not in all cases adhere to the expi'css words of scripture, Init study the sense and meaning of them, otherwise we shall he led uito blasphemous errors and absurdities ; we mr.st not imagine that CJod hath eyc.s, and ears and face, though these are the express words of the scripture.

2. God hath a si)ecial care and i)atcrnal affection towards all his righteous ])eople.

3. God doth ahvavs hear the ])ravers of the faith ful, John 9. 31. 1 John 5. 14. Heb. 4. 16.

4. Though (lod is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon

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them (hat do evil; he will do himself right, and do all the world justice ; and his goodness is no obstruction to his doing so.

13. And who is he that will harm you,if ye be followers of that which is {^ood ? 14. But and if ye suffer for righteousness' sake, happy arc ye: and be not afraid of their terror, neither be troubled;

The patient humble behaviour of Christians, recommended above, is here urged again from two considerations : 1. This will l)e the best and surest way to prevent suffering ; for who is he that will harm you? This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution ; ordinarily, there will be but few so diabolical and impious as to harm them who live so innocently and usefully as you do. 2. This is the way to improve sutterings; ^'Ifi^oit be followers of that which is good, and yet suffer, this is suffering for righteousness sake ; and that will be your glory and your hamjiness, as it entitles you to the blessing promised by Christ; (M:itt. 5. 10.) therefore you n^ed not be afraid bi any thing they can do to strike you with terror, neither be much troubled or concerned about the rage or force of your enemies."

Learn, 1. To follow always that which is good, is the best course we can take to keep out of harm's way.

2. To suffer for righteousness sake is the honour and happiness of a Christian ; to suffer for the cause of truth, agood conscience, orany part of a Christian's duty, is a great honour ; the delight of it is greater than the torment, the honour more than the disgrace, and the gain nmch greater than the loss.

3. Christians have no reason to be afraid of the threats or rage of any of their enemies ; *' Your enemies are God's enemies, Imface is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission, therefore trouble not yourselves about them."

15. But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

Instead of terrif\ing yourselves with the fear of men, be sure to nanctify the Lord God in your hearts ; let him be your Fear, and let him be your Dread, Isa. 8. 12, 13. Fear not them that can only hill the body, but fear him that can destroy body and soul, Luke 12. 4.

We sanctify the Lord God in our hearts, when we with sincerity and fervency adore him ; when our thoughts of him are awful and reverend ; when we relv upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give liim the glorv due to his most illustrious perfections. We sanctify God before others, when our deportment is such as invites and encourages others to glonfv and honour him ; both arc required. Lev. 10. 3. "When this principle is laid deep into your hearts, the next thing, as to men, is, to be always ready, that is, able and willing, to gii'e an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hofie, what sort of hope you have, for which you suffer such hardships in the world."

Learn, 1. An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less.

2. The hofie and faith of a Christian are defensible against all the world ; there may be a good reason

given for religion, it is not a fancy, but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of (iod through Jesus Christ.

3. Every Christian is bound to answer and apologize for the hofie that is in him ; Chnstians should have a reason ready for their Christianity, that it may apjiearthey are not actuated either by folly or fancy; this defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if lie demand it, or to any inquisitive serious Christian, who desires to know it for his information or im-provehient.

4. These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.

16. Having a good conscience; that whereas they speak evil of you, as of evildoers, they may he ashamed that falsely accuse your good conversation in Christ. 17. For it is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing.

The confession of a Christian's faith cannot credibly be supported but by the two means here specified— a good conscience, and a good co7iversation. Conscience is good, when it docs its office well, when it is kept i;ure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation'in Christ is a holy life, according to the doctrine and examjjle of Christ; " Look well to your conscience, and io,your conversation ; and then, though men s/ieak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to sjiffer for well-doing, for' keeping a good co?iscience, and a good conversation ; but be not dis couraged ; for it is better for you, though worse foi your enemies, that you suffer for well-doing, than for evil-doing."

Learn, 1. The most conscientious persons cannot escape the censuies and slanders of evil men ; they will sfieak evil of them, as of evil doers, and charge them with crimes which their very souls abhor; Christ and his apostles were so used.

2. A good conscience and a good conversation are the best means to secure a good name ; these give a solid reputation, and a lasting one.

3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness.

4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith.

5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing ? It is a sad condition that that person is in, upon whom sin and suffering meet together at the same time ; sin makes sufferings to be extreme, unprofitable, com ■ fortless, and destructive.

18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

The example of Christ is here proposed as an argument for patience under sufferings, the strength

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of which will be discerned, if we consider the several points contained in the words; observe therefore,

1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own, and could have declined all suffering if he had pleased.

2. The reason or meritorious cause of Christ's suffering was the sins of men ; Christ suffered for sins. The sufferings of Christ were a true and pro-p jr punishment; this punishment was suffered, to expiate and to make an atonement for sin ; and it extends to all sins.

3. In the case of our Lord's suffering, it was the Just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities; he that knew no sin, suffered instead of them that knew no righteousness.

4. The merit and perfection of Christ's sacrifice were such, that for him to suffer once was enough ; the legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, fiurgeth aivay sin, Heb. 7. 27.—9. 26, 28.—10. 10, 12, 14.

5. The blessed end and design of our Lord's sufferings, were, to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, Eph. 2. 13, 18.—3. 12. Heb. 10.. 21, 22.

6. The issue and event of Christ's suffering, as to himself, were these, he was put to death m his human nature, but he was quickened and raised again iy the S/iirit.

Now if Christ was not exempted from sufferings, why should Christians expect it ? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation ? If he, though perfectly just, why should not we, who are all criminals ? If he once suffered, and then entered into glory, shall not we ite patient under trouble, since it will be but a little time and we shall follow him to glor)? If he suffered, to bring us to God, shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him.''

19. By which also he went and preached unto the spirits in prison ; 20. Which sometime were disobedient, when tlie once long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water.

Here the apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and oljeyed Christ preaching by Noali, from them that continued disobedient and unbelieving ; intimating to the Jews, tluit they were under a like sentence. God would not wait much longer upon them ; they had now an offer of mercy, those that accepted ofit should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.

Observe here, 1. The preacher; Christ Jesus, who interested himself in the affairs of the church and of the world, ever since he was first promised to Adam, Gen. 3. 15. He -went, not by a local motion, but by special operation, as God is frequently said to move, Gen. 11. 5. Mic. 1, 3. Hos. 5. 15. He went and ^reached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and fireach righteousness to them, as 2 I'et. 2. 5.

2. The hearers; because they were dead and dis embodied when the apostle speaks of them, therefore he properly calls them sfiirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend.

3. The sin of these people ; they were disobedient, that is, rebellious, unpersuadable and unbelieving^ as the word signifies; this their sin is aggravated fi-om the patience and long-suffering of God, whicl\ once waited upon them 120 years together, while A^'oah was fireparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them.

4. The event of all; their bodies were drowned, and their spirits cast into hell, which is called a prison ; (Matt. 5. 25. 2 Pet. 2. 4, 5.) but Noah and his family, who believed and were obedient, were saved in the ark. •

Learn, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world, that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment.

(2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain.

(3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, from whence there is no redemption.

(4.) The way of the most is neither the best, the wisest, nor the safest way to follow : better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.

21. The like figure whereunto, even baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

Noah's salvation in the ark upon the water, prefigured the salvation of all good Christians in the church by baptism ; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by bafitism ; to jjrevent mistakes about which, tlie ajjoslle does, 1. Declare what he means by saving baptism ; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the ^flesh, but it is that baptism wherein tliere is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world and tlic Devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign ; this is the thing signified. 2. The apostle shews that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ; which supposes his deatli, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life.

Learn, (1.) The sacrament of baptism, rightly received, is a means and a pledge of salvation. Bafitism now saveth us. God is pleased to convey his blessings to us in and by his ordinances. Acts 2. 38 —22. 16.

(2.) The external participation of baptism will save nc man without an answeiable good conscience and conversation. There must be the answer of a good conscience toward God.— Obj. Infants cannot make such an answer, and therefore ought not to be baptized. Answer, The true circumcision was that

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of the h^art and of the spirit, (Rom. 2. 29.) which children were no more capable of then, than our infants are capable of making this answer now ; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may ■be admitted to the ordinance with as much reason as the infants of the Jewish, unless they arc barred from it by some express prohibition of Christ.

22. Who is gone into heaven, and is on the right hand of God ; angels and authorities and powers being made subject unto him.

Theapostle, having mentioned the death of Christ, {v. 18.) and his resurrection, (v. 21.) proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory.

Learn, 1. Jesus Christ, after he had finished his labours and his sufferings upon earth,* ascended triumphantly into heaven, of which see Acts 1. 9—11. Mark 16. 19. He went to heaven, to receive his own acquired crown and glory, (John 17. 5.) to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people; to demonstrate the fulness of his satisfaction ; to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, who was to be the First-fruits of his intercession, John 16. 7.

2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to sit there, imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power.

3. Angels, authorities, and powers, are all made subject to Christ Jesus; all /lower in heaven and earth, to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God-man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.

CHAP. IV.

The work of a Christian is twofold—doinaj the will of God, and siiHeririfr Ills pleasure. This chapter directs us in botli. The duties we are here exhorted to employ ourselves in, are, the mortification of sin, living to God, sobriety, prayer, cliarity, hospitality, and the bust improvement of our talents, which the apostle presses upon Christians from the consideration of the time they have lost in their sins, and the approachins; end of all thinfi;s, v. I .. 12. The directions for siift'crinirs, are, tliat we should not be surprised at thcui, but rejoice in them, only take care not to suffer as evil-doers. He intimates, that their trials were near at hand, that their souls were in danj^er as well as their bodies; and the best way to preserve their souls, is, to commit them to God in well-doing.

1. TTlORASMUCH then as Christ hath X- suffered for us in the flesh, arm yourselves likewise with the same mind : for he tliat hath suffered in the flesh, hath ceased from sin;

The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. The antecedent or supposition is, that Christ hath sneered for us in the flesh, or in his human nature. 1 he consequent or inference is, "Arm and fortify yourselves likewise with the same mind, courage, and resolution."

The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies man's corrupt nature. So the sense is, "As Christ suffered in his human nature, do you, according to your baptismal vosv and profession, make your corrupt nature suffer, by putting to death the body of sin by self-denial and mortification; for if you do thus suffer in the flesh, or make the flesh suffer, you will be conformable to Christ in his death and resurrection, and will cease fro7n sin."

Learn, 1. Some of the strongest and best arguments against all sorts of sin are taken from the sufferings of Christ. All sympathy and tenderness for Christ as a sufferer are lost if you do not put away sin. He died, to destroy it; and though he could cheerfully submit to the worst sufferings, yet he could never submit to the least sin.

2. The beginning of all true mortification lies in the mind ; not in penances and hardships upon the body. The mind of man is carnal, full of enmity; the understanding is darkened, being alienated from the life of God, Eph. 4. 18. Man is not a sincere creature, but partial, blind, and wicked, till he be renewed and sanctified by the regenerating grace of God.

2. That he no longer should livt. the rest of///5 time in the flesh to tiie lusts of men, but to the will of God.

Here the apostle explains what he means by being dead to sin, and ceasing from sin. Negatively, a Christian ought no lo7i^er to live the rest of nis time in the flesh, to the smful lusts and corrupt desires of carnal wicked men ; but positively, he ought to conform himself to the revealed will of the holy God.

Learn, 1. The lusts of men are the springs of all their wickedness. Jam. 1. 13, 14. Let occasional temptations be what they will, they could not prevail, were it not for men's own corruptions.

2. All good Christians make the will of God, not their own lusts or desires, the rule of their lives and actions.

3. True conversion makes a marvellous change in the heart and life of every one who partakes of it. It brings a man off from all his old, fashionable, and delightful lusts, and from tlie common ways and vices of the world, to the will of God. It alters the mind, judgment, affections, way, and conversation of every one who has experienced it.

3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquet-ings, and abominable idolatries :

Here the apostle argues from equity. " It is but just, equal, and reasonable, that as you have hitherto all the former part of your life served sin and Satan, so you should now serve the living God." Though these were Jews to whom the apostle writes, yet living among the Gentiles, they had learned their way.

Learn, 1. When a man is truly converted, it is very grievous to him to think how the tiine past ot his life has been spent; the hazard he has run so many years ; the mischief he has done to others; the dishonour done to God, and the loss he has sustained, are very afflicting to him.

2. While the will of man is unsanctified and ccr rujjt, he walks continually in wicked ways; he makes them his choice and delight, his work and business, and he makes a bad condition daily worse and worse.

3. One sin, allowed, draws on another. Here arc six named, and they have a connexion and dependence one upon another. (1.) Lasciviousness or

I. PETER, IV.

wantonness, expressed in looks, gesture, or behaviour, Rom. 13. 13. (2.) Lusts, acts of lewdness, such as whoredom and adultery. (3.) Excess oj ivine, though short of drunkenness, an immoderate use of it, to the prejudice of health or business, is here condemned. (4.) Kevellings, or luxurious feastings, too frequent, too full, or too expensive. (5.) Banquetings, by which is meant gluttony, or excess in eating. (6.) Abominable idolatry; the idol-worsliip of the Gentiles was attended with lewdness, drunkenness, gluttony, and all sorts of brutality and cruelty; and these Jews living long among them were, some of them at least, debauched and corrupted by such practices.

4. It is a Christian's duty not only to abstain from what is grossly wicked, but also from those things that are generally the occasions of sin, or carry the appearance of evil. Excess of wine and immoderate feasting is forbidden as well as lust and idolatry.

4. Wherein they tlunk it strange that ye run not with them to the same excess of riot, speaking evil of you :

Here you have the visible change wrought in those who in the foregoing verse were represented as having been in the former part of their life very ■wicked. They no longer run on in the same courses, or with' tlie same companions, as they used to dp. Hereupon observe the conduct of their wicked acquaintance toward them.

1. They think it strange, they are surprised and wonder at it, as at something new and unusual, that their old friends should be so much altered, and not run with as much violence as they used to do to the same exctss of riot, to the same sottish excesses and luxmy which before they had greedily and madly followed.

2. They speak evil of them. Their surprise carries them to blasphemy. They speak evil of their persons, of their way, their religion, and their God.

Learn, (1.) They'that are once really converted, will not return to their former course of life, though ever so much templed by the frowns or flatteries of others to do so. Neither persuasions nor reproach will prevail with them to be or to do as they were wont to do.

(2.) The temper and behaviour of true Christians seem very strange to ungodly men—tViat they should despise that which every one else is fond of; that they should believe many things which to others seem incredible ; that they should delight in what is irksome and tedious, be zealous where they have no visible interest to serve, and depend so much upon hope.

(3.) The best actions of religious people cannot escape the censures and slanders of those who are irreligious. Those actions which cost a good man the most pains, hazard, and self-denial, shall be most censured by the uncharitable and ill-natured world; they will speak evil of good people, though they themselvt's reap the fruits of then- charity, piety, and goodness.

5. Who shall give account to him that is ready to judge the quick and the dead.

For the comfort of the servants of God, it is here added, that all wicked people, especially those who speak e\ il of those who are not as bad as themselves, shall vivc an account, and be put to give a reason of their behaviour, to him who is ready to judge, that is both able and duly authorized, and who will ere long judge and pass sentence u\wn all who shall then be found alive, and all such as being dead shall then be raised again. Jam. 5. 8, 9. 2 Pet. 3. 9.

Learn, The malignant world shall in a little time five an account to the great God of all their evil

speeches against his people, Jude 14,15. They -wil] soon be called to a sad account for all their curses, their foolish jests, their slanders and falsehoods, ut tered against the faithful people of God.

6. For, for this cause was tlie gosjiel preached also to them thai are dead, tliat they might be judged according to men m the flesh, but live accordmg to God in the Spirit.

Some understand this difficult place thus; For this cause ivas the gos/icl fircached to all the faithful of i old, that ar^now dead in Christ, that thereby they might be taught and encouraged to bear the unrighteous judgments and persecutions which the rage of men put upon them in the Jiesh, but 7night live iv, the Spirit unto God. Others take the expression. that they might be judged accoi'ding to men in the Jiesh, in a spiritual sense, thus; 1 he gospel was preached to them, to judge them, condemn tliem, and reprove them, for the corruption of their natures, and the viciousness of their lives; while they lived after the manner of the heathen, or the mere natural man ; and that, having thus mortified their sins, they might live according to God, a new and spii-itual life. Take it thus ; and thence.

Learn, 1. The mortifying of our sins and living to God, are the expected effects of the gospel preached unto us.

2. God will certainly reckon with all those who have had the gospel preached unto them, but without these good effects produced by it. God is leady to judge all those who have received his gospel in vain. ^

3. It is no matter how we are judged according^ to men in the Jiesh, if ive do but live according toj God in the Spirit.

7, But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

We have here an awful position or doctrine, and an inference drawn from it. The position is, that the end of all things is at hand. •' The miserable destruction of the Jewish church and nation foretold by our Saviour, is now very near; consequently, the time of their persecution and your sufferings is but vej'y short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this is. Be ye therefore sober. Let the frame and temper of your minds be grave, stayed, and solid ; and observe strict temperance and so-bi-iety in the use of all worldly enjoyments. Do not^ suffer yourselves to be caught with your fomier sinsj and temjjtations, v. 3. And nratch unto prayetl Take care that you be continually in a calm, soberX disposition, fit for prayer; and that you be frequent | in pravers, lest this end come upon you unan<ares."y Luke'21. 34. Matt. 26. 40, 41. ' ""

Learn, 1. The consideration of our approachingS end is a powe!-ful argument to make us sober in all worldlv matters, and eai-ncst in religious aflfaii's.

2. They who would pray to purpose, must watc/i unto prayer. They must watch over their own sjnrits, watch all fit opportunities, and do their duty in the best manner they can.

3. The right ordering of the body is of great u.se\ to promote tlie good of the soul. V\'hcn the appe- I titcs and inclinations of the body are restrained and , governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul ; then it is not the soul's enemy, but its friend and helper.

1. PETER, IV.

809

8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

Here is a noble rule in Christianity. The grace recommended is charity among' youmelvcs. Christians ought to love one another ; which implies an aftection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong and lasting. This sort of earnest affection is recommended cA&x'ea// things; which shews the importance of it, Col. 3. 14. It is greater than faith or hope, 1 Cor. 13. 13. One excellent effect of it is, that it will cover a multitude of sins.

Learn, 1. There ought to be in all Christians a more fervent charity towards one another, than towards other men ; Nave charity among yourselves. He does not say, for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb. 13. 1. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection.

2. It is not enough for Christians not to bear malice, or to have common respect for one another, they must intensely and fervently love each other.

3. It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves; to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion ; and it prepares for mercy at the hand of God, who hath promised to forgive them that forgive others. Matt. 6. 14.

9. Use hospitality one to another, without grudging.

The hospitality here required, is, a free and kind entertainment of strangers and travellers. The proper objects of a Christian's hospitality, are, one an-othei'. The nearness of their relation, and the ne-cessitv of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve, if their fellow-Christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, Heb. 13. 1. Rom. 12. 13. The manner of performing this duty, is this ; it must be done in an easy, kind, handsome manner, without grudging or ^um-bling at the expense or trouble.

Learn, 1. Christians ought not only to be charitable, but hospitable, one to another.

2. Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and •without grudging. Freely you have received, freely give.

10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

Here the apostle gives direction about the improvement of talents. The rule is, that whatever gift, ordinary or extraordinary ; whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another; accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts of God.

Learn, 1. Whatever ability we have of doing good, we must own it to be the gift of God, and ascribe it to his grace.

Vol. VI.—5 K

2. Whatever gifts we have received, we ought tc look upon them as received for the use one of another. We must not assume them to ourselves, or hide them in a napkin, but do service with them 07t€ to another in the best manner we are able.

3. In receiving and using the manifold gifts of God, we must look upon ourselves as stewards only, and act accordingly. The talents we are intrusted with, are our Lord's goods, and must be employed as he directs. And it is required in a steward, that he be found faithful.

11.. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion for ever and ever. Amen.

The apostle exemplifies his direction about gifts in two particulars—speaking and ministering; concerning which he gives these rules. 1. Jf any 7tian, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God; which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak, must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. 2. If any man minister, either as a deacon distributing the alms of the chuixh, and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from Ciod, ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end ; that God in all things, in all your gifts, ministrations, and services, maybe glorified ; that others may see your good works, and glorify your Father who is in heaven ; (Malt. 5. 16.) through Jesus Christ, who has procured and given these gifts to men, (Eph. 4. 8.) and through whom alone we and our services are accepted of God; (Heb. 13. 15.) to whom, Jesus Christ, be praise and dominion for ever and ever, jimen.

Learn, (1.) It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mai. 3. 16. Eph. 4. 29. Ps. 145. 10—12.

(2.) It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God.

(3.) Christians must not only do the duties of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous; and that whatever we are called to do for the honour of God and the good of others, we should do it with all our might.

(4.) In all the duties and services of life, we should aim at the glory of God as our chief end ; all other views must be subservient to that, which would sanctify our common actions and affairs, 1 Cor. 10. 31.

(5.) God is not glorified by any thing we do, if we do not offer it to him through the mediation and merits of Jesus Christ. God i?i all things ?nust be glorified through Jesus Christ, who is the only Way to the Father.

(6.) The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God over all blessed for evermore. Amen.

12 Beloved, think it not strange coii-

I. PETER, I\.

cerning the fiery trial which is to try you, as though some strange thing happened unto you : 13. But rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.

The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shews, that the greatest danger these new converts were in, arose from the persecutions to which their embracing of Christianity exposed them. The good behaviour of Christians under sufferings, is the most difficult part of their duty, but yet necessary both for the honour of Christ and their own comfort: and therefore the apostle, having exhorted them in the former part of this chapter to the great duty of mortification, comes here to direct them in the necessary duty of patience under suffering. An unmortified spirit is very unfit to bear trials. Observe, 1. The apostle's kind manner of address to these poor despised Christians; they were his beloved.

2. His advice to them, relating to their sufferings, which is, that they should not think them strange, nor be suiprised at them, as if some unexpected event befell them ; for though they be sharp and fiery, yet they are designed only to try, not to iniin them ; to try their sincerity, strength, patience, and trust in God.

On the contrary, they ought rather to rejoice under their sufferings, because their's may properly be called Christ's sufferings. They are of the same kind, and for the same cause, that Christ suffered ; they make us conformable to him ; he suffers in them, and feels our infirmities; and if we be partakers of his sufferings, we shall also be made/2ar-takers of his glory, and shall meet him with exceeding joy at his great appearing to judge his enemies, and crown his faithful servants, 2 Thess. 1. 7, 8cc.

Learn, (l.)True Christians love and own the children ot (iod in their lowest and most distressing circumstances. The apostle owns these poor afflicted Christians, and calls them his beloved. True Christians never look more amiable one to another than in their adversities.

(2.) There is no reason for Christians to think strange, or to wonder, at the unkindnesses and persecutions of the world, because they are forewarned of them. Christ himself endured them ; and forsaking all, denying ourselves, and bearing the cross, are the terms upon which Christ accepts of us to be his disciples.

(3.) Christians ought not only to be patient, but to rejoice, in their sharpest and sorest sufferings for Christ, because they are tokens of divine favour; they i)romote the gospel, and prepare for glory. They who rejoice in their sufferings for Christ, shall eternally triumph and rejoice with him in glory.

14. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

From the fiery trial the apostle descends to a lower degree of persecution—that of the tongue by slander and reproach. He supijoses this sort of suffering would fall to their lot: they would be reviled, evil-sjjoken of, and slandered for the name or sake of Christ. In such case he asserts, Hafifiy are ye ; the reason of which is, •' Because ye have the Spirit of God with you, to fortify and comfort you ; and the Spirit of God is also the Spirit of glory, that will carry you through all, bring you off gloriously, and

prepare and seal you up for eternal gloiy. Tljs glorious Spirit resteth upon you, resideth with you, dwelleth in you, supporteth )'ou, and is pleased with you ; and is not this an unspeakable privilege ? By your patience and fortitude in suffering, by your de pendence upon the promises of God, and adhering to the word which the Holy Spirit hath revealed, he is on your part glori/ied; but by the contempt and reproaches cast upon you the Spirit itself is evil spoken of and blasphemed."

Learn, 1. The best men and the best things usual ly meet with reproaches in the world. Jesus Christ and his followers, the Spirit of God and the gospel, are all evil-spoken of.

2. The happiness of good people not only consists with, but even flows from, their afflictions ; Happy are ye.

3. That man who hath the Spirit of God resting upon him, cannot be miserable, let his afflictions be ever so great; Happy are ye; for the Spirit of God, 8cc

4. The blasphemies and reproaches which evil men cast upon good people, are taken by the Spirit of God as cast upon himself; On their part he is evil-spoken of.

5. When good people are vilified /or the name of Christ, his Holy Spirit is glorified in them.

] 5. But let none of" you sufTer as a murderer, 01" as a thief, or as an evil-doer, or as a busy body in other men's matters. 16. Yet if a7i7/ man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf

One would think such a caution as this needless to such an excellent set of Christians as these were. But their enemies charged them with these and other foul crimes: therefore the apostle, when he was setting the rules of the Christian religion, thought these cautions necessary, forbidding every one of them to hurt the lite or the estate and property of any one, or to do any sort of evil, or, without call and necessity, to play the bishop in another man's charge, orbusy himself fw other 7nen's matters. To this caution he adds a direction, that ifa7iy man suffer for the cause of Christianity, and with a patient Christian spirit, he ought not to account it a shame, but an honour to him ; and ought to glorify God who hath thus dignified him.

Learn, 1. The best of men need to be warned against the worst of sins. ->,^^

2. There is very little comfort in sufferings, when | we bring them upon ourselves by our own sin and | folly. It is not the suffering, but the cause, that ' makes the martyr.

3. We have reason to thank God for the honour, if he calls us out to suffer for his truth and gospel, for any of the doctrines or duties of Christianity.

17. For the time is come that judgment must begin at tlie house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God ?

The usual method of Providence has been this : When God brings great calamities and sore judgments upon whole nations, he generalh' begins with his own people, Isa. 10. 12. Jer. 25. 29. Ezek. 9. 6. '* Such a time of universal calamity is now at hand, which was foretold by our Saviour, Matt. 24. 9, 10. This renders all the foregoing exhortations to patience necessary for you. And you have two considerations to support you." 1. "That these judgments will but begin with you that are God's house and family, and will soon be over : your trials and corrections will not last long." 2. " Your troubles will

I. PETER, V.

811

be but light and short, in comparison of what shall befall the wicked world; your own countrymen the Jews, and the infidels and idolatrous people among whom you live. IV/iat shall the end be of them that obey not the gosfiel of God?"

Learn, (1.) The best of God's servants, his own household, have so much amiss in them, as renders it fit and necessary that God should sometimes correct and punish them with his judgments; Judgment begins at the house of God.

(2.) They who are the family of God, have their worst things in this life. Their worst condition is tolerable, and will soon be over.

(3.) Such persons or societies of men as disobey the gosfiel of God, are not of his church and household ; though possibly they may make the loudest pretensions to it. 1 he apostle distinguishes the disobedient from the house of God.

(4.) The sufferings of good people in this life are demonstrations of the unspeakable torments that are coming upon the disobedient and unbelieving ; What shall the end be of those that obey not the gosfiel? \\\\o can express or say how dreadful their end will be ?

18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear ?

This whole verse is taken from Prov. 11. 31. Behold, the righteous shall be recomfiensed in the earth; how much more the wicked and the sinner? This the LXX translate exactly as the apostle here quotes them : whence we may learn, 1. The grievous sufferings of good people in this world are sad presages of much heavier judgments coming upon i impenitent sinners. But if^^ we take the salvation here in the highest sense, then we may learn, 2. It is as much as the best can do, to secure the salvation of their souls; there are so many sufferings, temptations, and difficulties to be overcome; so many sins to be mortified; the gate is so strait, and the way so narrow, that it is as much as the righteous can do to be saved. Let the absolute necessity of salvation balance the difficulty of it. Consider, Your difficulties are greatest at first; God offers his grace and help; the contest will not last long; he but faithful to the death, and God will give you the crown of life, Rev. 2. 10. 3. The ungodly and the sinner are unquestionably in a state of damnation. Where shall they afrfiear ? How will they stand before their Judge ) Where can they shew their heads? If the righteous scarcely be saved, the wicked must certainly perish.

19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator.

Here the apostle finishes his discourse concerning sufferings, and gives this general advice ; Let them that suffer according to the will of God, look chiefly to the safety of their souls, which are put into hazard by affliction, and cannot be kept secure otherwise than by committing them to God, who will undertake the charge, it we commit them to nim in well-doing ; for he is their Creator, and has out of mere grace made many kind promises to them of eternal salvation, in which he will shew himself faithful and true.

Learn, 1. All the sufferings that befall good people, come upon them according to the will of God.

2. It is the duty of Christians, in all their distresses, to look more to the keeping of their souls than to the preserving of their bodies. The soul is of greatest value, and yet in most danger. If suf-

fering from without raise uneasiness, vexation, and other sinful and tormenting passions within, the soul is then the greatest sufferer. If the soul be not well kept, persecution will drive people to apos-tacy, Ps. 125. 3.

3. The only way to keep the soul well, is, to commit it to God, in well-doing. Commit your souls to God by solemn dedication, prayer, and patient perseverance in wqll-doing, Horn. 2. 7.

4. Good people, when they are in affliction, have great encouragement to commit their souls to God, • because he is their Creator, and faithful in all his promises.

CHAP. V.

In which the apostle gives particular directions, first to the elders, how to behave themselves toward their flock, in tJie four first verses; Kien to the younger, to be obedient and humble, and to cast their care upon God, in the three next verses. From thence to the end he exhorts all to sobriety, watchfulness against temptations, and steadfastness in the faith, praying earnestly for them; and so concludes his epistle with a solemn doxology, mutual salutations, and his apostolical benediction.

1. ^THHE elders which are among you 1 JL exhort, who am also an elder, and a witness of tiie sufferings of Christ, and also a partaker of the glory that shall be revealed.

Here we may observe, 1. The persons to whom this exhortation is given ; to the presbyters, pastors, and spiritual guides of the church; elders by office, ratlier than by age, ministers of those churches to whom he wrote this epistle. 2. The person who gives this exhortation ; the apostle Peter. I exhort: and to give force to this exhortation; he tells them he was their brother-presbyter or fellow-elder; and so puts nothing upon them but what he was ready to perform himself. He was also a witness of the sufferings of Christ, being with him in the garden, attending him to the palace of the high-priest, and, very likely, was a spectator of his suffering upon the cross at a distance among the crowd. Acts 3. 15. He adds, that he was also a partaker of the glory that was in some degree revealed at the transfiguration, (Matt. 17. 1—3.) and shall be completely enjoyed at the second coming of Jesus Christ.

Learn, (1.) They whose office it is to ttach others, ought carefully to study their own duty, as well as teach the people their's.

(2.) How different the spirit and behaviour of Peter were from that of his pretended successors ! He does not command and domineer, but exhort. He does not claim sovereignty over all pastors and churches, nor style himself firince of the a/iostlea, vicar of Christ, or head of the church, but values himself upon being an elder. All the apostles were elders, though every elder was not an apostle.

(3.) It was the peculiar honour of Peter, and .i few more, to be the witnesses of Christ's sufferings ; but it-is the privilege of all true Christians to be partakers of the glory that shall be revealed.

2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3. Neither as being lords over God's heritage, but being ensamples to the flock.

Here you have the pastor's duty described, and the manner how that duty ought to be performed. The pastoral duty is threefold. 1. To feed the flock; by preaching to them the sincere word of God, and ruHng them according to such directions and discipline as the word of God prescribes : both

I. PETER, V.

which are implied in this expression, Feed the Jlock. 2. The pastors of the church must take the oversight thereof. The elders are exhorted to do the office of bishops, (as the woord signifies,) by pei'-sonal care and vigilance over all the flock committed to their charge. 3. They must be examfiles to the Jlock, and practise the lioliness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people.

These duties must be performed, not by con-# straint, not because you must do them, not from compulsion of the civil power, or constraint for fear of shame, but from a willing mind that takes pleasure in the work : not for filthy lucre, or any emoluments and profits attending the place where you reside, or any perquisite belonging to the office, but of a ready mind; regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the church of God ; neither as being lords over God's heritage, tyrannizing over them by compulsion and coercive force, or imposing unscnptural and human inventions upon them instead of necessary duty. Matt. 20. 25, 26. 2 Cor. 1. 24.

Learn, (1.) The eminent dignity of the church of God, and all the true members of it These poor, dispersed, suffering Christians were the flock of God. The rest of the world is a brutal herd. These are an orderly flock, redeemed to God by the great Shepherd, living in holy love and communion one with another, accordini^ to the will of God. They are also dignified with the title of God's heritage or clergy; his peculiar lot, chosen out of the common multitude for his own people, to enjoy his special favour, and to do him special service. The word is never, restrained in the New Testament to the ministers of religion only.

(2.) The pastors of the church ought to consider their people as the ;?oc^' of God, as God's heritage, and treat them accordingly. They are not their's, to be lorded over at pleasure; but they are God's people, and should be treated with love, meekness, and tenderness, for the sake of him to whom they belong.

(3. ) Those ministers who are either driven to the work by necessity, or drawn to it by filthy lucre, can never perform their duty as they ought, because they do not do it willingly, and with a ready mind.

(4.) The best way a minister can take to engage the respect of a people, is, to discharge his own duty among them in the best manner that he can, and to be a constant example to them of all that is good.

4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

In opposition to that filthy lucre which manv proposed to themselves as their principal motive in their undertaking and discharge of the pastoral office, the apostle sets before them the crown of glory designed by the great Shepherd Jesus Christ, for all his faithful ministers.

Learn, 1. iesus C\\v\st is the chief She/iherdoi the whole flock and heritage of God. "He bought them, and rules them ; he defends and saves them for ever. He is also tlie chief Shc])herd over all inferior shepherds ; they derive their authority from him, act in his name, and are accountable to him at last.

2. This chief Shepherd will appear to judge all ministers and under-shepherds, to call them to account, whether they have faithfully discharged their work both publicly and privately, according to the foregoing directions.

3. They that are found to have done their duty, shall have what is infinitely better than temporal

gain; they shall receive from the grand Shepherd a high degree of everlasting glory, a crown of glory that fadeth not away.

5. Likewise, ye younger, submit your selves unto the elder. Yea, all of you be subject one to another, and be clothed with humility : for God resisteth the proud, and giveth grace to the humble.

Having settled and explained the duty of the pastors or spiritual guides of the church, he comes now to instruct the flock how to behave themselves to their ministers, and to one another; he calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior: (Luke 22. 26.) he exhorts those that are younger and inferior, to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb. 13. 17. As to one another, the rule is, that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear o?ie another's burthens, and perform all the offices of friendship and charity one to another; and particular persons should submit to. the directions of the whole society, Eph. 5. 21. Jam. 5. 16. These duties of submission to superiors in age or office, and subjection to one another, l^eing contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility; "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant ; but if you be disobedient and proud, God will set himself to oppose and crush you ; for he resisteth the proud, when he giveth. grace to the humble."

Jjearn, 1. Humility is the great preserver of peace and order in all Christian churches and societies ; consequently, piide is the ^reat disturber of them, and the cause of most dissensions and breaches in the church.

2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them ; he resisteth the proud, because they are like the Devil, enemies to himself and to his kingdom among men, Prov. 3. 34.

3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility.

6. Humble yourselv^es therefore under the mighty hand of God, that he may exalt you in due time :

Since God resisteth the firoud, hwt giveth grace to the humble, therefore humble yoJtrselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God ; {ch. 4. 17.) his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he see it best for you, or at the dav of general retribution.

I^earn, 1. The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us.

2. Humbling ourselves to God under his hand, is the next wav to deliverance and exaltation ; patience under his chastisements, submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time. Jam. 4. 7, 10.

1. PETER, V.

813

^ 7. Casting all your care upon him, for he carelh for you.

The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming, might excite in them abundance of care and fear about the event of these difficulties, what the issue of tliem would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burthen, and a sore temptation, he gives them the best advice, and supports it with a strong argument; his advice is, to cast all their care, or all care of themselves, upon God; "Throw your cares, which are so cutting and distracting, which wound your souls, and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you ; he is willing to release you of your care, and take the care of you upon himself; he will either avert what you fear,'or support you under it; he will order all events to you, so as shall convince you of his paternal love and tenderness toward you; and all shall be so ordered, that no hurt, but good, shall come unto you." Matt. 6. 25. Ps. 84. 11. Rom. 8. 28.

Learn, 1. The best of Christians are apt to labour under the burthen of anxious and excessive care; the apostle calls it, all your care, intimating, that the cares of Christians are various, and of more sorts than one; personal cares, family cares, cares for the present, and cares for the future; for themselves, for others, for the church.

2. The cares even of good people are very bur-thensome, and too often, very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place, and hinder our delightful service of God, they are very criminal.

3. The best remedy against immoderate care, is, to cast our care ujion God, and resign every event to his wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the s])int of man. We teased, saying. The tvill of the Lord be done, Acts 21. 14.

8. Be sober minded, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour: 9. Whom resist steadfast in the faith, knowing that the same afflictions are ac-(•omplished in your brethren that are in the world.

Here the apostle does three things:

1. He shews them their danger from an enemy more cruel and restless than even the worst of men, whom he describes, (1.) By his characters and names ; [1.] He is an adversary, that adversary of your's; not a common adversary, but an enemy that impleads you, and litigates against you in your grand depending cause, and aims at your very souls. [2.] The Devil, the grand accuser of all the brethren ; this title is derived from a word which signifies to strike through, or to stab ; he would strike malignity into our natures, and poison into our souls ; if he could have struck these people with passion and murmuring in their sufferings, perhaps he might have drawn them to apostasy and ruin. [3.] He is a roaring lion, hungry, fierce, strong and cruel; the fierce and greedy pursuer of souls. (2.) By his business ; he walks about, seeking whom he may devour; his whole design is to devour and destroy souls ; to that end he is unwearied and restless in nis malicious endeavours; for he always, night and

day, goes about studying and contriving whom he may ensnare to their eternal ruin.

2. Our duty inferred from hence is, (1.) To Ae sober, and to govern both the outward and the inward man by the rules of temperance, modesty, and mortification. (2.) To be vigilant; not secure or careless, but rather suspicious of constant danger from this spiritual enemy, and, under that apprehension, to be watchful and diligent to prevent his designs, and save our souls. (3.) To resist him steadfast in the faith ; it was the faith of these people that Satan aimed at; if he could overturn their faith, and draw them into apostasy, then he knew he should gain his point, and ruin their souls; there fore, to destroy their faith, he raises bitter persecutions, and sets the grand potentates of the world against them ; this strong trial and temptation they must resist, by being well-grounded, resolute, and steadfast in the faith: to encourage them to this,

3. The apostle tells them that their care was not singular, for they knew that the like afflictions befell their brethren in all parts of the world, and that all the people of God were their fellow-soldiers in this warfare.

Learn, (1.) All the great persecutions that ever were in the world, were raised, spirited up, and conducted, by the Devil; he is the grand persecutor, as well as the deceiver and accuser, of the brethren ; men are his willing, spiteful instruments, but he is the chief adversary that wars against Christ and his people. Gen. 3. 15. Rev. 12. 12.

(2.) The design of Satan in raising persecutions against the faithful servants of God, is, to bring them to apostacy, by reason of their sufferings, and so to destroy their souls.

(3.) Sobriety and watchfulness are*necessary virtues at all times, but especially in times of suffering and persecution ; " You must moderate your affection to worldly things, or else Satan will soon overcome you."

(4.) "If you would overcome Satan, either as a tempter, accuser, or persecutor, you must resist him steadfast in the faith ; if your faith give way, you are gone; therefore, above all, take the shield of faith," Eph. 6. 16.

(5.) The consideration of what others suffer, is proper to encourage us to bear our own share in any affliction ; the same afflictions are accomfdishcd in your brethren.

10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

We come now to the conclusion of this epistle, which the apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the Author and Finisher of every heavenly gift and quality, acknowledging, on their Behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. You may observe what he prays for on their account; not that thcv might be excused from sufferings, but that their sufferings might be moderate and short, and, after they haa ■ sujfcred a while, that God would restore them to a settled and peaceable condition, and/lerfect his work in them ; that he would stablish them against wavering, either in faith, or duty; that he would strengthen those who are weak, and settle them upon Christ the foundation, so firmly, that their union with him might be indissoluble and everlasting.

Leam, 1. All grace is from God; it is he who

I. PETER, V.

restrains, converts, comforts, and saves men by his g-race.

2. All who are called into a state of grace, are railed to partake of eternal glory and happiness.

3. Those who are called to be heirs of eternal life through Jesus Christ, must, nevertheless, suffer in this world, but th^ir sufferings will be but for a little while.

4. The perfecting, stablishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.

11. To him he glory and dominion for

ever and ever. Amen.

From this doxology we may learn, that they who have obtained grace from the God of all grace, should, and will, ascribe glory, dominion, and power, to him for ever and ever.

12. By Silvanus, a faithful brother nnto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

Here the apostle, 1. Recapitulates the design of his wi iting this epistle to them, which was, (1.) To testify, and, in the strongest terms to assure them, that the doctrine of salvation, which he had explained, and they had embraced, was the true account of the grace of God, foretold by the prophets, and published by Jesus Christ. (2.) To exhort them earnestly that, as they had embraced the gospel, they would continue steadfast in it, notwithstanding the arts of seducers, or the persecutions of enemies. 2. He recommends Silvanus, the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a minister of the uncircumcision.

Learn, (1.) An honourable esteem of the ministers of religion tends much to the success of their labours ; when we are convinced they are faithful, we shall profit more by their ministerial services; the prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles,

would soon wear off, when they were oncc toavmced that he was a faithful brother.

(2.) The main tning that ministers ought to aim at in their labours, is, to convince their people of the certainty and excellency of the Christian religion, this the apostles did exhort and testify with all their might.

(3.) A firm persuasion that we are in the true way to heaven, will be the best motive to stand fast, and persevere therein.

13. The church that is at Babylon, elected together with yo?/, saluteth you ; and so doth Marcus my son.

St. Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion,) sends the salutation of that church to the other churches to whom he wrote, telling them, that God had elected or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesug, together ivith them and all other faithful Christians, ch. 1. 2. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christianity.

All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can.

14. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace, according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those only that are in Christ Jesus, united to him by faith, and sound members of his mystical body. The blessing he pronounces upon these, is, peace, by which he means all necessary good, all manner of prosperity ; to this he adds his amen, in token of his earnest desire and undoubted expectation, that the blessirg oipeace would be the portion of all the faithful.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

SECOND EPISTLE GENERAL OF PETER.

Completed by Mr. J. Hill,

THE penman of this epistle appears plainly to be the same who wrote the foregoing; and whatever dif ference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this epistle, calls himself Simon Peter, and an afiostle, {v. 1.) and says, that he was one of the three afiostles that ivere present at Christ's transfiguration, {v. 18.) and says expressly, that he had written a former efiistle to them ; {ch. 3. 1.) moreover, the design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter; whence observe, that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep it in remembrance ; and yet these are •'he things which should be most faithfully recorded, and frequently remembered by us.

11. PETER, L

CHAP. I.

In this chapter we have, I. An introductioiij or preface, making way for, and leading to, what is principally designed by the apostle, v. 1.. 4. II. An exhortation to advance and improve in all Christian graces, v. 5.. 7. To enforce tTiis exhortation, and engage them seriously and heartily to comply with it, he adds, I. A representation of tlie very great advantage which will thereby accrue to them, v. 8 .. II. 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work, v. 12 .. 15. 3. A declaration of the certain truth and divine original of the gospel of Christ, in the grace whereof they were exhorted to increase and persevere.

J . CI IMON Peter, a servant and an apos-1^ tie of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God, and our Saviour Jesus Christ: 2. Grace, and peace, be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3. According as his divine power hath given unto us all things that ■pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue : 4. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

The apostle Peter, being moved by the Holy Ghost to write once more to those who from among the Jews were turned to faith in Christ, begins this second epistle with an introduction, wherein the same

persons are described, and the same blessings are desired, that are in the preface to his former letter; but there are some additions or alterations, which ought to be taken notice of in all the three pa»ts of the introduction.

I. We have here a description of the person who wrote the epistle, by the name Simon, as well as Peter, and by the title of serz'ant, as well as that of apostle; Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, being given him by our Lord, upon his confessing Jesus to be Christ the Son of the Irving God; and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous ol the apostle, as if he disclaimed and despised circumcision ; he here styles himself a sorrow/(as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Ps. 116. 16. The service of Christ is the way to the highest honour, Jolin 12. 26. Christ himself is King of kings, and I^ord of lords; and he makes all his servants kings and firiests unto God, Rev. 1. 6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of To triumph in being Christ's servants, is very proper for those who are engaging others to enter into, or abide in, the service of Christ.

II. We have an account of the people to whom the epistle is written ; they have been described in the former epistle, as elect according to'the fore-

II. PETER, 1.

knowledge of God the Father; and here, as having obtained firecious faith in our Lord Jesus Christ; for the faith here mentioned, is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how ortliodox soever he is; it is the faith of God's elect, (Tit. 1. 1.) wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a firecious grace, and that not only as it is very uncommon, very scarce, even in the \ isible church, a very small number of true believers among a great multitude of visible professors, (Matt, 22. 14.) but true faith is very excellent, and of very great use and advantage to those who have it; the just lives by faith, a truly divine, spiritual life ; faith procures all the necessary supports and comforts of this excellent Wie ; faith goes to Christ, and buys the ivine and milk, (Isa. 55. 1.) that are the proper nourishment of the new creature ; faith buys and brings home the tried gold, the heavenly treasure that enriches ; faith takes and puts on the white raiment, the royal robes that clothe and adorn. Rev. 3. 18. Observe, 2. Faith is alike precious in the pri* vate Christian and in the apostle; it produces the same firecious effects in the one and in the other. Faith unites the weak believer to Christ, as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God, and that from all sins, Acts 13. 39. Faith, in whomsoever it is, takes hold of the same/i/rc/oz^s Saviour, and applies the same precious promises. 3. This firecious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness oifaith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory, meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a Person cannot but be of infinite value to those who hy faith receive it. For, (1.) This Jesus Christ is God, yea our (iod, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of them that believe, and as such he yielded this meritorious obedience ; and therefore it is of such great benefit and advantage to them, because, as Surety and Saviour, he wrought out this righteousness in their stead.

III. We have the aj)ostolical benediction, wherein he wishes for the multiplication and increase of the divine favour to them, and the advancement and growth of the work of grace in them, and that fieace with God and in their own consciences, (which cannot be without^-race,) may abound in them ; <this is the very same benediction that is in the former epistle ; but here he adds, 1. An account of the way and means whereby grace and ficace are ?nulti/i/ird —it is through the knowledge of God and Jesus Christ; this acknowledging and believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, John 17. 3. We have, 2. The grovind of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace ; what we have already received, should encourage us to ask for more ; he who has begun the work of grace, will perfect it. Observe, (1.) The fountain of all spiritual blessings, is, the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God us well as man. (2.) All things that have any rcla-.ion to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace, (John 1. 16.) even all that is necessary for the preserving, improving, and

perfecting of grace and fieace, which, according to some expositors, are called here in this verse godliness and life. (3.) Knowledge.of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us ; but then we must own and acknowledge God as the Author of our effectual calling, for so he is here described ; him that hath called us to glory and virtue. Observe here. The design of God in calling or converting men, is, to bring them to glory and virtue, that is, /leace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue ; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious fiower, of God, which is described Eph. 1. 19. It is the glory of God's power to convert sinners; this is the fiovjer and glory of God which are seen and experienced in his sanctt/ary; (Ps. 63. 2.) this fioiver or virtue is to be extolled by all that are called out of darkness into marvellous light, 1 Pet. 2. 9.

In the fourth verse the apostle goes on to encourage their faith and hope in looking for an increase oigrace and fieace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel, that are exercised in our effectual calling. Observe, [1. j The good things which the firomises make over, are exceeding great; pardon of sin is one of the blessings here intended ; how great this is, all who know any thing of the power of God's anger, will readily confess ; and this is one of those promised favours, in bestowing whereof the flower of the Lord is great. Numb. 14. 17. To pardon sins that are numerous and heinous, (every one of which deserves (jod's wrath and curse, and that for ever,) isa wonderful thing, and so called, Ps. 119. 18. [2.] The promised blessings of the gospel are very firecious ; as the great promise of the Old Testament, was, the Seed of the woman, the Messiah, (Heb. 11. 39.) so the great promise of the New Testament, is, the Holy Ghost; (Luke 24. 49.) and how precious must the enlivening, enlightening, sanctifying Spirit be! [3.] They who receive the firomises of the gospel, fiartake of the dixnne nature; these are renewed in the sfiirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service ; they have a divine temper and disposition of soul; though the law be the ministratio7i of death, and the letter kill, yet the gospel is the ministration of life, and the Sfiirit quickerieth those who are naturally (/<'arf in trespasses and sins. [4.] Those in whom the Spirit works the divine nature, are freed from the bondage of corruption. They who are, by the Spirit of grace, renewed in the sfiirit of their mind, are translated into the liberty of the children of God: for it is the world in which corruption reigns ; they who are not of the Father, but of the world, are under the power of sin ; the world lies in wickedness, 1 John 5. 19. A nd the dominion that sin has in the men of the world, is through lust; their desires are to it, and therefore it rules o\ cr them. The dominion sin has over us, is according to the delight we have in it.

5. And beside this, giving all diligence, add to yonr faith virtue; and to virtue knowledge ; 6. And to knowledge temperance : and to temperance patience; and to patience godliness; 7. And to godliness brolherly-kindness ; and to brotherly-kindness ciiari-

ty.

In these words the apostle comes to the chief thing intended in this ei)istlc—to excite and engage them to advance in grace and holiness, they having already obtained firecious faith, and been made fiartaken

n. PETER, 1.

81?

of the divine nature ; this is a very good beginning, but it is not to be rested in, as if ive were already perfect; the apostle had prayed that grace and fieace might be multifilied to the7n, and now he exhorts them to press forward for tlie obtaining of more grace; we should, as we have opportunity, exhort those we pray for, and excite tViem to the use of all proper means to obtain what we desire God to bestow upon them ; and they who will make any progress in religion, must be very diligent and industrious in their endeavours ; without giving all diligence, there is no gaining any ground in the work of holiness ; they who are slothful in the business of religion, will make nothing of it; we must strive, if we will enter in at the strait gate, Luke 13. 24. ' Here we cannot but observe how the believer's way is marked out step by step.

1. He must get virtue, by which some understand justice; and then the knowledge, tem/ierance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action ; but seeing it is a faithful saying, and constantly to be asserted, that they who have faith, be careful to maintain good works, (Tit. 3. 8.) by vir-tue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion; (Prov. 28. 1.) a cowardly Christian, who is afraid or ashamed to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day ; " Let not your hearts fail you in the evil day, but shew yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh. Devil, yea and death too." We have need of virtue while we live, and it will be of excellent use when we come to die.

2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name, which must go before our faith, (Ps. 9. 10.) and we cannot approve of the good and acceptable and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with, and the place and company we are in ; every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed, and as to the way and manner of performing them.

3. We must add temperance to our knowledge; we must be sober and moderate in our love to, and use of, the good things of this life ; and if we have a right understanding and knowledge of outward comforts, we shall see their worth and usefulness are vastlv inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, (Tit. 2. 12.) we must be moderate in desiring and using

; the good things of natural life, such as meat, drink, ' clothes, sleep, recreations, and credit; an inordinate desire after these, is inconsistent with an earnest desire after God and Christ; and they who take more of these than is due, can render to neither God nor man what is due to them.

4. jidd to tem/ierance, patience ; which must have its perfect work, or we cannot be perfect and entire, wanting nothing, (Jam. 1. 4.) for we are bom to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation, (Rom. 5. 3.) which worketh patience, that is, requires the exercise, and occasions the increase, of

Vol. VI —5 L

this grace; whereby we bear all calamities and crosses with silence and submission, without murmuring against God, or complaining of him ; but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need.

5. To patience we must add godliness, and this is the very thing which is produced by patience, for that tvorks experience, Rom. 5. 4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod, and their transgressions with stripes ; (Ps. 89. 32, 33.) and hereby they are brought to the childlike fear and reverential love wherein true godliness consists: to which,

6. We must add brotherly-kindness, a tender affection to all our fellow-Christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Ps. 16. 3.

7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are witliout Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel.

All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works —for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God, as well as for those wherein we only obey him.

8. For if these things be in you, and abound, they make you that ye shall neither he barren nor .unfruitful in the knowledge of our Lord Jesus Christ. 9. But he that lack-eth these things, is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 10. Wherefore the rather, brethren, give diligence to make your calling and election sure ; for if ye do these things, ye shall never fall: 11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

To engage us to an industrious and unwearied pursuit of all the forementioned graces, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them. This is proposed,

I. More generally, v. 8. The having these things makenot barren, (or slothful,) or unfruitful; where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kingsbf Judah, that he did

11. PETER, 1.

not right in the sight of the Lord, (2 Kings 16. 2.) we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shews ; so when it is here said, that the being and abounding oi all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand, that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the tvorks of righteousness; these will bring much glory to God, by bringing foi-th much fruit among men, hemgfruitjul in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants, by their abounding in the work that he has given them to do ; this is the necessary consequence of adding one grace to another ; for where all Christian gi-aces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow; (as the apostle intimates in the beginning oiv. 8.) and wherever grace abounds, there will be an abounding in good works.

How desirable it is to be in such a case, the apostle evidences, v. 9. There he sets forth how miserable it is to be without those quickening, fructifying graces; for he who has not, or though he pretends or seems to have, the forementioned graces, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it; he cannot see far off: this present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof; he who sees the excellencies of Christianity, must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality ; but where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though, in appearance or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition, who are thus blind, as to the awfully great things of the other world ; who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly !

But this is not all the misery of those who do not add to their faith, virtue, knowledge, &c. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the Devil. ,' Often call to mind, and seriously meditate on, your solemn engagement to be the Lord's, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and s/iirit.

II. The ajjostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian : 1. Stability in grace. 2. A triumphant entrance into glory. These he brings in by re-assuming his former exhortation, and laying it down in other words; for what, v. 5. is expressed by giving diligence to add to faith virtue, &c. is here expressed by giving diligence to make our calling and election sure; where we may observe, (l.j It is the duty of believers to make their election sure, to clear it up to themselves, that they are the chosen of God. (2.) The way to make sure their eternal electiorf, is, to make out their effectual calling: none can look into the book of God's eternal

counsels and decrees; but n as much as whom God did predestinate, them he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict inquiry, whether we are thoroughly converted, our mine enlightened, our wills renewed, and our whole soul>» changed as to the bent and inclination thereof; and to come to a fixed certainty in this, requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Ps. 139. J 23. Rom. 8. 16. -^

" But how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for," [1.] "By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth." When others shall fall into heinous and scandalous sin, these shall be enabled to walk circumspectly, and keep on in the way of their duty ; and when many fall into errors, these shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] They who are diligent in the work of religion, shall have a triumphant entrance into glory ; while of those few who get to heaven, some are scarcely saved, (1 Pet. 4. 18.) with a great deal of difficulty, even as by fire, (1 Cor. 3. 15.) these, who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the Joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.

12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. 13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting ijou in remembrance ; 14. Knowing that shortly I must put odditis my tabernacle, even as our Lord Jesus Christ hath shewed me. 15. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.

The importance and advantage of progress and perseverance in grace and holiness, made the apostle to be very diligent in doing the work of a minister of Christ, that he might thereby excite and assist them to be diligent in the duty of Christians. If ministers be negligent in their work, it can hardly be expected that the people will be diligent in their's; therefore St. Peter will not be riegligent, that is, at no time or place, in no part of his work, to no part of his charge, but will be exemplary and universally diligent, and that in the work of a remembrancer ; this is the office of the best ministers, even the apostles themselves; they are the Lord's re-mernbrancers ; (Isa. 62. 6.) they are especially bound to make mention of the promises, and put (iod in mind of his engagements to do good to his people; and they are the people's remembrancers, making mention of God's precepts, and putting them in mind of the doctrines and duties of Christianity, that they may remember God's commandments, to do them.

And this the apostle does, though some persons might think it needless, inasmuch as they already knew these things that he writes about, and were established in the very tinith that he insists upon. Observe, 1. We need to be put in mind of what we do already know, to prevent our forgetting it, and

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to improve our knowledge, and reduce all to practice. 2. We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine, and especially in that which is the present truth, what is the ti-uth more peculiarly necessary for us to know in our day, what belongs to our peace, and what is more especially opposed in our time. The great doctrines of the gospel, that Jesus is the Christ; that Jesus Christ came into the 'world to save sinners ; that those ivho believe in the Lord Jesus Christ shall be saved, and all that believe in God must be careful 1^ maintain good ivorks. These are truths the apostles insisted on in their day; these are faithful sayings, and worthy of all accefita-tion in every age of the Christian church. And as these must be constantly affirmed by ministers, (Tit. 3. 8.) so the people are to be well instructed and established therein; and yet must, after all their attainments in knowledge, be put in mind of such things as cannot be too clearly known, nor too firmly believed. The most advanced Christians cannot, while in this world, be above ordinances, or beyond the need of those means which God has appomted and does afford. And if the people need teaching and exhortation while thej^ are in the body, it is very meet and just that ministers should, as long as they are in this tabernacle, instruct and exhort them, and bring those truths to their remembrance, that they have formerly heard; this being a proper means to stir them up to be diligent and lively in a course of gospel-obedience.

The apostle, being set upon the work, tells us {v. 14.) what makes him earnest in this matter, even the knowledge he had, not only that he must certainly, but also that he must shortly, fiut off this tabernacle. Observe, (1.) The body is but the tabernacle of the soul. It is a mean and moveable structure, whose slakes can be easily removed, and its cords presently broken. (2.) This tabernacle must be put off We are not to continue long in this earthly house. As at night we put off our clothes, and lay them by, so at death we must put off our bodies, and they must be laid up in the grave till the morning of the resurrection. (3.) The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shewn him, that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short; he must soon be removed from those to whom he wrote ; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing. The apostle had not any great opinion of oral tradition ; that was not so proper a means to reach the end he was in pursuit of. rie woujd have them always to remember these things, and not only to keep them in mind, but also to make mention of them, as the original words import. They who fear the Lord, make mention of his natne, and talk of his loving-kindness. This is the way to spread the knowledge of the Lord; and this the apostle had at heart; and they who have the written word of God, are thereby put into a capacity to do this.

16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. 17. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is ray beloved Son, in whom I am well pleased. 18. And this voice which came from heaven we

heard, when we were with him in the holy mount.

Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a cunningly devised fable. These are not the words of one who hath a devil, oi the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel ot God, the most excellent contrivance of the infinitely wise Jehovah ; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the utter most all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is made known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, is now come in the flesh ; and whosoever denies this, is an antichrist; (1 John 4. 3.) he is actuated and influenced by the spirit of antichrist; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, they evidence that Christ is come according to the promise, which all the Old-Testament believers died m the faith of, Heb. 11. 39. Christ is come in the flesh; inasmuch as those whom he undertakes to save, are partakers of flesh and blood, he himself also took part of the same, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth : but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of (quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil.

And though this gospel of Christ has been blasphemously called 2, fable by one of those wretches who call themselves the successors of St. Peter; yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour's abode here on earth, when he took on him the form of a servant, and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our .ipostle and the two sons of Zebedee, who were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceeding white, as snow, so as no fuller on earth can white them. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest it; and sui ely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for beside the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Where observe,

(1.) What a gracious declaration was made ; This is my beloved Son, in whom lam well pleased —the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son, (even in his state of humiliation, when he was in the form

II. PETER, I.

of a servant,) yea, proclaims him to be his beloved Son, when he was in that low condition; yea, so far are Christ's mean and low circumstances from abating the love of the Father to him, that his laying down his life is said to be one special reason of the Father's love, John 10. 17. (3.) The design of this voice was to do our Saviour a singular honour while he was here below; He received honour and glory from God the Father. This is the Person whom God delights to honour. As he requires us to give honour and glory to his Son by confessing him to be our Saviour; so does he give glory and honour to our Saviour by declaring him to be his Son. (4.) This voice is from heaven, called here the excellent glory, which still reflects a greater glory upon our blessed Saviour. This declaration is from God the Fountain of honour, and from heaven the seat of glory, where God is most gloriously present. (5.) This voice was heard, and that so as to be understood by Peter, James and John. They not only heard a sound, as the people did, (John 12. 28, 29.) but they understood the sense. God opens the ears and understandings of his people to receive what they are concerned to know, when others are like Paul's companions, who only heard a sound of words, (Acts 9. 7.) but understood not the meaning thereof, and therefore are said not to hear the voice of him that sfiake, Acts 22. 9. Blessed are those who not only hear, but understand; who believe the truth, and feel the power of the voice from heaven, as he did, who testifieth these things—^and we have all the reason in the world to receive his testimony ; for who would refuse to give credit to what is so circumstantially laid down as this account of the voice from heaven, of which the apostle tells us? (6.) It was heard by them in the holy mount, when they were with Jesus. The place wherein God affords any peculiarly gracious manifestation of himself, is thereby made holy, not with an inherent holiness, but as the ground was holy, where God appeared to Moses, (Exod. 3. 5.) and the mountain holy, on which the temple was built, Ps. 87. 1. Such places are relatively holy, and to be regarded as such during the time that men in themselves experience, or may, by warrant from the word, believingly expect, the special presence and gracious influence of the holy and glorious God.

19. We have also a more sure word of prophecy; vvhereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in our hearts: 20. Knowing this first, that no prophecy of the scripture Is of any private interpretation. 21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

In these' words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out, that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who si)ake and wrote under the influence, and according to the direction, oftheSpirit of God. Here note,

I. The description that is given of the scriptures of the Old Testament; they are called a more sure word of firofihecy. 1. It is a prophetical declara-

tion of the power and coming, the Godhead and incarnation of our Saviour, which we have in the Old Testament. It is there foretold, that the Seed of the woman shall bruise the serfienVs head. His power to destroy the Devil and his works, and his being made of a woman, are there foretold ; and the great and awful Old-Testament name of God, Jehovah, (as read by some,) signifies only He will be ; and that name ot God, (Exod. 3. 14.) is rendered by many, I will be that I will be ; and thus understood, they point at God's being incarnate in order to the redemption and salvation of his p^ple, as what was to come. But the New Testammit is a histoiy of that whereof the Old Testament is a prophecy. All the firofihets and the laiv profihesied until John, Matt. 11. 13. And the evangelists and apostles have written the history of what was before delivered asprophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of firofihecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered to those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence, of God, and therefore were more certain to them who had all along received and read the scriptures, than the apostle's account of this voice from heaven. Moses and the firofihets more powerfully persuade than even miracles themselves, Luke 16. 31. How firm and sure should our faith be, who have such a firm and sure word to rest upon ! All the prophecies of the Old Testament are more sure and certain to us who have the history of the exact and most minute accomplishment of them.

II. The encouragement the apostle gives us to search the scriptures. He tells us. We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, to bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast, (Rom. 6. \7.) that formulary of knowledge, (Rom. 2. 20.) bjr which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God, and profitable to ourselves; and this indeed is but a paying that regard which is due to the oracles of God. But in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, arid yet does absolutely need to know a great deal more, of God than Adam did I while he continued innocent. 4. When the light

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of the scripture is darted into the blind mind and dark understanding by the holy Spirit of God, then the sfiiritual day dawns, and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole ^oul, till it make perfect day, Prov. 4. 18. It is a growing knowledge; they who are this way enlightened, never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth, come to this light, while evil-doers keep at a distance from it.

III. The apostle lays down one thing as previously necessary m order to our giving heed to, and getting good by, the scriptures, and that is, the knowing that all prophecy is of divine original. Now this important truth he not only asserts, but proves. 1. Observe, No scripture-prophecy is of private interpretation, (or a man's own proper opinion, an explication of his own mind,) but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak or do any thing of their own mind, as Moses, the chief of them, says expressly, (Numb. 16. 28.) I have not done any of the works, (nor delivered any of the statutes and ordinances,) of my oivn mind. But false prophets sfieak a vision of their own heart, not out of the mouth of the Lord, Jer. 23. 16. The prophets and penmen of the scripture spake and wrote what was the mind of God ; and though, when under the influence and guidance of the Spirit, it may well be supposed, that they were willing to reveal and record such things, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine original of the scriptures, (that what is contained in them is the mind of God and not of man,) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God, is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly, that that very person is his particular friend, in whom he sees all the proper peculiar distinguishing marks and characters of his friend : so the Christian knows that book to be the word of God, in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our mindis from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God.

Now seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine original, the apostle, {y. 21.) tells us how the Old Testament came to be compiled, and that, (1.) Negatively ; It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written, which make up the canon of the scripture. (2.) Affirmatively; Holy men oj God spake as they were moved by the

Holy Ghost. Observe, [1.] They were holy men of God who were employed about that book which we receive as the word of (Jod. If Balaam and Caiaphas, and others who were destitute of holi ness, had any thing of the s])irit of prophecy, upon occasion, yet such sort of persons were not employed to write any part of the scriptures for the use ot the church of God. All the penmen of the scriptures were holy men of God. [2. ] These holy men were moved by the Holy Ghost, in what they delivered as the mind and will of God. The Holy Ghost is the supreme Agent, the holy men are but instruments. First, The Holy Ghost inspires and dictates to them what they were to deliver of the mind of God. Secondly, He powerfully excites and effectually engages them to speak (and yrite) what he had put into their mouths. Thirdly, He so wisely and carefully assists and directs them in the delivery of what they had received from him, that they were effectually secured from any the least mistake ir expressing what they revealed. So that the very words of scripture are to be accounted the words ot the Holy Ghost, and all the plainness and simplicity, all the power and virtue, and all the elegance aiid propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures ; esteem and reverence your Bible as a book written by holy men, inspired, influenced and as sisted by the Holy Ghost.

CHAP. II.

The apostle having in the foregoing chapter exhorted them to proceed and advance in the Christian race, he now comes to remove, as much as in iiim lay, wliat he could not hut apprehend would hinder their complying with nis exhortation. He therefore gives them fair warning of false teachers, by whom they might be in danger of being seduced. To prevent this, I. He describes these seducers as impious in themselves, and very pernicious toothers, v. 1.. 3. 11. He assures them of the punishment that shall be inflicted on them, v. 3.. 6. III. He tells us how contrary the method is, which God takes with those who fear him, v. 7 .. 9. IV. He fills up the rest of the chapter with a further description of those seducers of whom he would have them beware.

l.TrtUT there were false prophets also XJ among the people, even as there shall be false teachers among; you, who privily shall bring in damnable heresies, even denying the Lord that boughl them, and bring upon themselves swift destruction. 2. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil-spoken of. 3. And through covetousness shall they with feigned words make merchandise of you:—

In the end of the former chapter, there is mention made of holv men of God, who lived in the times of the Old Testament, and were used as the amanuenses of the Holy Ghost, in writing the sacred oracles; but in the beginning of this, he tells us they had, even in that time, false prophets in the church as well as true. In all ages of the church, and under all dispensations, when God sends true prophets, the Devil sends some to seduce and deceive ; false prophets in the Old Teytament; and false Christs, false apostles, and seducing teachers, in the New. Concerning these obsene, 1. Their business is to bring in destructive errors, even damnable heresies; as the business of teachers sent of God is to shew the way of truth, even the tnie way to everlasting life. There are damnable heresies as well as damnable practices ; and false teachers are

II. PETER, n.

industrious to spread pernicious errors. 2. Dam liable heresies are commonly brought in privily, under the cloak and colour of truth. 3. Tliey who introduce destructive heresies, deny the Lord that bought them. They reject and refuse to hear and learn of the great Teacher sent from God, though he is the only Saviour and Redeemer of men, who paid a price sufficient to redeem as many worlds of sinners as there are sinners in the world. 4. They who bring in errors destructive to others, bring swift (and therefore sure) destruction tifion themselves. Self-destroyers are soon destroyed ; and those who are so hardened as to propagate errors destructive to others, shall surely and suddenly be destroyed, and that without remedy.

He proceeds, in the second verse, to tell us the consequence with respect to others; and here we may learn, (1.) Corrupt leaders seldom fail of many to follow them; though the way of error is a pernicious way, yet many are ready to walk therein. Men drink in iniquity like water, and are pleased to live in error. The firofihets prophesy falsely, and the people love to have it so. (2.) The spreading of error will bring up an evil report on the way of truth; that is, the way of salvation by Jesus Christ, who is the Way, the Truth, and the Life. Christian religion is from the God of truth as the Author, and leads to true happiness in the enjoyment of the true God as the end, and works truth in the inward part as the means of acceptably sening God. And yet this way of truth is traduced and blasphemed by those who embrace and advance destructive errors. This the apostle has foretold, as what should certainly come to pass. Let us not be offended at any thing of this in our day, but take care that we give no occasion to the enemy to blaspheme the holy name wliereby we are called, or speak evil of that way whereby we hope to be saved.

Observe, m the next place, the method seducers take to draw disciples after them. They use feigned words ; they flatter, and by good words and fair speeches deceive the hearts of the simple, inducing them to give in entirely into the opinions which these seducers endeavour to propagate, and sell and deliver themselves over to the mstruction and government of these false teachers, v/ho make a gain of them whom they make their proselytes: for all this is through covetousness, with a desire and design to get more wealth, or credit or commendation, by increasing the number of their followers. The faithful ministers of Christ, who shew men the way of truth, desire the profit and advantage of their followers, that they may be saved ; but these seducing teachers desire and design only their own temporal advantage and worldly grandeur.

—3. Whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4. For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5. And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6. And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly.

Men are apt to think, that a reprieve is the forerunner of a pardon, and that if judgment be not speedily executed, it is, or will be, certainly revers-

ed. But the apostle tells us, that how successful and prosperous soever false teachers may be, and that for a time, yet their judgment lingereth not. God has determined long ago how he will deal with them. Such unbelievers, who endeavour to turn others from the faith, are condemned already, and the wrath of God abideth on them. The righteous Judge will speedily take vengeance; the day of their calamity is at hand, and the things that shall come upon them make haste. To prove this assertion, here are several examples of the righteous judgment of God, in taking vengeance on sinners, proposed to our serious consideration.

I. See how God dealt with the angels who sinned. Observe, 1. No excellency will exempt a sinner from punishment. If the angels, who excel us vastly in strength and knowledge, violate the law of God, the sentence, which that law awards, shall be executed upon them, and that without mercy or mitigation, for God did not spare them. Whence observe, 2. By how much the more excellent the offender, by so much the more severe the punishment. These angels, who had the advantage of men, as to the dignity of their nature, are immediately punished. There is no sparing them for a few days, no favour at all shewn them. 3. Sin debases and degrades the persons who commit it. The angels of heaven are cast down from the height of their excellency, and divested of all their glory and dignity, upon their disobedience. Whoever sins against God, does a manifest hurt to himself.

4. They who rebel against the God of heaven, shall all be sent down to hell. There is no place or state between the height of glory and the depth of misery, in which they shall be allowed to rest. If creatures sin in heaven, they must suffer in hell.

5. Sin is the work of darkness, and darkness is the wages of sin. The darkness of misery and torment follows the darkness of sin. They who will not walk according to the light and direction of God's law, shall be deprived of the light of God's countenance and the comforts of his presence. 6. As sin binds men over to punishment, so misery and torment hold men under punishment. The darkness, which is their misery, keeps them so that they cannot get away from their torment. 7. The last degree of torment is not till the day of judgment. The sinning angels, though in hell already, are yet reserved to the judgment of the great day.

II. See how God dealt with the old world, even in much the same way that he dealt with the angels. He spared not the old world. Here observe, 1. The number of offenders signifies no more to procure any favour, than the quality. If the sin be universal, the punishment shall likewise extend to all. But, 2. If there be but a few righteous, they shall be preserved. God does not destroy the good with the bad. In wrath he remembers mercy. 3. They who are preachers of righteousness in an age o/ universal corruption and degeneracy, holding forth the word of life in an unblamable and exemplary conversation, shall be preserved in a time of general destruction. 4. God can make use of thost; creatures as the instruments of his vengeance in punishing sinners, which he at first made and ap-jjointed for their service and benefit. He destroys the whole world by water. But observe, 5. What is the procuring cause of this; it was a world uf ungodly men. Ungodliness puts men out of the divine protection, and exposes them to utter destruction.

III. See how God dealt with Sodom and Gomorrah ; though thev were situated in a country like the Garden of the Lord, yet, if in such a fruitful soil they shall abound in sm, God can soon turn a fruitful land into barrenness, and a well watered country into dust and ashes. Observe, 1. No political union or confederacy can keep off judgments from a sinful

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people. Sodom and the neighbouring cities were no more secured by their regular government, than the angels by the dignity of their nature, or the old world by their vast number.. 2. God can make use of contrary creatures to punish incorrigible sinners. He destroyed the old world by water, and Sodom by fire. He who keeps nre and water from hurting his people, (Isa. 43. 2.) can make either to destroy his enemies; therefore they are never safe. 3. Most heinous sins bring most grievous judgments. They who are abominable in their vices, are remarkable for their plagues. They who are sinners exceedingly before the Lord, must expect the most dreadful vengeance. 4. The punishment of sinners in formef ages, is designed for the example of those who come after; "Follow them, not only in the time of living, but in their course and way of living.". Men who live ungodly, must see what they are to expect if they go on still in a course of impiety. Let us take warning by all the instances of God's taking vengeance, which are recorded for our admonition, and to prevent our promising ourselves impunity, though we go on in a course of sin.

7. And delivered just Lot, vexed with the filthy conversation of the wicked: 8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, \vith their unlawful deeds;) 9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of j udgment to be punished :

When God sends desti-uction on the ungodly, he commands deliverance for the righteous; and if he rain fire and brimstone on the wicked, he will cover the head of the just, andlliey shall be hidden in the day of his anger. This we have an instance of in his preserving Lot. Where observe, 1. The character given of Lot; he is called a just man ; this he was to the generally prevailing bent of his heart, and through the main of his conversation. God does not account men just or unjust from one single act, but from their general course of life. And here is a just man in the midst of a most coiTupt and profligate generation universally gone off from all good. He does not follow the multitude to do evil, but in a city of injustice he walks uprightly. 2. The impression the sins of others have upon this righteous man. Though the sinner takes pleasure in his wickedness, , it is a grief and vexation to the soul of the righteous. / In bad company we cannot escape either guilt or I grief. Let the sins of others be a trouble to us, ( otherwise it will not be possible for us to keep our-Vselves pure., 3. Here is particular mention of the duration and continuance of this good man's grief and vexation ; it was from day to day. Being accus-1 tomed to hear and see their wickedness did not reconcile him to it, nor abate of the horror that was occasioned by it. This is the righteous man whom God preserved from the desolating judgment that destroyed all round about him. From this instance we are taught to argue, that God knows how to deliver his ficofile, and punish his enemies. It is here /presupposed, that the righteous must have their l^emptations and trials. The Devil and his instruments will thrust sore at them, that they may fall; and if we will get to heaven, it must be through many tribulations; it is therefore our duty to reckon iipon, and prepare for them. Observe here, (1.) The Lord knows theiii that are his. He has set apart him who is godly, for himself; and if there is but one in five cities, he knows him; and where there is a greater number, he cannot be ignorant of or overlook any one of them. (2.) The wisdom of

God is never at a loss about ways and means to deliver his people. They are often utterly at a loss and can see no way; he can discover a great many (3.) The deliverance of the godly is the work oi God; that which he conceras himself in, both his wisdom to contrive the way, and his power to work out the deliverance out of tem/itation, to prevent their falling into sin, and their being ruined by their troubles. And surely if he can deliver out of'temp-tation, he can keep from falling into it, if hedid not see such trials to be necessaiy. (4.) God makes a very great difference in his dealings with the godly and the wicked. When he saves his people from destruction, he delivers over his enemies to deserved ruin. The unjust has no share in the salvation God works out for the righteous. The wicked are reserved to the day of judgment. Here we see, [ 1. ] There is a day of judgment; God has a/i/ioint-ed a day wherein he will judge the world. [2. ] The preservation of impenitent sinners is only a reserving of them to the day of the revelation of the righteous judgment of God. ,

10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. 11. Whereas angels, who are greater in power and might, bring not railing accusation against them before the Lord 12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption -, 13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day-time. Spots they are, and blemishes, sporting themselves with their own deceivings while they feast with you ; 14.' f laving eyes full of adultery, and that cannot cease from sin ; beguiling unstable souls: a heart they have exercised with covetous practices ; cursed children : 15. Who have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; IG. But was rebuked for his iniquity: the dumb ass, speaking with man's voice, forbade the madness of the prophet. 17. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18. For when they speak great swelling icords of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome,

II. PETER, II.

the latter end is worse with them than the beginning. 21. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered to them. 22. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again ; and the sow that was washed, to her wallowing in the mire.

The apostle's design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom ; as Cain is taken under special protection, that he might be Jcept for uncommon vengeance. But why will God thus deal with these false teachers ? This he shews in what follows.

I. T/iese ivalk after thejlesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God's righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and they who are for propagating error, are for improving in wickedness ; they will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, -and defend, what wickedness they have already committed, but they ivalk after the Jlesh, they go on in their sinful course, and increase unto more ungodliness, and greater degrees of impurity and unclean-ness too; they also pour contempt on those whom God has set in authority over them, and requires them to honour; these therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them.

II. This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels ; of whom observe, 1. They are greater in fiotver and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers, who are slanderous revilers of magistrates and governors ; the good angels vastly exceed us in all natural and moral excellencies, in strength, understanding, and holiness too. 2. Good angels are accusers of sinful creatures, either of their own kind, or our's, or both; they who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him. 3. Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander ; but it is before the Lord, who is the Judge, and will be the Avenger, of all impiety and injustice. 4. Good angels mingle no bitter revilings or base re-

Eroaches with any of the accusations or charges they ring against the wickedest and worst of criminals. Let us, who prav that God's -will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that

may evidence that we belong to him who is meek and merciful.

III. The apostle, having shewn (y. 11.) how unlike seducing teachers are to the most excellent creatures, proceeds {v. 12.) to shew how like they are to the most inferior ; they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation, that they do not exercise reason, or act according to the direction thereof; they ivalk by sight, and not by faith, and judge of things according to their senses; as they repre-.sent things pleasant and agreeable, so they must be approved and esteemed ; brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind ; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe, 1. Ignorance is the cause of evil-speaking ; and, 2. Destruction will be the effect of it; these persons shall be utterly destroyed in their own corruption ; their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such sort of impudent offenders, who glory in their shame, and to whom, openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the.greatest extremity. Therefore whatever they meet with, is the just reward of their unrighteousness. Such sinners as sfiort themselves in mischief, deceive themselves, and disgrace all they belong to ; for by one sort of sins they prepare themselves for another; and their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery ; their wanton looks shew their own impure lusts, and are designed and directed to kindle the like in others; and this is what they cajinot cease from ; the heart is insatiate in lusting, and the eye incessant in looking after what may gratify their unclean desires; and they who are themselves impudent and incessant in sin, are very diligent and often successful in deceiving others, and drawing others into the same excess of riot. But here observe who they are, who are in the greatest danger of being led away into error and impiety, even the unstable; those whose hearts are not established with grace, are easily turned into the way of sin, or else such sort of sen sual wretches would not be able to prevail upon them ; for these are not only riotous and lascivious, but covetous also ; and these kind of practices their hearts are exercised with ; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth ; in this their hearts arc exercised, and then they execute their projects; and if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children ; for they are liable to the curse of God denounced against such ungodly, unrighteous j men, and they bring a curse upon all who hearken and adhere to them.

I IV. The apostle {v. 15, 16.) proves that they are I cursed children, even such covetous persons as the \ Lord abhors, by shewing, 1. TJiey have forsaken the right way ; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way. 2. They are gone into a wrong way ; they have e7~red and strayed from the way of life, and gone over into the fiath which leads to death, and takes hold of hell; and this he makes out by shewing it to be the way of Balaam, the son of Bo-sor. (i.) That is a way of unrighteousness, into which men are led by the wages of unrighteousness.

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(2.) Outward temporal good things atc the wages ,sinners expect, and promise themselves, though they are often disappointed. (3.) The inordinate love of the good things of this world, turns men out of the way which leads to the unspeakably better things of another life ; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord. (4.) They who from the same pnnciplc are guilty of the same practices with notorious sinners, are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are ; they shall have their portion, with those in another world whom they imitated in this. (5.) Heinous and hardened sinners sometimes meet with rebukes for their iniquity. CJod stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights ihem. (6.) Though some more uncommon and extraordinaiy rebukes may for a little while cool men's courage, and hinder their violent progiess in the way of sin, it will not make them forsake the way of iniquity, and go over into the way of holiness ; if rebuking a sinner for his iniquity would have made a man return to his duty, surely Ihe lebuke of Balaam must have produced this effect ; for here was a sui-prising miracle wrought ; the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master; (who is here called ^.prophet, for the Lord appear ed, and spake sometimes to him, (Numb. 22. 23, 24.) but indeed he was among the [irophets of the Lord, as Judas among the apostles of Christ;) and she exposes the madness Qi\i\'^ conduct, and opposes his going on in this evil way, and yet all in vain ; they who will not yield to usual methods of reproof, will be but little influenced by miraculous appearances to turn them from their sinful courses ; he is indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him, that he went as far as he could, and did his uttermost to get from under the restraint that was upon him.

V. The apostle proceeds, {v. 17.) to a further description of seducmg teachers, whom he sets forth as wells, or fountains, without water. Observe, 1. Mmisters should be as wells or fountains, where the people mav find instruction, direction, and comfort: But, 2. False teachers have nothing of this to impart to those who consult them : the word of truth IS the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as emjjty, because there is no tnith in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who arc themselves ignorant and empty they are also clouds carried with a tempest; when we see a cloud, we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness ; they espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge, and wherein there is no truth ; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next; utter aarkness was prepared for the Dex'il, the great deceiver, and his angels, those insti-uments that he uses to turn men away from the truth, and therefore for them it is reserved, and that/or ever ; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever.

Vol. VI.—5 M

And it is just with God to deal thus with them, because, (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish ; and, (2.) It is with great swelling words oj vanity; lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrujit affections and carnal Jleshly lusts of men, pr(;posw)g wliat is grateful to them. And, (4.) They stduce persons who in reality avoided and kept at a distance from those who spread and those wlio embiaccd hurtful and destructive errors. Observe, [1.] By application and industry men attain askilluhiess and dexterity in "promoting error ; they are as artful and as successful as the fisher, who makes angling his daily employment; the business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2. J Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasures to take them with ; whereas the ministers of Christ put men upon self denial, and the mortifying of those lusts that others gratify and please . wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers l)e so far deceived, as to fall into those errors they had for a while cleari escaped ; " Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the "Spirit to instnict and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious.pretences of these false teachers who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts." To prevent these men's gaining proselytes, he tells us, that in the midst of all their talk of liberty, they themselves are the vikst slaves, for they are the serz-ants of corruption ; their own lusts have gotten a complete victory over them, and they are actually in bondage to th'em, making provision for theJlesh, to satisfy its cravings, comply with its directions, and obey its commands ; their minds and hearts are so far corrupted and depraved, that they have neither powei- nor will to refuse the task that is imposed on them ; they are conquered and captivated by their spiritual enemies, and yield their mcmbeis servants of unrighteousness: and what a shame it is to be overcome and commanded by those who arc themselves the se7-i'a?its of corruption, and slaves to their own lusts ! This conside-lation should pre\cnt our being led away by these seducers; and to this he adds another ; {v. 20.) it is not only a shame and disgrace to be seduced by those wfio are thetnselves the slaves of sin, and led captive by the Deril at his pleasure, but it is a leal detriment to those who have clea?i escaped f-om them who live in error, for hereby their latter end is made worse than their bcginjiing. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious, and emboldening those who are openly profane ; whereas, if we run with others to the sdme excess of riot, and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by tlie

II. PETER, 111.

knowledge of Christ, who are not savingly reneived in the sfiirit of their mind. A religious education has restrained many \Vhom the grace of God has not renewed ; if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service to us; but we must receive the love of the truth, and hide (iod's word in our heart, or it will not sanctify and save us. Thirdly, Those who have, for a time, escaped the /wllutions of the world, are at fiist insnared and entangled by mlse teachers: they first pei-plex men with some plausible and specious objections against the truths of the gospel; and the more i'^norant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek, to perplex and bewilder them ; and that because if men who have once escaped, are again entangled, the latter end is worse with them than the beginning.

The apostle, in the two last verses of the chapter, sets himself to prove that a state of apostasy is worse than a state of ignorance ; for this is a condemning the way of righteousness, after they have had sonic knowledge of it, and expressed some liking to it; this carries in it a declaring that they have found some iniquity in the way of righteousness, and some falsehood in the word of truth: now to bring up such an e\il report upon the good way of God, and such a false charge against the way 0/ truth, must necessarily expose to the heaviest condemnation ; the misery of such desertei-s of Christ and his gospel, is more unavoidable, and more intolerable, than that of other offenders ; for, 1. God is more highly provoked by them who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace. 2. The Devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him, and professed to be the followers of the Lord Jesus Christ; (Matt. 12. 45.) they are kept under a stronger guard, and no wonder it should be so, when they have licked up their own vomit again, 1 ^turning to the same errors and impieties that they had once cast off, and seemed to detest and loathe, and wallow in thatjilthiness from which they appeared once to be really cleansed. VV'cll, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in these two verses, we certainly ought highly to approve of the former, and persevere therein, because it is a way ofrighteouii?iess, and a holy commandment, and to loathe and keep at the greatest distance from the latter, because it is set forth as most offensive and aboniinable. *

CHAP. III.

The apostle, drawing toward the conclusion of his second epistle, bcums this last chapter of it, with repeating the account of his design and scope in writing a second time to them, V. 1, 2. II. He proceeds to mention one tliinfr that induced hini to write this second epistle, namely, the comiin' of seoflers, whom he describes, v. 3.. 7. III. He instructs and establishes them in the coming of our Lord .lesus Christ to judgment, v. 8.. 10. IV. He sets forth the use and improvement which Christians ought to make of Christ's second commg, and that dissolution and renovation of things, which will accompany that solemn coming of our Lord, v.

1 npHIS second epistle, beloved, I now JL write unto you; in both which I .stir up your pure minds by way of remembrance : 2. That ye may be mmdful of the

words which were spoken before by ihf holy prophets, and of the commandnienti of us the apostles of the Lord ajid Saviour:

That the apostle might the better reach his end in writing this epistle, which is, to make them steady and constant in a fiducial and practical remembrance of the doctrine of the gospel, he, 1. Expresses his special affection and tenderness of them, by calling them beloved, hereby evidencing that he added to godliness, brotherly-kindness^ as he had {ch. 1. 7.) exhorted them to do. Ministers must be examples of love and affection, as well as life and conversation. 2. He evidences a sincere love to them, and hearty concern for them, by writing the same thing to them, though in other words ; it being safe for them, it shall not be grievous to him to write upon the same subject, and pursue the same design, by those methods which are most likely to succeed. .". The better to recommend the matter, he tells them, that what he would have them to remember, are, (1.) The words sfioken by th'. holy prophets, who were divinely inspired, both enlightened and sanctified by the Holy Ghost; and seeing these persons' niinds were purified by the sanctifying operation of the same Spirit, they were the better disposed to receive and retain what came from God by the hobjprophets. (2.) The commandments of the apostles of the Lord and Saviour; therefore the disciples and servants of Christ ought to regard what those who are sent by him have declared unto them to be the will of their Lord ; what God has spoken by the Jirophets of the Old Testament, and Christ has conmianded by the apostles of the New, cannot but demand and deserve to be frequently remembered ; and they who meditate on these things, will feel the quickening virtues thereof; it is by these things xht pure mmds of Christians are to be stirred up, that they may be active and lively in the work of holiness, and zealous and unwearied in the way to heaven.

3. Knowing this first, that there shall come in the last days scofi'ers, walking after their own lusts, 4. And saying, ^^ here it the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation. 5. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: 6. Whereby the world that then was, being overflowed with water, perished : 7. But the heavens and the earth, which are now, by the same word are kept in store, le-served unto fire against the day of judgment, and perdition of ungodly men.

To quicken and excite us to a serious minding and firm adhering to what (iod has revealed to us h\ the prophets and apostles, we are told that there will be scoffers, men who will 7nake a mock of sin, and of salvation from it. God's way of saving sinners by Jesus Christ, is what men will scoff at, and that in the last days, und<;r the gosnel. This, indeed, may seem very stfange, that the New-Testament dispensation of the covenant of grace, whii h is spiritual, and therefore more agreeable to the nature of God than the Old, should be ridiculed and reproached; but the spirituality and simplicity of New-Testament worship are directly contrary to the carnal mind of man ; and this accounts for what the apostle seems here to liint at, namely, that scoffers shall be more

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numerous and more bold in the last days than ever before: though in all ages those who were born and walked after the flesh, persecuted, reviled, and reproached them who were born and did walk after the spirit, yet in the last days thej'e will be a great improvement in the art and impudence of bantering serious godliness, and those who firmly adhere to the circumspection and self-denial which the gospel prescribes ; this is what is mentioned as a thing well known to all Christians, and therefore tlieyouglit to reckon upon it, that they may not be surprised and shaken, as if some strange thing happened unto them.

Now to prevent the true Christian's being overcome, when attacked by these scoffers, we are told,

I. What sort of persons they are ; they walk after their own lusts, they follow the devices and desires of their own hearts, and carnal, coniipt affections, not the dictates and directions of right reason, and an enlightened, well-informed judgment; this they do in tlie course of their conversation, they live as they list, and they speak as they list; it is not only their inward minds that are evil and opposite to God, as the mind of every unrenewed sinner is, (Rom. 8. 7.) alienated from God, ignorant of him, and averse to him ; but they are grown to such a height of wickedness, that they proclaim openly what is in the hearts of others who are yet carnal; they say that their tongues are their own, and their strength, and time, and all; and " Who is lord over us? Who shall contradict or control us, or ever call us to an account for what we say or do ?" And as they scorn to be confined by any laws of God in their conversation, so neither will they bear that the revelations of God should dictate and prescribe to them what they are to believe ; as they will walk in their own way, and talk their own language, so will they also think their own thoughts, and form principles which are altogether their own: here also their own lusts alone shall be consulted by them ; none but such accomplished libertines as are here described, can take a seat, at least they cannot sit in the seat of the scornful. "By this ye shall know them, that ye may the better be upon your guard against them."

II. We also are foretold how far they will proceed ; they will attempt to shake and unsettle us, even as to our belief of Christ's second coming; they will scoffinglv say. Where is the promise of his coming? v. 4. Without this, all the other articles of the Christian faith will signify very little; this is that which fills up, and gives the finishing stroke to, all the rest; the promised Messiah is come, he was made Flesh, and dwelt among us ; he is altogether such a one as is stated before, and has done all thai for us which has been before taken notice of; these principles the enemies of Christianity have all along endeavoured to overturn ; but, as these all rest upon facts which are already past, and of which this and tlie other ajjostles have given us the most sure and satisfying evidence, it is probable that they will at last grow weary of their opposition to them ; and yet, while one very principal article of our faith refers to what is still behind, and only has a promise to rest upon, here they will still attack us, even to the end of time ; till our Lord is come, they will not themselves believe that he will come ; nay, they will laugh at the very mention of his second coming, and do what in them lies, to put all out of countenance who seriously believe and wait for it. Now therefore let us see how this point stands, both on the believer's part, and on the part of these seducers : the believer not only desires that he may come, but, having a firomise that he will come, a firomise that he himself has made and "often repeated, a promise received and reported by faithful witnesses, and left upon sure record, he is also firmly and fully persuaded that he will come : on the other hand, these

seducers, because they wish he never may, therefore do all that in them lies, to cheat themselves and others into a persuasion that he never will come ; it they cannot deny that there is a firomise, yet they will laugh at that very firomise ; which argues much higher degrees of infidelity and contempt; Where is the firomise, say they, of his coming?

III. We are also forewarned of the method ot their reasoning; for while they laugh, they will pretend to argue too ; to this purpose they add, that since the fathers fell asleefi, all things continue as thexj were from the beginning of the creation, v. 4. This is a subtle, though not a solid way of reasoning ; it is apt to make impressions upon weak minds, and especially upon wicked hearts ; because sentence against them is not sfieedily executed, therefore they flatter themselves that it never will, whereupon their hearts are fully set in them to do evil; (Eccl. 8. 11.) thus they act themselves, and thus they would persuade others to act; so here, say they, '• The fathers are fallen anleefi, they are all dead, to whom the promise was made, and it never was made good in their time, and there is no likelihood that it ever will be in any time; why should we trouble ourselves about it ? If there had been any truth or certainty in the firomise you speak of, we should surely have seen somewhat of it before this time, s'.me signs of his coming, some preparatory steps in order to it, whereas we find to this very day, all things continue as they were, without any change, exenfrom the beginning of the creation ; since the world has undergone no changes in the course of so many thousand years, why should we aflPright ourselves as if it were to have an end ?" Thus do these scoffers argue ! Because they see no changes, therefore they fear not God, Ps. 55. 19. They neither fear him nor his judgments ; what he never has done, they would conclude he never can do, or never will.

IV. Here is the falsehood of their argument detected ; whereas they confidently had said, there had not been any change y>-0W2 the beginning of the creation, the apostle j)uts us in remembrance of a change already past, which, in a manner, equals that which we are called to expect and look for; which was the drowning of the world in the days of Noah : this these scoffers had overlooked, they took no notice of it; though they might have known it, and ought to have known it, yet this they willingly are ignorant of; {v. 5.) they choose to pass it over in silence, as if they had never heard or known any thing of it; if they knew it, they did not like to retain it in their knowledge ; they did not receive this truth in the love of it, neither did they care to own it. Note, It is hard to persuade men to believe what they are not willing to find true ; they are ignorant in niany cases, because they are willing to be ignorant; and they do not know, because they do not care to know. But lot not sinners think tiiat such ignorance as this will be admitted as an excuse for whatever sin it may betray them into; they who crucified Christ, did not know who he was; for had they known, they would not have crucified the Lord of glory; (1 Cor. 2. 8.) but, though ignorant, they were not therefore innocent ; their ignorance itself was a sin, willing and wilful ignorance ; and one sin can be no excuse for another. So it is here; had these known of the dreadful vengeance with which God swept away a whole world of ungodly wretches at once, they would not surely have scoffed at his threatenings of any after equally terrible judgment; but here they were willingly ignorant; they did not know what God had done, because they had no mind to know it. Now therefore we shall proceed to consider the representation which the apostle here lays down, both of the destruction of the old world by water, and that which awaits this present

i world at the final conflagration. He mentions the

II. PETER, III.

one as what God had done, to convince and persuade us the rather to believe that the other both may be and will be. First, we begin with the apostle's account of the destiniction which has once already come upon the world ; (v. 5, 6.) By the •word of God the heavens were of old, and (he earth atandmg out of the water and in the water ; where-oy the world that then was, being overflowed with water, perished. Originally, the world was otherwise situated, the waters were most wisely divided at the creation, and most beneficially for us ; some of the waters had proper rei)ositories above the firmament, here called the heavens, (as it is also, Gen. 1. 8.) and others under the firmament, gathered together unto one place; there were then both sea and dry land, a commodious habitation for the children of men ; but now, at the time of the universal deluge, the case is strangely altered; the waters which God had divided before, and assigned to each part its convenient receptacle, now does he, in anger, throw together again in a heap ; he breaks u/i the fountain of the great dee/i, and throws open the windows, the clouds of heaven, (Gen. 7. 11.) till the whole earth was overflowed with water, and not a spot can be found upon the highest mountains but what WHS fifteen cubits under water. Gen. 7. 20. Thus he made known at once his terrible power and his fierce anger, and made an end of a whole Avorld at once ; the world that then was, being overflowed with water, perished, i>. 5. Is not here a change, and a most awful change : And then it is to be observed, that all this was done by the word of God; it was by his powerful word that the woild was made at first, and made in so commodious and beautiful a frame and order, Heb. 11. 3. K^tTx/iT/V-6a/. Ne said. Let there be a firmament, &c. Gen. 1. 6, 7. And let the waters under the heaven be gathered together unto one place, 8cc. v. 9, 10. Thus he spake, and it was done, Ps. 33. 9. Thus, says our apostle, by the word of the Lord the heavens were, as they were of old, that is, at the first creation, and the earth (as it was at first a terraqueous globe) standing out of the water and in the water. Nor was it only the first frame and order of the world that is here said to be by the word of God, hw- the after confusion and ruin of the world, as well as the utter destruction of its inhabitants, were also by the same word; none but that God who stretched out the heavens and laid the foundation of the earth, could destroy and overthrow such a vast fabric at once. This was done by the word of his power, and it was also done according to the word of his promise; (iod had said that he would destroy man, even all flesh, and that he would do it by bringing a flood of waters jipon the earth. Gen. 6. 7, 13, 17. This was the change which (iod had before brought upon (he world, and which these scoffers had overlooked; and now we are to consider, in the second place, what the apostle says of the destructive change which is yet to come upon it; The heavens and the earth which now are, by the same word are kefu in store, resen>ed unto fire against the day of judgment and fierdition of ungodly men, v. 7. Here we have an awful account of the final dissolution of the world, and which we are yet more nearly concerned in : the ruin that came upon the world and its inhabitants by the flood, we read, and hear, and think of, with concern, though those who were swept away by it were such as we never knew ; but the judgment'here spoken of is yet to come, and will surely come, though we know not when, nor upon what particular age or generation of men ; and therefore we are not, we cannot be, sure that it may not happen in our own times: and this makes a very great difference, though it should be admitted that they were equal in every other respect ; which yet must not be allowed, for there were

some, though very few, who escaped that deluge, but not one can escape in this conflagration ; besides, we were not in reach of the one, but are not sure that we shall not be included in the other calamity. Now therefore to see the world to which we belong, destroyed at once : not a single person only, not a particular family only, nor yet a nation, (even that which we are most nearly interested in and concern ed for,) but the whole world, I say, sinking at once, and no ark provided, no possible way left of escaping for any one from the common ruin ; this makes a difference between the desolation that has been and what we yet are to expect. The one is already past, and never to return upon us any more ; (for God has said expressly, that there shall never any more be a flood to destroy the earth. Gen. 9. Ills.) the otlier is still behind, and as certain to come as the truth and the power of God can make it: the one came gradually upon the world, and was growing upon its inhabitants forty days, before it made an utter end of them ; (Gen. 7. ISJ 17.) this other will come upon them swiftly and all at once ; (2 Pet. 2. 1.) besides, there were in that overthrow (as we have said) a few who escaped, but the ruin which yet awaits this world, whenever it comes, will be absolutely a universal one; there will not be any part but what the devouring flames will seize upon, not a sanctuary left any where for the inhabitants to flee to, not a single spot in all this world where any one of them can be safe. Thus, whatever differences may be assigned between that destruction of the world and this here spoken of, do indeed represent the approaching as the most terrible judgment; yet that the world has once been destroyed by a universal dehige, renders it the more credible that it may be ruined by a universal conflagration ; let therefore the scoffers, who laugh at the coming of our Lord to judgment, at least consider that it 7nay be ; there is nothing said of it in the word of God, but what is within reach of the power of God : and though they still should laugh, they shall not put us out of countenance ; we are well assured that it will be, because he has said it, and we can depend upon his promise; they err, not knowing (at least not believing) the scriptures, nor the power of God; but we know, and we do or ought to depend upon, both. Now that which he has said, and which he will certainly make good, is, that the heavens and the earth which now are, which we are now related to, and which still subsist in all the beauty and order in which we see them, and which are so agreeable and useful to us, as we find they are, they are kept in store, not to be what earthly minds would wish to have them, treasures for us, but to be what God will have them, in his treasury, securely lodged and kept safe for his purposes; it follows, they are re-serx'ed unto fre. Observe, God's following judgments are more terrible than those which went before; the old world was destroyed by water, but this is resented unto fire, which shall burn up the wicked at the last dav ; and though this seems to be delaved. vet as this wicked world is upheld by the word of God, so it is only reserved for the vengeance of him to whom vengeance belongs, who will at the day of judgment deal with an ungodly world according to their deserts, for the day of judgment is the day of the perdition of ungodly mm ; they who now scoff at a future judgment, shall find it a day of vengeance and utter destruction; "Beware therefore of being among these scoffers; never question but the day of the Lord will come ; give diligence therefore to be found in Christ, that that mav be a time of refreshment and dav of redemption to you, which will be a day of indignation and wrath to the ungodly world."

, 8. But, be'oved, be not ignorant of this

11. PETER, III.

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one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9. The Lord is not slack concerning his promise, as some men count slackness ; but is long-suffering to us-ward, not willing that any should perish, but that ^all siiould come to repentance. 10. But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earih also and the works that are therein shall be burnt up.

The apostle comes in these words to instruct and establish Christians in the truth of t/ie coming of the Lord, where we m^y clearly discern the tendemess and affection wherewith he spealcs to them, calling them beloved ; he had a compassionate concern and a love of good-will for the ungodly wretches who refused to believe divine revelation, but he has a peculiar respect for the true believers, and the remaining ignorance and weakness that he apprehends to be in them make him jealous, and put him on giving them a caution. Here we may observe,

I. The truth which the apostle asserts— that with the Lord one day is as a thousand years, and a thousand years as one day. Though, in the account of men, there is a great deal of difference between a day and a year, and a vast deal more between one day and a thousand years, yet, in the account of God, who inhabits eternity, in which there is no succession, there is no difference; for all things past, present, and future, are ever before him ; and the delay of a thousand years cannot be so much to him as the deferring of any thing for a day or hour is to us.

II. The importance of this truth ; this is the 07ie thing the apostle would not have us ignorant of; a holy awe and reverential fear of God are necessary in order to our worshipping and glorifying him ; and a belief of the inconceivable distance between him and us is very proper to beget and maintain that religious />cr of the Lord, which is the beginning ofvjisdom. This is a truth that belongs to our /trace, and tlicrefore he endeavours that it may not he hid from our eyes; as jt is in the original'. Let not this one thing be hid from you. If men have no knowledge or belief of the etenial God, they \vill be very apt to think him such a one as themselves. Vet how hard is it to conceive of eternity ! It is tlierefore not very easy to attain such knowledge of (ind as is absolutely necessary.

In V. 9. we are told, The Lord it not slacfc; he does not delay Ijcyond the ai)pointed time ; as God kejJt the time that he had appointed for the delivering Israel out of Egypt, to a day, (Exod. 12. 41.) so he will keep to the time appointed, in coming to judge the world. \\'hat a difference is there"between the account which God makes, and that which men make ! Good men are apt to think (iod stays bevond the appointed time, that is, the time which they have set for their own and the church's deliverance; but they set one time, and God sets another, and he will not fail to keep the day which he has ap])ointed. Ungodly men dare charge a culpable alaci-ness upon God, as if he had slipt the time, and laid aside the thoughts of coming. But the apostle assures us, that what men cotint slackness, is truly long-suffering, and that to tis-ivard; it is a giving more time to his own fieofile, ivhom he has chosen before the foundation of the world, many of whom are not as yet converted ; and those who are in a state of grace and favour

with God, are to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for heaven ; for God is not willing that any of these should Jierish, but that all of them should come to refientance. Here observe, 1. Refientance is abolutely necessary in order to salvation. Excefit we refient, we shall /lerish, Luke 13. 3, 5. 2. God has no delight in the death of sinners : as the punishment of sinners is a torment unto his creatures, a merciful God does not take /ileasure in it; and though the principal design of (;od, in his long-suffering, is, the blessedness of those whom he has chosen to salvation, through sanctifcation of the S/tirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to refientance all those to whom they are exercised; and if men continue impenitent when God gives them space to repent, he will deal more severely with them ; though the great reason why he did not hasten his coming, was, because he had not accomplished the number of his elect; "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness ; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said, (Matt. 24. 48.) My Lord delayeth his coming, lest he come and suiprise you ; for, as we read, {v. 10.) The day of the Lord will come as a thief in the night." Here we may observe,

(1.) The certainty of the day of the Lord: though it is now above sixteen hundred years since this epistle was written, and the day is not yet co7ne, it assuredly will come; God has a/i/winfed a day wherein he will Judge the world in righteousness, and he will keep his appointment. It is a/i/iointed to men once to die, and after this the Judgment, Heb. 9. 27. " Settle it therefore in your hearts that the day of the Lord will certainly come, and you shall certainly be called to give an account of all things done in the body, whether good or evil; and let your exact walking before God, and your frequent judging yourselves, evidence your firm belief of a future judgment, when many'live as if they were never to give any account at all." (2.) The suddenness of this day; it will come as a thief in the night, at a time when men are sleeping and secure, and have no manner of apprehension or expectation of the day of the Lord, any more than men have of a thief when they are in a deep sleep, in the dark and silent night, .^t midnight there was a cry. Behold, the bridegroom comes; (Matt. 25. 6.) .-Ind at that time not only the foolish, but also the wise virgins, slumbered and slept. The Lord will come in a day when we look not for him, and an hour when men are not aware. That time which men think to be the most improper and unlikely, and therefore are most secure, will be the time of the Lord's coming. Let us then beware how we in our thoughts and imaginations put that day far away from us ; but rather supjjose it to be so niuch nearer in reality, by how much further off it is in the opinion of the ungodly world. (3.) The solemnity of this coming; [1.] The heavens shall fiass away with a great noise ; the visible heavens, as unable to abide when the Lord shall come in his glory, shall pass away ; they shall undergo a mighty alteration, and this shall be very siidden, and with such a noise as the breaking and tumbling down of so great a fabric must necessarily occasion. [2.] The elements shall melt with fervent heat. At this coming of the Lord it sliall not only be very tempestuous round about him, so that the very heavens shall pass away as in a mighty violent storm, but a fire shall go before him, that shall melt the elements

II. PETER, III.

of which the creatures are composed. [3.] The earth also, and all the works that are therein, shall be burnt ufi. The earth, and its inhabitants, and all the works, whether of nature or art, shall be destroyed. The stately pahices and gardens, and all the desirable things wherein worldly-minded men seek and place their happiness, all of them shall he burnt up ; all sorts of creatures which God has made, and all the ivorks of men, must submit, all must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though it may be but a refining fire to the works of God's hand, that the glass of the creation being made much brighter, the saints may much better discern the glory of the Lord therein.

And now who can but observe what a difference there will be between the first coming of Christ and the second ! Yet that is called the great and dreadful day of the Lord, Mai. 4. 5. How much more dreadful must this coming to judgment be ! May we be so wise as to prepare for it, that it may not be a day of vengeance and destruction unto us. O ! what will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burnt up ? Look out therefore, and make sure of a happiness beyond this visible world, which must all be melted down.

11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12. Looking for and hastening unto the coming of the day of God, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat ! 13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless: 15. And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; 16. As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. 18. But grow in grace, and m the knowhidge of our I^ord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

The apostle, having instructed them in the doctrine of Christ's second coming, takes occasion thence to exhort them to nurity and godliness in their whole conversation : all the truths which are revealed in scripture, should be im])rovcd for our advancement in practical godliness : this is the effect that knowledge must produce, or we are never the better for it. If ye know these things, hafifiy are ye

if ye do them. Seeing all these things must be dis solved, how holy should we be, that are assured of it, departing from and dying to sin, that has so cor rujjted and defiled all the visible creation, that there is an absolute need of its dissolution ! All that was made for man's use, is subject to vanity by man's sin; and if the sin of man has brought the visible heavens, and the elements and earth, under a curse, from which they cannot be freed without being dissolved, what an abominable evil is sin, and how much to be hated by us ! And inasmuch as this dissolution is in order to their being restored to their primitive beauty and excellency, how pure and holy should Ave be, in order to our being fit for the new heaven and new earth, wherein dwelleth righteousness! It is a very exact and universal holiness that he exhorts to, not resting in any lower measure or degree, but labouring to be eminent beyond what is commonly attained ; holy in God's house and in our own; holy in our worshipping of God, and in our conversing with men ; all our conversation, whether with high or low, rich or poor, good or bad, friends or enemies, must be holy ; we must kee/i ourselves unsfiotted from the world in all our converses with it; we must be perfecting holiness in the fear of God, and in the love of God too; we must exercise ourselves unto godliness of all sorts, in all its parts, trusting in God and delighting in God only, who continues the same when the whole visible creation shall be dissolved ; devoting ourselves to the service of God, and designing the glorifying and enjoyment of God, who endures for ever; whereas what worldly men delight in and follow after, must all be dissolved ; these things which we now see, must in a little while pass away, and be no more as they now are: let us look therefore at what shall abide and continue, which, though it be not present, is certain and not far off. This looking for the day of God, is one of the directions the a^jostle gives us, in order to our being eminently holy and godly in all manner of conversation ; " Look for the day of God as what you firmly believe shall come, and what you earnestly long for." The coming of the day of God is what every Christian must hope for and earnestly expect; for it is a day when Christ shall apfiear in the glory of the Father, and evidence his Divinity and Godhead even to those who counted him a mere man. The first coming of our Lord Jesus Christ, when he ap]xeared in the form of a serx'ant, was what the /leo/ile of Gof/earnestly waited and looked for; that coming was for the consolation of Israel, Luke 2. 25. How much more should tiiey wait with expectation and earnestness for his second coming, which will be the day of their com])lcte redemption, and of his most glorious manifestation ! Then ne shall co?ne to be admired in his saints, and glorified in all them that believe. For though it cannot but terrify and affright the ungodly, to see the visible heavens all in a flame, and the element? melting, yet the believer, whose faith is the evidence of things 7iot seen, can rejoice in hope of more glorious heavens after these have been melted and refined by that dreadful fire which shall burn up all the dross of this visible creation. Here wc must take notice,

L What true Christians look for— new heavens and a new earth, in which a great deal more of the wisdom, power and goodness of our great God and Saviour Jesus Christ will be clearly discei-ned than we are able to discover in what we now see ; for m these nevj heavens and earth, freed from the vanity the former were subject to, and the sin they were polluted with, only righteousness shall dwell; this is to be the habitation of such righteous persons as do righteousness, and are free from the power and pollution of sin ; all the wicked shall be turned into hell; those only who are clothed with the righteous-

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ness of Christ, and sanctified by the Holy Ghost, shall be admitted to dwell in this holy place.

II. What is the ground and foundation of this expectation and hope— the firomise of God. To look for any thing which God has not promised, is presumption ; but if our expectations are according to the f.romise, both as to the things we look for, and the time and way of their being brought about, we cannot meet with a disappointment; for he is faithful, who has /iromised, "See therefore that you raise and regulate your expectations of all the great things that are to come according to the word of God ; and as to the neiv heaven and new earth, look for them as God has allowed and directed by the passages we have in this i)ortion of scripture now before you, and in Isa. 65. 17. —66. 22. to which the apostle may be thought to allude."

As in V. 11. he exhorts to holiness, from the consideration that the heavens and the earth shall be dmolved, so in v. 14. he resumes his exhortation, from the consideration that they shall be again renewed ; '• Seeing vou expect the day of God, when our Lord Jesus Christ will a/ifiear in his glorious majesty, and these heavens and earth shall be dissolved and melted down, and, being purified and refined, shall be erected and rebuilt, prepare to meet him. It nearly concerns you to sec in what state you will be when the Judge of all the world comes to pass sentence upon men, and to deterhiine how it shall be with them to all eternity ; this is the court of judicature whence there lies no appeal; whatever sentence is here passed by this great Judge, is irreversible ; therefore get ready to a/ifiear before (he judgment seat of Christ: and see to it," 1. " That you he found of him in fieace, in a state oi fieace and reconciliation with God through Christ, in whom alone God is reconciling the world to himself; all that are out of Christ are in a state of enmity, and reject and oppose the Lord and his anointed, and shall therefore be fiunished with everlasting destruction from the firesence of the Lord, and the glory of his fiower." They whose sins are pardoned arid their fieace made with God, are the only safe and happy people; therefore follow after peace, and that with all: (1.) Peace with God through our Lord Jesus Christ. (2.) Peace in our own consciences, tlirough the S/iirit of grace witnessing with our sfiirits that we are the children of God. (3.) Peace with men, by having a calm and peaceable disposition wrought in us, resembling that of our blessed Lord. 2. That ye he found of Christ without sfiot, and blameless ; follow after holiness as well as peace : and even spotless and perfect; we must not onlv take heed of all spots which are not the spots of God's children, (this only prevents our being found of men without spot,) but we must be found of Christ without spot, we must be pressing toward spotless purity, absolute perfection. Christians must be perfecting holiness, that they may be not only blameless before men, but also in the sight of God ; and all this deser\es and needs the greatest diligence; he who does this work negligentlv, can never do it successfully. "Never expect to be found at that day of God in peace, if vou arc la7,v and idle in this your day, in which we must finish the work that is given us to do. It is only the diligent Christian who will be the happy Christian in the day of the Lord. Our Lord will suddenlv come to us, or shortly call us to him ; and would you have him find you idle ?" Remember there is a curse denounced against him who does (he work of the Lord negligently, Marg. Jer. 48. 10. Heaven will be a sufficient recompense for all our diligence and industry, therefore let us labour and take pains in the work of the Lord; he will certainly reward us, if wf be diligent in the work he has allotted us; now, that you may be diligent, account the long-

suffering of our Lord to be salvation. " Does your Lord delay his coming? Do not think this is to give more time to makepiHJvision fur your lusts, to gratify them ; it is so mucli space to repent and work out your salvation. It proceeds not from a want of concern or compassion for his suffering servants, nor is it designed to give countenance and encouragement to the world of the ungodly, but that men may have time to prepare for eternity. Learn then to make a right use of the patience of our Lord, who does as yet delay his coming. Follow after peace and holiness, or else his coming will be dreadful unto you." And inasmuch as it is difficult to prevent men's aljuse of God's patience, and engage them in the right improvement thereof, our ajjostle quotes St. Paul as directing men to make the same good use of the divine forbeariince, that in the moutli, or from the pen, of two apostles the trutii might be confirmed. And we may here observe with what esteem and affection he speaks of him who had formerly publicly withstood and sharply rejiroved St. Peter. If a righteous man smite one wlio is truly religious, it shall be received as a kindness ; and let him reprove, it shall be as an excellent oil, which shall soften and sweeten the good man that is reproved when he docs amiss. What an honourable mention does this apostle of the circumcision make of that very man who had openly, before all, reproved him, as not walking uprightly according to the truth of the gospel! (1.) He calls him brother, whereby he means not only that he is a fellow-Christian, (in which sense the word brethren is used, 1 Thess. 5. 27.) or a fellow-preacher, (in which sense St. Paul calls Timotiiy the evangelist a brother. Col. 1. 1.) but a fellow apostle, one who had the same extraordinary commission, immediately from Christ himself, to preach the gospel in every place, and to disciple all nations. Though many seducing teachers denied Paul's apostleship, yet St. Peter owns him to be an apostle. (2.) He calls him beloved; and they being both alike commissioned, and both united in the same service of the same Lord, it would have been very unseemly if they had not been united in affection to one another, for the strengthening of one another's hands, mutually desirous of, and rejoicing in, one another's success. (.3.) He mentions St. Paul as one who had an uncommon measure of wisdom given unto him. He was a pei-son of eminent knowledge in the mysteries of the gospel, and did neither in tliat nor any other qualification come behind any of all the other apostles. How desirable is it, that those who preach the same gospel, should treat one another according to the pattern St. Peter here sets them ! It is surely their duty to endeavour, by proper methods, to prevent or remove all pi-ejudicesthat liinder ministers'usefulness, and to beget and improve the esteem and respect in the minds of people toward their ministers, that may promote the success of their labours. And let us also here observe, [1.] The excellent wisdom that was in St. Paul, is said to be given him. The understanding and knowledge that qualify men to preach the gospel, are the gift of God. We must seek for knowledge, and labour to get understand ing, in hopes that it shall be given us from above, while we are diligent in using proper means to attain it. [2. ] The apostle imparts to men according as he had received from God. He endeavours to lead others as far as he himself was led into the knowledge of the mysteries of the gospel. He is not an intruder into the things he had not seen or been fully assured of, and yet he does not fail to declare the whole counsel of God, Acts 20. 27. [3.] The epistles which were written by the apostle of the Gentiles, and directed to those Gentiles who believed in Christ, are designed for the instruction and edification of those who from among the Jews

II. PETER, III.

were brought to believe in Christ; for it is generally thought that what is here alluded to, is contained in the epistle to the Romans; (ch. 2. 4.) though in all his epistles there are some things that refer to one or other of the subjects treated of in this and the foregoing chapter; and it cannot seem strange that those who were pursuing the same general design, should in their epistles insist upon the same things. But the apostle Peter proceeds to tell us, that in those things which are to be met with in St. Paul's epistles, there are some things hard to be understood. Among the variety of subjects treated of in scripture, some are not easy to be understood, because of their own obscurity, such are prophecies; others cannot be so easily understood because of their excellency and sublimity, as the mysterious doctrines; and others are with difficulty taken in, because of the weakness of men's minds, such are the things of the Spirit of God, mentioned 1 Cor. 2. 14. And here the unlearned and unstable make wretched work; for they wrest and torture the scriptures, to make them speak what the Holy Ghost did not intend. Those who are not well instructed and well established in the truth, are in great danger of perverting the word of God. Those who have heard and learned of the Father, are best secured from misunderstanding and misapplying any part of the word of God ; and where there is a divine power to establish as well as to instruct men in divine truth, persons are effectually secured from falling into errors. How great a blessing this is, we learn by observing what is the pernicious consequence of the errors that ignorant and unstable men fall into—even their own destruction. Errors in particular concerning the holiness and justice of God are the utter ruin of multitudes of men. Let us therefore earnestly pray for the Spirit of God to instruct us in the truth, that we may know it as it is in Jesus, and have our hearts established with grace, that we may stand firm and unshaken, even in the most stormy times, when others are tossed to and fro with every wind of doctrine.

In V. 17. the apostle gives them a word of caution, where he intimates, that the knowledge we have of these things should make us very wary and watchful, inasmuch as there is a twofold danger. Firsl, We are in great danger of being seduced, and turned away from the truth. The unlearned and unstable, and they are very numerous, do generally wrest the scripture. Many who have the scriptures and read them, do not understand what they read ; and too many of those who have a right understanding of the sense and meaning of the word, are not established in the belief of the truth, and all these are liable to fall into error. Few attain to the know-

ledge and acknowledgment of doctrinal Christianity ; and fewer find, so as to keep in the way of practical godliness, which is the narrow way, which only lead-eth unto life. There must be a great deal of self-denial and suspicion of ourselves, and submitting to the authority of Christ Jesus our great Prophet, before we can heartily receive all the truths of the gospel, and therefore we are in great danger of rejecting the truth. Secondly, We are in great danger by being seduced. For, 1. So far as we are turned from the truth, so far are ive turned out of the way to true blessedness, into the path which leads to destruction. If men corrupt the word of God, it tends to their own utter ruin. 2. When men wrest the word of God, they fall into the error of the wicked, men without law, who keep to no rules, set no bounds to themselves ; a sort of free-thinkers, which the psalmist detests, (Ps. 119. 113.) / hate vain thoughts, but thy law do I love. Whatever opinions and thoughts of men are not conformable to the law of God, and warranted by it, the good man disclaims and abhors ; they are the conceits and counsels ot the ungodly, who have forsaken God's law; and it we imbibe their opinions, we shall too soon imitate their practices. 3. They who are led away by error, fall from their own steadfastness. They are wholly unhinged and unsettled, and know not where to rest, but are at the greatest uncertainty, like a wave of the sea, driven with the wind and tossed. It nearly concerns us therefore to be upon our guard, seeing the danger is so great.

Now that we may the better avoid being led away, the apostle {y. 18.) directs us what to do. And, (1.) We must grow in grace. He had in the beginning of the epistle exhorted us to add one grace to another, and here he advises us to grow in all grace, in faith, and virtue, and knowledge. By how much the stronger grace is in us, by so much the more steadfast shall we be in the truth. (2.) We must grow in the knowledge of our Lord Jesus Christ. " Follow on to know the Lord. Labour to know him more clearly and more fully, to know more of Christ, and to know him to better purpose, so as to be more like him, and to love him better." This is the knowledge of Christ the apostle Paul reached after, and desired to attain to, Phil. 3. 10. Such a knowledge of Christ as conforms us more to him, and endears him more to us, must needs be of great use to us to preserve us from falling off^ in times of general apostasy ; and they who experience this effect of the knowledge of the Lord and Saviour Jesus Christ, will, upon receiving such grace from him, give thanks and praise to him, and join with our apostle in saying. To him be glory both now andfoi ever. Amen.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

FIRST EPISTLE GENERAL OF JOHN.

Completed hy Mr. T. Reynolds

THOUGH the continued tradition of the Church attests that this epistle came from St. John the apostle, yet we may obsen^e some other evidence that will confirm (or with some perhaps even outweigh) the certainty of that tradition. It should seem, that the penman was one of the apostolical college, by the sensible palpable assurance he had of the truth of the Mediator's person in his human nature; That which rje have heard, ivhich we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, v. 1. He here takes notice of the evidence the Lord gave to Thomas of liis resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John. And he must have been one of the disciples present, when the Lord came on the same day in which he arose from the dead, and shewed them his hands and his side, John 20. 20. But, that we may be assured wliich apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and. spirit, but will adjudge this epistle to the writer of that gospel that bears the name of the apostle John. They wonderfully agree in the titles and characters of the Redeemer; the Word, the Life, the Light; his- name was the word of God. Compare 1 John 1. 1. and ch. 5. 7. with John 1. 1. and Rev. 19, 13. They agree in the commendation of God's love to us, (1 John 3. 1. and ch. 4. 9. John 3. 16.) and in speaking of our regeneration, or being born of God; 1 Epist. 3. 9. ch. 4. 7. and ch. 5. 1. John 3. 5, 6. Lastly, (to add no more instances, which may be easily seen in comparing this epistle with that gospel) they agree in the allusion to, or application of, that passage in that gospel, which relates (and which alone relates) the issuing of water and blood out of the Redeemer's opened side; This is he that came by water and blood, ch. 5. 6. Thus the epistle plainly appears to flow from the same pen as that gospel did. Now I know not that the text, or the intrinsic history of any of the gospels, gives us such assurance of its writer or penman, as that ascribed to John plainly does. There (viz. ch. 21. 24.) the sacred historian thus notifies himself; This is the discifile that testijieth of these things, and wrote these things ; and we know that his testimony is true. Now who is this disciple, but he concerning whom Peter asked. What shall this man do ? And concerning whom the Lord answered. If I will that he tarry till I come, what is that to thee? v. 22. And who (in v. 20.) is described by these three characters: 1. That he is the discifile whom Jesus loved ; the Lord's peculiar friend. 2. That he also leaned on his breast at su/i/ier. 3. Tliat he said unto him. Lord, who is he that betrayeth thee? As sure then as it is that that disciple was John, so sure may the church be that that gospel and this epistle came from the beloved John.

The epistle is styled general, as being not inscribed to any particular church ; it is, as a circular letter, (or a visitation charge,) sent to divers churches, (some say of Parthia,) in order to confirm them in their steadfast adherence to the Lord Christ, and the sacred doctrine concernmg his person and office, against seducers; and to instigate them to adorn that doctrine by love to God and man; and particularly to each other, as being descended from God, united by the same Head, and travelling toward the same eternal life.

I. JOHN, I.

CHAP. I.

Evidence men concerning Christ's person and excellency, V. I, 2. The knowledge thereof gives us communion with God and Christ, (v. 3.) and joy, v. 4. A description of God, V. 5. How we are thereupon to walk, v. 6. The benefit of such walking, v. 7. The way to forgiveness, v. 9. The evil of denying our sin, v. 8 .. 10.

^HAT which was from the beginning:, which we have heard, which we have seen with our eyes, which we have Vol. VI.—5 N

looked upon, and our hands have handled, of the Word of hfe; 2. (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) 3. That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father,

I. JOHN, 1.

and with his son Jesus Christ. 4. And these things write we unto you, that your joy may be full.

The apostle omits his name and character, (as also the author to the Hebrews does,) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written, rather than by the name that might recommend them. And so he begins,

I. With an account or character of the Mediator's person. He is the great Subject of the gospel; the Foundation and Object of our faith and hope : the Bond and Cement that unite us unto God. He should be well known ; and he is represented here, 1. As the Word of life, v. 1. In the gospel these two are disjoined, and he is called first. The ivord, v, 1. and afterward I^fe, intimating withal, that he is intellectual Life. In him ivas life, and that life was (efficiently arid objectively) the light of men, v. 4. Here both are conjoined; the Word of life: the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. He is the Word of God, and so he is intimated to issue from the Father, as ti-uly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, (a bare Myo^ 7rfic<fopix.oc) but a vital one ; the Word of Life ; the living word ; and thereupon, 2. As etertial Life. His duration shews his excellency. He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, a parte ante, (as they say) and as from everlasting, seems evident in that he speaks of him, as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were made ; as John 1. 2, 3. So that he is the eternal, vital, intellectual Word of the eternal living Father. 3. As life manifested ; {y. 2.) manifested in the flesh ; manifested to us. The eternal Life would assume mortality; would put on flesh and blood, (in the entire human nature,) and so dwell among us, and converse with us, John 1. 14. Here were condescension and kindness indeed, that eternal Life (a Person of eternal, essential life) should come to visit mortals, and to procure eternal life for them, and then confer it on them !

II. With the evidence and convictive assurances that the apostle and his brethren had of the Mediator's presence and converse in the world, there were sufficient demonstrations of the reality of his abode here, and of the excellency and dignity of his person in the way of his manifestation. The Life, the Word of life, the eternal Life, as such, could not be seen and felt; but the Life manifested, might be, and was so. The Life was clothed with flesh ; put on the state and habit of abased human nature; and, as such, gave sensible proof of its existence and transactions here. The Divine Life, or Word incarnate, presented and evinced itself to the very senses of the apostles. As, 1. To their ears. That which •we have heard, v. 1, 3. The Life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions, (for he expounded them in the house,) and be charmed with the words of him who spake as never man spake before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that they who were to be his representatives and imitators to the world, should be personally acquainted with his ministrations. 2. To their eyes. That which •we have seen with our eyes, v, 1—3. The word

would become visible; would not only be heard, but seen; seen publicly, privately, at distance, and at nearest approach ; which may be intimated in the expression, with our eyes ; with all the use and exercise that we could make of our eyes. W'^e saw him in his life and ministry; saw him in his transfiguration on the mount, hanging, bleeding, dying and dead, upon the cross ; and we saw him after his return from the grave and resurrection from the dead. His apostles must be eye-witnesses as well as ear-witnesses of him ; JVherefore, of these men that have accomfmniedivith us all the time that the Lord Jtbus went in and out among us, beginning from the baptism of John, must one be ordained to be a witness with us of his resurrection. Acts 1. 21, 22. And we were eye-wit7iesses of his majesty, 2 Pet. 1. 16. 3. To their internal sense ; to the eyes of their mind ; for so (possibly) may the next clause be interpreted, which we have looked ufion. This may be distinguished from the foregoing perception, seeing with the eyes; and maybe the same with what the apostle says in his gospel; {ch. 1. 14.) And we beheld — tbix-a-d,ui6st, his glory, (he glory as of (he Orily-Begotten of the Father. The word is not applied to the immediate object of the eye, but that was rationally collected from what they saw. •' What we have well discerned, contemplated and viewtd. \A'hat we have well known of this word of life, we report to you." The senses are to be the informers of the mind. 4. To their hands and sense of feeling; And our hands have handled (touched and felt) of the word of life. This surely refers to the full conviction our Lord afforded his apostles of the truth, I'eality, solidity, and organization of his body, after his resurrection from the dead. When he shewed them his hands and his side, it is probable that he gave them leave to touch him ; at least, he knew of Thomas's unbelief, and his professed resolution too not to believe, till he had found and felt the places and signatures of the wounds by which he died. Accordingly, at the next congress he called Thomas, in the presence of the rest, to satisfy the very curiosity of his unbelief. And probably others of them did so too. Our ha7ids have handled of the Word of life. The invisible Life and \^'ord was no despiser of the testimony of sense. Sense, in its place and sphere, is a means that God has ap])ointcd, and the Jjord Christ has employed, for our information. Our Lord took care to satisfy (as far as might be) all the senses of his apostles, that they might be the more authentic witnesses of him to the world. They that apply all this to the law and the gospel, lose the variety of sensations here mentioned in the propriety of the expressions and the reason cf their inculcation and repetition here. That which we have seen and heard,, declare we 7tnto you, v. 3. The apostles could not be deceived in such long and various exercise of their sense. Sense must minister to reason and judgment; and reason and judgment must minister to the reception of the Lord Christ and his gospel. The rejection of the Christian revehition is at last resolved into the rejection of sense itself; He upbraided them with (heir unbelief and hardness oj heart, because they believed (hem not who had seen him after he was risen, Mark 16. 14.

III. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine, the apostles publish these assurances for our satisfaction ; We bear witness, and shew unto you, V. 2. That which we have seen and heard, de dare we unto you, v. 3.^ It became the apostles to open to the disciples the evidence by which they were led ; the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy, or a cunningly devised fable, that they pre-

I. JOHN, I.

835

sented to the world. Evident tinith would open their mouths, and force a pubUc profession. He cannot but s/ieak t/ie t/wiga which we have seen and heard, Acts 4. 20. It concerned the disciples to be well assured of the truth of the institutiun they had embraced. I'hej' should see the evidences ol their holy religion. It tears not the light, nor the most judicious examination. It is able to afford rational conviction, and solid persuasion of mind and conscience. / would that ye knew what great conjiict I have (or concern of mind)ybr you, and for them at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of uiiderstanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ, Col. 2. 1, 2.

IV. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this brcviaie of evidence attending it. This reason is twofold.

1. That the believers of it may be advanced to the same happiness with them ; (with the apostles themselves ;) That which we have seen and heard, declare we unto you, that ye may have fellowshifi with us, v. 3. The apostle means not personal fellowship or consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come from thence, and tend thither. " This we declare and testify, that you may share with us in our privileges and happiness." Gospel-spirits (or those that are made happy by gospel-grace) would fain have others happy too. We see also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith, and the same precious blessings and glories enriching and filling those promises. Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is, and where it is; ylnd truly our fellowshifi (or communion) is with the Father and hifi Son Jesus Christ, We have communion with the Father, and with the Son of the Father (as 2 Epist. V. 3. he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them. We have now such supernatural conversation with God and the Lord Christ, as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See whither the gospel revelation tends—to advance us far above sin and earth, and to carry us to blessed communion with the Father and the Son. See for what end the eternal Life was made flesh—that he might advance us to eternal life in communion with the Father.and himself. See how far they live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual, blessed communion with the Father and the Son Jesus Christ.

2. That believers may be enlarged and advanced in holy joy ; And these things write we unto you, that your joy may be full, v. 4. The gospel-dispensation is not properly a dispensation of fear, soitow, and dread, but of peace and joy. Terror and astonishment may well attend mount Sinai, but exultation and joy mount Zion ; where appears the eternal Word, the eternal Life, manifested m our flesh. The mystery of the Christian religion is directly calcu-

lated for the joy of mortals. It should be joy to us, that the eternal Son should come to seek and save us; that he has made a full atonement for our sins j that he has conquered sin and death and hell; that he lives as our Intercessor and Advocate with the Father; and that he will come again to perfect and ' glorify his persevering believers. And therefore they live beneath the use and end of the Christian revelation, who are not filled with spiritual joy. Believers should rejoice in their happy relation to God, as his sons and heirs, his beloved and adopted; in their happy relation to the Son of the Father, as being members of his beloved body, and co-heirs with himself; in the pardon of their sins, in the sanc-tification of their natures, in the adoption of their persons, in the prospect of grace and glory that will be revealed at the return of their Lord and Head from heaven. Were they confirmed in their holy faith, how would they rejoice ! The disciples were filled with joy, and with the Holy Ghost, Acts 13.52.

5. This then is the message which we have heard of him, and declare unto you, That God is light, and in him is no darkness at all. 6. If we say that we have fellowship Vv ith him, and walk in darkness, we lie, and do not the truth : 7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

The apostle, having declared the truth and dignity of the Author of the gospel, brings a message or report from him ; from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.

1. Here is the message or report that the apostle avers to come from the Lord Jesus; This then is the 7nessage which we have heard of him, (v. 5.) of his Son Jesus Christ. As he was the immediate Sender of the apostles, so he is the principal Person spoken of in the preceding context, and the next antecedent also to whom the article hi?n can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus ; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches. This is the wisdom and present dispensation of the Lord Jesus, to s?nd his messages to us by persons like ourselves. He that put on human nature, will honour earthen vessels. It was the ambition of the apostles, to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them thev were solicitous to impart; This then is the 7nessage which we have heard of him, and declare unto you. A message from the vVord of life, from the eternal Word, we should gladly receive : and the present one is this ; relating to the nature of God, whom we are to serve, and with whom we should covet all indulged communion— That God is light, and in him is no darkness at all, v. 5. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is self-active, uncom-pounded spirituality, purity, wisdom, holiness, and glory ; and then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability or capacity of any decay in him 'in him is no darkness at all, v. 5. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature ; what we are to imitate, or what is more di-

I. JOHX, 1.

rectly to influence us in our gospel-work. And so it will comprehend the holiness of God, the absolute purity of his nature and will; his penetrative knowledge, (particularly of hearts,) his jealousy and justice, which burn as a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God ; The only-begotten, that is in the bosom of the Father, the mjne hath declared him. It is the prerogative of the Christian revelation, to bring us the most noble, the most august, and agreeable account of the blessed God; such as is most suitable to the light of reason, and what is demonstrable thereby ; most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme Administrator, Governor, and Judge of the world. What more (relating to and comprehensive of all such perfection) could be concluded in one word than ill this, God is Light, and in him is no darkness at all? Then,

2. There is a just conclusion to be drawn from this message and report; and that for the consideration and conviction of professors of religion, or professed entertainers of this gospel. This conclusion issues into two branches. (1.) For the conviction of such professors as have no true fellowship with God ; If ive say we have felloivshi/i vjith him, and walk in darkness, we lie, and do not the truth. It is known, that to walk, in scripture-account, is to order and frame the course and actions of the moral life, that is, of the life so far as it is ca])able of subjection to the divine law. T'o walk in darkness, is to live and act according to such ignorance, error, and erroneous practice, as are contrary to the fundamental dictates of holy religion. Now there may be those who may pretend to great attainments and enjoyments in rcligionk; they may profess to have communion with God ; and yet their lives may be irreligious, immoral, and impure. To such the apostle would not fear to give the lie ; They lie, and ao not the truth. They belie God ; for he holds no heavenly fellowship or intercourse with unholy souls. What communion hath light with darkness ? They belie themselves, or lie conceniing themselves; for they have no such communications from God, nor accesses to him. There is no truth in their profession or in their practice ; or their practice gives their profession and pretences the lie; and demonstrates the folly and falsehood of tliem. (2.) For the conviction, and consequent satisfaction of those that are near to (iod ; But if we walk in the light, we have fellowshi/i one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. As the blessed God is tlie eternal, boundless Light, and tlie Mediator is, from him, the Light of the world ; so the Christian institution is the great luminary that appears in our sphere, and shines here below. A conformity to this in spirit and practice, demonstrates fellowship or communion with (iod. Thcv that so walk, shew that they know (iod, that theyfiave received of the Spirit of Ciod, and that the divine impress or image is stamped upon their souls. Theyi we have fellow-shifi one with another; they with us, and we with them, anrt both with (iod, in his blessed or beatific communications to us. And this is one of those beatific communications to us—tluit his Son's blnod or death is applied or imjiuted to us ; The blood of Jesus Christ his Son cleanseth us from all sin. The ctern.il Life, the eternal Son, hath p»it on flesh and blood, and so became Jesus Christ. Jesus Christ hath shed his blood for us, or died to wash »is from our sins in his own blood. His blood api)lied to us discliarges us from the guilt of all sin, both original and actual, mherent and committed ; and so far we stand righteous in his sight: and not only so, but his blood pro-

cures for rs those sacred 'nfluences by which sin is to be subdued more and more, till it is quite abolished. Gal. 3. 13, 14.

8. If we say that we have no sin, we de ceive ourselves, and the tnilh is not in us. 9. If we confess our sins, he is faithful and just to forgive us 02ir sins, and to cleanse us from all unrighteousness. 10. l( we say that we have not sinned, we make him a liar, and his word is not in us.

The apostle, having supposed, that even they of this heavenly communion have yet their sin, proceeds here to justify that supposition ; and this he does by shewing the dreadful consequences of denying it; and that in two particulars. 1. If we say. We have no sin, we deceive ourselves, a?id the truth is not in 7is, v. 8. We must beware of self-deceit. We must beware of deceiving ourselves in denying or excusing our sins. The more we see them, the more we shall esteem and value the remedy. If we deny them, the truth is not in us: either the truth that is contrary to such denial; (we lie in denying our sin ;) or, the truth of religion is not in us. The-Christian religion is the religion of sinners; of suchV as have sinned, and in whom sin in some measure still dwells. The Christian life is a life of continued repentance, humiliation for, and mortification of, sin; of continual faith in, thankfulness for, and love to, 1 the Redeemer, and hopeful joyful expectation of a j day of glorious redemption, in which the believer ) shall be fully and finally acquitted, and sin abolished.' for ever. 2. If we say, IVe have not sinned, we make him a liar, arid his word w not in us, v. 10. The denial of our sin not only deceives ourselves, but reflects dishonour upon God. It challenges his veracity. He has abundantly testified of, and testified against, the "sin of the world, ^nd the Lord said in his heart, (determined thus with himself) I will not again curse the ground (as he had then lately done) for 7}ian's sake; for, (or with the learned bishop Patrick,) though, the imagination of man's heart is evil f?-o?n his youth. Gen. 8. 21. Rut God has given his testimony to the continued sin and sinfulness of the world, by his providing a sufficient eff'cctual Sa- *^ orifice for sin, that will be nepdcd in all ages; and to the continued sinfulness <if believers themselves, by requiring them continually to confess their sins, and apply themselves by faith to the blood of that Sacrifice. And therefore, if we say either tliat we have not sinned, or do not yet sin, the word of God is not in us, either in our minds, as to the acquaintance we should have with it, or in our hearts, as to the practical influence it should have upon us.

The apostle then instructs the believer in the way to the continued pardon of liis sin. Here we have, (].) His duty in order thereto; If we confess our sins, V. 9. Penitent confession and acknowledgment of sin are the believer's business, and the means of his deliverance from his guilt. And (2.) His encouragement thereto, and assurance of the happy issue. This is the veracity, righteousness, and clemency of God, to whom he makes such confession ; He is faithful and Just to forgh<e us our sins, and to cleanse us frotn all unrighteousness, v. 9. God is faithful to liis covenant and word, who has therein I promised forgiveness to penitent believing confes-,' sors. He is just to himself and his glory, has provided such a Sacrifice, by which his righteousness is declared in the justification of sinners. He is just to his Son, who has (not only sent him for such service, bvit) promised to him, that those who come thro\igh him shall be forgiven on his account. By his knowledge (by the believing apprehension of him) shall my righteous servant justify many, Isa.

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53. 11. He is clement and gracious also, and so will forgive, to the contrite confessor, all his sins, cleanse kim from the guilt of all unrighteousness, and in due time deliver him from the power and practice of it.

CHAP. IL

Here the apostle encourages against sins of infirmity, v. 1, 2. Shews the true knowledge and love of God ; {v. 3.. 6.) renews the precept of fraternal love; (v. 7 .. 11.) addresses the several ages of Christians ; (v. 12.. 14.) warns against worldly love, (v. 15.. 17.) against seducers; (v. 18, 19.) shews the security of true Christians; (v. 20.. 27.) and advises to abide in Christ, v. 28, 29.

I. ]\/rY little children, these things I write x.T.I_ unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2. And he is the propitiation for our sins: and not for our's only, but also for the sins of the whole world.

These verses relate to the concluding subject of Ihe foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and suppoit.

I. Dissuasion. He would leave no room for sin ; " My Utile children, these things vrite I unto you, that ye sin not, v. 1. The design and purport of this letter, the design of what I have just said concerning comminiion with God, and the overthrow of it by an irreligious course, is, to dissuade and drive you from sin." See the familiar affectionate com-jiellation with which he introduces his admonition ; Afy little children: children, as having perhaps been begotten by his gospel; little children, as being much beneath him in age and experience. My little children ; as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded ;., or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution, is this, or amounts to this reading; These things vjrite I unto you, not that ye sin. And so tlie words will look back to what he had said before concerning the assured pardon of sin ; God is faithful and Just to forgive us our sins, &c. ch. 1. 9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners ; and so it is a prolepsis, a prevention of like mistake or abuse ; " These things write I U7:to you, not that ye sin, but that ye may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively; But if a man sin, he may know his help and cure. And so we see,

n. The believer's support and relief in case of sin; jind (or but) if any man sin, (any of us, or of our aforesaid communion,) ive have an jidvocate ivith the Father, &c. v. 1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are Instated in the sacred, saving privileges of Christ's mystical or spiritual bodvj and nnchristianized; converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin ; as ch. 3. 9. Believers, as they have had an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued pardon and forgiveness. And this must be the support, satisfac-

tion, and refuge of believers, (or real Christians,) in or upon their sins ; IVe have an Advocate. The original name is sometimes given to the Holy Cihost; and then it is rendered, the Comforter. He acts within us; he puts pleas and argum^ents into our hearts and mouths; and so is our Advocate, by teaching us to intercede for ourselves. But here is an Advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge ; with him he pleads the client's cause The Judge with whom our Advocate pleads, is, the Father; his Father and our's. He who was our Judge in the legal court, (the court of the violated law,) is our Father in the gospel-court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father, is also our Judge ; the supreme Arbitrator of our state and circumstances, either for life or death, for time or eternity. Ye are come — to God, the Judge of all, Heb. 12. 23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their Advocate is recommended to them upon these considerations : 1. By his person and personal names. It is Jesus Christ the Son of the Father; one anointed by the Father for the whole office of mediation, the whole work of salvation ; and consequently for that of the Intercessor or Advocate. 2. By his qua-* lification for the office. It is Jesus Christ the righteous ; the Righteous One in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet mav have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty ; their innocence and legal righteousness cannot be pleaded ; their sin must be confessed or supposed. It is the Advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them ; he has brought in everlasting righteousness. I'his the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. Bv the plea he has to make; the ground and basis of* his advo-cacv. Jnd he is the Fro/iitiationfor our sins, v. 2. He is the expiatory Victim, the propitiatory Sacrifice that has been offi;red to the Judge for a'l our offences against his majesty and law and government. In \ ain do the professors of Rome distinguish between an advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemjition, the Propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy, were no mention made of it in heaven since the time it was shed. But now we see that it is of esteem there, since it is continually represented in fclie intercession of the great Advocate (the Attorney-General) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea; the latitude of his propitiation. It is not confined to one nation ; and not particularly to the ancient Israel of God; He is the Fro/Utiation for our sins; and not for our's only, (not only for the sins of us Jews, us, that are Abraham's seed according to the tlesh,) hut also for those of the whole world; {v. 2.) not only for the past, or us present believers, but for the sin's of all who shall hereafter believe on him, or come to God through him. The fjrtent and mtent of the Mediator's death reach to all tribes, nations and countries. As he is the only, so he is the universal Atonement and Propitiation for all that are saved and brought home to God, and to his fa I vour and forgiveness.

I. JOHN, II.

3. And hereby we do know that we know him, if we keep his commandments. 4. He that saith, I know him, and keepeth not his commandments, is a har, and the truth is not in -him. 5. But whoso keepeth his word, in him verily is the love of God perfected : hereby know we that we are in him. 6. He that saith he abideth in him, ought himself also to walk, even as he walked.

These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges—his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light.; " We have then felloivshifi ivith 07ie another, such divine fellowship and comnmnion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love :

I. The trial of our light; ^nd hereby we do know that we know him, if we keep his commandments, v. 3. Divine light and knowledge are the beauty and improvement of the mind ; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light, and applaud their own knowledge, especially if they have been suddenly or in a short time communicated ; and old ones are apt to suspect the sufficiency and fulness of their knowledge ; they lament that they know God and Christ, and the rich contents of his gospel, no more : but here is the evidence of the soundness of our knowledge, if it constrains us to keefi God's co?n?nands; each perfection of his nature enforces his authority ; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government; a careful conscientious obedience to his commands shews that the apprehension and knowledge of these things is graciously impressed upon the soul; and therefore it must follow in the reverse, that he that s.iith, I know him, and keefieth not his commandments, is a liar, and the truth is not in him, v. 4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries ; Thou makest thy boast of God, and knowest his will, and a/iprovest (in thy rational judgment) the things that are more excellent, being instructed out of the law, and are confident that thou thyself art (or art fit to be) a guide to the blind, &c. Rom. 2. 17, &c. But what knowledge of God can that be, which sees not that he is most worthv of the most entire and intense obedience P And if that be seen and known, how vain ^id superficial is even that knowledge, when it sways not the heart unto obedience ! A disobedient life is the confutation and shame of pretended religious knowledge ; it gives the lie to such boasts and" pretences, and shews that there is neither religion nor honesty in them.

II. The trial of our love ; But whoso keefieth his word, in him verily is the love of God perfected: hereby know we that we are in him, v. 5. To keep the word of God, or of Christ, is sacredlv to attend thereto in all the conduct and motion of life ; m him that does so is the love of God fierfxted. Possibly, some may here understand God's love to us ; and doubtless, his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of hli word; we are chosen, to be holy and blameless before him in love; we are re-

deemed, to be a peculiar people zealous of good works ; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience : no act of divine love, that here terminates upon us, obtains its proper tendency, issue, and effect, without our holy attendance to God's word; but the phrase rather denotes here our love to God; so v. 15. The love of (to) the Father, is not in him; so ch. 3. 17. How dwelleth the love of (to) God in him ? Now light is to kindle love; and love must and will keep the word of God; it inquires wherein the beloved may be pleased and served, and finding he will be so by any observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him; {v. 5.) we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience ; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us; He that saith he abideth in him, ought himself to walk, even as he walked, v. 6. The Lord Christ\ was an Inhabitant of this world, and walked here below ; here he gave a shining example of absolute obedience to God: they who profess to be on his side, and to abide with him, must walk with him, after^ his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and Head, and conform to his course and prescriptions ; Then are ye my friends, if ye do whatsoever I command you, John 15. 14.

7. Brethren, I write no new commandment unto you, but an old commandment, which ye had from the beginning. The old commandment is the word which ye have heard from the begiiuiing. 8. Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9. He that saith he is in the light, and hateth his brother, is in darkness even until now. 10. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11. But he that hateth his brother, is in darkness, and walketh in darkness,a!id knou eth not whither he goeth, because darkness hath blinded his eyes.

This seventh verse may be supposed either to look backward to what immediately preceded; (and then it is walking as Christ walked that is hei-e represented as 710 Tievi, but an old co?nmandmr?it; it is that which the apostles would certainly inculcate, wherever they brought Christ's gospel,) or it looks forward to what the apostle is now going to recommend, and that is the law of fraternal love ; this is the message heard from the beginning, (ch. 3. 11.) and the old commandment, 2 John 5.» Now while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation; " Brethren, you who are dear to me in the bond of th<it

I. JOHN, 11.

839

]ove to which I would solicit you;" and so the precept of fiaternal love is recommended.

I. An old one ; Iivrite no nenu commandment unto you, but an old covimandment, which ye had from the beginriing, v. 7. The precept of love must be as old as human nature ; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must ha\'e loved one another, as bemg of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another, as related to God their maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and Head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel-church ; and so it is the old commandmetit, or the word which the children of the gospel-Israel have heard from the beginning, v. 7.

II. As a new one ; " jigairi, to constrain you to this duly the more, a new conunandmetit I write unto you, the law of the new society, the Christian cor])oration, which thing is true in him; the matter of which was first true in and concerning the Head of it; tlie truth of it was first, and was abundantly, in him ; he loved the church, and gave himself for it: and it is true in you; this law is, in some measure, written upon your hearts; ye are taught of God to love one another, and tliat because," (or since, or forasmuch as) " the darkness is fiast, the darkness of your prejudiced uncon\ erted (whether Jewish or Gentile) minds ; your deplorable ignorance of God and of his Christ is now past, and t/ie true light now shineth; {y. 8.) the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old ; new, as taught after long darkness, by the lights of the reformation; new, as purged from the adulterations of Rome ; but old, as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ, should l)e true also in us ; we should be conformable to our Head ; the more our darkness is past, and gospel-light shines into us, the deeper should our sulijection be to the commandments of our Lord, whether considered as old or new.

Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God ; here by Christian love : 1. He who wants such love, in vain pretends his light; He that saith he is in the light, and hatefh his brother, is in darkness even until Jioiv, V. 9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true; there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity toward their Christian brethren ; these cannot be swayed by the sense of the love of Christ to their brethren, and therefvjre remain in their dark state, notwithstanding their pretended conversion to the Christian religion. 2. He who is managed by such love, approves his light to be good and genuine; H-; that loveth his brother, (as his brother in Christ,) abideth in the light, V. 10. He sees the foundation and reason of Chris-

tian love ; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be, that there is no occasion of stumbling in him, {v. 10.) he will be no scandal, no stumbling-block to his brother; he will conscientiously beware that he neither induce his brother to sin, nor turn him out of the way of religion; Christian love teaches us highly to value our brother's soul, and dread every thing that will be injurious to his innocence and peace. 3. Hatred is a sign of spiritual darkness; But he that hateth his brother, is in darkness, v. 11. Spiritual light is instilled by the Spirit of grace, and one of the first fruits of that S/iirit is love; he then who is possessed with malignity toward the Christian brother, must needs be destitute of spiritual light; consequently, he walks in darkness, (i'. 11.) his life is agreeable to a dark mind and conscience, and he knows not whither he goes ; he sees not whither thi§dark spirit carries him, and particularly that it will carry him to the world of outer darkness, because darkness hath blinded his eyes, v. 11. The darkness of unre-generacy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was, when he was for calling for fire from heaven upon poor ignorant Samaritans who received them not, Luke 9. 54. But his Lord had shewed him that he knew not his own spirit, nor whither it led him. Having now injbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love : it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.

12. I write unto you, little children, because your sins are forgiven you for his name's sake. 13. I write unto ^-ou, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15. Love not the world, neither the things that are m the world. If any man love the world, the love of the Father is not in him. 16. For all that is in the world, the lust of the flesh and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

This new command of holy love, with the incentives thereto, may possiblv be directed to the several ranks of disciples that are here accosted; the several graduates in tlie Christian university, the catholic church, must be sure to preserve the bond of sacred love ; or, there being an important dehortation and dissuasion to follow, without the observance of which, vital religion in the love of God and love of tbf>

1. JOHN, II.

brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ; let the infants, or minors, the adult, the seniors, (or the ade/iti, the TtKitoi, the most fierfect,) in the Christian institution, Know that they must not love this ivorld ; and so,

I. We have the address itself made to the various. forms and ranks in the church of Christ. All Christians are not of the same standing and stature ; there are babes in Christ; there are grown men, and old disciples ; as these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute .the word of life, and give to the several members of Christ's family their several suitable portions; Iivrile unto you, children, fathers, and young men. In this distribution the apostle addresses,

1. The lowest in the Chi-istian school; / ivrite untoiyou, little children, v. 12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness: the apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity, upon two accounts: (1.) Because their siiis were forgiven them for his na?ne's sake, v. 12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins ; sins are forgiven, either for God's name's sake, for the praise of his glory, his glorious perfections displayed in forgiveness ; or for Christ's naine sake, upon his score, and upon the account of the redemption that IS in him ; and they that are forgiven of God, are strongly obliged to relinquish this world which so interferes with the love of God. (2.) Because of their knowledge of God; I write unto you, little children, because ye have known the Father, v, 13. Children are wont to know none so soon as their father; children in Christianity must and do know God; They shall all know me, from the least to the greatest, Heb. 8. 11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father; these children cannot but know their's; they can well be assured by whose power they are regenerated, and by whose' grace they are adopted ; they that know the Father, may well be withdrawn from the love of this world. Then the apostle proceeds,

2. To those of the highest station and stature ; to the seniors in Christianity; to whom he gives an honourable appellation ; I write unto you, fathers ; {v. 13, 14.) unto you, Mnaso?is, you old disci/iles, Acts 21. 16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that they in the middle may hear both lessons, may remember what they have learned, and perceive what they must come to; I write unto you, fathers. They that are of longest'standing in Christ's school, have need of further advice and instruction; the oldest disciple must go to heaven, (the university above,) with his book, his Bible, in his hand ; fathers must be written unto, and preached unto; none are too old to learn ; he writes to them upon the account of their knowledge : I write unto you, fathers, because ye have known him that is from the beginning, v. 13, 14. Old men have knowledge and experience, and expect deference.^ The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; ascA. 1. 1. As Christ is ^//(/io and Ome^a, so he must be the Beginning and End of our Christian

knowledge. I count all things but losa for the excel lency of the knowledge of Christ Jesus my Lord, Phil. 3. 8. They who know him that was from the begin ning, before this world was made, may well be in duced thereby to relinquish this world. Then,

3. To the middle age of Christians; to those who are in their bloom and flower; / write unto you, young men, v. 13, 14. There are the adult in Christ Jesus, those that are arrived at the strength of spirit and sound sense, can discern between good and evil. The apostle applies to them upon these accounts: (1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ; Because ye have overcome the wicked one, V. 13. There is a wicked one that is continually wai'ring against souls, and particularly against the disciples : but they that are grown in Christ's school, can handle their arms and vanquish the evil one; and they that can vanquish him, may be called to vanquish the world too, which is so great an instrument for the Devil. (2.) Upon the account of their strength, discovered in this their achievement; Because ye are strong, and ye have overcome the wicked one, v. 14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will bo their glory, and it will try their strength, to overcome the Devil; if they are not too hard for the Devil, he will be too hard for them : let vigorous Christians shew their strength in conquering the \vorld; and the same strength must be exerted in overcoming the world, as is employed in overcoming the Devil. (3.) Because of their acquaintance with the word of God ; And the word of God abideth in you, v. 14. The word of God must abide i?i the adult disciples ; it is the nutriment and supply of strength to them; it is the weapon by which they overco?ne the wicked one ; the sword of the S/iirit, whereby they quench his fiery darts: and they, in whom the word of God dwells, are well furnished for the conquest of the world.

II. We have the dehortation or dissuasion thus prefaced and introduced ; a caution fundamental to vital practical religion ; " Love not the world, neither the things that are in the world, v. 15. Be crucified to the world, be mortified to the things, to the affairs and enticements of it." The several degrees of Christians should unite in this, in being dead to the world; were they thus united, they would soon unite upon other accounts : their love should be reserved for God ; throw it not away u]ion the world. Now here we see the reasons of this dissuasion and caution; they are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world ; the first is taken from the inconsistency of this love with the love of God; If any ?nan love the world, the love of the Father is not in him, V. 15. The heart of man is narrow, and cannot contain both loves ; the world draws down the heart from God; and so the more the love of the world prevails, the more the love of God dwindles and decays. The second is taken from the prohibition of worldly love or lust; it is not ordained of God ; if in not of the Father, but is of the world ; (i'. 16.) this love or lust is not appointed of God, he calls us from it, but it intrudes itself from the world; the world is a usurper of our aflfection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God, and a glass in which his perfections shine ; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness, and instigates and in flames our vile affections ; there is great affinity anc alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and

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thereby makes a party against God ; the things of the world therefore are distinguished into three classes, according to the three predominant incHna-tions of depraved nature ; as, 1. There is (he lust of the Jiesh ; the Jlesh here, being distinguished from the eyes and the life, imports the body ; the lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures ; and objectively, all those things that excite and inflame the pleasures of the flesh ; this lust is usually called luxury. 2. There is the lust of the eyes ; the eyes are delighted with treasures; riches and rich possessions are craved bv an extravagant eye ; this is the lust of covetous-?iess. 3. There is the firide of life; a vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause ; this is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, v. 16. The Father disallows them, and the world should keep them to itself. The lust and appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the insnaring world. The third reason is taken from the vain and vanishing state of earthly things and the enjoyment of them ; And the world fiasseth away, and the lust thereof, v. 17, The things of the world are fading and dying apace ; the lust itself and the pleasure of it wither and decay ; desire itself will ere long fail and cease, Eccl. 12. 5. And wluit is become of all the pomp and pleasure of all those who now lie mouldering in the grave ? The fourth reason is taken from the immortality of the divine lover, the lover of God ; But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, -v. 17. The Object of his love, in opposition to the world that fiasseth away, abideth for ever; his sacred passion or afTection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither. From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine; the animal life must be subjected to the divine ; the body with its affections bhould be subjugated to the soul; the soul should be swayed by religion, or the victorious love of God.

18. Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19. They went out from us, but they were not of us ; for if they had been of us, they would 710 doubt have continued with us: but thcj/ went out, that they mi^ht be made manifest that they were not all of us.

Here is, 1. A moral prognostication of the time ; the end is coming ; JJttle children, it is the last time, V. 18. Some may suppose that the apostle here addresses the first rank of Christians again ; the juniors are most apt to be seduced ; and therefore, "Little children, you that are young in religion, take heed to yourselves that ye be not corrupted." But it maybe, as elsewhere, a universal appellation, mtroductive of an alarm to all Christians ; " Jjttle children, it is the last time; our Jewish polity in church and state is hastening to an end ; the Mosai-"al institution and discipline are just upon vanishing

Vol. VI.—5 O

away ; Daniel's weeks are now expiring ; the de struction of the Hebrew city and sanctuary is ap preaching; the end whereof must be with a flood, and to the ejid of the war desolations are determined," Dan. 9. 26. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the proj/hetic periods of time

2. The sign of this last time ; Even now there are many antichrists, (t. 18.) many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of Providence, tliat antichrists should be permitted ; but when they are come, it is good and safe that the disciples should be informed of them ; ministers should be watchmen to the house of Israel. Now it should be no great offence or prejudice to the disciples, that there are such antichrists: (1.) One great one has been foretold ; As ye have heard that antichrist shall come, v. 18. The generality of the church have been informed by divine revelation, that there must be a long and fatal adversary to Christ and his church, 2 Thess. 2. 8— 10. No wonder then that there are many harbin gers and forerunners of the great one; ei-en now there are many antichrists ; the mystery of iniquity already worketh. (2.) They were foretold also as the sign of .this last time ; For there shall arise false christs and false prophets, and shall shew great signs and wonders, insomuch that, if it were possible, they shall decerve the very elect, &c. Matt. 24. 24. And these were the forerunners of the dissolution of the Jewish state, nation, and religion, whereby we know it is the last time, v. 18. Let the prediction that we see there has been of seducers arising in the Chris tian world, fortify us against their seduction.

3. Some account of these seducers or antichrists. (1.) More positively; they were once entertainers or professors of apostolical doctrine ; " They went out from us, {y. 19.) from our company and communion;" possibly from the church of Jerusalem, or some of the churches of Judea, as Acts 15. 1. Certain ?nen came do7vn from Judea, and taught the brethren, &c. The purest churches may have their apostates and revolters ; the apostolical doctrine did not convert all whom it convinced of its truth. (2.) More privately; " They were not inwardly such as we ire ; but then were not of us ; they had not from the heart obeyed the form of sound doctrine delwered to them; they were not of our union with Christ the Head." Then here is, [1.] The reason upon which it is concluded that they were not of us, were not what th^y pretended, or what we are, and that is, their actual defection ; "for if they had been of us, they would no doubt have contimted with us ; {y. 19.) had the sacred truth been rooted in their hearts, it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they had not turned antichrists." They that apostatize from religion, sufficiently indicate that, before, they were hypocrites in religion: they who have imbibed the spirit of gospel-truth, have a good preservative against destructive error. [2. ] The reason why they are permitted thus to depart from apostolical doctrine and communion, that their insincerity may be detected ; but this was done, or they went out, that theij may be made manifest that they were not all of us, v. 19. The churcn knows not well who are its vital members, and who are not; and therefore the church, considered as internally sanctified, may well be styled invisible. Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the tnith, if they have not sinned unto death, and for the terror and caution of others. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, 2 Pet, 3, 17, 18.

I. JOHN, II.

20. But ye have an unction from the Holy One, and ye know all things. 21.1 have not written unto you because ye know not the truth : but because ye know it, and that no lie is of the truth. 22. Who is a liar, but he that denieth that Jesus is the Christ ? He is antichrist, that denieth the Father and the Son. 23. Whosoever denieth the Son, the same hath not the Father: {but) he that achiowledgeth the Son, hath the Father also. 24. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from, the beginning shall remain in you, ye also shall continue in the Son and in the Father. 25. xAnd this is the promise that he hath promised us, eveji eternal life. 26. These ihiiigs have I written unto you concerning them that seduce you. 27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is nolle, and even as it hath taught you, ye shall abide in him.

Here,

I. The apostle encourages the disciples (to whom he writes) in these dangerous times^ in this hour of seducers ; he encourages them in tne assurance of their stability in this day of apostasy ; But ye have an miction from the tioly One, and ye know all things. We see, 1. The blessing wherewith they were enriched—an unguent from heaven ; Ye have an uncdon. True Christians are anointed ones, their name intimates as much ; they are anointeV. with the oil of grace, with gifts and spiritual endowments, by the Spii'it of grace ; they are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is comjjared unto oil, as well as to fire or water ; and the communication of his salvific grace is our anointing. 2. From whom this blessing comes— -from the Holy One ; either from the Holy Ghost," or from the Lord Christ, as Rev. 3. 7. These things saith he that is holy; the Holy One. The Lord Christ is glorious in his holiness ; the Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like to himself, and to secure them in his interest. 3. The effect of this unction— it is a s])iritual eye-salve ; it enlightens and strengthens the eyes of the understanding; "a/zf/thereby i/e know all cliings, (v. 20.) all these things concerning Clirist and iiis religion ; it was promised and given you for that end," John 14. 26. Tlie Lord Christ docs not deal alike by all his pi-ofessed disciples ; some are more anointed than others. There is great danger lest those that are not thus anointed, should be so far from being true to Chi-ist, that they should, on the contrary, turn antichrists, and prove adversaries to Christ*s person and kingdom and glory.

n. The apostle indicates to them the mind and meaning with which he wrote to them: 1. By way of negation ; not as suspecting their knowledge, or supposing their ignorance in tlie grand truths of the

fospel; " / have not vjritten unto you because ye now not the truth, v. 21. I could not then be so •well assured of your stability therein, nor congratulate you on your unction from above. " It is good to

surmise well concerning our Christian brethren ; vve ought to do so till evidence overthrows our surmise a just confidence in religious persons may both encourage them and contribute to liieir fidelity. 2. By way of assertion and acknowledgment, as relying upon theirjudgment in these things ; But because ye know it, (ye know the truth in Jesus,) and that no lie is oj the truth. They who kiiow the truth in any kind, are thereby prepared to discern what is contrary thereto, and inconsistent therewith. Hectum est index suiet obliqui — The line which shews itself to be straight, shews also what line is crooked. Truth and falsehood do not well mix and suit together. They that are well acquainted with Christian truth, are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lie«, and shew the inconsistency of lies with their doctrine: they would have been the most self-condemned persons, had they propagated the truth by lies. It is a commendation of the Christian religion, that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. ATo lie is of the truth : frauds and impostures then are very unfit means to support and pi-opagate the truth. I suppose it had been better with the state of religion, if they had never been used ; the result of them appears in the infidelity of our age ; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion ; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth.

In. The apostle further impleads and arraigns these seducers who were newly arisen: 1. They are liars, egregious opposers of sacred truth ; li'ho is a liar, or the liar, the notorious liar of the time and age in which we live, but he that denieth that Jesus is the Christ ? The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. Tliere is no truth so sacred and fully attested, but some or other will contradict or deny it. That Jesus of A'azareth was the Son and the Christ of God, had been attested by heaven and earth and hell. It should seem that some, in the tremendous judirment of (iod, are given up to strong delusions. 2. They are direct enemies to God as well as to the Lord Christ; He is antichrist, who denieth the Father cmd the Son, v. 22. He that opposes Christ, denies tlie witness and testimony of the Father, and the seal that he hath given to his Son; for him hath God the Father sealed, John 6. 27. And he that denies the witness and testimony of the Father concerning Jesus Christ, denies that God is the Father of the I^ord Jesus Christ; and consequently abandons the knowledge of Cird in Christ, and thereupon the whole revelation of (iod in Christ, and particularly of (iod in Christ reconciling the world unto himself: and tlicrefore the apostle may well infer, IVhosoever denies the Son, the same has not the Father ; {v. 23.) he has not the true knowledge of the Father ; for the Son has most and best revealed him ; he has no interest in the Father, in his favour and grace and salvation ; for none cometh to the Father but hii the Son. But, as some co])ies add, he that acknowledgeth the Son, has the Father also, v. 23. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both ; so that he who has the knowh dge of, and right to, the Son, has the knowledge of, and right to, the Father also. They that adhere to the Christian revelation, hold the light and benefit of natural religion withal.

IV. Hereupon the apostle adv-tes and persuades

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the disciples to continue in the old doctrine at first communicated to them ; Let that therefore abide in you, which ye have heard from the begiiuiing, v. 24. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth miu' plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations: 1. From the sacred advantage they will receive by adhering to the primitive truth and faith: (l.)They will continue thereby in holy union with God and Christ; If that which ye have heard from the beginning shall remain in you, ye also shall continue in the 6'c/;i and in the Father, v. 24. The truth of Christ, abiding in us, is the means of severing us from sin, and uniting us to the Son of God, John 15. 3, 4. The Soil is the Medium or Mediator by whom we are united to//le Father. What value then should we put upon gospel-truth! (2.) They will thereby secure the promise of eternal life ; And this is the /irojnise that he (even God the Father, ch. 5. W.^ hath firomiscd us, even eternal life, v. 25. Great is the promise tliat God makes to his faithful adherents; it is suitable to his own greatness, power, and goodness; it is eternal life, which none but God can give. The blessed God ])uts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in tliat truth, (under the light and power and influence of it,) eternal life. Then the exhortation aforesaid is enforced, 2. From the design of the apostle's writing to them. This letter is to fortify them against the deceivers of the age ; " These things have I ivritteji to you concerning them that seduce you ; {v. 26.) and therefore if you continue not in what you have heard from the beginning, my writing and service will be in vain." V\'e should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us in-signihcant and fruitless. / have written to him the great things of my law, (and my gospel too,) but they were counted as a strange thing, Hos. 8. 12. 3. From the instructive blessing they had received from hea\en ; But the anointing which ye have received from him, abideth in you, v. 27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ; since none giveth that seal but God ; jYow he who stablisheth us with you, (and you with us) in Christ, and hath anointed us, is God, 2 Cor. 1. 21. This sacred chrism or divine unction is commended on these accounts: (1.) It is durable and lasting ; oil or unguent is not so soon dried up as water ; it abideth in you, v. 27. Divine illumination, in order to confirmation, must be something continued or constant; temptations, snares, and seductions, arise; the anointing must abide. (2.) It isbetter than human instruction;" ./3?/in' ye need not that any man teach you, v. 27. Not that this anointing will teach you without the appointed ministry; it could, if God so pleased ; but it will not; but it will teach you better than we can ; and ye need not that any man teach you, v. 27. You were instructed by us before ye were anointed ; but now our teaching is nothing in comparison to that. Who teacheth like him ?" Job 36. 22. The divine unction does not supersede ministerial teaching, but surmount it. (3.) It is a sure evidence of truth ; and all that it teaches, is infallible truth ; But as the same anointing teacheth you of all things, and is

truth, and is no lie, v. 27. The Holy Spirit must needs be the Sfiirit of truth, as he is called, John 14. 17. The instruction and illumination tluit he affords, must needs be in and of the truth. The S/iirit of truth will not lie: and he teacheth all things, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And, (4.) It is of a conservative influence ; it will preserve those in whom it abides, against seducers and their seduction ; "And even as it hath taught you, ye shall abide in him, v. 27. It teaches you to abide in Christ; and as it teaches you, it secures you: it lays a restraint, upon your minds and hearts, that you may not revolt from him. A7id he that hath anointed us, is God ; who also hath sealed us for himself, and given the eai'nest of the S/iirit in our hearts." 2 Cor. 1. 21, 22.

28. And now, little children, abide in him; that when he shall appear, we may have confidence, and not he ashamed before iiim at his coming. 29. If ye know that he is righteous, ye know that everyone that doeth righteousness, is born of him.

„From the blessing of the sacred unction the apostle proceeds in his advice and exhortation to constancy in and with Christ; And now, little children, abide in him, v. 28. The apostle rcptats his kind ai)pellation, little children ; which, I supjjose, does not so much denote their diminutiveness, as his affection ; and tlierefore, I judge, may be rendered dear children. He would persuade by love, and prevail by endearment as well as by reasoii. " Not only the love of Christ, but the love of you, constrains us to inculcate your perseverance, and that you would abide in him, in the truth relating to his ])erson, and in your union with him and allegiance to him." Evangelical privileges are obligatory to evangelical duties: and they that are anointed by the Lord Jesus, are highly obliged to abide with him in opposition to all adversaries whatever. This duty of perseverance and constancy in trying times, is strongly urged by the two following considerations, 1. From the consideration of his return at the great day of account; That when he shall a/ifiear, we may have confidence, and 7iot be ashamed before him at his coming, v. 28. It is here taken for granted that the Lord Jesus will come again. This was part of that truth they had heard from the beginning. And when he comes again, he will publicly appear; be manifested to all. When he was here before, he came privatelv, in comparison. He proceeded from a womb, and was introduced into a stable: but when he comes again, he will come from the opened heavens, and every eye shall see him: and then they who have continued with him throughout all their temptations, shall have confidence, assurance, and joy, in the sight of him. They shall lift up their heads with unspeakable triumph, as knowing that their complete redemption comes along with him. On the contrary, they that have deserted him shall be ashamed before him ; they shall be ashamed of themselves, ashamedof their unbelief, their cowardice, ingratitude, temerity, and folly, in forsaking so glorious a Redeemer. They shall be ashamed of their hopes, expectations and pretences, and ashamed of all the wages of unrighteousness, by which they were induced to desert him ; that we may have confidence, and we may not be ashamed. The apostle includes himself in the number. Let not us be ashamed of you, as well as you will not be ashamed of yourselves. Or, juii iti(r^vrSZiutf <i7r' aiT»— that we be not ashamed, (made ashamed, or put to shame) by him at his coming. At his public appearance he will shame all those who have abandoned him; he

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will disclaim all acquaintance with them ; will cover them with shame and confusion ; will abandon them to darkness, devils and endless despair, by professing before men and angels, that he is ashamed of them, Mark 8. 38. To the same advice and exhortation he proceeds,

2. From the consideration of the dignity of those who still adliere to Christ and his religion ; If ye know that he is righteous, ye know that every one that doeth righteousness, is born of him, v. 29. The particle here rendered if, seems not to be vox du-ditantis, but concedentis; not so much a conditional particle, as a su/i/wsitional one, if I may call^it so ; a note of allowance or confession ; and so seems to be of the same import with our English inasmuch, or whereas, or since. So the sense runs more clear. Since ye know that he is righteous, ye know that every one that doeth lighteousness, is born of hi7n. He that doeth righteousness, may here be justly enough assumed as another name for him that abi-deth in Christ. For he that abideth in Christ, abi-deth in the law and love of Christ, and consequently in his allegiance and obedience to him ; and so must do, or work, or practise, righteousness, or the parts of gospel-holiness. Now such a one must be born of him. He is renewed by the Spirit of Christ, after the image of Christ; created in Christ Jesus unto good works, which God hath fore-ordained that they should walk in them, Eph. 2. 10. *' Since then ye know that the Lord Christ is righteous, (righteous in his quality and capacity; the Lord our Righteousness, and the Lord our Sanctifier or our Sanctification; as 1 Cor. 1. 30.) ye cannot but know thereupon," (or know ye, it is for your consideration and regard,) *' that he who by the continued practice of Christianity abideth in him, is born of him." The new spiritual nature is derived from the Lord Christ. He that is constant to the practice of religion in trying times, gives good evidence that he is born from above, from the Lord Christ. The Lord Christ is an everlasting Father. It is a great pi'ivilege and dignity to be born of him. They that are so, are the children of God. To as jnany as received him, to them gave he power to become the Sons of God, John 1. 12. And this introduces the context of the following chapter.

CHAP. III.

Tlie apostle here magnifies the love of God in our adoption, V. 1, 2. He thereupon argues for holiness, (v. 3.) and a(?ainst sin, v. 4.. 10. He presses hrotherly love, v. 11 . . 18. How to assure our hearts before God, v. 19.. 22. Tlie precept of faith, v. 23. And the good of obedience, v. 24.

\. "OEHOLD, what manner of love the 33 Father hath bestowed upon us, that we should be called the sons of God! therefore the world knoweth us not, because it knew him not. 2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as lie is. 3. And every man that hath this hope in him, purifieth himself, even as he is pure.

The apostle, having shewn the dignity of Christ's taithful followers, that they are born of him, and thereby nearly allied to God, now here, 1. Breaks forth into the admiration of that grace that is the spring of such a wonderful vouchsafement; Behold, fsee ye, observe,) what manner of love, or how great love, the Father hath bestowed, ufion us, that ive should be called, eflFectually called. He who calls things that are not, makes them to be what they were not— the eons of God! The Father adopts

all the children of the Son. The Son indeed calls them, and makes them his brethren ; and thereby he confers upon them the power and dignity of the sons of God. It is wonderful condescending love of the eternal Father, that such as we should be made and called his sons; we who by nature are heirs of sin and guilt, and the curse of God ; we who by practice are cliildren of corruption, disobedience, and ingratitude! Strange, that the holy God is not ashamed to be called our Father, and to call us his sons.' Thence the a]50stle, 2. Infers the honour of believers above the cognizance of the world. Unbelievers know little of them. Therefore, (or wherefore upon this score,) the world knoweth us not, v. 1. Little does the world perceive the advancement and happiness of the genuine followers of Christ. They are here exposed to the common calamities of earth and time ; all things fall alike to them as to others, unless they are subject to the greater sorrow: for they have often reason to say. If in this life only we had hofie in Christ, we are of all men most miserable, 1 Cor. 15. 19. The unchristian world, therefore, that walks by sight, knows not their dignity, their privileges, the enjoyments they have in hand, or what they are entitled to. Little does the world think that these poor, humble, contemned ones are the favourites of heaven, and will be inhabitants there ere long. And they may bear their case the better, since their Lord was here unknown as well as they. Because it knew' him not, v. 1. Little did the world think how great a Person was once sojourning here ; that the Maker of it was once an Inhabitant of it. Little did the Jewish world think that the God of Abraham, Isaac, and Jacob, was one of their blood, and dwelt in their land ; he came to his own, and his own recei\ed him not. He came to his own, and his own crucified him ; but surely, had tliey known him, (hey would not have crucified the Lord of glory, 1 Cor. 2. 8. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, among those who little know them, and their Lord was so treated before them. Then the apostle, 3. Exalts these persevering disciples in the prospect of the certain revelation of their state and dignity. \A'here, (1.) Their present honourable relation is asserted ; Beloved, ye may well be our beloved, for ye are beloved of God ; now are we the sons of God, v. 2. We have the nature of sons by regeneration: we have the title and spirit and right to the inheritance of sons by adoption. This honour have all the saints. (2.) The discovery of the bliss belonging and suitable to this relation is defined ; yind it doth not yet appear what we shall be, v. 2. The glory pertaining to the sonship and adoption is adjourned and reserved for another world. The discoveiy of it here would put a stop to the current of affairs that must now proceed. The sons of (iod must walk by faith, and live by hope. (3.) The time of the revelation of the sons of God in their proper state and glor}-, is determined ; and that is, when their Elder Brother comes to call and collect them all together. But we know that when he shall appear, we shall he like him. The particle io/, usually translated if, is here well rendered when ; for the Hcljrcw particle lZJX (to which this is thought to correspond) is observed so to signify, as Dr. Whitby has here noted ; and not only is iir sometimes used for ora*, but some copies even here read otoiv, when. And accordingly it seems proper so to render it in John 14. 3. where we read it, Jnd if I go, and prepare a place ; but more naturally and properly, IVhen I shall have gone, and shall have prepared the place, Iwill come again, and receive you unto myself; or ttntpi.xi^ofxa.t —/ 7^//. take you along with myself, (hat where lam, there ye may be also. When "the Head of the church, the Only-begotten of the Father, shall appear, his

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045

members, the adopted of God, shall appear and be manifested together with him. They may then well w ait in faitl\, hope, and earnest desire, for the revelation of the Lord Jesus; as even the creation itself walteth for their perfection, and the /lublic manifestation of the sons of God, Rom. 8. 19. The sons 01 God will be known, and be made manifest by their likeness to their Head, they shall be like him, like him in honour and power and glory. Their vile bodies shall be made like his glorious body; they shall be filled with life, light, and bliss from him ; 'ivhe7i he, ivho in their Life, shall afifiear, they also shall a/ifiear with him m glory, Col. 3. 4. 'Fhen, (4.) Their likeness to him is argued from the sight they shall have of him ; JVe shall be like him, for we shall see him as he is. Their likeness will be the cause of that sight which they shall have of him. Indeed, all shall see him, but not as they do; not as he is, that is, to those in heaven; they shall see him in his frowns, in the terror of his majesty, and the splendor of his avenging perfections. But these shall see him in the smiles and beauty of his face ; in the correspondence and amiablcness of his glory; in the haimony and agreeableness of his beatific perfections. Their likeness shall enable them to see him as the blessed do in heaven. Or, the sight of him shall be the cause of their likeness; it shall be a transformative sight, they shall be transformed into the same image by the beatific view that they shall have of him. Then the apostle, 4. Urges the engagement of these sons of God to the prosecution of holiness ; ylnd every Dian that hath this hojie in him, fiurifies himself even as he is pure, v. 3. The sons of God know tliat their Lord is holy and pure ; he is of purer heart and eyes than to admit any pollution or impurity to dwell with him. They then who hope to live with him, must study the utmost purity from the world and flesh and sin ; they must grow in grace and holiness. Not only does their Lord , command them to do so, but their new nature in-i dines them so to do ; yea, their hope of heaven will dictate and constrain them so to do. They know that their High Priest is holy, harmless, and unde-filed. They know that their God and Father is the high and holy One ; that all the society is pure and holy; that their inheritance is an inheritance of saints in light. It is a contradiction to such hope, to indulge sin and impurity. And therefore as we are sanctified by faith, we must be sanctified by hope. That we may be saved by hope, we must be purified by hope. It is the hope of hypocrites, and not of the sons of Ciod, that makes an allowance for the gratification of impure desires and lusts.

4. Whosoever commitleth sin, transgres-seth also the law: for sin is the transgression of the law. 5. And ye know that he was manifested to take away our sins ; and \n him is no sin. G. Whosoever abidethin him, sinneth not: whosoever sinneth, hath not seen him, neither known him. 7. l^it-tle children, let no man deceive you: he that doeth righteousness, is righteous, even as he is righteous: 8. He that commitleth sin, is of the dcnil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9. Whosoever is born of God, doth not commit sin; for his seed remaineth in him ; and he cannot sin, because he is born of God. 10. In tliis the children of God are manifest, and

the children of the devil: whosoever doeth not righteousness, is not of God, neither he that loveth not his brother.

The apostle, having alleged the believer's obligation to purity, from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,

I. From the nature of sin, and the intrinsic evil of it. It is a contrariety to the divine law; Whoso-erer commitleth sin, transgresseth also (or even) the law; or, whosoever committeth sin, even commit-teth enormity, or aberration from law, or from the law; For sin is the transgression of the law, or is lawlessness, v. 4. Sin is the destitution or privation of correspondence and agreement with the divine law; that law that is the transcript of the divine nature and purity, that contains his will for the go vemment of the world, that is suitable to the rational nature, and enacted for the good of the world, that shews man the way of felicity and peace, and conducts him to the Author of his nature and of the law. The current commission of sin now, is the rejection of the divine law, and that is the rejection of the divine authority, and consequently of God himself.

II. From the design and errand of the Lord Jesus in and to this world, which was, to remove sin ; ^nd ye know that he was manifested to take away our sins, and in him is no sin, v. 5. The Son of God appeared, and was known, in our nature ; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction ; under the curse of it. lie came therefore to take away our sins; to take away the guilt of them by the sacrifice of himself ; to take away the commission of them by implanting a new nature in us ; (for we are sanctified by virtue of his death ;) and to dissuade and save from it by his own example, ^nd (or for) in him was no sin ; or, he takes sin away, that he might conform us to himself ; and in him is no sin. They that expect communion with Christ above, should study communion with him here in utmost purity., And the Christian world should know and consider the great end of the Son of God's coming hither ; it was, to take away our sin : and ye know, (and this knowledge should be deep and effectual) that he was manifested to take away our sins.

Hi. From the opposition between sin and a real union with, or adiiesion unto, the Lord Christ ; JVhosoever abideth in him, sinneth not, v. 6. To sin here is the same as to commit sin ; (v. 8, 9.) and to commit sin is to practise sin. He that abideth in Christ, continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature ; so continuance therein prevents the regency and prevalence thereof in the life and conduct ; or the negative expression is here put for the positive. He sinneth not, that is, he is obedient, he kee/is the commandments, (in sincerity, and in the ordinary course of life,) and does those things that are pleasing in his sight, as is said v. 22. They that abide in Christ, abide in their covenant with him, and consequently watch against the sin/' that is contrary thereto. They abide in the potent light and knowledge of him ; and therefore it may be concluded, that he that sinneth, (abideth in the predominate practice of sin,) hath 7iot seen him, (hath not his mind impressed with a sound evangelical discerning of him,) tieitJier known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.

1. JOHN, 111.

IV. From the connexion between the practice of righteousness and a state of righteousness ; intimating withal, that the practice of sin and a justified state are inconsistent; and this is introduced witli a supposition that a surmise to the contrary is a gross deceit; Little children, dear children, and as much children as ye are, herein let no man deceive you. There will be those who will magnify your new light and entertainment of Christianity; who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. He that doeth righteousnesn, is righteous. It may appear that righteousness may in several places of scri.pture be justly rendered religion, as Matt. 5. 10. Blessed are they that are persecuted for righteousness' sake, that is, for religion's sake. And 1 Pet. 3. 14. But if ye suffer for righteousness' sake, (religion's sake) hafifiy are ye. And so 2 Tim. 3. 16. All scrifiture, or the whole scripture, is giveyi by inspiration of God, and is profitable for doctrine — and for instruction in righteousness, that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practis-eth religion, is righteous ; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience. He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title to the crown of righteousness, which the righteous Judge will give, according to his covenant and promise, to those that love his appearing, 2 Tim. 4. 8. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he ; and he has communion with him in the justified state, being now relatively righteous together with him.

V. From the relation between the sinner and the Devil; and thereupon from the design and office of the Lord Christ against the Devil: 1. From the relation between the sinner and the Devil. As elsewhere sinners and saints are distinguished, (though even saints are sinners largely so called,) so to commit sin is here so to practise it, as sinners do, that are distinguished from saints ; to live under the power and dominion of it And he who does so, is of the Devil; his sinful nature is inspired by, and agreeable and ])leasing to, the Devil ; and he belongs to the ])arty and interest and kingdom of the Devil. It is he that is the author and patron of sin, and has been a ])ractitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues. 2. From the design and office of the Lord Christ against the Devil; For this purpose the Son of God was manifested, that he might destroy the works of the Devil, v. 8. The Devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he miglit conquer him, and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy.

VI. From the connexion between regeneration and the relinquishment of sin ; Whosoever is bom of God, doth not commit sin. To be bom of God is to be inwardly renewed and restored to a holy integrity or rectitude of nature by the power of the Spirit of God. Such ti one committeth not sin, does not work iniquity and practise disobedience ; that is contrary to his new nature and the regenerate com-lilexion of his spirit. For, as the apostle adds, his

seed remaineth in him, either the word of God iri its light and i>o\vev rernaineth in him, (as 1 Pet. 1. 23.) Being born again, not of corruptible seed, but of in-corrufitible, by the word of God, which liveth and abideth for ever. Or, that which is born of the Spirit, is spirit; the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is, the regenerate person cannot sin ; that he cannot commit an act of sin, I suppose no judicious interpreter understands. That would be contrary to ch. 1. 9. where it is made our duty to confess our sins, and supposed that our privilege thereupon, is, to have our sins forgiven. He therefore cannot sin, in the sense in whicn the ' apostle says, he cannot commit sin. He cannot continue in the course and practice of sin. He cannot so sin, as to denominate him a sinner in opposition to a saint, or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so. And the reason is, because he is born of God ; which will amount to all this inhibition and impediment. 1. There is thaf\ light in his mind, that shews him the evil and ma-j lignity of sin. 2. There is that bias upon his heart, > that disposes him to loathe and hate sin. 3. There , is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from the plenary poAver of corruption, as they do in others, nor obtain that plenitude of heart, spirit and consent, which they do in others. The spirit lusteth against the flesh. And therefore in respect to such sin it may be said, It is ?io more I that do it, but sin that dwelleth in me. It is not reck-' oned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then, 4. There is a disposition for humiliation and repentance for sin, when it has been committed., He that is born of God, cannot sin. Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. Tlie regenerate person is happily disabled for sin. There is a' restraint, an embargo, (as we may say,) laid upon his sinning powers. It goes against him, sedately and deliberately to sin. We usually say of a person of known integrity, " He cannot lie, he cannot cheat, and commit other enormities." How can I commit this great wickedness, and sin against God! Gen. 39. 9. And so they who persist in a sinful life, sufficiently demonstrate that they are not born of God.

From the discrimination between the children of God and the children of the Devil. They have their distinct characters. 77? this the chikhrn of God are manifest, and the children of the Devil, v. 10. In the world (according to the old distinction) there are the seed of God, and the seed of the serpent. Now the seed of the serpent is known by these two signatures. (1.) By neglect of religion ; whosoever doeth 7iot righteousness, (omits and disregards the rights and dues of God ; for religion is but our righteousness toward (iod, or giving him his due ; and whosoever does not conscientiously do this, is not of God, but, on the contrary, of the Devil. The Devil is the father of unrighteous or irreligious souls. And, (2.) By hatred of fellow-Christians ; neither he that toveth not his brother, V. 10. True Christians are to be loved for God's and Christ's sake. They who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.

11. For this is the messag;e that ye heard from the beginning, that we should love one another. 12. Not as Cain, who was of that

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847

wicked one, and slew his brother. And wherefore slew he him ? Because his own works were evil, and his brother's righteous. 13. Marvel not, my brethren, if the world hate you.

The apostle, having intimated that one note of the Devil's children, is, hatred of the brethren, takes occasion thence,

1. To recommend fraternal Christian love, and that from the excellence, or antiquity, or primari-ness of the injunction relating thereto ; And this is the message (the errand or charge) which ye heard from the beginning, (this came among the principal parts of practical Christianity,) that we should love one another, v. 11. We should love the Lord Jesus, and value his love, and consequently love all the objects of it, and thereupon all our brethren in Christ.

2. To dissuade from what is contrary thereto, all ill-will toward the brethren, and that by the example of Cain. His envy and malignity should deter us from harbouring the like passion, and that upon these accounts. (1.) It shewed that he was as the first-born of the serpent's seed ; even he, the eldest son of the first man, was of the wicked one. He imitated and. resembled the first wicked one, the Devil. (2.) His ill-will had no restraint; it proceeded so far as to contrive and accomplish murder, and that of a near relation, and that in the beginning of the world, when there were but few to replenish it. He slew his brother, x>. 12. Sin, indulged, knows no bound. And, (3.) It proceeded so far, and had in it so much of the Devil, that he murdered his brother for religion's sake. He was vexed with the superiority of Abel's service, and envied him the favour and acceptance he had with God. And for these he martyred his brother. And wherefore slew he him ? Because his own works were evil, and his brother's righteous, v. 12. Ill-will will teach us to hate and revenge what we should admire and imitate. And then,

3. To infer, that it is no wonder that good men are so served now; Marvel not, my brethren, if the world hate you, v. 13. Tlie serpentine nature still continues in the world. The great serpent himself reigns as the God of this world. Wonder not then that the serpentine world hates and hisses at you who belong to that Seed of the woman, that is to bruise the serpent's head.

14. We know that we have passed from death unto life, because we love the bre-tliren. He that loveth not his brother, abi-deth in death. 15. Whosoever hateth his brother, is a murderer: and ye know tliat no murderer hath eternal life abiding in him. 16. Hereby perceive we the love of Gcd, because he laid down his life for us: and we ought to lay down our hves for the brethren. 17. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ? 18. My little children, let us not love in word, neither in tongue; but in deed, and in truth. 19. And hereby we know that we are of the truth, and shall assure our hearts before him.

The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon

the enforcement of it; as here he does by divers ar guments and incentives thereto ; as,

I. That it is a note of our evangelical justification, of our transition into a state of life ; JVe know that we have passed from death to life, because vje love ■ the brethren, V. 14. We are by nature children ot wrath and heirs of death. By the gospel (the gos pel-covenant or promise) out state towards another world is altered and changed. We pass from death to life ; from the guilt of death to the right of life. And this transition is made upon our believing in the Lord Jesus ; He that believetn on the Son, hath everlasting life; and he who believeth not, hath the wrath of God abiding on him, Jolin 3. 36. Now this happy change of state we may come to be assured of; We know that we are passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments wi*h ourselves. But this love, 1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind. Thou shalt love thy neiglibour as thyself Mankind are to be loved principally on these two accounts. (1.) As the excellent work of God ; and, (2.) As being beloved in Christ. [1.] As the excellent work of God, made bv him, and made in wonderful resemblance of him. " The reason that God assigns for the certain punishment of a murderer, is a reason against our hatred of anv of the brethren of mankind, and consequentlv a reason for our love to them ; for in the iinage of God made he mxn. Gen. 9. 6. [2.] As being, in some measure, beloved in Christ. The whole race of mankind — the gens humana, should be considered, as being, in distinction from fallen angels, a redeemed nation, as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him, should not periah, but have everlasting life, John 3. 16. A world so beloved of God, should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world ; My heart's desire and firayer for Israel are, that they may be saved. And then this love will include all due love to enemies themselves. 2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sakeof her Head, as being his bodv, as being redeenried, justified, and sanctified, in and by him ; and this love ])articularly acts and operates toward those of the catholic church, that we have opportunity of being personally acquainted with, or credibly informed of They arc not so much loved for their own sakes as for the sake of God and Christ, who have loved them. .A.nd it is God and Christ, or, if you will, the love of God and .grace of Christ, that are beloved and valued in tliem and toward them. And so this is the issue of faith in Christ; and is thereupon a note of our passage from death to life.

II. The hatred of our brethren is, on the contrary, a sign of our deadlv state, of our continuance under the legal sentence of death ; He that loveth not his brother, (his brother in Christ,) abideth in death, i li. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism ; " Ye know that no murderer ■ h.ath eternal life abiding in him ; but he who hates I his brother is a murderer; and therefore ye cannot j but know that he who hates his brother,'hath not etemal life abiding in him," v. 15, Or, he abideth I in death, as it is expressed, v. 14. Whoaiever ha-

I. JOHN, III.

teth his brother, is a murderer. For, hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages drest them up in ill names, odious characters and calumnies, and exposed them to persecution and the sword. No wonder then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows 'withal the fulness of the divine law, declares him who hates his brother, to be a murderer. Now he who by the frame and disposition of his heart is a murderer, cannot have eternal life abidrng in hirn : for he who is such, must needs be carnally-minded ; and to be carnally-minded is death, Rom. 8. 6. The apostle by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life. According to that of the Saviour, Jt'hosoever drinketh of the ivater that I shall give him, shall never thirst, shall never bo totally destitute thereof; but the ivater that I shall give him, shall be in him a well of water sfiringing ufi into everlasting life, John 4.' 14. And thereupon some may be apt to surmise, that the passing from death to life, {y. 14.) does not signify the relative change made in our justification of'life, Init the real change made in the regeneration to life ; and accordingly, that the abidmg in death, mentioned 7-. 14. is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly tcmj)er of natui'e. But as these passages more naturally denote the state of the person, whether adjudged to life or death ; so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life ; since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But ye are washed, but ye are sanc-tificd, but ye are justified, in the name 'of the Lord Jesus, and by the spirit of our God, 1 Cor. 6. 11.

III. Tlie example of God and Christ should inflame our hearts with this holy love; Hereby perceive we the love of God, because he laid down his life for us ; and we ought to lay down our lives for the brethren, V. 16. The great God has given his Son to the death for us. But since this apostle has declared that the word was God, and that he became flesh for us ; I see not why we may not interpret this of God the Word. Here is the love of Gt)d himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! Here is the condescension, the miracle, the mystery of divine love, that God would redeem the church with his own blood! Surely we should love those whom God hath loved, and so loved: we shall certainly do so, if we have any love for Ciod.

The apostle, having proposed this flaming, constraining example of love, and motive to it, ])roceeds to shew us what should be the temper and effect of this our Christian love. And so, 1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brrthi-en ; jind we ought to lay down our lives for the b? ethren, (x>. 16.) either in our ministrations and scvices to them ; fyea, and if I be offered upon t>e sey-vice and sacrifice of your faith, I joy and rejoice with you all; I shrill "congratulate yoiir felicity, Phil. 2. 17.) or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and

the edification of the church than v.e can be ; li''h(j have for my life laid down their own neckr ; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom. 16. 4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better! 2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren; For whoso hath this world's good, and seeth his brother have need, ami shiitteth up his bowels of compassion from him, how dwelleth the love of God in him? v. If. It pleases God, that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And they who have this world's good, must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here, that this love to the brethren is founded upon love to God, in that it is here called so by the apostle ; How dwelleth the love of God in him? This love to the brethren is love to God in them , and where there is none of this love to them, there is no true love to God at all. 3. I was going to intimate the third and lowest degree in the next verse ; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love ; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow; yiy little children, (my dear children in Christ,) let us ?iot love in word, neither in tongue, but in deed and in truth, v. 18. Compliments and flatteries become not Christians ; but the sincere expressions of sacred affection, and the services or labours of love, do. Then,

IV. This love will evince our sincerity in religion, and give us hope toward Ciod ; j^nd hereby we know that we are of the truth, and shall assure our hearts before him, v. 19. It is a great happiness to be assured of our integrity in religion. 1 hey that are so assured, may have holy boldness or confidence toward God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is, to abound in love, and in the works of love toward the Christian brethren.

2:0. For if our heart condemn us, (jod is £i;reater than our heart, and knoweth all things. 21. Beloved, if our heart condemn us not, llien have we confidence toward God. 22. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound jjersuasion of heart toward God, proceeds here,

I. To establish the court of conscience, and to assert the authority of it; For if our heart condemn us, God is greater than our heart, and knoweth all things, V. 20. Our heart here is our self-reflecting^ I judicial power, that noble, excellent ability, where- \ by we can take cognizance of ourselves, of our spirits, our dispositions and actions ; and accordingly pass a judgment upon our state toward (iod ; and so it is the same with conscience, or the pqwer of moral self-consciousness : this power can act both as witness, judge, and executioner of judgment ; it

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either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself; the sfiirit of man, thus capacitated and empowered, is the cafid/c of the Lord, a luminary lighted and set up by the Lord, searching' all the inward fiarts of the belly, taking into scrutiny, and viewing XXiQ/iene-tralia — the firivate recesses, and secret transactions of the inner man, Prov. 20. 27. Conscience is God's vicegerent, calls the court in his name, and acts for him ; the answer of a good conscience toward God, 1 Pet. 3. 21. (iod is chief judge of the court ; If our heart condemn us, God is greater than our heart, superior to our heart and conscience in power and judgment ; hence the act and judgment of the court are the act and judgment of God ; as, 1. If conscience condemn us, God docs so too ; For if our heart condemn us, God is greater than our heart, and knoweth all things, v. 20. God is a greater Witness than our conscience, and knoweth more against us than it does; he knoweth all things ; he is a greater Judge than conscience ; for as lie is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle, when he says, For I know nothing by myself, that is, in the case wherein I am censured by some ; " I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry ; yet am I not hereby justified, it is not by my own conscience that I must ultimatelv stand or fall ; the justification, or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me ; as you do not apj)eal to its sentence, so neither will you be determined by its decision ; but he that judgeth me, supremely and finally judgeth me, and by whose judgment you and I must be determined, is, the Lord,'''\ Cor. 4. 4. Or, 2. If conscience acquit us, God does so too ; Beloved, if our heart condemn us not, then have we confidence tonvard God ; {y. 21.) then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, " I am glad of" tliis ; my heart does not cundc7nn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, " God forbid ! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God ?" Rut let such know, that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge, (as the mind, the will, appetite, passion, sensual disposition, or disordered brain,) or of the jurv, who gives a false verdict, not nf the judge itself; con-scieiice — junii)f^i<:, is properly self-consciousness ; acts of ignorance and error are not acts of self-consciousness, but of some mistaken power ; and the court of conscience is here described in its process, according to the original constitution of it bv God himself; according to which process, what is bound in conscience, is bound in heaven ; let conscience therefore be heard, be well-informed, and diligently attended to.

II. To indicate the privilege of those who have a good conscience toward God ; they have interest in heaven and in the court above ; their suits are heard there ; jind whatsoex'er we ask, we receix'e of him, V. 22. It is supposed that the petitioners do not desire, or do not intend to desire, any thing that is contrary to the honour or glorv of the court, or to their own intended spiritual good ; and then they may de])end \\\)ox\ receiving the good things they ask for; and this supposition may well be made concerning the petitioners, or they mav well be supposed to receive the good things thev ask for, considering their

Vol. VI.—5 P

qualification and practice ; because ive keef his commandments, and do those things that are fileasing in his sight, V. 22. Obedient souls are prepared for blessings, and they have promise of audience ; they who commit things displeasing to God, cannot expect that he should please them in hearing and answering their prayers, Ps. 66. 18. Prov. 28. 9.

23. And this is his commandment. That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24. And he that keepeth his commandments, dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

The apostle, having mentioned kee/iing the commandments, and fileasini^ of God, as the qualification of effectual petitioneis in and with Heaven, here suitably proceeas,

I. To represent to us what those commandments primarily and summarily are; they are comprehended in this doflble one ; And this is his commandment^ That we should believe on the name of his Son Jestis Christ, and love one another, as he gave us commandment, V. $3. To believe on the name of his Son Jesus Christ, is, 1. To discern what he is, according to his name ; to have an intellectual view of his person and office, as the Son of God, and the anointed Saviour of the world ; that every one that seeth the Son, and bclieveth on him, may have ex'erlast-ing life, John 6. 40. 2. To approve him in judgment and conscience, in conviction and consciousness of our case, as one wisely and wonderfully prepared and adapted for the whole work of the eternal salvation. 3. To consent to him, and acquiesce in him, as our Redeemer and Recoverer unto God. 4. To trust to him, and rely upon him, for the full and final discharge of his saving office. They that know thy name, will ftut their trust in thee, Ps. 9. 10. I know whom I have beliex'ed, and lam persuaded that he is able to keefi that which I have committed unto him against that day, 2 Tim. 1. 12. This faith is a needful requisite to those who would be prevalent petitioners with God; because it \^h\the Son that we must come to the F'ather; through his grace and righteousnessourpersons must be accepted or ingratiated with Mf/^aM^r; (Eph. 1.6.) through his purchase all our desired blessings must come ; and through his intercession our prayers must be heard and answered. This is the first part of the commandment that must be observed by acceptable worshippers ; the second is, that we love one another, as he gave us command/nent, v. 23. The command of Christ should be continually before our eyes ; Christian love must possess our souls when we go to God in prayer ; to this end we must re n.ember, that our Lord obliges us, (1.) To forgive those who offend us, (Matt. 6. 14.) and, (2.) To reconcile ourselves to those whom we have offended, Matt. 5. 23. 24. As good-will to men was proclaimed from heaven, so good-will to men, and particularl v to the brethren, must be carried in the hearts of those who go to God and heaven.

II. To represent to us the blessedness of obedience to these commands; the obedient enjoy communion with God ; And he that kee/ieth his commandments, and particularly these of faith and love, dwelleth in 'him, and he in him, v. 24. We dwell in God bv a happy relation to him, and spiritual union with him, through his Son, and bv a holy converse with him ; and God dwells in us by his word, and our faith fixed on him, and by the operations of his Spirit : then there occurs the trial of his divine inhabitation ; And hereby we know that he abideth

I. JOHN, IV.

in us, by the S/iirit iv/iich fie hath given us, {v. 24.) by the sacred disposition and frame of soul that he hath conferred upon us; which, being a spirit of faith in God and Christ, and of love to God and man, appears to be of God.

CHAP. IV.

In this chapter, the apostle exhorts to try spirits, v. 1. Gives a note to try by, v. 2, 3. Shews wlio are of the world, and who of God, V. 4. . 6. Urges Christian love by divers considerations, v. 7 .. 16. Describes our love to God, and the effect of it, v. 17.. 21.

1. ~|3ELOVED, believe not every spirit, J3 but try the spirits, whether they are of God: because many false prophets are gone out into the world. 2. Hereby know ye the spirit of God : every spirit that con-fesseth that Jesus Christ is come in the flesh, is of God. 3. And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come ; and even now already is it in the world.

The apostle, having said that God's dwelling in and with us may be known by (he Spirit that he hath given us, intimates that that Spirit may be discerned and distinguished from other spirits that appear in the world; and so here,

1. He calls the disciples, to whom he writes, to caution and scrutiny about the spirits, and spiritual professors, that were now risen. (1.) To caution ; "Beloved, believe not every sfiirit; regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God." Truth is the foundation of simulation and counterfeits ; there had been real communications from the divine Spirit, and therefore others pretended thereto. God will take the wav of his own wisdom and goodness, though it may be liable to abuse ; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same ; every pretender to the divine Spirit, or to inspiration, and extraordinary illumination thereby, is not to be believed. Time was, when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) ivas mad, Hos. 9. 7. (2.) To scrutiny ; to examination of the claims that are laid to the Spirit; But try the spirits, ivhether they are of God, v. 1. God has given of liis Spirit in these latter ages of the world, but not to all who profess to come furnished therewith ; to the disciples is allowed a judgment of discretion, ii. reference to the sj)irits that would be believed and trusted in tlie affairs of religion ; a reason is given for this trial, Because many ju^se prophets are gone out into the world, v. 1. There being much about the time of our Saviour's appearance in the world a general expectation among the Jews of a Kcdcemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prcjvidice against him, others were induced to set up as y)rophets and messiahs to Israel, according to the Saviour's prediction. Matt. 24. 23, 24. It should not seem strange to us, that false teachers set themselves up in the church, it was so in the apostle's times ; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers, that are by no means so !

2. He gives a test whereby the disciples may try these pretending spirits ; these spirits set up for Vrophets, doctors, or dictators in religion, and sol

they are to be tried by their doctrine ; and the test whereby in that day, or in that part of the world where the apostle now resided, (for in various seasons, and in various churches, tests were different,) must be this ; Hereby know ye the Spirit of God, Every spirit that confesseth that Jesus Christ is come in the flesh, is of God, v. 2. Or, that confesseth Jesus Christ that caine i?i the flesh. Jesus Christ is to be confessed as the Son of (iod, the eternal Life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem He Avho confesses and preaches this, by a mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the Author of that illumination. On the contrary, " Jivery spirit that confesseth not that Jesus Christ is come in the flesh, (or, that Jesus Christ that came in the flesh^ is not of God, XK 3. God has given so much testimony to Jesus Christ, who was lately here in the world, and in thejlesh, (or in a fleshly body like our's,) though now in heaven, that ye may be assured that any impulse or pretended inspiration that contradicts this, is far from being from heaven and of God." The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office. We see then the aggravation of a formed opposition against him and it. And this is that spirit of antichrist, whereof ye have heard that it should come and even now already is it in the world, v. 3. It was foreknown by God, that antichrists would arise, and antichristian spirits oppose his Spirit and his truth; it was foreknown also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world ; this great antichrist would have his way prepared, and his rise facilitated by other lesser antichrists, and the spirit of error working and disposing men's minds for him ; the antichristian spirit began by times, even in the apostles' days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion, as to set themselves against the Son of God, and all the testimony that the Father hath given to the Son ! But we have been foretold and forewarned that such opposition would arise ; we should therefore cease to be offended; and the more we see the word of Christ fulfilled, the more confirmed we should be in the truth of it.

4. Ye are of God, little children, and have overcome them: because greater is he that is in you than he that is in the world. 5. They are of the world : therefore speak they of the world, and the world heareth them. 6. We arc of God: he that knovveth God heareth us; he that is not of God, hearetli not us. Hereby know we the Spirit of truth, and the spirit of error.

In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that Ijy such methods as these : 1. He assures them of a more divine principle in them ; " Ye are of God, little children, v. 4. Ye are God's little children. We are of God, v. 6. TVe are bom of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced." 2. He gives them hope of victory ; " jind have overcome them, v. 4. Ye have hitherto overcome these deceivers and their temptations, and there is good ground of hope that ye will do so

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851

still, and that upon these two accounts." (1.) "There is a strong preserver within you; because greater is he chat is in you, than he that is in the world, V. 4. The Spirit of God dwells in you, and that Spirit is more mighty than men or devils." It is a great happiness to be under the influence of the Holy Ghost. (2.) "Ye are not of the same temper with these deceivers ; the Spirit of God hath framed your mind for God and heaven; but they are of the world ; the spirit that prevails in them, leads them to this world, their heart is addicted thereto ; they study the pomp, the pleasure, and interest of the world ; and therefore sficak they of the world : they profess a worldly messiah and saviour, they project a worldly kingdom and dominion ; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer's kingdom is not of this world. This worldly desi,a;n procures them proselytes : the world heareth them, V. 5. They are followed by such as themselves ; the world will love its own, and its own will love it. But they are in a fair way to conquer pernicious seductions, who have conquered the love of tliis seducing world." Then, 3. He represents to them, that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge ; "He thatknoweth God, heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us ; and he who knows this, will attend to us, and abide with us." He that is well furnished with natural religion, will the more faithfully cleave to the Christian. He that knoweth God, (in his natural and moral excellences, revelations, and works,) heareth us, v. 6. As on the contrary, " He that is not of God, heareth not us. He who knows not God regards not us. He that is not born of God, (walking according to his natural disposition,) walks not with us. The further any are from God, (as appears in all ages,) the further they are from Christ, and his faithful servants; and the more addicted persons are to this world, the more remote they are from the spirit of Christianity. Thus you have a distinction betwixt us and others ; Hereby know we the S/iirit of truth, and the s/iirit of error, v. 6. This doctrine conceming the Saviour's person leading you from the world to God, is a signature of the S/iirit of truth, in opposition to the s/iirit of error. The more pure and holy any doctrine is, the more likely to be of God."

7. Beloved, let us love one another: for love is of God; and every one that ioveth, is born of God, and knowetli God. 8. He that Ioveth not, knoweth not God: for God is love. 9. In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him. 10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11. Beloved, if God so loved us, we ought also to love one another. 12. No man hath seen God at any time. If we love one another, God dwell-eth in us, and his love is perfected in us. 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. As the S/iirit of truth is known by doctrine, (so

spirits are to be tried,) it is known by love likewise ; and so here follows a strong fervent exhortation to holy Christian love ; Beloved, let us love one another, V. 7. The apostle would unite theoi together in his love, that he may unite them in love to each other; " Beloved, I beseech you, by the love I bear to you, that you put on unfeigned mutual love." This exhortation is pressed and urged with variety of argument: as,

I. From the high and heavenly descent of love; For love is of God: He is the l^ountain. Author, Parent, and Commander of love : it is the sum of his law and gospel; jind every one that Ioveth, (whose spirit is framed to judicious holy love,) ia born of God, v. 7. The Spirit of God is the Spirit of love. The new nature in the children of God is the offspring of his love : and the temper and complexion of it is love. The fruit of the Spirit is love. Gal. 5. 22. Love corties down from heaven.

II. Love argues a true and just apprehension of the divine nature ; He that Ioveth, knoweth God, v. 7. He that Ioveth not, knoweth not God, v. 8. What attribute of the Divine Majesty so clearly shines in all the world as his communicative goodness, which is love ? The wisdom, the greatness, the harmony, and usefulness, of the vast creation, that so fully demonstrate his being, do at the same time shew and prove his love ; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good : and he that Ioveth not, (is not quickened by the knowledge he hath of God to the aflFection and practice of love,) knoweth not God; it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primarv brightest perfections; ybr God is Love ; {v. 8.) his na-

i ture and essence are love ; his will and works are { primarily love. Not that this is the only conception we are to have of him ; we have found that he is Light as well as Love ; {ch. 1. 5.) and God is prin-1 cipally Love to himself, and he has such perfections j as arise from the necessary love he must bear to his ! necessary existence, excellence, and glory ; but love [ is natural and essential to the Divine Majesty ; God I is Love ; that God is Love, is argued from the display and demonstration that he hath given of it ; as, I 1. That he hath loved us, such as we are ; In this was manifest the love of God towards u.<i, (t. 9.) towards us mortals, us ungrateful rebels. God com-I inendeth his love towards us, in that while we wen-sinners, Christ died for us, Rom. 5. 8. Strange, that God should love impure, vain, vile dust and j ashes ! 2. That he has loved us at such a rate, at I such an incomparable value as he has given for us ; he has given his own, only-beloved, blessed Son for i us ; Because that God sent his only-begotten Son ! into the world, that we might live through him, v. 9. This Person is in some peculiar distinguishing way the Son of God ; he is the Only-begotten. Should we suppose him begotten as a creature or created being, he is not the Only-begotten. Should we suppose him a natural necessary eradiation from the Father's glory, or glorious essence, or substance, he must be the Only-begotten : and then it will be a mystery and miracle of divine love, that such a Son should be sent into our world for us ! It may well be said, So (so wonderfully, so amazingly, so incredibly) God loved the world. 3. That God loved us first, and in the circumstances in which we lay ; Herein is love, (unusual unprecedented love,) not that we loved God, but that he loved us, v. 10. He loved us, when we had no love for him ; when we lay in our guilt, miser), and blood; when we were undeserving, ill-deserving, polluted, and unclean, and wanted to be washed from our sins in ; sacred blood. 4. That he gave us his Son for such

I. JOHN, IV.

service, and such an end; for such service, to be the Propitiation for our sins; consequently to die for us, to die under the law and curse of God, to bear our sins in his own body, to be cnacified, to be wounded in his soul, and pierced in his side, to be dead and buried for us ; {v. 10.) and then for such an end, for such a good and beneficial end to us— that we might live through him, (v. 9.) rtiight live ior ever through him, might live in heaven, Irve with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then,

III. Divine love to the brethren should constrain our's; Beloved, (I would adjure you by your interest in my love to remember,) if God so loved us, we ought also to love one another, v. 11. This should be an invincible argument. The example of God should press us. We should be followers, (or imitators) of him, as his dear children. The objects of the divine love should be the objects of our's. Shall we refuse to love those whom the eternal God hath loved ? We should be admirers of his love, and lovers of his love, (of the benevolence and complacency that are in him,) and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind; that ye may be the children of your Father who is in heaven ; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust. Matt. 5. 45. The peculiar love of God to the church and to the saints should be productive of a peculiar love there ; If God so loved us, we ought surely (in some measure suitably thereto) (o love one another.

IV. The Christian love is an assurance of the divine inhabitation; If we love one another, God dwelleth in us, v. 12. Now God dwelleth in us, not by any visible presence, or immediate appearance to the'eve ; (JVo man hath seen God at any time, v. 12.) but by his Spirit; {v. 13.) or, ".A'b man hath seen God at any time; he does not here present himself to our eye or to our immediate intuition, and so he does not that way demand and exact our love ; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is, in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church ; in them, and in his appearance for them and Avith them, is God to be loved ; and thus, if we love one another, God dwelleth in us; the sacred lovers of the brethren are the temples of God; the Divine Majesty has a peculiar residence there."

V. Therein the divine love attains a considerable end and accomplishment in us; " jind his love is perfected in us ; {v. 12.) It has obtained its completion in and upon us. God's love is not perfected in him, but in and with us. Hli love could not be designed to be ineffectual and fruitless upon us ; when its proper genuine end and issue are attained and produced tncreoy, it may be said to be perfected ; so faith is perfected by its works, and love perfected by its operations. When the divine love has wrought us to the same image, to the love of (iod, and thereupon to the love of the brethren, the children of God, for his sake, it is therein and so far/2f r/ec?ef/and completed, though this love of our's is not at present perfect, nor the ultimate end of the divine love to us." How ambitious should we be of this fraternal Christian love, when God reckons his own life to us perfected thereby ! To this the apostle, having mentioned the high favour of God's dwellinfj in us, subjoins the note and character thereof; Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, v. 13. Certainly this mutual mhabitatibn is something more noble and preat than we are well acquainted -with, or can de-

clare. One would think, that for God to dwell m un, a?id we in him, were words too high for mortals to use, had not (iod gone before us therein. What it is, has been briefly said on ch. 3. 24. What it fully is, must be left to the revelation of the blessed world. But this mutual inhabitation we know, says the apostle, because he hath given us of his S/iirit; he has lodged the image and fruit of his S/iirit in our hearts ; {v. 13.) and the Spirit that he hath give?i zis, appears to be his, or of him, since it is the Spirit of power, of zeal and magnanimity for God, of love to God and man, and of a sound mind, of an understanding well instiHJCted in the affairs of God and religion, and his kingdom among men, 2 Tim. 1. 7.

14. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him.

Since faith in Christ works love to God, and love to God must kindle love to the brethren, the apostle here confirms the prime article of the Christian faith as the foundation of such love ; wJiere,

I. He proclaims the fundamental article of the Christian religion, which is so representative of the love of God ; ./Ind we have seen, and do testify, that the Father sent the Son to be the Saviour of the world, V. 14. We here see, 1. The Lord Jtsus's relation to God ; he is Son to the Father, such a Son as no one else is, and so as to be God with the F'ather. 2. His relation and office towards us— the Saviour of the world; he saves us by his death, example, intercession. Spirit, and power against the enemies of our salvation. 3. The ground on which he became so—by the mission of him ; the Father sent the Son, he decreed and willed his coining hither, in and with the consent of the Son. 4. The apostle's assurance of this—he and his brethren had seen it; they had seen the Son of God in his human nature, in his holy converse and works, in his transfiguration on the mount, in his death, and resurrection from the dead, and royal ascent to heaven; they had so seen him as to be satisfied that he was the Only-begotten of the Father, full of grace and truth 5. The apostle's attestation of this, in pursuance of such evidence ; " IFe have seen and do testify ; the weight of this truth obliges us to testify it, the sal vation of the world lies upon it, the evidence of tlie truth warrants us to testify it; our eyes, and cars, and hands, have been witnesses of it." Thereupon,

II. The apostle states the excellency, or the ex cellent privilege attending the due acknowledg ment of this truth ; IVhosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, v. 15. This confession seems to include faith in the heart as the foundation of it; acknow ledgment with the mouth to the glory of God and Christ; and profession in the life and conduct, in opposition to tne flatteries or frowns of the world. Thus no man says that Jesus is the Lord, but by tht Holy Ghost, by the external attestation and internal operation of the Holy Ghost, 1 Cor. 12. 3. And so he who thus confesses Christ, and (iod in him, is enriched with, or possessed by, the Spirit of God, and has a complacential knowledge of God, and much holy enjoyment of him. Then,

III. The apostle applies this in order to the ex citation of holy love. God's love is thus seen and exerted in Christ Jesus ; and thus /mve we known and believed the love that God hath to us, v. :.6.

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The Christian revelation is, what should endear it I to us, the revelation of the divine love ; the articles of our revealed faith are but so many articles relating to the divine love ; the history of the Lord Christ is the history of God's love to us ; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God ; God was in Christ reconciling' the world unto himself, 2 Cor. 5. 19. Hence we may learn,

1. That God is Love, {v. 16.) he is essential boundless love ; he has incomparable, incomprehensible love for us of this world, which he has demonstrated in the mission and mediation of his beloved Son. It is the great objection and prejudice against the Christian revelation, that the love of God should be so strange and unaccountable as to give his own eternal Son for us ; it is the prejudice of many against the eternity and the deity of the Son, that so great a Per.son should be given for us. It is, I confess, mysterious and unsearchable ; but there are im-searchable riches in Christ; it is pity that the vast-ness of the divine love should be made a prejudice against the revelation and the belief of it. But what will not God do, when he designs to demonstrate the height of any perfection of his ? When he would shew somewhat of his power and wisdom, he makes such a v.'oi'ld as this ; when he would shew more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne ; what will he not do then, when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is Love, or that love is one of the most bright, dear, transcendent, operative excellencies of his unbounded nature ; and to demonstrate this not only to us, but to the angelical world, and to the principalities and powers above, and this not for our surprise for a while, but for the admiration, and praise, and adoration of our most exalted powers to all eternity ? What will not God then do ? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love, (if I may so call it,) to give an eternal Son for us, than to niake a Son on purpose.for our relief. In such a dispensation as that of giving a natural eternal Son for us and to us, he will commend his love to us indeed ; and what will not the God of love do, when he designs to commend his love, and to commend it in the view of heaven, and earth and hell ; and when he will commend himself and recommend himself to us, and to our highest conviction, and also affection, as Love itself? And what if it should appear at last, (which I shall only offer to the consideration of the judicious,) that the divine love, and particularly God's love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell ? This last will seem most strange. But what if therein it should apjjear not only that God is love to himself, in vindicating his own law and government, and love and glory; but that the damned ones are made so, or are so punished, (1.) Because they despised the love of God already manifested and exhibited: (2.) Because they refused to be beloved in what was further proposed and promised: and, (3.) Because they made themselves unmeet to be the objects of divine complacency and delight ? If the consciences of the damned should accuse them of these things, and especiallv of rejecting the highest instance of divine love ; if the far greatest part of the intelligent creation should be everlastingly blessed through the highest instance of the divine love, then may it well be inscribed upon the whole creation of God, God is love.

2. That hereupon, he that divelleth in love, divell-

eth in God, and God in him, v. 16. There is great communion between the God of love and the loving soul, that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love, has the love of God shed abroad ufion his heart, has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, I lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever.

17; Herein is our love made perfect, that we may have boldness in the day of judp;-ment: because as he is, so are we in this world. 18. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 19. We love him, because he first loved us. 20. If a man say, I love God, and hate his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he liath not seen? 21. And this commandment have we from him. That he who loveth God, love his brother also.

The apostle, having thus excited and enforced sacred love from the great Pattem and moti\e of it, the love that is and dwells in (iod himself, proceeds to recommend it furtlier by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour.

I. As love to God, to the firimum amabile — the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts :

1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable ; Herein is our love made perfect, that "ve may have boldness in the day of judgment, v. 17. There must be a day of universal judgment. Happy they who shall have holv fiducial boldness before the Judge at that day ; who shall be able to lift up their heads, and to look him in the face, as knowing he is their Friend and Advocate ! Happv they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance ! So do, and so may do, the lovers of God. Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God ; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, Avhen we can say, 77;om that knowest all things, knowest that we love thee ; and hofie maketh not ashaincd; our hope, conceived by the consideration of God's love, will not disappoint us, because the love of God is shed abroad in our hearts by the Holy Ghost that is gix>en to us, Rom. 5. 5. Possibly here by the love of God mav be meant our love to God, that is shed abroad in our hearts by the Holy Ghost; that is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if bv the love of God be meant the sense and appre-I hension of his "love to us, yet that must suppose or i include us as lovers of hini in this case; and indeed

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the sense and evidence of his love to us, shed abroad tn our hearths love to him ; and thereupon we have confidence toward him, and peace and joy in him ; he will give the crown of righteousness to all that love his a/ijiearing J and we have this boldness toward Christ, because of our conformity to him, because as he is, so are we in this world, {v. 17.) love hath conformed us to him ; as he was the great Lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image ; love teaches us to conform in sufferings too, we suffer for him and with him, and therefore cannot but hope and ti-ust that we shall also be glorified together with him, 2 Tim. 2. 12.

2. It prevents or removes the uncomfortable result and finiit of servile fear; There is no fear in love, {v. 18.) so far as love prevails, fear ceases. We must here distinguish, 1 judge, between fear and being afraid; or in this case, between the fear of God and being afraid of him; the fear of God is often mentioned and commanded as the substance of religion, (1 Pet. 2. 17. Rev, 14. 7.) and so it imports the high regard and venei'ation we have for God and his authority and government; such fear is consistent with love, yea, with perfect love, as being in the angels themselves; but then there is a being afraid of God, that arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming Fire; and so fear here may be rendered dread; there is no dread in love; love considers its object as good and excellent, and therefore amiable, and worthy to be beloved; love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him ; and as love grows, joy grows too; so that perfect love casteth out fear or dread. They who perfectly love God, are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them ; they well know that God loves them, and they thereupon triumph in his love. That perfect love casteth out Jear, the apostle thus sensibly argues, that it casteth out torment, casteth out fear or dread, because fear hath torment; {v. 18.) fear is known to be a disquieting, torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he thatfeareth, is not made perfect in love; {v. 18.) it is a sign that our love is far from being perfect, since our doubts and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love !

3. From the source and rise of it, which is the antecedent love of God ; We love him, because he first loved us, v. 19. His love is the incentive, the motive, and moral cause of our's. We cannot but love so good a God, who was first in the act and work of love; who loved us when we were both unloving and unlovely; who loved us at so great a rate ; who has Ijcen seeking and soliciting our love at the expense of his Son's blood, and has conde-S( ended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love ! His love is the productive cause of our's; Of his own will (of his own free loving will) begat he us. To those that love him all things work together for good, to them who are the called according to his purpose; they that love God, are the calleaibereto according to his purpose ; (Rom. 8. 28.) according to whose purpose they are called, is sufficiently intimated m the following clauses j whom he did

predestinate, or antecedently pui-pose, to the image of his Son, them he also called, effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God ! 2 Thess. 3. 5.

n. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts:

1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the Root of religion ; ^' If then a man say, or profess as much as thereby to say, / love God, I am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God's sake, he is a liar, {v. 20.) he therein gives his profession the lie." That such a one loves not God, the apostle proves by the usual facility of loving what is seen rather than what is unseen ; Tor he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen ? v. 20. The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart; the incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him ; how then shall the hater of a visible image of God pretend to love the unseen Original, the invisible God himself?

2. As suitable to the express law of God, and the just reason of it; ^nd this commandment have we from him, that he who loveth God, love his brother also, V. 21. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation, that he who loves God, should love his brother also.

CHAP. V.

In this chapter, the apostle asserts, I. The dignity of believers, V. 1. II. Their obligation to love, and the trial of it, V. 1 . . 3. III. Their victory, v. 4, 5. iV. The credibility and confirmation of their faith, v. 6 . . 10. V. The advantage of their faith in eternal life, v. II .. 13. VI. The audience of their prayers, unless for those who have sinned unto death, v. 14 . . 17. VII. Their preservation from sin and Satan, v. 18. VIII. Their happy distinction from the world, v. 19. IX. Their true knowledge of God ; (v. 20.) upon which, they must depart from idols, v. 21.

'• W^HOSOEVER believeth that Je-T T sus is the Christ, is born of God: and every one that loveth hiin that begat, loveth him also that is begotten of him. 2. By this we know that we love the children of God, when we love God, and keep his commandments. 3. For this is the love of God, that we keep his commandments ; and his commandments are not grievous.

4. For whatsoever is born of God, over-cometh the world; and this is the victor} that overcometh the world, evc7i our faith.

5. Who is he that overcometh the world.

but he that believeth that Jesus is the son

of God?

I. The apostle having, as was there observed, in the conclusion of the last chapter, urged Christian love upon those two accounts; 1. As suitable to Christian profession ; 2. As suitable to the divine command; here adds a third ; such love is suitable, or indeed demanded by their eminent relation ; our

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Christian brethren or fellow-believers are nearly related to God; they are his children ; Whosoever believeth that Jesus is the Christ, is born of God, v. 1. Wherein the Christian brother is, (1.) Described by his faith ; he that believeth that Jesus is the Christ; that he is Messiah the Prince; that he is the Son of God by nature and office ; that he is the Chief of all the anointed world; Chief of all the priests, prophets, or kings, who were ever anointed by God or tor him ; that he is perfectly prepared and furnished for the whole work of the eternal salvation ; the believer, accordingly, yields himself up to his care and conduct; and then he is, (2.) Dignified by his descent; he is born of God, v. 1. This principle of faith, and the new nature that attends it, or from which it springs, are ingenerated by the Spirit of God ; and so sonship and adoption are not now appropriated to the seed of Abraham according to the flesh, nor to the ancient Israel of God ; all believers, though by nature siimers of the Gentiles, are spiritually descended from God, and accordingly arc to be beloved ; as it is added. Every one that loveth him that begat, loveth him also that is begotten of him, V. 1. It seems but natural that he who loves the Father, should love the children also; and that in some proportion to their resemblance to their Father, and to the Father's love to them; and so we must first and principally love the Son of the father, as he is most emphatically styled, 2 John 3. the Only (necessarily) begotten, and the Son of his love, and then those that are voluntai-ily begotten, and renewed by the S/iirit of grace: thereupon,

II. The apostle shews, 1. How we mav discern the truth, or the true evangelical nature of our love to the regenerate ; the ground of it must be our love to God, whose they are; By this we know that we love the children of God, vjhen nve love God, v. 2. Our love to them appears to be sound and genuine, when we love them, not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomination among religious jjarties; but because they are God's children, his regenerating grace appears in them, his image and superscription are upon them, and so in them God himself is loved; thus we see what that love to the brethren is, that is so pressed in this epistle; it is love to them as the children of God, and the adopted brethren of the Lord Jesus.

2. How we may learn the ti-uth of our love to God : it appears in our holy obedience ; wheii nve love God, and keefi his commandments, v. 2. Then we truly, and in gospel-account, love God, when we fcee/i his commandments; for this is the love of God, that we kee/i his commandments; and the keeping of his commandments requires a spirit inclined thereto, and delighting therein; and so his commandments are not griex'ous, v. 3. Or, This is the love of God, that, as thereby we are determined to obedience, and to kee/i the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, O how I love thy law ! " I will run the way of thy com-rtiandments, when thou shalt enlarge my heart, (Ps. 119. 32.) when thou shalt enlarge it either with love or with thy Spirit, the Spring of love."

3. What is and ought to be the effect of regeneration—an intellectual spiritual conquest of this world; For whatsoever is born of God, or, as in some copies, whosoei'fr is born of God, overcom-cth the world, v. 5. He that is born of God, is bom for God, and consequently for another world; he has a temper and disposition that tend to a higher better world ; and he is furnished with such arms or such a weapon, whereby he can repel and conquer this ; as it is added, jlfid this is the victory that overcometh the world, even our faith, v. 4. Faith IS the cause of victory, the means, the instrument,

the spiritual armour and artillery by which we over come ; for, (l.J In and by faith we cleave to Christ, in contempt of, and opposition to, the world. (2.) Faith works in and by love to God and Christ, and so withdraws us from the love of the world. (3.) Faith sanctifies the heart, and purifies it from thos(' sensual lusts by which the world obtains such sway and dominion over souls. (4.) It receives and de rives strength from the Object of it, the Son of God, for conquering the frowns and flatteries of the world. (5.) It obtains by gospel promise a right to the indwelling Spirit of grace, that is greater than he who dwells in the world. (6.) It sees an invisible world at hand, with which this world is not worthy to be compared, and into which it tells the soul, in which it resides, it must be continually prepared to enter; and thereupon,

III. The apostle concludes, that it is the real Christian that is the true conqueror of the world; Who is he then that overcometh the world, but he that believeth that Jesus is the Son of God ? v. 5. It is the world that lies in our way to heaven, and is the great impediment to our entrance there. But he who believes that Jesus is the Son of God, believes therein that Jesus came from God to be the Saviour of the world, and powerfully to conduct us from the world to heaven, and to God, who is fully to be enjoyed there. And he who so believes, must needs by this faith overcome the world. For, ). He must be well satisfied that this world is a vehe ment enemy to his soul, to his holiness, his salvation, and his blessedness; For all that is in the world, the lust of the flesh, the lust of the eyes, and the firidc of life, is not of the Father, but is of the world, ch. 2. 16. 2. He sees it must be a great part of the Saviour's work, and of his own salvation, to be redeemed and rescued from this malignant world, who gave himself for us, that he might deliver us from this present evil world, Ct^\, 1. 4-. 3. He sees in and by the life and conduct of the Lord Jesus on earth, that this world is to be renounced and overcome. 4. He perceives that the Lord Jesus conquered the world, not for himself only, but for his followers; and they must study to be partakers of his victor)'. Be of good cheer, J have overcome the world. 5. He is taught and influenced by the Lord Jesus's death to be mortified and crucified to the world. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world. Gal. 6. 14. 6. He is begotten by the resurrection of Jesus Christ from the dead, to the lively hope of a blessed world above, 1 Pet. 1. 3. 7. He knows that the Saviour is gone to heaven, and is there preparing a place for his serious believers, John 14. 2. 8. He knows that his Saviour will come again from thence, and will put an end to this world, and judge the inhabitants of it, and receive his believers to his presence and glory, John 14. 3. 9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that looks beyond it, and is still tending, striving, and pressing, toward the world in heaven. In this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 2 Cor. 5. 2. So that it is the Christian religion that affords its proselytes a universal empire. It is the Christian revelation that is the great means of conquering the world, and gaining another that is most pure and peaceful, blessed and eternal. It is there, in that revelation, that we see what are the occasion and ground of the quarrel and contest between the holy God and this rebellious world. It is there that we meet with sacred doctrine, (both speculative and practical,) quite contrary to the tenour, temper, and tendency of this world. It is by that doctrine that a spirit is communicated and diffused, which is superior and adverse to the spirit of the world. It is ther^^ve

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see that the Saviour himself was not of this world, that his kingdom was not, and is not so; that it must be separated from the world, and gathered out of it for heaven and for God. There we see that the Saviour designs not this world for the inheritance and portion of his saved company. As he is gone to heaven himself, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him ; and allowing them to believe that if in this life, and this world only, they had hope in him, they should at last be but miserable. It is there that the etemal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in its own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our conquest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged by a whole army and cloud of holy soldiers, who have in their several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero; who vanquishes the world, and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and in a sacred sense takes the kingdom of heaven by violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world ?

6. This is he that came by water and Wood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit thatbeareth witness, because the Spirit is truth. 7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one. 9. l{ we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.

The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded; to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus ; and it is so; he brings his credentials along with him ; and he brings them, in the way by which he came ; and in the witness that attends him.

I. In the way and manner by which he came ; not barely by which he «-ame into the world ; but by and with which he came, and appeared, and acted, as a Saviour in the world ; This is he that came by •water and blood. He came to save us from our sins ; to give us etemal life, and bring us to God ; and that he might the more assuredly do this, he came by, or with, water and blood; even Jesus Clirist. Jesus Christ, I say, did so; and none but he. And I say it again, not h\ or with nvater onhi, but by and with nvater and blood, i). 6. Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world : and he came by water and blood, as the means bv which he would heal and save us. That he must and did thus come in his saving office, may appear Ijy our remembering these things: 1. We are inwardly and

outwardly defiled ; inwardly, by the power and pol lution of sin in our nature. For our cleansing fi on this we need spiritual water ; such as can reach thf soul and the powers of it. Accordingly, there is ii and by Christ Jesus, the washing of regeneration, and the re72ewing of the Holy Ghost. And this was intimated to the apostles by our Lord, when he washed their feet; and said to Peter, who refused it, Exccfit I wash thee, thou hast no part in me. We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven, that without shedding of blood there shall be no i-eiiiission, Heb. 9. 22. The Saviour from sin therefore must come with blood. 2. Both these wavs of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. There were divers washings and carnal ordinances imposed till the time of reformation, Heb. 9. 10. The ashes of a heifer, mixt with water, sprinkling the unclean, sanctifeth to the purifying of the flesh, Heb. 9. 13. Numb. 19. 9. And likewise, almost all things are, by the law, purged with blood, Heb. 9. 22. As these shew us our double defilement, so they indicate the Saviour's two-fold purgation. .3. At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, as containing something mysterious in it; And he that saw it, bare record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that ye might believe, and that ye may believe this particularly, that out of his pierced side forthwith there came water and blood, John 19. 35. Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindicative excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a Propitiation through faith in his blood, or a Propitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the Jiistifier of him that believeth in Jesus, Rom. 3. 25, 26. By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, the purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the firomise of the Spirit, thejiromised Spirit, through faith. Gal. 3. 13, &c. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood thei\ comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to tliat great end. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he ?nigh( present it to himself a glorious church, Rph. 5. 25—27. He who comes by water and blood, is an accurate perfect Saviour. And tliis is he who comes by water and blood, even Jesus Christ ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also,

II. In the witness that attends him, and that is, the divine Spirit; that Spirit to whom tlic perfecting of the works of God is usually attributed ; Arid it is

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ihe Sfiirit that beareth witness, v. 6. It was meet that the commissioned Saviour of the world should have a constant Agent to support his work, and testify of him to tlie world. It was meet that a divine power should attend him, his gospel and servants; and notify to the world, upon what errand and office they came, and by what authority they were sent: this was done in and by the S])irit of God ; accord-in,^ to the Saviour's own prediction, ''He uliaIIglorify me, even when I shall be rejected and crucified by men, for he shall receive or take of mine ; he shall not receive my immediate office, he shall not die and rise again for you ; but he shall receive of mine ; shall proceed on the foundation I have laid, shall take up my institution and truth and cause, and shall further shew it unto you, and by you to the world," John 16. 15. And then the apostle adds the commendation, or the acceptableness of this witness; because the Sfiirit is Truth, v. 6. He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus ; because, or that, Christ is tne Truth. And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ; ^«rf it is the Sfiirit that beareth witness that Christ is the Truth; and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is not meet that one or two copies should alter the text; and our present reading is verv agreeable ; and so we retain it. The Sfijrit is Truth. He is indeed the Spirit of truth, John 14. 17. And that the Spirit is Truth, and a Witness worthy of all acceptation, appears in that he is a heavenly Witness, or one of the witnesses that in and from heaven bare testimony concerning the truth and authority of Christ. Because (or for) there arc three that bare jrcord in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And so xk 7. most appositely occurs, as a proof of the authenticity of the Spirit's testimony ; he must needs be true, or even truth itself, if he be not only a W'itness in heaven, but even one (not in testimony only, for so an angel may be, but iri being and essence) with the Father and the Word. But here we are stopt in our course by the contest there is about the genuineness of v. 7. It is alleged that many old Greek manuscripts have it not. We shall not here enter into the contro\ersy. It should seem that the critics are not agreed what manuscripts have it, and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faultv, as I have an old ])rintcd Greek Testament so full n{ errata, that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As,

1. If we admit v. 8. in the room of xk 7. it looks too like a tautology and repetition of what was included in V. 6. This is he that came by water and blood, ?wt by water only, but by water and blood ; and it is the Sfiirit that beareth witness. For there are three that bear witness; the Sfiirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as our present reading does.

2. It is observed, that many copies read that distinctive clause, ufion theearth; There are three that bear record ufion the earth: now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want x\ 7. But it should for the same reason be so in all. Take ■we V. 6. 77;?."! is he that came by water and blood. And it is the Sfiirit that beareth witness, be.aus" ''"''

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Sfiirit is truth. It would not now naturally and properly be added. For there ere three that bear record on earth ; unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even Truth itself.

3. It is observed, that there is a variety of reading even in the Greek text, as in v. 7. Siome copies read 'U tin — are one; others (at least the Comfiluten sian) «(c to u i]<rii — are to one, or agree in one; and in V. 8. (in thai part that it is supposed should be admitted,) instead of the common «v -ri >ji — in earth, the Com/ilutensian reads iv) tmc yr,; — ufion earth, which seems to shew that that edition depended ujjon some Greek authority, and not merely, a« some would have us believe, u])on the authority either of the vulgar Latin, or of Thomas Aquinas ; though his testimony may be added thereto.

4. V. 7. is very agreeable to the style and the theology of our apostle ; as,

(1.) He delights in the title— The Father; whether he indicates thereby God only, or a divine person distinguished from the Son. / and the Father are one. And yet lam not alone; because the Father is with me. I will firay the Father, and he shall give you another Comforter. If any vian love the world, the love of the Father is not in him. Grace be with — and ficace from God the Father, and from the Lord # Jesus Christ, the Son of the Father, 2 John 3. Then, (2.) The name, the Word, is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed, that Tertullian and Cyprian use that name, even when they refer to this verse ; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. Quod Johannis afios-toli testimonium B. Cyfirianus, Carthagirlensis an-tistes et martyr, in efiistold sri'e libra, quern de Trinitafe scrifisit, de Patre, Filio, et Sfiiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater tinum sumus ; et iterum de Patre, Filio, et Sfiiritu sanrto scrifitum est, Ft hi trcs mium sunf. — Blessed Cyfirian,. the Carthaginian Bishofi and Martyr, in the epistle or book he wrote concerning the Trinity, considered the testi?nony of the afiostle John as relating to the Father, the Son, and the Holy Sfiirit; for he says. The Ford says, I and the Father are one; and, again. These three are one. Now it is no where written that these are one, but in V. 7. It is probable then that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church, (both in popular and polemic discourses,) called the second bv the name of the Son rather tlian of the JTord. If any man can admit Facun-dus's fancy, that St. Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that St. John said were one, he may cnjov his opinion to himself. For, [1.] He must suppose that Cyprian not only changed ah the names, but the apostle's order too. For the blood, (the Son,) which Cvprian puts second, the apostle puts last. And, [2.]'He must suppose that Cyprian thought that by the blood which issued out of the side of the Son, the apostle intended the Son himself, who might as well have been denoted by the water ; that by the water which also issued from the side of the Son, the apostle intended the person of the Holy Ghost; that bv the Spirit, which in v. 6. 'S said to be Truth, and' in the gospel is called the Spirit of truth, the apostle meant the person of the-

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Father; though he is no where else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so understands him, must believe too that the Father, Son, and Holy Spirit, are said to be three Witnesses on earth. [3. ] Facundua acknowledges that St. Cyprian says, that of his three it is written, Et hi trea unum sunt — and these three are one. Now these are the words, not of v. 8. but of v. 7. They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book De bafitismo heere-ticorum, allowed to be contemporary with Cj'jirian, cites St. John's words, agreeably to the Greek manuscripts and the ancient versions, thus, ^it enim Johannes de Domino nostra in efiistold nos docens, Hie est qui venit per aquam et sanguinem, Jesus Christus, non in aqua tantum, sed in aqua et sanguine ; et Sfiiritusest qui testimonium fierhibet, quia Sfiiritus est Veritas; quia tres testimonium fierhibent, SfiirUus et aqua et sanguis, et isti tres in unum sunt — For John, in his efiistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the S/iirit that bears witness, because ♦ the Sfii7-it is Truth; for there are three that bear witness, the S/iirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that, in unum sunt — they agree in one, then it was not of them that Cyprian spake, whatever variety there might be in the copies in his time, when he said it is written, unum sunt — they are one. And therefore Cyprian's words seem still to be a firm testimony to V. 7. and an intimation likewise, that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Then,

(3.) As this apostle only records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy Spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief, and of his righteousness, as in his gospel, ch. 14. 16, 17, 26.—15. 26.—16. 7—15. It is most suitable then to the diction and to the gospel of this apostle, thus to mention the Holy Ghost as a Witness for Jesus Christ. Then,

5. It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolater to devise and insert it; he must be very bold and impudent, who could hope to escape detection and shame ; and profane too, who durst venture to make an addition to a supposed sacred book. And,

6. It can scarc-ely be supposed, that, when the apostle is representing the strength of the Christian's ifaith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was given to Jesus Christ in the world, he should omit the supreme testimony that attended him, especially when we consider that he meant to infer, as he does, {v. 9.) If we receive the witness of men, the witness of God is greater ; for this that he had rehearsed before, is the witness of God which he hath testified of his Son. Now in the three witnesses on earth, there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The Antitrinitarian oppo-eers of the text will deny that either the Spirit, or

the water, or the blood, are God himself; aiitl others may say that the Spirit here is some created effect of God; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus, and the divinity of his institution; here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God; upon which single account, even waving the doctrine of the divine Trinity, the entire text is worthy of all acceptation.

Having these rational grounds on our side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shews Ua that he is so, by assuring us that he is in hea%en, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him ; For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, t. 7. Here is a Trinity of heavenly Witnesses; such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where the first that occurs in order, is, the Father; he set his seal to the commission of the Lord Christ all the while he was here; more especially, (1.) In proclaiming him at his baptism. Matt'. 3. 17. Then, (2.) In confirming his character at the transfiguration. Matt. 17. 5. Then, (3.) In accompanying him' with miraculous power and works ; If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works, that yc may know and believe that the Father is in mc, and I in him, John 10. 37, 38. (4.) /;; avouching at his death. Matt. 27. 54. (5.) In raising him from the dead, and receiving him up to his glory ; He shall convince the world — of righteousness, because I go to my Father, and ye see me no more, John 16. ]0. and Rom. 1. 4. The second Witness is the Word; a mysterious name, importing the highest nature that belongs to the Saviour Jesus Christ; wherein he existed before the world was, whereby he made the world, and whereby he was truly God with tlie Father. He must bear witness to the human nature, or to the man Christ Jesus, in and'by whom he redeemed and saved us ; and lie bore witness, [1.] By the mighty works that he wrought; (John 5. ^7.)'My Father worketh hitherto, and I work. [2.] In conferring a glory upon him at his transfiguration ; jind we beheld his glory, the glory as of the Only-begotten of the Father, John 1. 14.' [3.] In raising him from the dead ; (John 2. 19.) Destroy this tem/jle, and in three days will I raise it iifx. The third Witness is the Holy Ghost, or the Holy Spirit; an august, venerable name, the Possessor, Proprietor, and Author of holiness. True and faithful must he be, to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the Head of the Christian world ; and that in such instances as these; First, In the miraculous production of his immaculate human nature in the Virgin's womb ; The Holy Ghost shall come upon thee, Luke 1. 35, ?cc. Secondly, In the visible descent upon him at his baptism ; The Holy Ghost descended in a bodily shape, Luke 3. 22, &c. Thirdly, In an effectual conquest of the spirits of hell and darkness; If I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Matt 12. 28. Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to tlie world after he himself was gone to heaven, Acts 1. 4, 5. —2. 2—4, &c. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the

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churches, for two hundred years, 1 Cor. 12. 7. Concerning which see Dr. W hitby's excellent discourse in che preface to the second volume of his Commentary on the J\''e7V Testaments These are •witnesses in heaven; and they bear record from heaven; and they are one. It should seem not only in testimony, (for that is implied in their being three witnesses, to one and the same thing,) but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God.

To these there is opposed, though with them conjoined, a trinity of witnesses on earth, such as continue here below ; And there are three that bear ivitness on earth, the s/iirit, the water, and the blood ; and these three agree in one, v. 8. Of these witnesses the first is the sfiirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour, (according to what is reported by this apostle,) that which is born of the Spirit, is sfiirit, John 3. 6. The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished, A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration and renovation of souls are a .testimony to the Saviour. It is his actual, though initial salvation. It is a testimony on earth, because it continues with the church there, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctifi-cation, victory over the world, her peace and love and joy, and all that grace by which she is made meet for the inheritance of the saints in light. Then the second is the water. This was before con-considei'ed as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, 1. The purity of his own nature and conduct in the world; he was holy, harmless, and undejiled. 2. The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them unto him, Mark 1. 4, 7, 8.

3. The purity of his own doctrine, by which souls are purified and washed ; J^toiv ye are clean through the word that I have sfioken unto you, John 15. 3.

4. The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing ye have purified your souls in obeying the truth through the Spirit, 1 Pet. 1. 22. And this signed and sealed by, 5. The baptism that he has appointed for the initiation or introduction of his disciples ; in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. A''ot the putting away the filth of the flesh, but the answer of a good conscience toward God, 1 Pet. 3. 21. The third witness is, the blood: this he shed ; and this was our ransom. This testifies for Jesus Christ: (1.) In that it sealed up and finished the sacrifices of the Old Testament; Christ, our Passover, was sacrificed for us. (2.) In that it confirmed his own predictions, and the truth of all his ministry and doctrine, John 18. 37. (3.) In that it shewed unparalleled love to God, in that he would die a sacrifice to his honour and glor>', in making atonement for the sins of the world, John 14. 30, 31. (4.) In that it demonstrated unspeakable love to us : and none will deceive those whom they entirely love, John 14. 13—15. (5.) In that it demonstrated t!ie disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and violent cruel

death, John 18. 36. (6.) In that it lays obligation on his disciples to suffer and die for him. No de ceiver would invite proselytes to his side and iii terest at the rate that the Lord Jesus did. Ye sfial'. be hated of all men for my sake. They shall put you out of their synagogues ; and the time comes that whosoez'er kills you, will think that he doeth God service, John 16. 2. He frequently calls his servants to a conformity with him in sufferings. Let us go forth therefore unto him without the camp, bearing his reproach; (Heb. 13. 13.) which shews that neither he nor his kingdom is of this world. Then, (7.) The benefits accruing and procured by his blood, (well understood,) must immediately de-montrate that he is indeed the Saviour of the world. And then, (&.) These are signified and seJiled in the institution of his own supper; This is my'blood of the JVew Testament, (which ratifies the New Testament,) which is shed for many, for the remission of sins. Matt. 26. 28. Such are the witnesses on earth. Such is the various testimony given to the Author of our religion. No wonder if the rejecter of all this evidence be judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be one, as to be for one; to be for one and the same purpose and cause; or to agree in one ; in one and the same thing among themselves, and in the same testimony with those who bear record from heaven.

The apostle justly concludes. If we receive the witness of 7nen, the witness of God is greater; for this is the witness of God, that he hath testified of his Son, V. 9. Here we have, [1.] A supposition well founded upon the premises. Here is the witness of God; the witness whereby God hath testified of his Son; which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son ; he has by himself proclaimed and avouched him to the world. [2.] The authority and acceptableness of his testimony; and that argued from the less to the greater; If we receive the witness of men, (and such testimony is and must be admitted in all judicatories and in all nations,) the witness of God is greater. It is truth itself, of highest authority and most unquestionable infallibility. And then there is, [3.] The application of the rule to the present case; For this is the witness, and here is the witness, of God even of the Father, as well as of the VA'^ord and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given sufficient assurance to the world, that Jesus Christ is his Son ; the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine original of the Christian religion, and that it is the sure appointed way and means of bringing us to God.

10. He that believeth on the Son of God hath the witness in liimself: he that be-Heveth not God hath made him a liar; because he beheveth not the record that God gave of his Son. 11. And this is the record, that God hath given to us eternal life; and this life is in his Son. 12. He that hath the Son hath life; and he that hath not the Son of God hath not life. 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life, and that ye may believe on the name, of the Son of God.

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In these words we may observe,

I. The privilege and stability of the real Christian ; He that believeth on the Son of God, hath been prevailed with unfeignedly to cleave to him for salvation, /tath the witness in himself, v. 10. He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul, and what he has seen and found in him. As, 1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour. 2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances. 3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God. 4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul. 5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God. 6. He is born of God by the truth of Christ, as v. 1. He has a new heart and nature; a new love, disposition, and delight, and is • not the man that formerly he was. 7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is de-scriljed and provided for in the doctrine of Christ. 8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better. 9. He finds what interest the Mediator has in heaven, by the audience and prevalence of those prayers that are sent thither in his name, according to his will, and through his intercession. 10. He is begotten again to a lively hope, to a holy confidence in God, in his good will and love; to a pleasant victory over terrors of conscience, dread of death and hell; to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit, and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and is growing up"to the fulness and perfection, or perfect image of Christ in heaven.

n. The aggravation of the unbeliever's sin ; the sin of unbelief; He that believeth not God, hath made him a liar. He does, in effect, give (iod the ■ lie ; because he believeth not the record that God gave of his Son, v. 10. He must believe, either that God did not send bis Son into the world, when he has given us such manifold evidence that he did ; or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him ; or tliat he sent his Son to deceive the world, and to lead it into error and misery ; or, that he permits men to devise a religion, which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie ; and then lends them his Spirit and power to recommend and obtrude it ui)on the world : which is to make God the Father, the Author, and Abettor of the lie.

HI. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ; jind this is the record, that God hath given to us eternal life, and this life is in his Son, v. 11. This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses. 1. That God hath given to us etei-nal life. He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us thither He has made it over to

us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then, 2. This life is in the Son. The Son is Life ; eternal life in his own essence and person, John 1. 4. 1 John 1. 2. He is eternal Life to us; the Spring of our spiritual and glorious life. Col. 3. 4. From him life is communicated to us, both here and in heaven. And thereupon it must follow, (1.) He that hath the So?i, hath life. v. 12. He that is-united to the Son, is united to life. He who hath a title to the Son, hath a title to life, to eternal fife. Such honour hath the Father put upon the Son : such honour must we put upon him too. We must come and kiss the Son, and we shall have life. (2.) He that hath not the So?i of God. hath not life, v. 12. He continues under the condemnation of the law; (John 3. 36.) he refuses the Son, who is Life itself, who is the Procurer of life, and the Way to it; he provokes God to deliver him over to endless death for making him a liar; since he believes not this record that God hath given concerning his Son.

IV. The end and reason of Ihe apostle's preaching this to believers. 1. For their satisfaction and comfort; These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, v. 13. Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has tin world to answer for ! And to three witnesses in hea\ en must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel; in the beginning and first-fruits of it within them; and in their Lord and Head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation. 2. For their confirmation and progress in their holy faith ; ./Ind that ye may believe on the name of the Son of God, {v. 13.) may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the So7i of God, is to renounce eternal life, and to draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end.

14. And this is the confidence that we' have in him, that, if we ask any thing ac-cordini2;to his will, lie hearethus. 15. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions; that we desired of him. 16. If any man see his brother sin a sin trhich is not imto death, he shall ask, and he shall £i;ive him life for them that sin not unto death. There is a sin unto death : I do not say that, he shall pray for it. 17. All unrighteousness is sin : and there is a sin not unto death.

Here we have,

I. A privilege belonging to faith in Christ; and that is, audience in prayer; This is the confidence that we have in him, that, if we ask any fhifig according to his will, he heareth 7is, v. 14. The Lord Christ imboldcns us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit

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that we should ask what is contrary cither to his niajeijty and glory, or to our own good, who are his, and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.

II. The advantage accruing to us by such privilege ; IJ ive know that he heareth us, nvhatsoever ive ask, ive know that ive have the petitions that nve desired of him, x>. 15. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted, is as good as to know that they are answered; and therefore that he is so pitied, pardoned, counselled, sanctified, assisted, and saved, (or shall be so,) as he is allowed to ask of God.

III. Direction in prayer, in reference to the sins of others; If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for the7n that sin not unto death. There is a sin unto death: I do not say that he shall firay for it, v.

16. Here we may observe, 1. We. ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they mav be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin ; There is a sin unto death, {v. 16.) and there is a sin not unto death, v.

17. (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death ; and cursed is every one that continueth not in all things that are written in the book of the law, to do them. Gal. 3. 10. But there is a sin unto death, in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. That surely must be all such sin as by divine or human constitution may consist with life ; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1. ] There are sins which, by human righteous constitution, are not unto death ; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to which there are sins, which, by righteous constitution, are to death, or to a legal forfeiture of life ; such as we call capital crimes. Then there are sins which, by divine constitution, are unto death ; and that either death corporal, or spiritual and evangelical; First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren ; as when the apostle says of the offending members of the church of Corinth ; For this cause many are weak and sickly among you, and many sleep, 1 Cor. 11. 30. There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine, penal constitution in the gospel, does not positively and ])eremp-torilv threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement ; for whom the Lord loveth he chasteneth; and scourgeth every son whom he receiveth, Heb. 12. 6. There is room left for divine wisdom or goodness, or even gospel-severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may (in terrorem —for warning to others) proceed even to death. Then, Secondly, There are sins, which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life; with spiritual life in the soul, and with an evangelical right to life above. Such are total 'mpenitence and unbelief for the present; final im-

penitence and unbelief are infallibly to death eternal ; as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and con-victive evidence of the truth of Christian religion. These are sins deriving the guilt of everlasting death. Then comes,

IV. The application of the direction for prayer, according to the different sorts of sin thus distinguished. The prayer is supposed to be for life ; He shall ask, and he (God) shall give them life. Life is to be asked of God; he is tlie God of life ; he gives it when and to whom he pleases, and takes it away, either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him ; and par-ticularlv for the life of soul and body. But in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say. He shall pray for it, may intend no more than, " I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind : and even an offending brother in such a case must be resigned to public justice, (which in the foundation of it is divine,) and at the same time also to the mercy of Ciod. 2. The removal of evangelical penalties, (as they may be called,) or the prevention of death, (which may seem to be so consequential upon, or inflicted for, some particular sin,) can be prayed for only conditionally or.provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented, 3. W'e cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them; or that any mercy of life or soul, that supposes the forgiveness of sin, should be granted t » them, while they continue such. But we may pray for their repentance, (supposing them but in the common case of the impenitent world,) for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For, what remains but a certain fearful expectation of Judgment, to consume sucn adversaries? Heb. 10. 27. And these last seem to be sins chiefly intended by the apostle by the names of sins unto death. Then, 5. The apostle seems tc argue that there is sin that is not unto death; thus, • .411 unrighteousness is sin ; {v. 17 ) but were all unrighteousness unto death, (since we have all some unrighteousness toward God or man, or both, in omitting and neglecting something that is their due,^ then we were all peremptorily bound over to death ; but since it is not so, (the Christian brethren, generally speaking, having right to life,) there must be sin that is not to death. Thou.gh there is not venial sin, (in the common acceptation,) there is pardoned sin ; sin that does not derive a plenary obligation to eternal death. If it were not so, there could be no justification or continuance of the justified state. The gospel-constitution or covenant abbreviates, abridges, or rescinds the guilt of sin.

18. We know that whosoever is bom oi God, sinneth not; but he that is begotten of God, keepeth himself, and that wicked one toucheth him not. 19. ^nfi? we know that we are of God, and the whole world lieth in wickedness. 20. And we know

I. JOHN, V.

that the Sor of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal Wfe. 21, Little children, keep yourselves from idols. Amen.

Here we have,

I. A recapitulation of the privileges and advantages of the sound Christian believers :

1. They are secured against sin, against the fulness of its dominion, or the fulness of its guilt; JVe know that whosoever is born of God, (and the believer in Christ is born of (iod, v. 1.) sinneth not; {y. 18.) sinneth not with tliat fulness of heart and spirit that the unregencrate do, (as was said ch. 3. 6, 9.) and consequently not with that fulness of guilt that attends the sins of others ; and so he is secured against that sin that is unavoidably unto death, or that infallibly binds the sinner over unto the wages of eternal death ; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin.

2. They are fortified against the Devil's destructive attempts ; He that is begotten of God, keejieth himself, that is, is enabled to guard himself, and the wicked one toucheth him not, {v. 18.) that is, the wicked one may not touch him, to death. It seems not to be barely a naiTation of the duty or the practice of the regenerate ; but an indication of their power by virtue of their regeneration; they are thereby prepared and principled against the fatal touches, the sting, of the wicked one ; he touches not their souls, to infuse that venom there that he does to others, or to expel that regenerative principle that is an antidote to his poison, or to induce them to that sin that by the gospdl-constitution conveys an indissoluble obligation to eternal death ; he may prevail too far with them, to draw them to some acts of sin ; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the Devil as will bring them into the same case and actual condemnation with the Devil.

X They are on God's side and interest, in opposition to the state of the world ; Jlndwe kfiow that we are of God, and the whole world lieth in wickedness, V. 19. Mankind are divided into two great parties or dominions, that which belongs to God, and that which belongs to wickedness, or to the wicked one. The Christian believers belong to God ; they are of God, and from him, and to him, and for him ; they succeed into the right and room of the ancient Israel of God, of whom it is said. The Lord's /leo/ile w his fiortion, his estate in this world ; Jacob is the ' lot of his inheritance, the dividend that is fallen to him by the lot of his own determination ; (Deut. 32. 9.) while, on the contrary, the whole worla, the rest, being by far the major part, lieth in wickedness, in the jaws, in the bowels of the wicked one. There arc mdccd, were we to consider the individuals, many wicked ones, many wicked sj)irits, in the heavenly or the ethereal places ; but they are united in wicked nature, policy, and princi])le, and thev are united also in one head ; there is the prince of the devils and of the diabolical kingdom ; there is a head of the malignity and of the malignant world ; and he has such sway here, that he is called the irod of this nuorld. Strange, that such a knowing spirit should be so implacably incensed against the Almighty and all nis interests, when he cannot but know that it must end in his own overthrow and everlasting damnation ! How tremendous is the judgment of God upon that wicked one ! May the

God of the Christian world continually demolish his dominion in this world, and.translate souls into/Ae kingdom of his dear Son !

4. They are enlightened in the knowledge of the ti-ue eternal Gotl; " And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, v. 20. The Son of God is come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he hath revealed unto us the true God, (as John 1. 18.) and he hath opened our minds too to understand that revelation ; given us an internal light in our understandings, whereby we may discern the glories of the ti-ue God; and we are assured that it is the true God that he hath discovered to us; he is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles ; he has all the excellencies, beauties, and riches, of the living and true God; it is the same God that, according to Moses's account, made the heavens and the earth ; the same who took our fathers the patriarchs into peculiar covenant with himself; the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai; who gave us his holy oracles, and promised the call and conversion of the Gentiles; by his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God ; to know him in Christ, is eternal life, John 17. 3. It is the glory of the Christian revelation, that it gives the best account of the true God, and administers the best eye-salve for our discerning of the living and true God.

5. They have a happy union with God and his Son; "And we are in him that is true, eve?i (or and) in his Son Jesus Christ, v. 20. The Son leads us to the Father, and we are in both ; in the love and favour of both ; in covenant and federal alliance with both ; in spiritual conjunction with both by the inhabitation and operation of their Spirit: and that you may know how great a dignity and felicity this is, you must remember, that tliis true one is the true God and eternal Life;" (or rather, as it should seem a more natural construction ;) " This same ^ Son of God is himself also the true God arid etet-nal Life," (John 1. 1. and here, ch. 1. 2.) "so that in union with either, much more with both, we are united to the true God and eternal Ijfe." Then we have,

II. The apostle's concluding monition; ^^ Little f/;//f/rr??," (dear children, as it has been intei-prcted,) " keefi ijoursrlves from idols, v. 21. Since ye know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him ; flee from the false gods of the heathen world ; they are not comparable to the God whose you are, and whom you serve; adore not your (iod by statues and images which share in his worship ; your (iod is an incomprehensible Spirit, and is disgraced by siich sordid representations ; hold no communion with your heathen neighbours in their idolatrous worship ; your God is jealous, and would have you come out, and be separated from among them ; mortify the flesh, and be crucified to the world, that they may not usurp the throne and dominion in the heart, which is due only to f iod ; the God whom you have known, is he who made you, who redeemed vou by his Son, wlio has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and giver you eternal life ; cleave to him in faith, and love, and constant ol)cdience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen."

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS.

OF THE

SECOND EPISTLE OF JOHN.

Completed by Mr. T. Reynolds.

HERE we find a canonical epistle inscribed, nrincipally, not only to a single person, but to one also of the softer sex. And why not to one of that sex r In gospel-redemption-privilege and dignity, there ia neither male nor female, they are both one in Christ Jesus ; our Lord himself neglected liis own repast, to commune with the woman of Samaria, in order to shew her the fountain of life ; and when almost expiring upon the cross, he would with his dying lips bequeath his blessed mother to the care of his beloved disciple, and thereby instruct him to respect female disciples for the future: it was to one of the same sex that our Lord chose to appear first after his retum from the grave, and to send by her the news of his resurrection to this as well as to the other apostles: and we find afterwards a zealous Priscilla, so well acquitting herself in her Christian race, and particularly in some hazardous service toward the apostle Paul, that she is not only often mentioned before her husband, but to her as well as to him, not only the apostle himself, but also all the Gentile churches, were ready to return their thankful acknowledgments. No wonder then that a heroine in the Christian religion, honoured by divine providence, and distinguished by divine grace, should be dignified also by an apostolical epistle.

II. JOHN.

The apostle here salutes an honourable matron and her children, r. I .. 3. Recommends to tliem faitli and love, V. 5, 6. Warns them of deceivers, (v. 7.) and to take heed to themselves, v. 8. Teaches how to treat tliose who brinnf not the doctrine of Christ, v. 10, 11. And, referring other things to personal discourse, concludes the epistle, V. 1-2, 13.

1. nnHE elder unto the elect lady, and JL her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2. For the truth's sake which dwelleth in us, and shall be with us for ever.

Ancient epistles began, as here, with salutation and good wishes : religion consecrates, as far as may oe, old forms, and turns compliments into real expressions of life and love. Here we have, as usually,

1. The saluter J not expressed by name, but by a chosen character— The elder. The expression, and style, and love, intimate that the penman was the Sime with that of the foregoing epistle ; he is now the elder, emphatically and eminently so ; possibly, the oldest apostle now living; the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced; much more he who is so in the gospel-Israel of God. An old disciple is honourable, an old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of

heaven, and was much nearer than when at first he believed.

2. The saluted; a noble Christian matron, and her children— To the elect lady, and her children. A lady, a person of eminent quality for birth, education, and estate ; it is well that the gospel has got among such ; it is pity but lords and ladies should be acquainted with the Lord Christ and his religion ; they owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex ; the elect lady; not only a choice one, but one chosen of God ; it is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God : and her children ; probably, the lady was a widow, she and her children then are the principal part of the familv, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too, it may avail to their encouragement and caution ; they who love and commend them, will be apt to inquire after them ; this lady a?id her children are further notified bvthe respect paid them, and that, (!•) % the apostle himself; nvhom I love in the truth, or in truth ; whom I sincerely and heartily love. He who was the beloved disciple, had learnt the art oi exercise of love; and he especially loved those who loved him, that Lord who loved him. (2.) By all her Christian acquaintance, all the religious who

II. JOHN.

Knew her; and 7iotIonly, but also all they that have known the truth. Virtue and goodness in an elevated sphere shine bright; truth demands acknowledgment ; and they who see the evidences of pure religion, should confess and attest them ; it is a good sign and great duty to love and value religion in others, 'i'hen here is the ground of this love and respect thus paid to this lady, and her children; for the truth's sake, (or true religion's sake,) which dwellcth in us, and shall be with us for ever. Christian love is founded upon the appearance of Christian vital religion ; likeness should beget affection ; they who love truth and piety in themselves, should love it in others too, or love others upon the account of it: the apostle and the other Christians loved this lady, not so much for her honour as her holiness; not so much for her bounty as her serious Christianity. We should not be religious merely by fits and starts, in certain moods and moons ; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once trulv dwells, it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished :'7y/iicA shall be with us for ever.

3. Grace he with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 4. I rejoiced greatly, that I found of thy children walking in truth, as we have received a commandment from the Father.

Here we see, 1. The salutation, which is indeed an apostolical benediction ; Grace be with you, mercy and fteace from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. Sacred love pours out blessings upon this honourable Christian family ; to them who have, more shall be given : these blessings are craved, {l.)From God the Father, the God of all grace : he is the Fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ; he is also Author and Communicator of tliese heavenly blessings, and he is distinguished by this emphatical character— the Son of the Father; such a Son as none else can be ; such a Son as is the Bng'itness of the Father's glory, and the ejcpress Image of his ficrson ; who, with the Father, is also eternal Life, 1 John 1. 2. From these divine persons the apostle craves, [1.] Grace —divine favour and good-will, the spring of all good things ; it is grace indeed, that any spiritual l)lessing should be conferred on sinful mortals. [2.] Mercy —free pardon and forgiveness; they who are already rich in grace, have need of continual forgiveness; [3.] 'j\ace —ti'unciuillity of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified -outward jn'ospe-rity ; and these are desired in truth and love; either by sincere and ardent affection in the saluter, (in faith and love he prays \.hcm—fro7n God the Father, and the Lord Jesus Christ,) or as ])roductive of continued truth and love in the saluted ; these blessings will continually Jireserv e true faith and love in the elect lady, and her children ; and may they do so !

2. The congratulation upon the prospect of the cxemjjlary beliaviour of other children of this excellent lady. Happy parent, who was blessed with such a mmierous religious offspring ! /rejoicedgreatly that I found of thy children walking in the truth, as we have received commandment from the Father. Possibly, the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the com-

mon affairs of the family, and in their travels might come to Ephesus, where the apostle is now supiposed to reside, and might there happily converse with him. See how good it is to be trained up to early religion ! Though religion is not to be founded upon education, yet education may be, and often is, blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home, or learn the ill customs of the countries where they come. It may be observed also, that sometimes election runs in a direct line ; here is an elect lady, and her elect children ^ children may l)e beloved for their parents' sake ; but both by virtue of free grace. From the apostle's joy herein we may observe, that it is pleasant to see children treading in good parents' steps; and • thuy who see this, may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God ! And how great a joy must it be to her ladyship, to hear so good an account of them from so good a judge ! And we may further see that it is joyt'ul to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world I when they are dead and gone. We see here also the rule of true walking ; the commayidynent of the Father. Then is our walk true, our converse right, when it is managed by the word of God.

5. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 6. And this is love, that we walk after his commandments. This is the commandment, that, as ye have heard from the beginning, ye should walk in it.

We come now more into the design and substance of the epistle ; and here we have, 1. The apostle's request; J\''ow I beseech thee, lady. Considering what it is that he entreats, the way of address is very remarkable; it is not any particular boon or bounty to himself, but common duty and observance of divine command ; here he might command or charge ; but harsher methods are worse than need less, where milder will prevail; and the apostolical spirit is, of all other, the most tender and endearing. Whether out of deference to her ladyship, or apostolical meekness, or both, he condescends to beseech ; And now I beseech thee, lady. He may be sujjposed speaking as another ajjostle does to a cer-tam master to whom he writes; Wherefore, though I might be much bold in Christ, (and according to the power with which Christ hath entrusted me,) to enjoin thee that which is convenient, yet, for love's sake, I rather beseech thee, being such a one as the aged, the elder. Love will avail where authority will' not; and we may often see that the more authority is urged, the more it is slighted. The apostolical minister will love and beseech his friends inlo their duty.

2. The thing requested of the lady, and her children —Christian sacred love ; that we love one another, V. 5. They that are eminent in any Christian virtue, have yet room to grow therein. J^ut as touching brotherly love, ye need not that I write unto you ; for ye yourselves are taught of God to love one another. But we beseech you, hrethren, (and sisters,) that ye increase more a?id juore, \ Thess. 4. 9, 10. This love is, (1.) Recommended, [1.") From the obligation thereto— the command

865

ment. Divine command should sway our mind and heart. [2. ] From the antiquity of the obligation ; not as though I wrote a new commandment unto thee, but that which we had from the beginning, v. 5, This commandment of mutual Christian love may be said to be a new one, in respect of its new enaction and sanction by the Lord Christ; but yet, as to , the matter of it, (mutual holy love,) it is as old as Natural, Jewish, or Christian religion; this commandment must every where attend Christianity, that the disciples of it must love one another. Then this love is, (2.) Illustrated from the fruitful nature of it; jlnd this is love, that we walk after his com-mandments, v. 6. This is the test of our love to God, our obedience to him. This is love to ourselves, to our own souls, that we walk in obedience to divine commands. In keefiing them there is great reward. This is love to one another, to engage one another to walk, in holiness; and this is the note of our sincere, mutual. Christian love—that we (in other things) walk after God's commands. There may be mutual love that is not religious and Christian; but we know our's to be so, by our attendance to all other commands beside that of mutual love. Universal obedience is the proof of the goodness and sincerity of Christian virtues; and they that aim at all Christian obedience, will be sure to attend to Christian love ; that is a fundamental duty in the gospel-charter; This is the commandment, that as ye have heard from the beginning, ye should walk in it, (v. 6.) that is, walk in this love. The foresight of the decay of this love, as well as of other apostasy, might engage the apostle to inculcate this duty, and this primordial command, the more frequently, the more earnestly.

7. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

In this principal part of the epistle we find, 1. The ill news communicated to the lady; seducers are abroad ; I^or many deceivers are entered into the world. This report is introduced by a particle that bespeaks a i-eason of the report; " "te have need to maintain your love,/©?- there are destroyers of it in the world ; they who subvert the faith, destroy the love; the common faith is one ground of the common love ;" or, "You must secure your walk according to the commands of God; that will secure you; your stability is likely to be tried, ybr many deceivers are entered into the world." Sad and saddening news may be communicated to our Christian friends ; not that we should love to make them soiTy; but to fore-warn is the way to fore-arm them against their trials. Now here is, (1.) The description of the deceiver and his deceit; he confesses not that Jesus Christ is come in the flesh ; {y. 7.) he brings some error or other concerning the person of the Lord Jesus ; he either confesses not that Jesus Christ is the same person, or, that Jesus ofJVaza-reth was the Christ, the Anointed of God, the Messiah promised of old for the redemption of Israel, or, that the promised Messiah and Redeemer is come in the flesh, or into the flesh; into our world and into our nature ; such a one pretends that he is yet to be expected. Strange, that after such evidence, any should deny that the Lord Jesus is the Son of God and Saviour of the world ! (2.) The aggravation

Vol. VI.—5 R

of the case ; such a one is a deceiver and an anti Christ; {y. 7.) he deludes souls, and undermines the glory and kingdom, of the Lord Christ; he must be an impostor, a wilful deceiver, after all the light that has been aflForded, and all the evidence that Christ hath given concerning himself, and the attestation God hath given concerning his Son ; and he is a wilful opposer of the person and honour and interest of the Lord Christ, and as sucli shall be reckoned with \yhen the Lord Christ comes again ; let us not think it strange that there are deceivers and oppo-sers of the Lord Christ's name and dignity now, for there were such of old, even in the apostles' times, 2. The counsel given to this elect household hereupon. Now care and caution ^is needful; Look to yourselves, {v. 8. ) The more deceivers and deceits abound, the more watchful the disciples must be. Delusions may so prevail, that even the elect may be endangered thereby. Two things they must beware of: (1.) That they lose not what they had wrought, {v. 8.) what they have done, or what they liave gained. It is pity that any religious labour should be in vain ; some begin well, but at last lose all their pains; the hopeful gentleman, who had kept the commands of the second table from his youth up, lost all for want of less love to the world and more love to Christ. Professors should take care not to lose what they have gained : many have not only gained a fair reputation for religion, but much light therein, much conviction of the evil of sin, the vanity of the world, the excellency of religion, and the power of God's word ; they have even tasted of the fiowers of the world to come, and the gifts of the Holy Spirit; and yet at last lose all. Ye did run well, who hindered you, that ye should not obey (or not go on to obey) the truth ? Sad it is, that fair splendid attainments in the school of Christ should all be lost at last. (2.) That they lose not their reward, none of it, no portion of that honour, or praise, or glory that they once stood fair for; that we (or ye, as in some copies) receive a full reward; " Secure ye as full a reward as will be given to any in the church of God; if there are degrees of glory, lose none of that grace (that light or love or peace) that is to prepare you for the higher elevation in glory ; holdfast that which thou hast, (in faith and hope and a good conscience,) that no man take thy crown ; that thou neither lose it, nor any jewel out of it," Rev. 3. 11. The way to attain the full reward, is, to abide true to Christ, and constant in religion to the end.

3. The reason of the apostle's counsel, and of their care and caution about themselves; which is twofold : (1.) The danger and evil of departure fr<,m gospel-light and revelation; it is in effect and reality a departure from God himself; Whosoex>er transgresseth, (transgresseth at this dismal rate,) and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God ; it is that whereby God draws souls to salvation and to himself; they who revolt from thence, in so doing revolt from God. (2.) The advantage and happiness of firm adherence to Christian truth ; it unites us to Christ, (the Object or Subject matter of that truth,) and thereby to the Father also ; for they are one. He that abideth, (rooted and grounded) in the doctrine of Christ, he hath both the Father and the Son. By the doctrine of Christ we are enlght ened in the knowledge of the Father and the Son; by it we are sanctified for the Father and the Son; thereupon we are enriched with holy love to the Father and the Son ; and thereby prepared for the endless enjoyment of the Father and the Son. JVbw ye are clean through the word which I have spoken to you, John 15. 3. That purity makes meet for heaven. The great God, as he has set his seal to, so he puts a value upon, the doctrine of Christ. We

II. JOHN.

must retain that botf doctnne in £uth and love, as we hope or desire to arrive at blessed communion with Pkf Father mmd tJk Smu

10. If there come any unto you. and bring not this doctrine, receive him not into ifour house, neither bid him God speeti: 11. For he that biddeih him God speed is partaker of his enl deeils.

1. Upon due w-anxin^ given coDcemii^ seducers, Ae apostle gives directwo coocerninsthe treatment of aich; ihey are not to be entertained as the ministers of Christ; the Lord Christ will dis; ^ them from such, and » would he have his d. >

The direction is negative: (1.^ -^ - ■■-.

If then nmtt anf totfo vtL, . trme, (coocenkh^ Chnst a> Mesaah and Anointed of &. and salratioQ,^ mernr him Posabhr, thtsladr was like Gu;u>, uhon. ue «. of in the next epistle, a eeoerous housekeeper, a: MS^itable entertainer ojt tra^Tellins: ministers aic Chnstjans. These deteiven might pcvssiblv expect the same receptioD with others. - v - ~ . v.- . who came there; (as the blitk; eaoush ;) but the apostle allows welcome them ctTw uzur family." IXxiotiess, such mar be rdie\-ed in" their pres&ing necessities ; bu-not encouraged for ill service. Deniereof the fait are dcstrorers of souls; and it is supposed that eve hffies themsdves should have good understandin -m the affairs of rdigioo. (i) "Mess not their en^ Wnses',.\-eiiher hid kirn God tfieed. Attend m ™"''»7»ce with Tour prayers and good wishes. Bad work should not be consecrated or recommen. ^ to the divine benedkrtioo. G«l wiU be no patron «_5«^«>«1. seduction, and sin. We ought to bid Corf ^etd to erangebcal ministration ; but the pn>-imf^toKm of fetal error, if we cannot prevent, we ■mst not dare to countenance. Then,

2. Here is the reason of such direction, forbidfflne ^^^?^,*P^V»'^^''*»fittixhedecrner; F^rl^ tkasJmUetk kirn Godjftted, » fiartakrr cf hu ex-i! «nsa^i'aroar and affectiQQ partake of the sn. We ■ay be durers Id the miqmties of others. How ju- £

' dicioos and hew cautious sliould the Christian be . There are m.iny ways of sharing the guilt ot other

' persons' trans^Ttssiixis ; it may be done by culpable silence, indcJence, unconcemcviness, private contribution, pHiblic countenance and assistance, inward approbation, cwn apolc^- and defence. The Lord pardon our g\iiit of other persons' sins.

1-2. Having many things to write unto vou. I would not icriti wiili paper and ink; but I trust to come unto you. and speak tace to tace. that our joy may be lull, 13. The childrtMi of thy elect sister greet thee. Amen.

The ap\.>stle concludes this letter, 1. \Mth an ad-.:TT,nient of manv thines to personal conference;

" -~ ~ ' f'^'•io'ycu, I':rculdnot

~u: Itri.s: :o czme unto

. . ■ , --".". that ci.r jc'j man be

-iere it is supposed that some things are"bet-

- ken than written. A pen and ink mav be a

:r.crcy and a pleasure; but a personal inter>-iew

mav be more so; the apostle was not vet too old for

; Jently for travelling seoice. The

ts should be by all methcxis main-

-^- • - — -•■^•r communion should tend to their

mutual joy. Excellent ministere may have their '. .ii\.v.;-ced bv their Christian friends; That I her ^rith vou bv the mututu •<•, Rom. i. 12.,' ::. W :•-:■. -J^.e prtseatation of service and salutation from some near relations to the ladv ; The children ''■'-■ -.«;; shter greet thee. Grace was abundant this family ; here are two elect sisters, and, ;. - —. :v, their elect children. How will thev ad mire this grace in heaven ! The apostle ccmde-scends to insert the nieces' dur»-, (as we would call it,} or dutifiil salutation to their aunt. The dutv of interior relations is to be cherished. Doubtless,'the apostle was easr of access, and would admit all friendly and jmous communication, and was readv to enhance the good lady's }ov in her nieces as well as her childrea May there be manv such gracious ladies rejoicing in their gracious descendants and other relations! ^meru

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

THIRD EPISTLE OF JOHN

Completed by Mr. T. Reynolds.

CHRISTIAN communion is exerted and cherished by letter. Christians are to be commended m the practical proof of their professed subjection to the .gospel of Christ. The animating and countenancing of generous and public-spirited persons, is doing good to many—^To this end, the apK>stle sends this encouraging epistle to his mend Gaius, in which also he complains of the quite opposite spirit and practice of a certain minister, and confirms the good report concerning another more worthy to be imitated.

III. JOHN.

In this epistle the apostle coni^atulates Gaius upon the prosperity of his soul; (v. 1, 2.) upon the fame he had among good Christians; (v. 3, 4.) and upon his chariij and hospitality to the serrants of Christ, r. 5, 6. He complains of contemptuous treatment by an ambitious Diotrephes, t. 9, 10. Recommends Demetrius, r. 12. And hopes to rlsit Gaius shortly, 7. 13, 14.

l.np'HE elder unto the well-beloved JL Gaius, whom I love in the truth. 2. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

Here we see, 1. The sacred penman who writes and sends the letter; not here indeed notified by his name, but a more general character— The elder ; he that is so by years and by office : honour and deference are due to both. Some have questioned whether this were John the ap)ostle or no : but his stvle and spirit seem to shine therein. They that are beloved of Christ, will love the brethren for his sake. Gaius could not question fix>m whom the letter came. The apostle might have assumed manv more illustrious characters, but it becomes not Christ's ministers to affect swelling pompous titles. He almost levels himself with the more ordinar\- pastors of the church, while he styles himself— Tlie elder. Or, possibly, most of the extraordinary ministers, the apostles, were now dead, and this holy sur\ivor would countenance the continued standing ministry, by assuming the more common title— The elder. The elders I exhort, zoho am alio an elder, 1 Pet. 5. 1.

2. The p>erson saluted and honoured by the letter ; the former was directed to an elect lady, this to a choice gentleman ; such are worthy of esteem and value : he is notified, (1.) By his name. Gains. We read of several of that name, particularly of one whom the apostle Paul baptised at Corinth, who possibly might be also the apostle's host

and kmd entertainer there ; (Rom. 16. 23.) if thia be not he, it is his brother in name, estate, and disposition- Then, (2.) By the kind expressions of the apostle to him— the ivell-belo-ved, and ivhom I love in the truth. Love expressed is wont to kindle love. Here seems to be either the sincerity of the apostle's love, or the religion of it; the sincerm- of it— vfh'jm I love in timth, whom I truly cordially love; the religion of it— vjhom I love in the truth, for the truth's sake, as abiding and walk'mg in the truth, as it 18 in Jesus. To love our friends for the truth's sake, is true love, religious gospel-love.

3. The salutation or greeting; containing a prarer, introduced by an affectionate compellation— Bel^ ved, thou beloved one in Christ. The minister whc would gain love, must shew it himselt Here is, (1.) The apostle's good opinion of his friend, that his soul firosfiered. There is such a thing as vjul-firtj*-fierity —the greatest blessing on this side heaven; this supposes regeneration, and an inward fiind of spiritual life ; this stock is increasing, and while spiritual treasures are advancing, the soul is in a fair way to the kingdom of glory. (2.) His good wish for his friend, that his bNody may firotfier and be in health as well as his soul. Grace and health are two rich companions; grace will impiDve health, health will employ grace; it frequently falls out that a rich soul is lodged in a crazy bodv; grace must be exercised in submission to such a dispensation ; but we may well wish and pray that they who have firosperoua scula, may have healthfiil bodies too ; there grace will shine in a larger sphere of activity.

3. For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4. I have no greater joy than to hear that my children walk in truth. 3 Beloved

III. JOHN.

thou doest faithfully whatsoever thou doest 1 ^ glad to hear of the grace and goodness of others ; to the brethren, and to strangers; 6. A\ ho !iave borne witness of thy charity before the church: whom if thou bring foru ard on their journey after a godly sort, thou shalt do well: 7. Because that for his name's sake they went forth, taking nothing of the Gentiles. 8. We therefore ought to receive such, that we might be fellow-helpers to the truth.

In these verses we have, 1. The good report that the apostle had received concerning this friend of his; The brethren came and testified of the truth that is in thee, {v. 3.) ii'ho have borne ivitness of thy charity before the church, v. 6. Where we may see, (1.) The testimony or thing testified concerning Gaius— the truth that ivas in him ; the reality of his faith, the sincerity of his religion, and devotedness to God; and this evinced by his charity, which includes his love to the brethren, kindness to the poor, hospitality to Christian strangers, and readiness to accommodate them for the service of the gospel. Faith should vjorfc by love ; it gives a lustre in and by the offices of love, and induces others to commend its integrity. (2.) The witnesses— brethren that came from Gaius, testified and bore ivitness. A good report is due from those who have received good; though a good name is but a small reward for costly service, yet it is better than firecious ointment, and will not be refused by the ingenuous and religious. (3.) The auditor},-, or judicatorj- before which the report and testimony were given—Af/bre the church ; this seems to be the church at which the apostle now resided; what church that was, we are not sure; what occasion they had thus to testif)-his faith and love before the church, we cannot tell; possibly out of the fulness of the heart the mouth sfiake; they could not but testify what they found and felt; possibly, they would engage the church's prayer for the continued life and usefulness of such a patron, that he might firos/ier and be in health as his soul firosfiered.

2. The report the apostle himself gives of him, introduced by an endearing appellation again ; Beloved, thou doest faithfully "whatsoever thou doest to the brethren, and to strangers, v. 5. (1.) He was hospitable, good to the brethren, even to strangers ; it was enough to recommend them to Gaius's house, that they belonged to Christ; or he was good to the brethren of the same church with himself, and to those who came from far; all of the household of faith were welcome to him. (2.) He seems to have been of a catholic spirit; he could overlook the pett} differences among serious Christians, and be communicative to all who bore the image and did the work of Christ And, (3.) He was conscientious in what he did ; " Thou doest faithfully (thou makest faithful work of) whatsoever thou doest; thou doest it as a faithful ser\ant; and from the Lord Christ mayest thou expect the reward of the inheritance." Such faithful souls can hear their own praises without being puffed up ; the commendation of what is good in us, is designed, not for our pride, but for our encouragement to continue therein, and should be accordingly improved.

3. The apostle's joy therein, in the good report itself, and the good ground of it; I rejoiced greatly ■when the brethren came and testified, &c. t. 3. 7 have no greater joy than to hear that my children zoalk in the truth, in the prescripts of the Christian religion. The best evidence of our having the truth, IS, our walking in the truth. Good men will greatly rejoice in the soul-prosperity of others; and they

They glorified God in me. Love enVieth not, but rejoiceth in the good name of other folks. As it is joy to good parents, it will be joy to good ministers to see their children evidence their truth in religion, and adorn their profession.

4. The direction the apostle gives his friend concerning further treatment of the brethren that were with him ; whom if thou bring fonvard on their journey after a godly sort, thou shalt do well. It seems to have been customary in those days of love, to attend travelling ministers and Christians, at least some part of their road, 1 Cor. 16. 6. It is a kindness to a stranger, to be guided in his way ; and a pleasure to travellers, to meet with suitable cofnpa-ny : this is a work that may be done after a godly sort, in a manner worthy of God, suitable to the deference and relation we bear to God. Christians should consider not only what they must do, but what they may do; what they may most honourably and laudably do : the liberal mind dez'iseth liberal, generous things. Christians should do even the common actions ot life and of good-will, after a godly sort, as sening God therein, and designing his glory. Then,

5. The reasons of this directed conduct; these are two : (1.) Because that for his name^s sake these brethren wentfo^rth, taking nothing of the Gentiles. It appears thus that these were ministerial brethren ; that they went forth to preach the gospel and propagate Christianity ; possibly, they might be sent out by this apostle himself: they went forth to convert the Gentiles; this was excellent service : they went forth for God and his name's sake ; this is the minister's highest end, and should be his principal spring and motive, to gather and to build up a people /br his name: they went forth also to carrj' a free gospel about with them ; to make it unexpen-sive where they came ; taking nothing of the Gentiles; these were worthy of double honour. There are those who are not called to preach the gospel themselves, who yet may much contribute to the progress of it. The gospel should be made without charge to those to whom it is first preached ; they who know it not, cannot be expected to value it; the churches and Christian patriots ought to concur to support the propagation of holy religion in the Pagan countries; public spints should concur according to their several capacities; they who are freely communicative of Christ's gospel, should be assisted by those who are communicative of their purses. (2.) IVe ought therefore to receive such, that we may befellow-helfiers to the truth, to true religion. The institution of Christ is the true religion, it has been attested by God ; they that are true in it and true to it, will earnestly desire, and pray for, and contribute to, its propagation in the world ; many ways may the truth be befriended and assisted; they who cannot themselves proclaim it, may yet receive, accompany, help, and countenance those who do.

9. 1 wrote unto the church: but Diotre-phes, who loveth to have the pre-eminence among them, receiveth us not. 10. Wherefore, if I come, 1 will remember his deeds which he doeth, prating against us with malicious words : and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and cast eth them out of the church. 11. Beloved, follow not that which is evil, buttiiat which is good. He that doeth good, is of God: but he that doeth evil hath not seen God.

1. Here is a very different example and character ; an officer, a minister in the church, less gene

869

rous, catholic, and communicative than the private Christians. Ministers may sometimes be out-shone, out-done. In reference to this minister, we see, (1.) His name—a Gentile name— Diotrephes, attended with an unchristian spirit. (2.) His temper and spirit—full of pride and ambition ; He loves to have the fire-eminence. This ferment sprang and wrought betimes. It is an ill unbeseeming character of Cl^rist's ministers, to love pre-eminence, to affect presidency and precedency in the'church of God. (3.) Hiscontempt of the apostle's authority and letter and friends. [1.] Of his authority j TV/e deeds which he doeth contrary to our appointment, firating against us ivith malicious words. Strange, that the contempt should run so high ! But ambition will breed malice against those who oppose it. Malice and ill-will in the heart will be apt to vent itself by the lips. The heart and mouth are both to be watched. [2.] Of his letter; "/ wrote to tfie church, {v. 9.) in recommendation of such and such brethren. But Diotrefihesrccciveth usnot; admits not our letter and testimony therein." This seems to be the church of which Gaius was a member. A gospel-church seems to be such a society as to which a letter may be written and communicated. Ciospel-churches may well expect and be allowed credentials with the strangers who desire to be admitted among them. The apostle seems to write by and with these brethren. To an ambitious aspiring spirit, apostolical authority or epistle signifies but little. [3.] Of his friend, the brethren he recommended ; ^''either doth he himself receive the brethren, and forbiddeth them that would ; and casteth them out of the church, v. 10. There might be some differences or different customs between the Jewish and the Gentile Christians. Pastors should seriously consider what differences are tolerable. The pastor is not at absolute liberty, nor lord over God's heritage. It is bad to do no good ourselves ; but it is worse to hinder those who would Church-power and church-censures are often abused. Many are cast out of the church, who should be received there with satisfaction and welcome. But woe to those who cast out the brethren whom the Lord Christ will take into his own communion and kingdom ! (4.) The apostle's menace of this proud do-mineerer; JVherefore, if I come, I will remember his deeds which he doeth; {v. 10.) will remember to censure them. This seems to intimate apostolical authority. But the apostle seems not to hold an episcopal court, to which Diotrephes must be summoned ; but will come to take cognizance of this affair in the church to which it belongs. Acts of ecclesiastical domination and tyranny ought to be animadverted upon. May it be better agreed to whom that power belongs !

2. Here is counsel upon that different character, dissuasion from copying such a pattern, and indeed any evil at all; Beloved, follow not that which is e^'il, but that which is good, v. 11. Imitate not such unchristian, pernicious evil; but pursue the contrary good, in wisdom, purity, peace, and love. Caution and counsel are not needless to those who are good already. Those cautions and counsels are most likely to be accepted, that are seasoned with love. Beloved, follow not that which k ei'il; to this caution and counsel a reason is respectively subjoined. (1.) To the counsel; Follow that which ia good. For, he that doeth good, (naturally and genuinely doeth good, as delighting therein,) is of God, ia bom of God. The practice of goodness is

the evidence of our filial happy relation to God. (2.) To the caution ; Follow not that which is ex'il. He that doeth evil, (with bent of mind pursues it,) hath not seen God, is not duly sensible ot his holy nature and will. Evil-workers vainly pretend or boast an acquaintance with God.

12. Demetrius hath good report of all men., and of the trutii itself: yea, and we also bear record, and ye know that our record is true. 13. I had many things to write, but I will not with ink and pen write unto thee : 14. But I trust 1 shall shortly see thee, and we shall speak face to face. P^ace he to thee. Our friends salute thee. Greet the friends by name.

Here we see, 1. The character of another person, one Demetrius; not much known otherwise. But here his name will live. A name in the gospel a fame in the churches, is better than that of sons and daughters. His character was his commendation. His commendation was, (1.) General; Demetrius has a good refiort of all men. Few are well spoken of by all : and sometimes it is ill to be so. But universal integrity and goodness are the way to (and sometimes obtain) the universal applause. (2.) Deserved and well founded ; And of the truth itself, V. 12. Some have a good report, but not of the truth itself. Happy they whose spirit and conduct commend them before God and men. (3.) Con firmed by the apostle's and his friends' testimony; Yea, and we also bear record ; and that with an appeal to Gaius's own knowledge. A?2d ye (you and your friends) know that our record is true. ' Probably, this Demetrius was known to the church where the apostle now resided, and to that where Gaius was. It is good to be well known, or known foi good. We must be ready to bear our testimony to those who are good : it is a debt to virtue and goodness. It is well for those who are commended, when those who commend them can appeal to the consciences of those who know them most.

2. The conclusion of the epistle: in which we may obser\'e, (1.) The referring of some things to personal interview ; I have many things to write, but I will not with ink and fien, but I trust I shall shortly see thee, v. 13, 14. Many things may be more proper for immediate communication, than for letter. A little personal conference may spare tlic time, trouble, and charge, of many letters; and good Christians may well be glad to sec one another. (2.) The benediction ; Peace be to you ; all felicity attend you. They that are good and happy themselves, wish others so too. (3.) Tiie imblic salutation sent to Gaius ; Our friends salute thee. A friend to the propagation of religion deserves a common remembrance. And these pious persons shew their friendship to religion as well as to Gaius. ,^4.) The apostle's particular salutation of the Christians in Gaius's church or vicinity ; Greet the friends by name. I doubt they were not very many, who must be so personally saluted. But we must leani humility as well as love. The lowest in the church of Christ should be greeted. And they may well salute and greet one another on earth, who hope to live together in heaven. And the apostle who had lain in Christ's bosom, lays Chnst's friends in his heart.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

GENERAL EPISTLE OF JUDE

Completed hy 31'^. J. Billingsley.

THIS epistle (as some few others are) is styled general or catholic^ for that it is not immediately directed to any particular person, family, or church, but to the whole society of Christians of that time, lately converted to the faith of Christ, whether from Judaism or Paganism : and it is, and will be, of standing, lasting, and special use in and to the church as long as Christianity, that is, as time, shall last.

Some ot the chief things contained in it summarily, are, 1. An account of the penman of it, a character of the church, the blessings and privileges of that happy society, v. 1, 2. 2. The occasion of writing this epistle, V. 3. 3. A character of evil and perverse men, who were already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in after-times, v. 4. 4. A caution against hearkening to and following after such, from the severity of God toward the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah, v. 5 —7. 5. To these the apostle likens the seducers against whom he was warning them, and describes them at large, from v. 8 to 13, inclusive. 6. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment, V. 14, 15. 7. Enlarges on the seducers' character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by shewing that it was foretold long before that so it must be, v. 16—19. 8. Exhorts them to fierseverance in the faith, fervency in firayer, watchfulness against falling from the love of God, and a lively hofie of eternal life, v. 20, 21. 9. Directs them how to act toward the erroneous and scandalous, t*. 22, 23. And, 10. Closes with an admirable doxology in the two last verses.

This epistle (as most of the rest do) consists of,

I. A preface or introduction, x*. 1, 2.

II. The body of the epistle, v. 3 to 23, inclusive.

III. The conclusion, hy way of doxology, v. 24, 25.

The general scope of it is much the same with that of the second chapter of the second epistle of Peter, which having oeen already explained, the less will need to be said on this.

It is desigi.ed to warn us against seducers and their seduction, to inspire us with a warm love to, and a hearty concern for, truth, (evident and important ti-uth,) and that m the closest conjunction with holiness, of which charity, or sincere unbiassed brotherly-love, is a most essential character and inseparable branch.

'he truth we are to hold fast, and endeavour that others may be acquainted with and not depart from, has two special characters.

1. It is the truth as it is in Jesus, Eph. 4. 21.

2. It is truth after for which is according to) godliness. Tit. 1. 1.

I he gospel is the gospel of Christ; he has revealed it to us, and he is the main'Subject of it; and therefore we are indispensably bound to learn from thence all we can of his person, natures, and offices: indifference as to this, is inexcusable in any who call themselves Christians; and we know from what fountain we are wholly and solelv to draw all necessary saving knowledge.

Further, it is also a doctrine of godliness : whatever doctrines favour the corrupt lusts of men, cannot be of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men .soon sprang up in the church. The serx'ant slefit, and tares were sown. But such were the wisdom and kindness of Providence, that they began sensibly to appear and shew themselves, while some, at least, of the apostles were yet alive to confute them, and warn others against them. We are apt to think. If we had lived in their times, we should have been abundantly fenced against the attempts and artifices of seducers; but we have their testimony and their cautions, which is sufficient; and if we will not believe their writings, neither would we have believed or regarded their sayings, if we had lived among them and conversed personally with them.

JUDE.

871

1. "FU DE, the servant of Jesus Christ, and •J brother of James, to them that are

sanctified by God the Father, and preserved in Jesus Christ, and called: 2. Mercy unto you, and peace, and love, be multiplied.

Here we have,

I. An account of the penman of this epistle, Jude, or Judas, or Judah. He was name-sake to one of his ancestors, the patriarch-son of Jacob, the most eminent though not the first-bom of his sons; out of whose loins (lineally, in a most direct succession) the Messiah came. This was a name of worth, eminency, and honour; yet, 1. He has a wicked name-sake. There was one Judas, (one of the twelve,) surnamed Iscariot, (from the place of his birth,) who was a vile traitor, the betrayer of his and our Lord. The same names may be common to the best and worst persons. It may be instructive to be called after the names of eminently good men, but there can be no inference drawn thence what we shall prove, though we may even thence conclude what sort of persons our good parents or progenitors desired and hoped we sliould be. But,

2. Our Judas was quite another man. He was an apostle, so was Iscariot; but he was a sincere disci-

gle and follower of Christ, so was not the other, [e was a faithful servant of Jesus Christ, the other was his betrayer and murderer; therefore here the one is very carefully distinguished from the other. Dr. Manton's note upon this, is, that God takes great care of the good name of his sincere and useful servants. Why then should we be prodigal of our own or one another's reputation and usemlness ? Our apostle here calls himself a sei~vant of Jesus Christ, esteeming that a most honourable title. It is more honourable to be a sincere and useful servant of Christ than to be an earthly king, how potent and prosperous soever. He might have claimed kindred to Christ according to the flesh, but he waves that, and rather glories in being his servant.

Observe, It is really a greater honour to be a faithful servant of Jesus Christ than to be akin to him according to the flesh. Many of Christ's natural kindred, as well as of his progenitors, perished; not from want of natural affection in him as Man, but from infidelity and obstinacy in themselves; which should make the descendants and near relatives of persons most eminent for sincere and exemplary piety.^Va/oMs over themselves with a godly jealousy. A son of Noah may be saved in the ark from a flood of temporal destruction, and yet be overwhelmed at last in a deluge of divine wrath, and suffer the vengeance of eternal/ire. Christ himself tells us, that he that heareth his -word, and doeth it, that is, he only, is as his brother, and sister, and mother, that IS, fnore honourably and advantageously related to him than the nearest and dearest of his'natural relatives, considei'ed merely as such. See Matt. 12. 48—50.

Note further, In that the apostle Jude styles himself a servant, though an apostle, a dignified officer in Christ's kingdom : it is a great honour to the meanest sincere ministers, (and it holds proportion-ably as to every upright Christian,) that he is the servant of Christ Jesus. They were servants before they were apostles, and they were but servants still. Away then with all pretensions in the ministers of Christ to lordly dominion either over one another, or the flocks committed to their charge. Let us ever have that of our dear Redeemer in actual view, Tt shall not be so among you. Matt. 20. 25, 26. ^nrf brother of James, to wit, of him whom the ancients style the first bishofi of Jerusalem, of whose character and martyrdom Josephus makes mention, and

ascribes the horrible destruction of that city and nation to this wicked cruelty, as one of its principal causes.* Of this James, our Jude was brother, whether in the strictest or a larger (though very usual) acceptation, I determine not. He however reckons it an honour to him, that he was the brother of such a one. We ought to honour those who are above us in age, gifts, graces, station; not to envy them, yet neither to flatter them, nor be led merelv by their example, when we have reason to thinK they act wrong. Thus the apostle Paul withstood his fellow-apostle Peter to the face, notwithstariding the high esteem he had for him, and the affectionate love he bare to him, when he saw that he was to be blamed, that is, really blame-worthy. Gal. 2. 11, and following verses.

II. We are here acquainted to whom this epistle is'directed; namely, to all them who are sanctified by God the Father, and preserved in Jesus Christ, and called. I begin with the last, called, that is, called Christians, in the judgment of charity, further than \Vhich we cannot, nor injustice ought to go, in the judgments or opinions we form or receive of one another; for what appears not, is not, nor ought to come into account in our dealings with the censures of one another, whatever abatements the divine goodness may see fit to make for an honest, though misguided zeal. The church pretends not (I am sure it ought not) to judge of secret or hidden things, (things drawn into the light before the time,) lest our rash and preposterous zeal do more harm than ever it has done good, or I am afraid ever will do. The tares and wheat (if Christ mav be Judge) must grow together till the harvest; (Matt. 13. 28—30.) and then he himself will, by proper insti'uments, take timely care to separate them. 'W'e ought to think the best we can of every man till the contrary appear; not being forward to receive or propagate, much less invent, disadvantageous characters of our brethren. This is the least we can make of the apostle's large and excellent description of charity, (1 Cor. 13.) and this we ought to make conscience of acting up to, which till we do, the Christian churches will, as, alas ! they are at this day, be filled with envying and strife, confusion and every evil work. Jam. 3. 16. Or, the apostle may speak of their being called to be Christians, by the preaching of tlae word which they gladly received, and professed cordially to believe, and so were received into the society and fellowship of the church, Christ the Head, ancl believers the members; real believers really, professed believers visibly.

Christians are the called, called out of the world, the evil spirit and temper of it; above the world, to higher and better things, heaven, things unseen and eternal; called from sin to Christ, from vanity to seriousness, from uncleanness to holiness ; and this in pursuance of divine purpose and grace -ffor whom he did predestinate, them he also called, Rom. 8. 30. Now they who are thus called, are,

1. Sanctified; sanctified by God the Father. Sanc-tification is usually spoken of in scripture as the work of the Holy Spirit, yet here it is ascribed to God the Father, because the Spirit works it as the Spirit oj the Father and the Son. Note, All who are effectually called, are sanctified; made partakers of a divine nature; (2 Pet. 1. A.) for without holin^ess no man shall see the Lord, Heb. 12. 14.

Observe, Our sanctification is not our own work. If any are sanctified, they are so by God the Father, not excluding Son or Spirit, for they are one, one God. Our corruption and pollution are of ourselves; but our sanctification and renovation are of God and his grace; and therefore if we perish in our iniquity, we must bear the blame; but if we be sanctified and

* See Josephus, Book 20. ch. 3. and Euseb. Ecc. Hist. Book 2. ch. 22.

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glorified, all the honour and glory must be ascribed to God, and to him alone. I own it is hard to give a clear and distinct account of this, but we must not deny or disregard necessary truth, because we cannot fully reconcile the several parts of it to each other; tor, on that supposition, we might deny that any one of us could stir an inch from the place we are at present in, though we see the contrary every day and hour.

2. The called and sanctified are fireservedin Christ Jesus.^ As it is God who begins the work of grace in the souls of men, so it is he wlio carries it on, and perfects it. Where he begins he will perfect; though we are fickle, he is constant; he will not forsake the •work of his oiun hands, Ps. 138. 8. Let us not therefore trust in ourselves, nor in our stock of grace already received, but in him, and in him alone; still endeavouring, by all proper and appointed means', to keep ourselves as ever we would hope he should keep us.

Preserved; from the gates of hell, and to the glory of heaven.

Preserved in Christ Jesus. All who are preserved, are preserved in Jesus Christ; in him as tlieir Citadel aiid Strong-hold ; no longer than they abide in him, and solely by virtue of their union with him.

3. The apostolical benediction ; Mercy to you, &c. From the mercy, peace, and love of God all our comfort flows, all our real enjoyment of this life, all our hope of a better.

(1.) The mercy of God is the spring and fountain of all the good we liave or hope for ; mercy not only to the miserable, but to the guilty.

(2.) Next to mercy \^ peace, which we have from the sense of having obtained mercy. We can have no true and lasting peace but what flows from our reconciliation with God by Jesus Christ.

{?■).) As from mercy springs peace, so from peace springs love ; his love to us, our love to him, and our brotherly love (forgotten, wretchedly neglected grace !) to one another.

These the apostle prays may be multiplied, that Christians may not be content with scraps and narrow scantlings of them ; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and a fulness in each grace. We are not straitened, if we are straitened, in him, but in ourselves.

3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort pou that ye should earnestly contend for the faith which was once delivered unto the saints.

We have here the design of the apostle in writing this epistle to the lately-converted Jews and Gentiles ; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof; especially in times of notorious opposition, whether by artful seduction, or violent and inhuman persecution.

But then we must see to it very carefully, that it be really the Christian faith that we believe, profess, propagate, and contend for ; not the discriminating badges of this or the other party ; not any thing of later date than the inspired writings of the holy evangelists and apostles.

Here observe, 1. The gospel-salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches": for so the commission runs, (Mark 16. 15, 16.) Go ye into all the world, and preach the gospel to every creature, See. Surely (iod means as

he speaks, he does not delude us with vain words, whatever men do ; and therefore none are excluded from the benefit of these gracious offers and invitations, but they who obstinately, impenitently, finally exclude themselves. JVhoever will, may come and drink of the water of life freely. Rev. 22. 17.

The application of it is made to all believers, and only to such ; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with wliich they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common " Head, are actuated by one and the same Spirit, "are guided by one rule, meet here at one throne " of grace, and hope shortly to meet in one common "inheritance;" a glorious one to be sure, but Avhat or how glorious, we cannot, nor at present need to know ; but such it will be as vastly to exceed all our present hopes and expectations.

2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to ; they esteem it as a faithful saying, and worthy of all acceptation, 1 Tim. 1. 15. It is the faith once, or at once, once for all, delivered to the saints; to which nothing can be added, from which nothing may be detracted, in which nothing more or less should be altered. Here let us abide; here we are safe : if we stir a step further, we are in danger of being either entangled or seduced.

3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation.

4. They who preach or write of the common salvation, should give all diligence to do it well : they should not allow themselves to offer to God or his people that which cost them nothing, or next to nothing ; little or no pains or thought, 2 Sam. 24. 24. This were to treat God irreverently, and man unjustly.

The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those, who (though uninspired) give no diligence, or next to none, but say to the people, even in the name of God,) quicqnid in buccam vene-ril — what comes next; wiio, so that they use scripture-words, care not how they interpret or apply them ? They who speak of sacred things, ought always to speak of tliem with the greatest reverence, care, and diligence.

5. They who have received the doctrine of this common salvation, must contend earnestly for it.

Earnestly, not furiously. They who strive fnr the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, 2 Tim. 2. 5. The wrath of man worketh not the righteousnesi of God, Jam. 1. 20. Lying for the truth is bad, and scolding for it is not much better. Observe, They who have received the truth, must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved)'to call faith, or fundamental. We must not sviffer ouiselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph. 4. 14. The apostle Paul tells us, he

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fireached the gosfiel (mind it was the gospel) with much contentioTi, (1 Thess. 2. 2.) that is, (as I un-dei'staiul it,) with great earnestness, with a hearty zeal, and a great concern for the success of what he preadied. But if we will understand contentio?i in tlie common acceptation of the word, we must impartially consider ivith whom the afiostlc contended, and how; tlie enlarging on which would not be jjroper for this place.

\\'e have here the occasion the apostle had to' write to this purport; as evil manners give rise to good laws, so dangerous errors often give just occa-i'on to the proper defence of important truths.

4. For there are certain men crept in unawares, who were before of old ordained 1o this condemnation, ungodly men, turn-ing the" grace of our God into lascivious-ness, and denying the only Lord God, and our Lord Jesus Christ.

Here observe, 1. Ungodly men are the great enemies of the faith of Christ, and the peace of the church. They who deny or corrupt the one, and disturb the other, are here expressly styled ungodly meii. W'Q might have truth with peace, (a most desirable thing,) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men—a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, start questions, cause divisions, widen breaches, merely to advance and promote their cwn selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practises as long as time shall last.

The late excellent Mr. Henry's pious and charitable note on this passage (and I wish it were duly laid to heart by all of us who yet survive,) is, that nothing cuts us off from the church, but that which cuts us off from Christ; namely, reigning infidelity and ungodliness.

^^'e must (as he goes on excellently) abhor the tliought of branding particular parties ; I add, or persons, with this character; especially of doing it without the least proof, or, as it too often happens, the least shadow of it.

Those are ungodly men who live without God in the world, who have no regard to God and con-sci<?nce.

Fhei/ (as the good man goes on) are to be dreaded, and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission ; who, for example, restrain /irayer before God, who dare not repi'ove a rich man, when it is the duty of their place so to do, for fear they lose his favour, and the advantage they promise themselves therefrom, who do the work of the Lord negligently, &c.

2. 77;^!/ are the worst of ungodly men, who turn the grace of God into lasciviousness, who take encouragement to sin more boldly, because the grace of God has abounded, and still abounds, so wonder-fuUv; who are hardened in their impieties by the extent and fulness of gospel-grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners.

3. Thev who turn the grace of God into lasciviousness, do in effect deny the Lord God, and our

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Lord Jesus Christ j that is, (as Mr. Henry well ex presses it,) they deny both natural and revealed re

ligion.

They, as he justly goes on, strike at the foundation of natural religion,/&;• they dery the only Lord God ; and they overturn all the frame of revealed i-eligion,/or they deny the Lord Jesus Christ. Now his great design in establishing revealed religion i)i the world, was, to bring us unto God.

Note, They who deny our Lord Jesus Christ, do in effect deny the only Lord God. To deny revealed religion is virtually to overcome natural religion, for they stand or fall together, and they naturally yield light and force to each other. Would to God our modern deists, who live in the midst of gospel-light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion ! Never two tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both, or reject both ; though perhaps the more plausible method, especially in this age, is to act the part they do.

4. They who turn the grace of God into lasciviousness, are ordained unto condemnation; so Mr. Henry, and, no doubt, it is a great truth. They, as he speaks, sin against the last, the great' st, and most perfect remedy ; and so are witliout excuse. They who thus sin, must needs die of their wounds, of their disease ; are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the word in the original, (which I shall not trouble the English reader with,) of old fore-written of, as persons wlio would through their own sin and folly become the proper subjects of this condemnation, where had the harm been ? Plain Christians had not been troubled with dark, doubtful, and pei-plex-ing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enougi\ that early notice was gi\en by inspired writers, that such seducers and wicked men should arise in later times, and that every one, being forewarned of, should be fore-armed against them !

5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or dejprave it ; such as are cre/it in unawares ; a wretched character, to be sure, but often very ill applied by weak and ignorant people, and* even by those who themselves crce/} in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful, humble ministers are help-" ers of their i)eople's jov, peace, and comfort; not lords of their faith ! Whoever attempt to corrupt the faitli, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast: always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or senti ments.

The fair warning which the apostle, in Christ's name, gives to those, who having professed his holy religion, do afterwards desert and prove false to it,

5. I will therefore put you in reraem-brant'e, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6. And the angels which kept not their first estate, but

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left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7. Even as Sodom and Gomorrah, and the cities about them in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle.

Observe, The judgments of God are often denounced and executed in terrorem—for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God IS not displeased with them, but perhaps not more with them than with others who, at least for the present, escape.

I will put you in remembrance. What we already know, we still need to be put in remembrance of. Therefore there will always be need and use of a standing, stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs, may read and vmderstand them. There wants no infallible intei-preter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry ? Why may we not content ourselves with staying at home, and reading our Bibles ?" The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before ; but topxit us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith.

Though .ye know these things, yet (as good Mr. Henry says) ye still need to know them better. There are many things which we have known, which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of

them ? ^x , ,

Now what are these things (I use the very words of the late excellent Mr. Henry, which, in this exposition—designed, and accordingly modelled, as a small part of the continuation of his—I always do where I well can) which we Christians need to be fiut in remembrance of ?

1. The destruction of the unbelieving Israelites in the wilderness, v. 5. St. Paul puts the Corinthians in mind of this, 1 Cor. 10. The ten first verses of that chapter (as the scripture is always the best commentary upon itself) are the best ex-

Slication of this fifth verse of this e/iistle of Jude. ione therefore ought to presume upon their privileges, since many who were brought out of Eg>'pt by a series of amazing miracles, yet perished in "the •wilderness by reason of their unbelief, hct us not therefore be high-minded, but fear, Rom. 11. 20. Let us fear, lest, a/iromise being left us of entering into his rest, any ofyou should seem to come short of it, Heb. 4. 1. They had miracles plenty, they were (as Mr. Henry styles it) their daily breld; yet even they perished in unbelief. We have greater (much greater) advantages than they had ; let their error (their so fatal error) be our awful warning.

2. We are here fiut in remembrance of the fall of the angels, v. 6.

There were a great number of the angels who

left their own habitation, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, 1 might say in every age) they deserved better; they would, with the titleoi ministers,be sovereigns, and in effect their Sovereign should be their minister— do all, and only, what they would have him ; thus was pride the main and immediate cause or occasion of their fall.

Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord; but God did not spare them ; (high and great as they were,) he would not truckle to them, he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them ? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. They who would not be servants to their Maker and his will in their first state, were made captives to his justice, and are reserved in everlasting chains under darkness. Here see what the condition of fallen angels is; they are in chains, bound under the divine poAver and justice, bound over to the judgment of the great day; they are under darkness, who were once angels of light; so horribly in the dark are they, that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other!

The devils, once angels in the best sense, are reserved, &c.

Observe, There is, undoubtedly there is, a judgment to come ; the fallen angels are reserved to the judginent of the great day; and shall fallen men escape it ? Surely no. Let every reader consider this in due time.

Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape ; they are held fast and sure under them ; the decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!

3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, v. 7. Even as, &c. It is in allusion to the destruction oi Penta-Jiolis, or the five cities, that the miseries of the damned are set forth by a lake that burnetii with fire and brimstone ; they were guilty of abominable wickedness, not to be named or thought on but with the utmost abhorrence and detestation ; their ruin is a particular warning to all people to take heed of, and ^y from, fleshly lusts that war against the soul, 1 Pet. 2. 11.

"These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then ; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Ps. 4. 4.

The apostle next exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion.

8. Likewise also these ^Ithp dreamers defile the flesh, despise dominion, and speak evil of dignities. 9. Yet Michael the arch-

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angel, when, contending with the devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10. But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 11. Woe unto them! For they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Gore. 12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds thei/ are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

He calls them filthy dreamers, forasmuch as de-hision is a dream, and the beginning of, and inlet to, all manner of filthiness.

/ Note, Sin is filthiness; it renders men odious and fvile in the sight of the most holy God, and makes them (sooner or later, as penitent, or as punished to extremity, and without resource) vile in their own eyes, and in a while they become vile in the eyes of ail about them.

These filthy dreamers dream themselves into a fool's paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries.

1. They defile the flesh : the flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions ; yet these, though done in and against the body, do greatly defile and grievously maim and wound the soul; fleshly lusts do war against the soul, 1 Pet. 2. 11. and in 2 Cor. 7. 1. We read oi filthiness of fiesh and s/iirit, each of which, though of different kinds, defiles the whole man.

2. They des/iise dominion, and s/ieak evil of dignities ; are of a disturbed mind and a seditious spirit; forgetting that the flowers that be, are ordained of God, Rom. 13. 1. (iod requires us to sfieak ex'il of no jnan; (Tit. 3. 2.) but it is a great aggravation of the sin of evil-speaking, when what we say is pointed at magistrates, men whom God has set in authority over us, by blaspheming or speaking evil of whom, we blaspheme God himself.

Or, if we understand it with respect to religion, as some do, which ought to have the dominion in this lower world; such evil-speakers des/iise the dominion of conscience, make a jest of it, and would banish it out of the world ; and for the word of God, the rule of conscience, they desfiise that; the revelations of the divine will go for little with them ; they are a rule of faith and manners, but not till thej^ have explained them, and imposed their sense of them upon all about them.

Or, as others account for the sense of this passage, the fieofile of God, truly and specially so, are the disunities here spoken of or referred to, according to that of the Psalmist, (Ps. 105. 15.) Touch not mine anointed, and do my profihets no harm.

They sfieak evil of, &c. Religion and its serious professors have been always and every where evil spoken o*: though there is nothing in religion but

what is very good, and deserves our highest regards, both as it is perfective of our natures, and subsei-vient to our truest and highest interests ; yet this sect, as its enemies are pleased to call it, is every where sfioken against. Acts 28. 22.

On this occasion the apostle brings in Michael the archangel, &c. v. 9.

Interpreters are at a loss what is here meant by the body of Moses. Some think, that the Devilcon-tended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known ; hoping thereby to draw the Jews, so naturally prone thereto, to a new and fresh instance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the Jewish church, whose destruction the Devil strove and contended for, as the Christian church is called the body of Christ in the New-Testament style. Others bring other interpretations, which I will not here trouble the reader with.

Though this contest was mighty eager and earnest, and Michael was victorious in the issue, yet he would not bring- a railing accusation against the Dexnl himself; he knew a good cause needed no such weapons to be employed in its defence ; it is said, He durst not bring, &c. Why durst he not ? Not that he was afraid of the Devil, but he believed God would be offended, if, in such a dispute, he went that way to work ; he thought it below him to engage in a trial of skill with the great enemy of God and man, which of them should out-scold or out-rail the other. A memorandum, says good Mr. Henry, to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael y/ouM not bring a railing accusation against the Devil, as knowing be forehand that he would be too hard for him at that weapon. (Mr. Heniy.) Some think the apostle refers here to the remarkable passage we nave, Numb. 20. 7 —14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, given but too much handle for. Now Michael, according to this account, stands up in defence of Moses, and, in the zeal of an upright and bold spirit, says to Satan, The Lord rebuke thee. He would not stand disputing 7uith the Devil, nor enter into a particular debate about the merits of that special cause; he knew Moses was his fellow-servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils ; but in a just indignation cries out, The Lord rebuke thee : like that of our Lord himself, (Matt. 4. 10.) Get thee hence, Satan. Moses was a dignity, a magistrate, one beloved and preferred bv the great God ; and the archangel thought it insufferable that such a one §hould lie so treated by a vile apostate spirit, of how high an order soever. So the lesson hence is, "That we ought to stand up in defence of those " whom God owns, how severe soever Satan and his " instruments are in their censures of them and their "conduct." They who censure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee; and divine reliukes are harder to be borne than careless sinners now think for.

V. 10. But these sfieak evil of the things which they know not, &c. They who sfieak ex'il of religion and godliness, sfieak evil of the things which they know not; for if they had known them, they would have spoken well of them ; for nothing but good and excellent can be truly said of religion ; and it is sad that any thing different or opposite should ever be justly said of anv of its professors ; a religious life is the most safe, happy, comfortable, and honourable life that is.

Observe, Men are most apt to sfieak evil o/those

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persons and things that they know least of. How many had never suffered by slanderous tongues, it" they had been better known! On the other hand, retirement screens some even from just censure.

But ivhat they know naturally, &c. It is hard, if not impossible, to find any obstinate enemies to the Christian religion, who do not in their stated course live in ojjen or secret contradiction to the very principles of natural religion: this many think hard and uncharitable ; but I am afraid it will appear too true in the day of the revelation of the lighteous judgment of God. The apostle likens such to brute beasts, though they often thnik and boast themselves, if not the wisest, yet at least the wittiest, part of mankind.

Jn those things they corrufit themselves ; that is, in the plainest and most natural and necessary things; things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understandings or apprehensions, but in their depraved wills, and disordered appetites and affections ; they could and might have acted better, but then they must have offered violence to those vile affections whicli they obstinately chose rather to gratify than mortify.

v. 11. He represents them as followers 0/Cam, and in v. 12, 13. as atheistical and profane people who thought little, and perhaps believed not much, of (iod or a future world ; as greedy and covetous, who, so they could but gain present worldly advantages, cared not what came next ; rebels to God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did.

V. 12. These are sfiots in your feasts of charity — the (>.yo.m or love-feasts, so much spoken of by the ancients ; these happened by whatever means or mischance to be admitted among them, but were s/iofs in them, defiled and defiling. Observe, It is a great reproach, though unjust and incidental, to religion, when they who profess it, and join in the most solemn institution of it, are in heart and life unsuitable, and even contrary to it.

These are sfiots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes! The more is the pity! The Lord remedy it in his due time and way; not in men's blind and rigorous way of plucking up the wheat Tjith the tares; but in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings.

U^en they fe0et with you, they feed themselves without fear. Arrant gluttons, no doubt, the)' were ; such as minded only the gratifying of their appetites with the daintiness and plenty of their fare ; they had no regard to Solomon's caution, Prov. 23. 2.

Mr. Henry's note on this ])assage, is. In common eating and drinkitfg a holy fiar is necessary, much more in feasting ; thougli we may sometimes be more easily and insensibly overcome at a common meal than' at a feast; for, in the case supposed, we are less upon oui^ guard, and sometimes, at least to some persons, the plenty of a feast is its own antidote, as to othei"s it may prove a dangerous snare.

Clouds they are ii<ithout water; which promise rain in time of droni^ht, but perform nothing of what they promise. S\ich is the case of formal jirnfes-sors, who, at first setting out, ])romise much, like earlv-blossoming trees in a forward s])ring, but, in conclusion, bring forth little or no fi-nit.

Carried about of nvinds; light and empty, easily driven about this way or tha% as the wind happens to sit; such arc empty, ungrounded pi-ofcssors, an easy prey to every sedui/Cr. It is amazing to hear many talk so confidently, of so many things of which ♦he V know little or nothing, and yet have not the

wisdom and humility to discern and be sensible how little they know! How happy would our world be, if men either knew more, or practically knew how little they know!

Trees whose fruit withereth, &c. Trees they are, for they are planted in the Lord's vineyard, yet fruitless ones.

Observe, They, whose fruit withereth, may be justly said to be without fruit. It is a sad thing when men seem to begin in the Spirit, and end iri the flesh; which is almost as common a case as it is an awful one.

Tlie text speaks of such, as being twice dead; one would think to be once dead were enough ; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is afifiointed for us all. What then is the meaning of this being twice dead ? Take Mr. Henry's answer in his own words ; " They had been once dead " in their natui-al, fallen, lapsed state ; but they seem-"ed to recover, and, as a man in a swoon, to be "brought to life again, when they took upon them "the profession of the Christian religion ; but now "they are dead again by the evident proofs they "have given of their hypocrisy; whatever they " seemed, they had nothing truly vital in them."

Plucked ufi by the roots ; as we commonly serve dead trees, from which we expect no more fruit; they are dead, dead, dead; why cumber they the ground? Away with them to the fire.

V. 13. Raging waves of the sea ; boisterous, noisy, and clamorous ; full of talk and turbulency, but with little (if any) sense or meaning ;

Foaming out their own shame; creating much uneasiness to men of better sense and calmer tempers, which yet will in the end turn to their own greater shame and just reproach. The Psalmist's praver ought always,to be that of every honest and good man ; " Let integrity and Jifirightness preserve me; (Ps. 25'. 21.) and if it will not, let me be un-preserved." If honesty signify little now, knavery will signify much less, and that in a very little while.

Raging waves are a terror to sailing passengers ; but when they are got to port, the waves are forgotten, as if no longer in being; their noise and terror are for ever ended.

Jl'andering stars; planets that are erratic in their motions, keep not that steady, regular course which the fixed ones do, but shift their stations, that one has sometimes much ado to know where to find them. This allusion carries in it a lively emblem of false teachers, who are sometimes here and sometimes there, so that one knows not where nor how to fix them. In the main things, at least, one would think something should be fixed and steady; and this might be without infallibility, or any pretensions to it in us poor mortals. In religion and politics, the great subjects of present debate, surely tliere are certain stamina in which wise and good, honest and disinterested men might agree, without throwing the ])opulace into the utmost anguish and distress of mind, or blowing up their passions into rage and fury, without letting them know what they say, or whereof they affirm.

To whom is rcsej-i'ed the blackness of darkness for ever. False teachers are to expect the worst of punishments in this and a future world : not c\ cry one who teaches by mistake any thing that is not exactly true ; (for who then, in any public assemblv, durst open a Bible to teach others, unless he thou2;ht himself equal or superior to the angels of Ood in heaven ?) but every one who prevaricates, dissembles, would lead others into by-paths and side-ways, that he may have opportunity to make a gain or prev of thefn, or (in the apostle's phi-ase) to make merchandise of them, 2 Pet. 2. 3. But enough of this. As for the blackness of darkness for ever, I

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shall cnly s ly, that this terrible expression, with all the horror it imports, belongs to false teachers, truly, not slanderously so called, who corru/it the word of God, and bt'tray the souls of men. If this will not make both ministers and people cautious, I know not what will. The doom of this wicked people is declared.

14. And Enoch also, the seventh from Adam, prophesied of tliese, saying, Behold, the Lord cometh with ten thousand of his saints, 15. Toexecutejudgment upon all, and to convince all that are ungodly among [ (hem of all their ungodly deeds which they liave ungodly committed, and of all tiieir hard speeches which ungodly sinners have spoken against him. 16. These are mur-murers, complainers, walking after their own lusts ; and their mouth speaketh great swelling loords, having men's persons in admiration because of advantage.

This prophecy of Ivioch we have no mention made of in any other j'urt or place of scripture ; yet now it is scripture, th ii there was such prophecy; one plain text of scripture is proof enough of any one point that we are required to believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit, blessed be his holy name he has not, to try us far; there is no fundamental of Christian religion, truly so called, which is not inculcated over and over in the New Testament; by which we may know what the Holy Ghost does, and consequently we ought, to lay the greatest stress upon. Some say that this prophecy of Enoch was preserved by tradition in the Jewish church ; others, that the apostje Jude was immediatelv inspired with the notice of it: be that how it will, it is certain that there was such a prophecv of atjcient date, of long standing, and universally received in the Old-Testament church; and it is a main point of our New-Testament creed.

Observe, Christ's coming to judgment was /iro-/ihrsied of as early as the middle of the patriarchal age, and was therefore even then a received and acknowledged truth.

The Lord cometh with his holy myriads; including both a??,^p/.'j, and the shirits of just ynen made perfect. What a glorious time will that be, when Christ shall coine with ten thoumnd of these ! And we are told for what great and awful ends and purposes he will come so accompanied and attended, namely, to execute judgtiwnt ufion all.

Observe, It was spoken of then, so long ago, as a thing just at hand ; " Behold, the Lord cometh ; he is just a coming, he will be upon you before you are aware, and, unless you be very cautious and diligent, before vou are provided to meet him comfortably." He cometh, 1. To execute judgment u/ion the wicked. 2. To convince them.

Observe, Christ will condemn none without precedent, trial, and conviction ; such conviction as shall at least silence even themselves; they shall have no excuse or apology to mak-e, that they either can or dare then stand by ; then ex'cjy mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) approved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all assurance and confidence ; and yet' it is sure that the mock-trials of prisoners in the jail among themselves, and the real trial at the bar before the proper judge, soon appear to bt very different things.

I cannot pass this fifteenth verse without taking notice how often, and how emphatically, the word ungodly is repeated in it; no less than tour times ; ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expressions ; but it is not so in the language of the Holy Ghost.

Observe, Omissions, as well as commissions, must be accounted for in the day of judgment.

Observe further. Hard speeches of one another, especially if ill-grounded, will most certainly come into account at the Judgment of the great day. Let us all take care in time. " If thou," says one of our good old puritans, " smite (a miscalled heretic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it." Lt tnay he too late to say before the angel, that it was an error, Eccl. 5. 6. I only here allude to that expression of the divinely inspired writer.

In the si.xtecnth verse the apostle enlarges further on the character of these evil men and seducers; they are murmurers, complainers, &c.

Observe, A murmuring complaining temper, indulged and expressed, lays men under a very ill character ; such are very weak at least, and for the most part'very wicked ; they murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased witli their own state and condition in the world, as not thinking it good enough for them.

Such walk after their own lusts; their will, their appetite, their fancy, are their only rule ar.d law. Mr. Henry's note here, is, That they who please their sinful appetites, are most prone to yield to their ungovernable passions.

Lastly, The apostle here gives exhortation to those to whom he wrote, which, with the doxology in the two last verses, concludes the epistle.

17. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18. How that they told you there should be mockers in the last time, who should \\\\\\i after their own ungodly lusts. 19. These are they who separate themselves, sensual, having not the Spirit. 20. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22. And of some have compassion, making a difference: 23. And others save with fear, pulling them out of the fire ; hating even the garment spotted by the flesh. 24. Now imto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 2o. To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

V. 17. But, beloved, remember, &c " Remember, take heed that ye think it not strange (so as to stumble and be offended, and have your faith staggered bv it) that such people as the seducers before described and warned agamst should arise (and that early) in the Christian church, seeing all this was

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foretold by the afiostles of our Lord Jesus Christ, and consequently, the accomplishment of it in the event, is a confirmation of your faith, instead of being in the least an occasion or shaking and unsettling you therein."

' 1. They who would persuade, must make it evident that they sincerely love those whom they would persuade; " Bitter words and hard usage never did, nor ever will convince, much less persuade any "body."

2. The words which inspired persons have spoken, (or written,) duly remembered and reflected on, are the best preservative against dangerous errors ; this will always be so, till men have learnt to speak better than God himself.

3. We ought not to be offended if errors and persecutions arise and prevail in the Christian chui'ch; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1 Tim. 4. 1. and 2 Tim. 3. 1. and 2 Pet. 3. 3. We must not think it strange, but comfort ourselves with this, that (in the midst of all this confusion) Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Matt. 16. 18.

4. The more religion is ridiculed and persecuted, the faster hold we should take and keep of it; being fore-warned, we should shew that we are fore-armed ; under such trials we should stand firm, and not be soon shaken in mind, 2 Thess. 2. 2.

V. 19. These are they who separate, &c. Observe, 1. Sensualists are the worst separatists; they separate themselves from God, and Christ, and his church, to the Devil, the world, and the flesh, by their ungodly courses and vicious practices; and that is a great deal worse than separation from any particular branch of the visible church on account of opinions, or modes and circumstances of external government or worship ; though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter; as if no sin were damnable, but what they are pleased to call schism,

2. Seristial men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom. 8. 9.

3. The worse others are, the better should we endeavour and approve ourselves to be ; the more busy Satan and his instruments are to pervert others in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the rnyslery of faith in a pure conscience. Tit. 1. 9. 1 Tim. 3. 9.

F. 20. Building up, &c Observe, The way to hold fast our profession, is, to hold on in it; having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually ; and we should take care witn what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, 1 Cor. 3. 12. Right principles and a regular conversation will stand the test even of the fieiy trial ; but whatever wc mix of baser alloy, though we be in the main sincere, we sliall suffer loss by it; and though our persons be saved, all that part of our work shall be consumed; and if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.

Praying in the Holy Ghost. Observe, 1. Prayer is the nurse of faith ; the way to build up ourselves in our most holy faith, is, to continue instant in prayer, Rom. 12. 12.

2. Our prayers are then most likely to prevail, when we pray in the Holy Ghost, under his guidance and influence, according to the rule of his word, with

faith, fervency, and constant persevering importu nity ; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.

F. 21. Keep yourselves, &c. 1. " Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." 2. "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."

Looking for the mercy, &c. 1. Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of.

2. It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven, must come thither through our Lord Jesus Christ; for there is 7io other name under heaven given among men by which we must be saved, but that of the Lord Jesus only. Acts 4. 12. compared with V. 10.

3. A believing expectation of eternal life will arm' us against the snares of sin ; (2 Pet. 3. 14.) a lively faith of the blessed hope will help us to mortify our cursed lusts.

F. 22, 23. jind of some have compassion, &c. Observe, 1. We ought to do all we can to rescue others out of the snare of the Devil, that they may be saved from (or recovered, when entangled thergin, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be (as much as in him lies) his brother's keeper ; none but a wicked Cain will contradict this, Gen. 4. 9. We must watch over one an' other, faithfully (yet prudently) reprove each other, and set a good example to all about us.

This must be done with compassion, making a difference. How is that ? We must distinguish between the weak and the wilful.

1. Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct toward them, not implacable, not averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance : if God has forgiven them, why should not we ? We infinitel) more need his forgiveness than they do, or can do our's ; though perhaps neither they nor we are just ly or sufficiently sensible of this.

2. Others save with fear ; urging upon them the terrors of the Lord; ** Endeavour to frighten them out of their sins; preach hell and damnation to them;" so good Mr. Henry.

But what if prudence and caution in administering even the most just and severe reproofs, be what are primarily and chiefly here intimated ; (I do but offer it for consideration ;) as if he had said, " Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite, than in the immediately foregoing instance." We are often apt to over-do, when wc are sure we mean honestly, and think we are right in the main ; yet the very worst are not needlessly or rashly, or to extremity, to be provoked; lest they be thereby further hardened through our default.

Hating even the garment, &c. that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too ; avoid, as Mr. Henry speaks.

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all that leads to sin, or that looks like sin, 1 Thess. 5. 22. * Lastly, The apostle concludes this epistle with solemn ascription of glory to the great God. Note, Whatever is the subject or argument we have been treating of, ascribing gloiy to God is fittest for us to conclude with, v. 24, 25.

Note further, God is able, and he is as willing as able, to kee/i its from falling; and to present us faultless before the /irese/ice of his glory; not as those who have never been faulty, (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction,) but as those whose faults shall not be imputed to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been.

Before the presence of his glory. Observe, 1. The glory of the Lord will shortly be present; we now look'upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent, every eye shall see him. Rev. 1. 7. This is now the object of our faith, but hereafter, (and surely it cannot noiv be long,) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and com-

fort, or inexpressible terror and consternation. See 1 Pet. 1. 8.

Observe, 2. All real sincere believers shall be presented, at the Lord Redeemer's appearance and coming, by him their glorious Head, to the Father, in order to his approbation, acceptance, and reward; they were given him of the Father, and of all that •were so given him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God, and our God; his Father, and our Father, John 6. 39. withc/z. 17. 12. 1 Cor. 15. 24.

Observe, 3. When believers shall be presented faultless, it will be ivith exceeding joy. Alas ! now our faults fill us with fears, doubts, and sorrows; but be of good cheer; if we are sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultkss; where there is no sin, there will be no sorrow ; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do all this, is worthy to \i2i\e glory, majesty, dominion, and poiver, ascribed to him, both now and for ever J And to this we may well, with the apostle, affix our hearty jimen

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

REVELATION OF ST. JOHN THE DIVINE

Completed by Mr. William Tong.

IT ought to be no prejudice to the credit and authority of this book, that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for that has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription ot this book are trulv sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it.

From the beginning, the church of God has been blessed with prophecy; that glorious prediction of breaking the sei-pent's head, was the stay and support of the patriarchal age; and the many prophecies there were conceiTiing the Messiah to c<»ne, were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem ; and about the time in which that was accomplished, he intrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important

. events that should happen to it, to the end of time, for the support of the faith of his people, and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding; those deep things of God, which no man knows, but the Spirit of God, and those to whom he reveals them.

REVELATION, 1.

CHAP. I.

This chapter is a general preface to the whole book, and contains, I. An inscription, declaring the original and the design of it, V. I. 2. II. The apostolical benediction pronounced on all those who shall pay a due regard to the contents of this book, v. 3 .. 8. IM. A glorious vision or appearance of the Lord Jesus Christ to the apostle John, vv^-en he delivered to hina this revelation ; v. 9, to the end i/l ilie chapter. "

1 ^ff^HE revelation of Jesus Clnist, which JL God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John : 2. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

Here we have,

1. What we may call the pedigree of this book.

1. It is the revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all centres in him ; and especially in these last days God has sfioken to us by his Soti, and concerning his Son, Christ, as the King of his church, has been pleased thus far to let his church know by what rules and methods he will proceed in his government ; and, as the Prophet of the church, he has made known to us the things that shall be hereafter.

2. It is a revelatioji which God gave unto Christ. Though Christ is himself God, and, as such, has light and life in himself, yet, as he sustains the office of Mediator between God and man, he receives his instructions from the Father; the human nature of Christ, though endowed with the greatest sagacity, judgment, and penetration, could not, in a way of reason, discover these great events, which, not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience, and must come to a created mind only by revelation. Our Lord Jesus is the great 'I'rustee of divine revelation ; it is to him that we owe the knowledge we have of what we are to expect from God, and what he expects from us.

3. This revelation Christ sent and signified by his angel. Observe here, the admirable order of divine revelation. God gave it to Christ, and Christ employed an angel to communicate it to the churches.

The angels are God's messengers; they are ministering spirits to the heirs of salvation; they are Christ's servants; principalities and powers are subject to him ; all the angels of God are obliged to worship him.

4. '1 lie angel signified it to the a/iostle John ; as the angels are the messengers of Christ, the ministers arc the messengers of the churches; what they receive from heaven, they are to communicate to the churches. John was the apostle chosen for this service. Some think he was the only one surviving, the rest having sealed their testimony with their blood. This was to be the last book of divine revelation, and therefore notified to the church by the last of the apostles. John was the beloved disciple ; he was, under the New Testament, as the prophet Daniel under the Old, a rnun greatly beloved; he was the servant of Christ; he was an apostle, an evangelist, and a prophet; he served Christ in all the three extraordinary offices of the church. James was an apostle, but not a prophet or evangelist; Matthew was an apostle and evangelist, but not a prophet; Luke was an evangelist, but neither a prophet nor apostle; but John was all three; and so Christ calls him in an eminent sense his servant John.

5. John was to deliver this revelation to the church ; to all his servants. For the revelation was

not designed only for the use of Christ's extraordinary servants the ministers, but for all his servants, the members of the church; they have all a right to the oracles of God, and all have their concern in them.

II. Here we have the subject-matter of this revelation, namely, the things that must shortly come to pass. The evangelists give us an account of the things that are past; prophecy gives us an account of things to come. These future events are shewed, and not in the clearest light in which God could have set them, but in such a light as he saw most proper, and which would best answer his wise and holy purposes. Had they been as clearly foretold in all their circumstances as God could have revealed them, the prediction might have pre\ented the accomplishment ; but they are foretold more darkly, to beget in us a veneration for the scripture, ai)d to engage our attention, and excite our inquiry : we have in this revelation a general idea of the methods of Divine Providence and Government in and about the church, and many good lessons ma}- be learned hereby. These events (it is said) were such as should come to pass not on]Y surely, but shortly; that is, they would begin to come to pass very shortly, and the whole would be accomplished in a short time. For now the last ages ot the world were come.

III. Here is an attestation of the prophecy, v. 2. It was signified to John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. It is observable that the historical books of the Old Testament have not always the name of the historian prefixed to them, as in the books of Judges, Aings, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, &C. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one who bare record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eye-witness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination ; l)ut all was the record of God, and the testimony of Jesus; and as he added nothing to it, so he kept back no part of the counsels of God.

3. Blessed is he that readeth, and they that hear, the words of the prophecy, and keep those things which are written therein: for the time is at hand.

J

are in Asia: Grace he unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne ; 5. And from Jesus Christ, icho is the faithful witness, ond th? first-begotten of the dead, and the prince of the kings of the earth. Unto him that loved ns, and washed us from our sins in his own blood, 6. And hath made us kings and priests unto God and his Father ; to him he glory and dominion for ever and ever. Amen. 7. Behold, he cometh with clouds; and every eye shall sec him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 8. I am Alpha and

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Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Ahnighty.

We have here an apostolical benediction on those who should give a due regard to this divine revelation ; and this benediction is given more generally and more especially.

I. More generally, to all who either read or hear the words of the prophecy. This blessing seems to be pronounced with a design to encourage us to study this book, and not be weary of looking into it upon the account of the obscurity of many things in it; it will repav the labour of the careful and attentive reader. Observe, 1. It is a blessed privilege to cnjov the oracles of God. This was one of the principal advantages the Jews had above the Gentiles. 2. It is a blessed thing to study the scriptures; thev are well employed who search the scriptures. 3. It is a privilege not only to read the scriptures ourselves, but to hear them read bv others, who are qualified to give us the sense of what they read, and to lead us into an understanding of them. 4. It is not sufficient to our blessedness, that we read and hear the scriptures, but we must keefi the things that are written ; we must keep them in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. 5. The nearer we come to the accomplishment of the scriptures, the greater regard we shall give to them. The time is at hand, and we should be so much the more attentive as we see the day approaching.

II. The apostolical benediction is pronounced more especially and particularly to the seven Asian churches, v. 4. These seven churches are named in V. 11. and distinct messages sent to each of them respectively in the chapters following. The apostolical blessing is more expressly directed to these, because thev were nearest to him, who was now in the isle of Patmos, and perhaps he had the peculiar care of them, and superintendency over them, not excluding any of the rest of the apostles, if any of them were now living. Here observe,

1. What the blessing is, which he pronounces on all the faithful in these churches— grace and ficace, holiness and comfort; grace, that is, the goodwill of God towards us, and his good work in us ; and fieace, that is, the sweet evidence and assurance of this grace. There can be no true peace where there is not true grace; and where grace goes before, peace will follow.

2. From whence this blessing is to come. In whose name does the apostle bless the churches? In the Name of God, of the whole Trinity ; for this is an act of adoration, and God only is the proper Object of it; his ministers must bless the people in no name but his alone. .\nd here,

(1.) The Father is first named ; God the Father, which may be taken either essentially, for God as God, or personally, for the first Person in the ever blessed Trinity, the God and Father of our Lord Jesus Christ; and he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable, the same to the Old-Testament church which was, and to the New-Testament church, which is, and who will be the same to the church triumphant which is to come.

(2.) The Holy Spirit, called the seven sfiirits, not seven in number, or in nature, but the infinite perfect Spirit of God, in whom there is a diversity of gifts and operations. He is before the throne; for as God made, so he governs, all things by his Spirit.

(3.) The Lord Jesus Christ. He mentions him after the Spirit, because he intended to enlarge more upon the person of Christ, as God manifested in the flesh, whom he had seen dwelling on earth before,

Vol. yi._5 T

and now saw again in a glorious form. Observe the particular account we have here of Christ, v. 5.

[1.] He is t/ie faithful witness; he was from eternity a Witness to all the counsels of God, (John 11. 18.) and he was in time a faithful Witness to the revealed will of Ciod, who has now spoken to us by his Son ; upon his testimony we may safely depend, for he is a faithful Witness, cannot be deceived, and cannot deceive us.

[2. ] He is the First-begotten or First-born, from the dead, or the first Parent and Head of the resurrection, the only one who raised himself by his own power, and who will by the same power raise up his people from their graves to everlasting honour; for he h?is begotten them again to a lively hope by his resurrection from the dead.

[3.] He is the Prince of the kings of the earth; from him they have their authority ; by him iheir power is limited, and their wrath restrained ; by him their counsels are over-ruled, and to him they are accountable. This is good news to the church, and it is good evidence of the Godhead of Christ, who is ' King of kings and Lord of lords.

[4.] He is tiie great Friend of his church and people; one who has done great things for them, and this out of pure disinterested affection ; he has loved them, and, in pursuance of that everlasting love, he has. First, Washed them from their sins in his own blood. Sins leave a staiii upon the soul, a stain of guilt and of pollution ; nothing can fetch out this stain but the blood of Christ; and rather than it should not be washed out, Christ was willing to shed his own blood, to purchase pardon and purity for them. Secondly, He has made them ki-ngs and firiests to God and his Father. Having justified and sanctified them, he makes them kings to his Father; that is, in his Father's account, with his approbation, and for his glory. As kinc-s, they overcome the world, mortify sin, govern their own spirits, conquer Satan, have power and prevalency with God in prayer, and shall judge the world. He hath made theni priests ; given them access to God, enabled them to enter into the holiest, and to offer spiritual and acceptable sacrifices; he has given them an unction suitable to this character; and for these high honours and favours they are bound to ascribe to him dominion and glorv for ever.

[5.] He will be the Judge of the Avorld; (7;. 7.> Behold, he cometh, and every eye shall see him. This book, the Revelation, begins and ends with a prediction of the second coming of the Lord Jesus Christ. We should set ourselves to meditate frequently upon the second coming of Christ, and keep it in the eye of our faith and expectation. John speaks as if he saw that day ; "Behold, he cometh; as sure as if you beheld him with your eves. He cometh with clouds, which are his chariot and pavilion ; he will come publicly ; eT.>ery eye shall sec him, the eye of his people, the eye of his enemies, every eye, your's and mine." He shall come, to the terror of those who pierced him and have not repented; and of all who have wounded and crucified him' afresh by their apostasy from him : he shall come, to the astonishment of the pagan world. For he comes to take vengeance on those who know not God, as well as on those that obey not the gospel of Christ. [6.] This account of Christ is ratified and confirmed by himself, v. 8. Here our Lord Jesus justly challenges the same honour and power that is ascribed to the Father, v. 4. He is the Beginning and the End ; all things are from him and for him ; he is the Almighty; he is the same eternal and unchanged One. And surely whosoever presumes to blot out one character of this name of Christ, deserves to have his name blotted out of the book of life. Them that honour him, he will honour; but they who despise him, shall be lightly esteemed.

REVELATION, 1.

9. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 10. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11. Saying, I am Alpha and Omega, the first and the last: ind, What thou seest write in a book, and send it unto the seven churches which are in Asia ; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. 12. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks ; 13. And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14. His head and his hairs were white like wool, as white as snow ; and his eyes icere as a flame of fire ; 15. And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword; and his countenance icas as the sun shineth in his strength. 17. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me. Fear not; I [ am the first and the last: 18./ am he that liveth, and was dead; and, behold I am alive for evermore, Amen; and have the keys of hell and of death. 19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; 20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

We are now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him. Where observe,

I. The account given of the person who was favoured with this vision. He describes himself,

1. By his present state and condition. He was the brother and cor7i/ianion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at this time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was tneir brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it. Judas may be an apostle, but not a brother in the family of God ; he was their companion. The children of God should choose communion and society with each other; he was their companion in tribulation. The persecuted servants of God do

not suffer alone, the same trials are accomplishrd in others; he was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces. If we have the patience of the saints, we should not'grudge to meet with their trials. He was their brother and comfianion in the fiatience of the kingdom of Christ; a sufferer for Christ's cause, for asserting his kingly power over the church of the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort; and bespeaks their more careful attention to what he had to say to them from Christ their common Lord.

2. By the place where he was when he was favoured with this vision. He was in the isle Patmos ; he does not say who banished him thither; it becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the^Egean sea, one of those called Cyclades, and was about thirty-five miles in compass; but •under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle.

3. The day and time in which he had this vision ; it was the Lord's day ; the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's Su/i/ier. Surely this can be no other than the Christian sabbath; the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord, honour him on his own day; the day which the Lord hath made, and in which we ought to rejoice

4. The frame that his soul was in at this time ; he was in the Spirit; he was not only in a rapture nvhen he received the vision, but before he received it j he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening, sanctifying influences of his good Spirit. Those who would enjoy communion with God on\ the Lord's day, must endeavour to abstract their [ thoughts and affections from flesh and fleshly things, j and be wholly taken up Avith things of a spiritual / nature.

II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the First and the Last, and commanding the apostle to commit to writing the things that were' now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the Captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet.

III. We have now an account of what he saw ; he turned to see the voice, whose it was, and whence it came ; and then a wonderful scene of vision opened itself to him.

1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches'are compared to candlesticks, because they hold forth the light of the gospel to advantage; the churches arc not candles, Christ only is our Light, and his gospel our lamp, but they receive their light from Christ and the gospel, and hold it forth to others; they are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the membert

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of the churches ought to be such; their light should so shine before men, as to engage others to give glory to God.

2. He saw a representation of the Lord Jesus Christ in the mvl'il of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the veiy animating, informing Soul of the church. And here we observe,

(1.) The glorious form in which Christ appeared in several particulars. [1.] He wiii flathed with a garjnent down to the foot; a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a goldeji girdle; the breastplate of the High-Priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow; he was the Ancient of days ; his hoary head was no sign of decay, but it was indeed a crown of glory. [4.] His eyes were as the Jlame of fire, piercing and penetrating into the very hearts and reigns of men, scattering terrors amone his adversaries. [5. ] His feet were like unto fine burning brass ; strong and steadfast, support-mg his own interest, subduing his enemies, and treading them to powder. [6. J His voice was as the sound of many waters ; of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars; the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by nim. [8.] Out of his mouth went a two-edged sword; his word, which both wounds and heals, strikes at sins on the right hand and on the left. [9. ] His countenance was as the sun shini?igj its strength too bright and dazzHng for mortal eyes to behold.

(2.) The impression this appearance of Christ made upon the apostle John; (x;. 17.) He fell at the feet of Christ as dead; he was ovei'powered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid. For none can see the face of God, and live.

(3.) The condescending goodness of'the Lord Jesus to his disciples; (v. 17.) he laid his hand u/ion him; he raised him up, he did not plead against him with his great power, but he put strength into him, he spake kind words to him. [1.] \V ords of comfort and encouragement; Fear not. He commanded away the slavish fears of his disciples. [2.] Words of instruction ; telling him particularly who he was, that thus appeared to him. And here he acquaints him, First, With his divine nature; the First and the Last. Secondly, With his former sufferings; / was dead ; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life ; " I live, and am alive for evermore ; have conquered death and opened the grave, and am Partaker of an endless life." Fourthly, With his office and authority ; / have the keys of hell and'of death ; a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open; opening the gates of death when he pleases, and the gates of the eternal world, of happmess or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure; that John should write both the things he had seen, and the things that are, and that should be hereafter. Sixthly, With the ?neaning of the seven stars, that they are the ministers of the churches; and of the I

I seven candlesticks, that they arc the seven churches, to whom Christ would now send by him particular and proper messages.

CHAP. II.

The apostle John, having, in tlie foregoing chapter, written the things which he had seen, now proceeds to write the things that are, according to the command of God, (ch. 1. 19.) that is, the present state of the seven churclies of Asia, witli which he had a particular acquaintance, and (or which he had a tender concern. He was directed to write to every one of them according to their present state afid circumstances, and to inscribe every letter to tiie angel of that church, to the minister or rather ministry of that church, called angels, because they are the messengers of (iod to mankind. In this chapter, we have, 1. The message sent to Ephesus, V. 1..7. II. To Smyrna, v. 8.. 1). III. To Pergamos, v. 12.. 17. IV. To Thvatira, v. 16, to the end.

I.TTIS'TO the angel of the church of U Ephesus write; These things saith he tiiat holdeth the seven stars in his right hand, who walketh in the midst of rhe seven golden candlesticks; 2. I know .hy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: 3. And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. 4. Nevertheless I have somewhat against thee, because thou hast left thy first love. 5. Remember therefoi-e from whence thou art lUllen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. 6. But this tliou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. 7. He that hath an ear, let him hear what the Spirit saith unto the churclies; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

We have here,

L The inscription, where obser\'e,

1. To whom the first of these epistles is directed; to the church of E/ihesus, a famous church planted by the apostle Paul, (Acts 19.) and after that watered and governed by St. John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop of this church at this time, that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Obsen-e,

2. From whom this epistle to Ephesus was sent: here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing ; He that holdeth the seven stars in his right hand, and walketh in the midst of the se-ven gold&n candlesticks, ch. 1. 13, 16. This title consists of two parts :

(1.) He that holdeth the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God, that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades, and looses the bands of Orion ; and it is the honour of the

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Lord Jesus Christ, that the ministers of the gospel, wlio are greater blessings to the church than the stars are to the world, are in his hand; he directs all their motions, he disposes of them into their several orbs, he fills them with light and influence, he supports them, or else they would soon be falling stars ; they are instruments in his hand, and all the good they do, is done by his hand with them.

(2.) He walktth in the midst of the golden candlestick-: This speaks his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state, he takes pleasure in them, as a man does to walk in his garden ; though Christ be in heaven, he walks in the midst of his churches on earth, observing what is amiss in them, and what it is that they want: this is a great encouragement to those who have the care of the churches—that the Lord Jesus has graven them upon the palms of his hands.

II. I'he contents of the epistle, in which, as in most of those that follow, we have,

1. The commendation Christ gave this church, ministers and members, which he always brings in, by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture, he knows what he says. Now the church of Ephesus is commended,

(1.) For their diligence in duty; [y. 2.) I know thy ivorks, and thy labour. This may more immediately relate to the ministiy of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand, had need to be always in motion, dispensing light to all about them ; For my 7iame^s sake thou hast laboured, and hast not fainted, -v. 3. Christ keeps an account of every day s work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord.

(2.) For their patience in suffering; {y. 2.) Thy labour and thy fiatience. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, to endure the injuries of men and the rebukes of Providence ; and there must be waiting patience, that when they have done the will of God, they may receive the promise ; Thou hast borne, and hast fiatience, V. 3. We shall meet with such difficulties in our way and work, as require patience to go on and finish well.

(3.) For their zeal against what was evil ; {v. 2.) Thou canst not bear them that are evil. It consists very well with Christian patience, not to bear with sin, much less allow it; though we must shew all meekness to men, yet we must shew a just zeal against their sins. This their zeal was the more to be commended, because it was according to knowledge, discreet zeal upon a previous trial made of the pretences, practices, and tenats of evil men ; Thou naat tried them that say they are afiostles, and are not; and hast found them liars. True zeal proceeds with discretion ; none should be cast ofl till they are tried. Some were risen up in this church, that pretended to be not ordinary ministers, but apostles; their pretensions had been examined, and found to be vain and false ; those that impartially search after truth, may come to the knowledge of it.

2. The rebuke given to this church ; {v. 4:.) .A'c-■vertheless, I have somewhat against thee. Those that have much good in them, may have something much amiss in them ; and our Lord Jesus, as an impartial Master and Judge, takes notice of both ; though he first observes what is good, and is most ready to mention that, yet he also observes what is

amiss, and will faithfully reprove them for it. Tlit; sin that Christ charged this church with, is, their decay and declension in holy love and zeal. Thou hast left thy first love; not left and forsaken the Object of it,- but lost the fei'vent degree of it, that at first appeared.

Observe, (1.) The first afTections of men toward Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel's espousals, when she should follow .him whithersoever he went.' (2.) These lively affections will abate and cool, if great care be not taken, and diligence used, to preserve them in constant exercise. (3.) Christ is grieved and displeased with his people,' when he sees them grow remiss and cold toward him, and he will one way or other make them sensible that he does not take it well from them. ^

3. The advice and counsel given them from Christ; (f. 5.) Ne?nemder therefore from whence thou art fallen, and repent, &c. (1.) Those that have lost their first love, must remember from whence they are fallen ; they must compare their present with their former state, and consider how much better it was with them then than now; how much peace, strength, purity, and pleasure they have lost, by leaving their first love ; how much more comfortably they could lie down and sleep at night; how much more cheerfully they could awake in the morning; how much better they could bear afflictions, and how much more becomingly they could enjoy the favours of Providence ; how much easier the thoughts of death were to them, and how much stronger their desires and hopes of heaven. (2.) They must rejjent; they must be inwardly grieved' and ashamed for their sinful declining; they must blame themselves, and shame themselves, for it, and humbly confess it in the sight of God, and judge and condemn themselves for it. (3.) They must return and do their first works ; they must as it were begin again, go back step by step, till they come to the place where they took the first false step ; they must endeavour to revive and recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as they did when they first set out in the ways of God.

Now this good advice is forced and urged, [1.] By a severe threatening, if it should be neglected ; I will come unto thee cjuickly, a?id reinove thy caji dlestick out of its /dace. If the presence of Christ's grace and Spirit be slighted, we may expect the presence of his displeasure ; he will come in a way of judgment, and that suddenly and surprisingly, upon impenitent churches and sinners ; he will unchurch them, take away his gospel, his ministers, and his ordinances from them ; and what will the churches or the angels of the churches do when the gospel is removed r

[2.] By an encouraging mention that is made of what was yet good among them ; {v. 6.) " This thou hast, that thou hatesf the deeds of the A'icolaifans^ which I also hate. Though thou hast declined in thy love to what is good, yet thou retainest thy hatred to what is evil, especially to what is grossly so." The Nicolaitans were a loose sect, who sheltered themselves under the name of Cliristianity ; they held hateful doctrines, and they were guilty of hateful deeds, hateful to Christ, and to all true Christians ; and it is mentioned to the praise of the church of Ephesus, that they had a just zeal, and abhorrence of those wicked doctrines and i)ractices. And indifference of spirit between truth and error, good and evil, may be called charity and meekness, but it is not pleasing unto Christ. Our Saviour subjoins this kind commendation to his severe threat ening, to make the advice more effectual.

III. We have the conclusion of this epistle, in which, as in those that follow, we have.

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1. A call to attention; He that hath an ear, let him hear what the Sfiirit saith unto the churches.

Observe, (l.)VVhat iswrittefi in the scriptures, is spoken by the Spirit of God. (2.) What is said to one church, concerns all the churches, in everyplace and age. (3.) We can never employ our faculty of "hearing better than in hearkening to the word of God ; and we deserve to lose it, if we do not employ it to this purpose ; and they who will not hear the call of God now, will wish at length they had never hud a capacity of heai-ing any thing at all.

2. A promise of great mercy to those who overcome. The Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this warfare, but we must pursue it to the end ; we must never yield to our spiritual enemies, but fight the good fight, till we gain the victory, as all persevering Christians shall do; and the warfare and victory shall have a glorious triumph and reward. That which is here promised, is, to eat of the tree of life 'which is in the midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein, that Adam would have had ; if he liad gone well through the course of his trial, then he would have eaten of the tree of life which was in the midst of paradise, and that would have been the sacrament ot confirmation to him in his holy and hapjjy state. So all who persevere in their Christian trial and warfare, shall derive from Christ, as the Tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly paradise, but the heavenly, ch. 22. 1, 2.

8. And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is ahve. 9. I know thy works, and tribulation, and poverty, (but thou art rich,) and I hiow the blasphemy of them which say they are Jews, and are not, but are the Synagogue of Satan. 10. Fear none of those things which ihou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. 11. He that hath an ear, let him hear what the Spirit saith unto the churches; He that ovorcometh shall not be hurt of tiie second death.

We now proceed to the second epistle sent to another of the Asian churches, where, as before, observe,

I. The preface or inscription in both parts.

1. Tlie superscription, telling us to whom it was more expreSsly and immediately directed ; to the an^cl of the church in Smyrna, a j)lace well known at this day by bur mei-chants, a city of great trade and wealth, perhaps the only city of all the seven that is still known by the same name, now however no longer distinguished for its Christian church, being overrun with Mahometanism.

2. The subscription, containing another of the glorious titles of our Lord Jesus, the First and the Last, he that was dead and is alive, taken out of ch. 1. 17, 18. (1.) Jesus is the First and the Last. It is but a little scantling of time that is allowed to us in this world, but our Redeemer is the First and the Last. He is the First, for by him all things were made ; and he was before all things with God, and was God himself. He is the Last,, for all things are

made for him, and he will be the Judge of all. This surely is the title of God from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and Man, Jesus, the same yesterday, to-day, and for ever. He was the First, for by him the foundation of the church was laid in the patriarchal state ; and he is the Last, for by him the top-stone will be brought forth and laid in the end of time. (2.) He was dead, and is alive. He was dead, and died for our sins; he is alive, for he rose again for our justification, and he ever lives to make intercession for us. He was dead, and by dying purchased salvation for us; he is alive, and by his life applies this salvation to us. And if when we were enemies, we are reconciled by his death, much more, being reconciled, we shah be saved by his life. His death we commemorate every sacrament-day, his resurrection and life every sab-, bath-day.

II. The subject matter of this epistle to Smyrna, where, after the common declaration of Christ's omniscience, and the perfect cognizance he has of all the works of men, and especially of his churches, he takes notice,

1. Of the improvement they had made in their spiritual state. This comes in, in a short parenthesis; yet it is very emphatical; but thou art rich, (v. 9.) poor in temporals, but rich in spirituals; poor in spirit, and yet rich in grace ; their spiritual riches are set off by their outward poverty. Many who are rich in temporals, are poor in spirituals. Thus it was with the church of Laodicea. Some who are poor outwardly, are inwardly rich ; rich in faith, in good works, rich in privileges, rich in bonds and deeds of gift, rich in hope, rich in reversion. Spiritual riches are usually the reward of great diligence ; the diligent hand makes rich. WHiere there is spiritual plenty, outward poverty may be better borne; and when God's people are impoverished ir. temporals, for the sake of Christ and a good con science, he makes all up to them in spiritual riches, which are much more satisfying and enduring.

2. Of their sufferings ; I know thy tribulation and thy poverty ; the prosecution they underwent, even to the spoiling of their goods. They who will be faith fill to Christ, must expect to go through many tribulations; but Jesus Christ takes particular notice of all their troubles. In all their afflictions he is afflicted, and he will recompense tribulation to those who trouble them, but to them that are troubled, rest with himself.

3. He knows the wickedness and the falsehood of their enemies; I know the blasphemy of them that say they are Jews, but are not; that is, (1.) Of those who pretend to be the only peculiar covenant people of God, as the Jews boasted themselves to> be, even after God had rejected them: Or, (2.) Of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated ; these may say that they only are the church of God in the world, when, indeed, /Afv are the synagogue of Satan. Observe, [1.] As Christ has a church in the world, the spiritual Israel of God, so the Devil has his synago^^ue; those assemblies that are set up in ojiposition to the truths of the gospel, and that promote and propagate damnable errors, those who are set up in opposition to the purity and spirituality of gospel-worship, and promote and propagate the vain inventions of men, and rites and ceremonies which never entered into the thoughts of God, and those assemblies which are set up to revile and persecute the true worship and worshippers of God, these are all synagogues of Satan; he presides over them, he works in them, his interests are served by them, and he receives a hor-

I rid homage and honour from them. [2.] For the 1 synagogues of Satan to give themselves out to be the

REVELAllON, II.

church or Israel of God, is no less than blasfihemy. God is greatly dishonoured, when his name is made use of to promote and patronize the interests of Satan ; and he has a high resentment of this/!>/a*'/jAewz/, and will take a just revenge on those who persist in it.

4. He foreknows the future trials of his people, and forewarns them of them, and fore-arms them against them. (1.) He forewarns them of future trials ; (y. 10.) The Devil shall cast some of you into prison, and ye shall have tribulation. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher ; they had been impoverished by their tribulations before, now they must be impnsoned. Observe, It is the Devil that stirs up his instruments, wicked men, to persecute the people of God; tyrants and persecutors are the Devil's tools, though they gratify their own sinful malignity, and know not that they are actuated by a diabolical malice. (2.) Christ fore-arms them against these approaching troubles: [1.] By his counsel; Fear none of these things: this is not only a word of command, but of efficacy, not only forbidding slavish ^ear, but subduing it,' and furnishing the soul with strength and courage. [2. ] By shewing them how their sufferings would -be alleviated and limited. First, They should not be universal ; it would be some of them, not all, who should be cast into prison ; those who were best able to bear it, and might expect to be visited and comforted by the rest. Secondly, They were not to be perpetual, but for a set time, and a short time, ten days ; it should not be everlasting tribulation, the time should be shortened for the elect's sake. Thirdly, It should be to try them, not to destroy them ; that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory. [3. ] By proposing and promising a glorious reward to their fidelity ; {v. 10.) Be thou faithful to death, and I will give thee a crown of life. Observe, First, The sureness of the reward; / will give thee. He has said it, that is able to do it; and he has undertaken that he will do it; they shall have the reward from his own hand, and none of their enemies shall be able to wrest it out of his hand, or to pull it from their heads.

Secondly, The suitableness of it; 1. A crown, to reward their poverty, their fidelity, and their conflict 2. A crown of life, to reward those who are faithful even unto death, are faithful till they die, and who part with life itself, in fidelity to Christ; that life, so worti out in his service, or laid down in his cause, shall be rewarded with another, and a much better life, that shall be eternal.

III. The conclusion of this message, and that, as before, 1. With a call to universal attention, that all men, all the world, should hear what passes between Christ and his churches ; how he commends them, how he comforts them, how he reproves their failures, how he rewards their fidelity ; it concerns all the inhabitants of the world to observe God's dealings with his own people ; all the world may leaiTi instruction and wisdom thereby. 2. With a gracious promise to the contjuering Christian ; {y. 11.) He that overcometh, shall not be hurt of the second death. Observe, (I.) There is not only a.first, but a second death; a. aeath after the body is dead. (2.) This second death is unspeakably worse than the first death, both in the dymg pangs and agonies of it— which are the agonies of the soul, without any mixture of support, and in the duration—it is eternal death, dying the death, to die, and to be always dving ; this is hurtful indeed, it is fatally hurtful to ail who fall under it. (3.) From this hurtful, this destructive death, Christ will save all his faithful servants; the second death shall have no power over those who are partakers of the first resurrection ;

rAf-first death shall not hurt tYiem, and the second death shall have no power over them.

12. And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges ; 13. I know thy M'orks, and where thou dwellest,ert'7i where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. 14. But 1 have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16. Repent; or else I will conie unto thee quickly, and will fight against them with the sword of my mouth. 17. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new^ name written, wdiich no man knoweth saving he that receiveth il.

Here also we are to consider,

I. The inscription of this message. 1. Whom it was sent to ; to the angel of the church of Pergamos. Whether this was a city raised up out of the Ruins of old Troy, a Troy nouveau (as our London was once called,) or some other city of the same name, is neither certain nor material; it was a place where Christ had called and cohstituted a gospel-church by the preaching of the gospel, and the grace of his Spirit making the word effectual. 2. Who it was, that sent this message to Pergamos ; the same Jesus who here describes himself as one that hath the sharp sword with two edges ; {ch. 1. 16.) out of his j mouth went a sharp two-edged sword.

Some have observed, that, in the several titles of Christ which are prefixed to the several epistles, there is something suited to the state of^ those churches; as in that to Ephesus, what could be more proper to awaken and recover a drowsy and declinmg church, than to hear Christ speaking as one that held the stars in his hand, and walked in the ynidst of the golden candlesticks? Sec.

The church of Pergamos was infested with men of corrupt minds, who did what they could to corrupt both the faith and manners of the church ; and Christ, being resolved to fight against them by the sword of his word, takes the title of him that hath the sharp sword with two edges. (1.) The word of (iod is a sword ; it is a weapon both offensive and defensive, it is, in the hand of God, able to slay both sin and sinners. (2.) It is a shai-p sword ; no heart is so hard but it is able to wound it, no knot so close ly tied but it is able to cut it; it can divide asunder between the soul and the spirit, that is, between the soul and those sinful habits that by custom are become another soul, or seems to be essential to it, (3.) It is a sword with two edges ; it turns and cuts every way ; there is the edge of the law against the transgressors of that dispensation, and the edge of the gospel against the despisersof that dispensation^

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tnerc is an edge to make a wound, and an edge to open a festered wound in order to its healing; there is no escaping the edge of this sword ) if ye turn aside to ihe right-hand, it has an edge on that side ; if on the left-hand, ye fall upon the edge of the sword on that side ; it turns eveiy way.

11. From the inscription we proceed to the contents of this epistle, in which the method is much the same that is observed in the rest. Here,

1. Christ takes notice of the trials and difficulties this church encountered with ; {y. 13.) I know thy •works, and where thou dwellest, &c. The works of God's servants are best known, when their circumstances, under which they did those works, are duly considered : now that circumstance which added very much lustre to the good works of this church, was, the circumstance of the place where this church was planted, a place where Satan's seat was. As our great Lord takes notice of all the advantages and opportunities we have for duty by the places we dwell, in so he takes notice of all the temptations and discouragements we meet with from the places where we dwell, and makes gracious allowances for them. This people dwelt where Satan's seat was, where he kept his court ; his circuit is throughout the world, his seat is in some places that are infamous for wickedness, error, and cruelty; some think that the Koman governor in this city was a most violent enemy to the Christians ; and the seat of persecution is Satan's seat.

2. He commends their steadfastness; {y. 13.) Thou holdestfast my name, and hast not denied my faith. These two expressions are much of the same sense ; the former may signify the effect, and the latter the cause or means. (1.) '^ Thou holdest fast my name ; thou art not ashamed of thy relation to me, but accountest it thine honour that my name is named on thee, that, as the wife bears the name of the husband, so thou art called by my name ; this thou holdest fast, as thine honour and privilege." (2.) That which has made thee thus faithful, is, the grace of faith ; thou hast not denied the great doctrines of the gospel, nor departed from the Christian faith, and by that means thou hast been kept faithful. Our faith will have a great influence upon our faithfulness ; men who deny the faith of Christ, may boast very much of their sincerity, and faithfulness to God and conscience ; but it has been seldom known that those who let go the true faith, retain their fidelity; usually on that rock on which men make shipwreck of their faith, they make shipwreck of a good conscience too: and here our blessed Lord aggrandizes the fidelity of this church from the circumstance of the times, as well as of the place where they lived; they had been steadfast even in those days where Anlifias his faithful martyr was slain among them: who this person was, and whether there be any thing mysterious in his name, we have no certain account; he was a faithful disciple of Christ, he suffered martyrdom for it, and sealed his faith and fidelity with his blood in the place where Satan dwelt; and though the rest of the believers there knew this, and saw it, yet they were not discouraged nor drawn away from their steadfastness ; this is mentioned as an addition to their honour.

3. He reproves them for their sinful failures ; {y. 14.) But 1 have a few things against thee, because thou hast there them that hold the doctrine of Balaam, &c and them that hold the doctrine oftheA'icolaitans, which thing I hate. There were some who taught it was lawful fo eat things sacrificed to idols, and that simple fornication was no sin; they, by an impui*e worship, drew men into impure practices, as Balaam did the Isi'aelites. Observe, (1.) The pithiness of the s/iirit and the pithiness of the flesh often go together ; corrupt doctrines and a corrupt worship

often lead to a corrupt conversation. (2.) It is ver)* lawful to fix the name of the leaders ot any heresy upon those who follow them ; it is the shortest way ot telling whom we mean. (3.) To continue in com munion with persons of corrupt principles and prac tices, is displeasing to God, draws a guilt and blemish upon the whole society; theyhccuiwe/lartakers of other men's sins. Though the churcii, as such, has no power to punish the persons of men, either for heresy or immorality, with corporal penalties; yet it has power to exclude them from their holy communion; and if it do not so, Christ, the Head and Lawgiver of the church, will be displeased with it.

4. He calls them to repentance ; {y. 16.) Keficnt; or else I will come unto thee quickly, &c. Observe here, (1.) Repentance is the duty of saints as well as sinners ; it is a gospel-duty. (2.) It is the duty of churches and communities as well as particular persons ; they who sin together, should repent together. (3.) It is the duty of Christian societies to rejient of other men's sins, as far as they have been accessary to them, though but so much as by connivance. (4.) When God comes to punish the corrupt members of a church, he rebukes that church itself for allowing such to continue in its communion, and some drops of the storm fall upon the whole society. (5.) No sword cuts so deep, nor inflicts so mortal a wound, as the sword of Christ's mouth ; let but the threaten-ings of the word be set home upon the conscience of a sinner, and he will soon be a terror to himself; let these threatenings be executed, and the sinner is utterly cut off: the word of God will take hold of sinners, sooner or later, either for their conviction or their confusion.

III. We have the conclusion of this epistle, where, after the usual demand of universal attention, there is the promise of great favour to those that overcome; {y. 17.) They shall eat of the hidden manna, and have the new name, and the white stone, which no 7nan knoweth, saving he that receiv-eth it. 1. The hidden manna, the influences and comforts of the Spirit of Christ in communion with him, coming down from heaven into the soul, from time to time, for its support, to let it taste something how saints and angels live in heaven; this is hidden from the rest of the world ; a stranger intermeddles not with ih\s joy; and it is laid up in Christ, the Ark of the covenant, in the holy of holies. 2. The white stone, with a new name engraven upon it: this white stone is absolution from the guilt of sin, alluding to the ancient custom of giving a white stone to those acquitted on trial, and a black stone to those condemned. The new name is the name of adoption : adopted persons took the name of the family into which they were adopted : none can read the evidence of a man's adoption but himself; he cannot always read it; but, if he persevere, he shall have both the evidence of son-ship and the inheritance.

18. And unto the angefof the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and liis feet are like fine brass; 19. I know thy works, and charity, and service, and faith, and thy patience, and thy works', and the last to be more than the first. 20. Notwithstanding I have a few things against thee, because thou sufiferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21. And I gave her space to repent of her fornication;

REVELATION, II.

and she repented not. 22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23. And I will kill lier children with death- and all the churches sliall know that I am he who searcheth the reins and hearts: and I will give unto every one of you according to your works. 24. But unto you I say, and unto the rest in Thyatira, As many as have not this doctrine, and who have not known the depths of Satan, as they speak; I will put upon you none other burthen. 25. But that which ye have already iiold fast till I come. 26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers, even as I received of my Father.

28. And I will give him the morning star.

29. He that hath an ear, let him hear what the Spirit saith unto the churches.

The form of each epistle is very much the same ; and in this, as the rest, we have to consider tlie inscription, contents, and conclusion.

I. The inscription, telling us,

1. To whom it is directed; to the angel of the church of Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north, and Lydia on the south, a town of trade ; from whence came the woman named Lydia, a seller of/iur/ile, who, being at Philippi in Macedonia, probably, about the business of her calling, heard Paul fireach there, and God ojiened her heart, that she attended to the things that nvere spoken, and believed, and was baptized, and entertained Paul and Silas there: whether it was by her means that the gospel was brought into her own city Thyatira, is not certain ; but that it was there, and successful to the forming a gospel-church, this epistle assures us.

2. By whom it was sent; by the Son of God, who is here described as having eyes like a flame ofjire, and feet like as fine brass; his general title is here, the Sofi of God, that is, the eternal and only-begotten Son of God, which denotes that he has the sameria-ture with the Father, but with a distinct and subordinate manner of subsistence. The description we have here of him, is in two characters: (1.) That his eyes are like unto aflame of fire, signifying his piercing, penetrating, perfect knowledge, atho-rougli insight into all jjersons, and all things; one who searches the hearts, and tries the reins of the children of men, {v. 23.) and will make all the churches to know he docs so. (2.) That his feet are like fine brass; that the outgoings of his ])rovidence are steady, awful, and all pure and holy; as he judges with perfect wisdom, so he acts with perfect strength and steadiness.

II. The contents, or subject-matter of this epistle, which, as the rest, includes,

1. The honourable character and commendation Christ gives of this church, ministry, and people ; and this given by one who was no stranger to them, but well acquainted with them, and with the principles from which they acted. Now in this church Christ makes honourable mention, (1.) Of their chanty; either more general, a disposition to do good to all men, or more special, to the household of faith: tl\ere is no religion where there is no charity. (2.)

T\\^\r service, their ministration; this respects chief ly the officers of the cliuixh, who had laboured in the word and doctrine. (3.) Th.€\v faith, which was the grace that actuated all the rest, both their charity, and Xhm service. (4.) 'T\iG\vpatience; for those that are most charitable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience. (5.) Their growing fruitfulness; their last works were better than the first; this is an excellent character ; when others had left their first love, and lost their first zeal, these were growing wiser and better: it should be the ambition and earnest desire of all Christians, that their last works may be their best works, that they may be better and better every day, and best at last.

2. A faithful reproof for what was amiss; this is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church's fault was, that she connived too much at them ; these wicked seducers are compared to Jezebel, and called by her name; Jezebel was a persecutor oi the prophets of the Lord, and a great patroness of idolaters and false prophets; the sin of these seducers was, they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they call themselves prophets, and so would claim a superior authority and regard to the ministers of that church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person: (1.) They made use of the name of God to oppose the truth of his doctrine and worship ; this very much aggravated their sin. (2.) They abused the patience of God to harden themselves in their wickedness ; God gave them space for repentance, but they repented 7iot. Observe, [1.] Repentance is necessary to prevent the sinner's ruin. [2.] Repentance requires time, a course of time, and time convenient ; it is a great work, and a work of time. [3.] Wliere God gives space for repentance, lie ex\}e.c\.^ fruits meet for repentance. [4.] Where the space for repentance is lost, the sinner perishes with a double destruction.

Now why should the wickedness of this Jezebel be charged upon the church of Thyatira? Because that church suffered her to seduce the people of that city. But how could they help it ? They had not, as a church, civil power to banish or imprison her ; but they had ministerial power to censure and to excommunicate her: and it is probable that neglecting to use the power they had, made them sharers in her sin.

3. The punishment of this seducer, this Jezebel, V. 22, 23. In these words is couched a prediction of the fall of Babylon: (1.) I will cast her into a bed, into a bed of ])ain, not of pleasure, into a bed of flames ; and they who have sinned with her, shall suffer with her ; but this may yet be prevented by their repentance. (2.) / will kill her children with death, that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt.

4. The design of Christ in the destruction of these wick.ed seducers ; and that was the instruction of others, esjjecially of his churches ; Jll the churches shall know that I am he that searcheth the reins and the hearts ; and I will give to every one of you according to your works. God is known by the judgments that he executefh ; and, bv this revenge taken upon seducers, he wovild make known, (1.) His infallible knowledge of the hearts of men, of their principles, designs, frame, and temper ; their formality, their imlifference, their secret inclinations to symbolize with idolaters. (2.) His impartial justice, in giving ex<ery one according to his work, that the name of Christians should be no protection, their churches sViould be no sa-'ctuaries for sin and sinners.

REVELATION, III.

5. The encouragement given to those who kept themselves pure and undefiled; {v. 24.) But to i/ou 1 saij, and to the rest, &c. Observe, (l.)What these seducers called their doctrines, dejiths, pro-t'ound mysteries; amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to. (2.) What Christ called them, defUhs of Satan, satanical delusions and devices, diabolical mysteries; for there \%?Lmystery of iniquity, as well as the great mystery of godliness ; it is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan. (3.) How tender Christ is of his faithful servants! (x-. 25.) "/ will lay ufion you no other burthen; but that which you have already, hold fast till I come. I will not overbuithen your faith with any new mysteries, nor your consciences with any new laws ; I only require your attention to what you have received ; hold that fast till I co7ne, and I desire no more." Christ is coming to put an end to all the temptations of his people ; and if they hold fast faith and a good conscience till he comes, all the difficulty and danger are over.

III. We now come to the conclusion of this message, V. 26—29. Here we have, 1. The promise of an ample reward to the persevering, victorious believer, in two parts: (1.) Very great power and dominion over tlie rest of the world ; power over the iiations; which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian emperor, as in Constantine's time ; or to the other world, when believers shall sit down with Clirist on his throne of judgment, and join with him in trying and condemning and consigning over to punishment the enemies of Christ and the church. The u/iright shall have dominion in the morning. (2.) Knowledge and wisdom, suitable to such power and dominion ; I will give him the Morning-star. Christ is the Alorning-star; he brings day with him into the soul, the light of grace and of glory; and he will give his people that perfection oilight and wisdom, that is requisite to the btate of dignity and dominion that they shall have in the morning of the resurrection. 2. This epistle ends with the usual demand of attention ; Ife that hath an ear, let him hear what the S/iirit saith unto the churches. In the foregoing epistles, this demand of attention comes before the concluding promise ; but in this, and all that follow, it comes after, and tells us, that we should all attend to the promises as well as to the precepts that Christ delivers to the churches.

CHAP. III.

Here we have three more of the epistles of Christ to the churches: I. To Sardls, v. 1.. 6. II. To Philadelpliia, v. 7 .. 13. III. To Laodicea, v. 14, to the end.

I. A ND unto the ane;el of the church in j\. Sardis write ; These things saith he that hath the seven Spirits of God, and the seven stars; I know tiiy works, that thou ^ hast a name that thou hvest, and art (k^acK 'i. Be watchful, and strengthen the things which remain, that are ready to die: for I have not ibund tiiy works perfect before God. 3. Remember therefore how thou hast received and heard, and hold fast, and repent. Tf therefore thou shalt not \\ atch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4. Thou hast a few names even in Sardis which have not defiled their garments; and Vol. vi.— 5 U

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they shall walk with me in white: for they are worthy. 5. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but 1 will .confess his name before my Father, and before his angels. 6. He that hath an ear, let him hear what the Spirit saith unto the churches.

Here is,

1. The pi-eface, shewing, 1. To whom this letter is directed ; to the angel of the church of Sardis, an ancitnt city of Lydia, on the banks of the mountain Tmolus, said to have been the chief city of Asia the Less, and the first city in that part of the world that was converted by the preaching of St. John ; and, some say, the first that revolted from Christianity, and one of the first that was laid in its ruins, in which it still lies, without any church or ministry.

2. By whom this message was sent; the Lord Jesus, who here assumes the character of him that hath the seven Spirits of God, and the seven stars ; taken out of ch. 1. 4. where the seven S/iirits are said to be before the throne. (1.) He hath the seven S/iirits, that is, the Holy Spirit with his \arious powers, graces, and operations ; for he is personally one, though efficaciously various ; and may be said here to be seven, which is the number of the churches, and of the angels of the churches, to shew that to every minister, and to every church, there is a dispensation and measure of the S/iirit given for them to profit withal; a stock of spiritual influence for that minister and church to improve, both for enlargement and continuance ; which measure of the Spirit is not ordinarily withdrawn from them, till they forfeit it by misimprovement; churches have their s])iritual stock and fund, as well as particular believers; and this epistle being sent unto a languishing ministry and church, therefore they are very fitly put in mind that Christ has the seven Spirits, the Spirit without rncasure, and in perfection, to whom they may apply themselves for the reviving of his work among them. (2.) He hath the seven stars, the angels of the churches; they are disposed of by him, and accountable to hiin ; Which should make them faithful and zealous. He has ministers to employ, and spiritual influences to communicate to his ministers for the good of his church ; the Holy Spirit usually works by the ministiy, and the ministry will be of no efficacy without the Spirit; the same divine hand holds them both.

II. Tlie body of this epistle ; there is this observable in it, that wliereas in the other epistles Christ begins with commending what was good in the churches, and then proceeds to tell them what was amiss, in this (and in the epistle to Laodicea) he begins,

1. With a reproof, and a very severe one ; Iknoiu thy works, that thou hast a name that thou lix>est, and art dead. Hypocrisy, and a lamentable decay in religion, are the sins charged upon this church, hv one who knew her well, and all her works, (l.j This church had gained a great reputation ; it had a name, and a very honourable one, for a flourishing church ; a name for vital, lively religion, for purity of doctrine, unity among themselves, uniformity in worshi]), decency, and order ; we read not of any unhappy divisions among themselves; every thing appeared well, as to what falls under the observation of men. (2.) This church was not really what it was reputed to be ; they had a name to live, but they were dead ; there was a form of godliness, but not the power ; a name to live, but not a principle of life ; if there was not a total privation of life, yet there was a gteat dei'dness in their souls, and in

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their services; a great deadness in the spirits of r their ministers, and a great deadness in their ministrations, in their praying, in their preaching, in their converse; and a great deadness in the people in hearing, in prayer, and in conversation ; what little life was yet left among them, was, in a manner, expiring, ready to die.

2. Our Lord proceeds to give this degenerate church the best advice; (v. 2.) Be watchful, and strengthen the things, &c. (1.) He advises them to be upon their watch ; the cause of their sinful deadness and declension was, that they had let down their watch; whenever we are off our watch, we lose ground, and therefore must return to our watchfulness against sin and Satan, and whatever is destructive to the life and power of godliness. (2.) To strengthe?i the things that remain, and that are ready to die. Some understand this of persons; there were some few who had retained their integrity, but they were in danger of declining with the rest. It is a difficult thing to keep up to the life and povier of godliness ourselves, when we see a universal' deadness and declension prevailing round about us. Or it may be understood of practices, as it follows, I have not found thy works perfect before God, not filled up ; there is something wanting in them; there is the shell, but not the kernel; there is the carcase, but not the soul; the shadow, but not the substance ; the inward thing is wanting, thy works are hollow and empty ; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul to God ; there are not inward affections suitable to outward acts and expressions; now when the spirit is wanting, the form cannot long subsist. (3.) To recollect themselves, and remember how they have received and heard; {y. 3.) not only to remember what they had received and heard, what messages they had received from God, what tokens of his mercy and favour toward them, what sermons they had heard, but how they had received and heard, what impressions the mercies of God had made upon their souls at first, what affections they felt working under the word and ordinances, the love of their espousals, the kindness of their youth, how welcome the gospel and the grace of God were to them when they first received them ; where is the blessedness they then spake of? (4.) To holdfast what they had received, that they might not lose all, and refient sincerely that they had lost so much of the life of religion, and had run the risk of losing all.

3. Christ enforces his counsel with a dreadful threatening in case it should be despised ; {v. 3.) / will come unto thee as a thief, and thou shall not know the hour. Observe, (1.) When Christ leaves a people as to his gracious presence, he comes to them m judgment; and his judicial presence will be very dreadful to those who have sinned away his gracious presence. (2.) His judicial approach to a dead dechning peojjle will be surprising; their deadness will keep them in security, and, as it procures an angry visit from Christ to them, it will prevent their discerning it, and preparing for it. (3.) Such a visit from Christ will be to their loss ; he will come as a thief, to strip them of their remaining cnjov-ments and mercies, not by fraud, but in justice and righteousness, taking the forfeiture they have made of all to him.

4. Our blessed Lord does not leave this sinful people without some comfort and encouragement; i>i the midst of judgment he remembers merci/, (v. 4.) and here, (l.) He makes honourable mention of the faithful remnant in Sardis, though but small; Thou hast a few names in Sardk, which have not defied their garments; they had not given into the prevailing corruptions and pollution of the day and place

in which they lived. God takes notice of the small est number of those who abide with him ; and the fewer they are, the more precious in his sight. (2.) He makes a very gracious promise to them ; They shall walk with me in white ; for they are worthy ; in the stole, the white robes of justification and adoption, and comfort; or in the white robes of honour and glory in the other world : they shall walk with Christ in the pleasant walks of the heavenly paradise ; and what delightful converse will there be between Christ and them when they thus walk together ! This is an honour proper and suitable to their integrity, which their fidelity has prepared them for, and which it is no way unbecoming Christ to confer upon them; though it is not a legal, but a gospel-worthiness that is ascribed to them ; not merit, but meetness ; they who walk with Christ in the clean garments of real practical holiness here, and keep themselves unspotted from the world, shali walk with Christ in the white robes of honour and glory in,the other world; this is a suitable reward. III. We now come to the conclusion of this epistle, in which, as before, we have, 1. A great reward promised to the conquering Christian, (v. 5.) and it is very much the same with what has been already mentioned; He that overcometh shall be clothed in white raiment; the purity of grace shall be rewarded with the perfect purity of glory; holiness, when perfected, shall be its own reward; glory is the perfection of grace, differing not in kind, but in degree ; now to this is added another promise very suitable to the case; I will not blot his name out of the book of life, but will confess his nanie before my Father, and before his angels. Observe, (1.) Christ has his book of life, a register and roll of all who shall inherit eternal life. [1.] The book of eternal election: [2.] The book o^ remembrance of all those who have lived to God, and have kept up the life and power of godliness in evil times. (2.) Christ will not blot the names of his chosen and faithful ones out of this book of life ; men may be enrolled in the registers of the church, as baptised, as making a profession, as having a name to live, and that name may come to be blotted but of the roll, when it appears it was but a name, a 7iame to live, without spiritual life; such often lose the very name before they die, they are left of God to blot out their 07vn names by their gross and open wickedness ; but the na?}ies of those that overco7ne, shall nei'er be blotted out. (3.) Christ will produce this book of life, and confess the names of the faithful who stand there, before God, arid all the angels; he will do this as their Judge, whni the books shall be opened; he will do that as their Captain and Head, leading them with him triumphantly to heaven, presenting them to the Fatlicr; Behold me, and the children that thou hast given me. How great will this honour and reward be ! 2. The demand of universal attention finishes the message : everv word from God deserves attention from men ; that which may seem more particularly directed to one body of men, has something in it instructive to all.

7. And to the angel of the church in Philadelphia write ; These things sailh he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shut-teth ; and shiitteth, and no man openeth 8. I know thy works: behold, \ have set before thee an open door, and no man can shut it: for thou hast a little strengtii, and hast kept my word, and hast not denied my name. 9. Behold, I will make them of the synagogue of Satan, which say they

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are Jews, and are not, but do lie; behold, [ will make them to come and worship before thy feet, and to know that I have loved thee. '10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, ichich IS New Jerusalem, which cometh down out of heaven from my God: and / will tcrite upon him my new name. 13. He that hath an ear, let him hear what the Spirit saith unto the churches.

We are now come to the sixth letter sent to one of the Asian churches; where observe,

I. The inscription, shewing, 1. For whom it was more immediately designed; the an^el of the church of Philadelfihia ; this also was a city in the Lesser Asia, seated upon the borders of Mysia and Lydia, I and had its name from that brotherly-love for which ' it was eminent. We can hardly suppose that this name was given to it after it received the Christian religion, and that it was so called from that Christian affection that all believers have, and should have, one for another, as the children of one Father, and the brethren of Christ; but rather that it was its ancient name, on the account of the love and kindness which the citizens had, and shewed, to each other as a civil fraternity ; this was an excellent spirit, and, when sanctified by the grace of the gospel, would render them an excellent church, as indeed they were, for here is no one fault found with this church, and yet, doubtless, there were faults in it of common infirmity; but love covers such faults. '2. By whom this letter was signed; even by the same Jesus who is alone the universal Head of all the churches ; and here observe by what title he chooses to represent himself to this church; he that is holy, he that is true, he that hath the keij of David, &:c. You have his personal character, he that is holy, and he that is true; holy in his nature, and therefore he cannot but be trite to his word, for he hath s/ioken in his holiness; and you have also his political character, he hath the key of David, he o/ieneth, and no man shutteth ; he hath the key of the house of David, the key of government and authority in and over the church.

(1.) Observe the acts of his government: [1.] He o/iens. He ofiens a door of opportunity to his churches, he ofiens a door of utterance to his ministers, he ofiens a door of entrance, ofiens the heart, he ofiens a door of admission into the visible church, laying down the terms of comnuinion, and he ofiens the door of admission into the church triumphant, according to the terms of salvation fixed by him. [2.] He shuts ihe door; when he pXeases, he shuts the door of opportunity, and the door of utterance, and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of church-fellowship against unbelievers and profane persons, and he shuts the door of heaven against the foolish virgins who have slept away their day of grace, and against the workers of iniquity, how vain and confident soever they may be. (2.) The way and manner in which he performs

these acts, and that is absolute sovereignty, independent upon the will of men, and irresistible by the power of men ; He ofieneth, and no man shutteth; he shutteth, and no man ofiens; he works to will and to do, and when he works, none can let. These were proper characters for him, when speaking to a church that had endeavoured to be conformed to Christ in holiness and truth, and that had enjoyed a wide door of liberty and opportunity under his care and government. II. The subject-rnatter of this epistle; where,

1. Christ puts them in mind of what he had done for them; (v. 8.) I have set before thee an ofien door, and MO mail can shut it. I have set it open, and kept it open, though there be many adversaries. Learn here, (1.) Christ is to be acknowledged as the Author of all the liberty and opportunity his churches enjoy. (2.) He takes notice, and keeps account, how long he has preserved their spiritual liberties and privileges for them. (3.) Wicked men envy the people of God their door of liberty, and would be glad to shut it against them. (4. Vlf we do not provoke Christ to shut this door agamst us, men cannot do it

2. This church is commended; {y. 8.) Thou hast a little strength, and hast kefit my ivor^, and hast not denied my name. In this there seems to be couched a gentle reproof; " Thou hast a little strength, a little grace, which, though it be not proportionate to the wide door of opportunity which I have opened to thee, yet is true grace, and hast kept thee faithful." True grace, though weak, has the divine approbation ; but though Christ accepts a little strength, yet believers should not rest satisfied in a little, but should strive to grow in grace, to be strong in faith, giving glory to God. True grace, though weak, will do more than the gi-eatest gifts or highest degrees of common grace, for it will enable the Christian to keep the word of Christ, and not to deny his name. Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true grace, and are pleasing to Christ as such.

3. Here is a promise of the gi-eat favours God would bestow on this church, v. 9, 10. This favour consists in two things :

(1.) Christ would make this church's enemies subject to her. [1.] Those enemies are described to be such as said they were Jews, but lied in saying so; pretended to be the only and peculiar people of God, but were really the synagogue of Satan. Assemblies that worshifi God in sfiirit and in truth, are the Israel of God; assemblies that either worship false gods, or the true God in a false manner, are the synagogues of Satan ; though they may profess to be the only people of God, their profession is a lie. [2.] Their subjection to the church is described; They shall worshifi at thy feet; not pay a religious and divine honour to the church itselr, or to the mi nistry of it, but shall be convinced that they have been in the wrong, that this church is in the right, and is beloved of Christ, and they shall desire to be taken into communion with her, and that they may worship the same God after the same manner. How shall this great change be wrought .> By the power of God upon the hearts of his enemies, and by signal discoveries of his peculiar favour to his church; They shall know that I have loved thee. Observe, i^/rs^The greatest honour and happiness anv church can enjoy, consist in the peculiar love and favour of Christ. Secondly, Christ can discover this his favour to his people in such a manner that their very enemies shall see it, and be forced to acknowledge it. Thirdly, This will, by the grace of Christ, soften the hearts of their enemies, ana make them desirous to be admitted into communion with them.

(2.) Another instance of favour that Christ promises to this church, is persevering grace in the

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REVELATION, III.

most tn'ing times, {y. 10.) and this as the reward of their past fidelity; To him that hath, shall be fiven. Here observe, [1.] The gospel of Christ is the word of his patience ; it is the fruit of the patience of God to a sinful world, it sets before men the exemplary patience of Christ in all his sufferings for men, it calls those who receive it to the exercise of patience in conformity to Christ. [2.] This gospel should be carefully tept by all that enjoy it; they must keep up to the faith and practice and worship prescribed in the gospel. [3.] After a day of patience we must expect an hour of temptation ; a day of gospel-peace and liberty is a day of God's patience, and it is seldom so well improved as it should be, and therefore it is often followed by an hour of trial and temptation. [4. ] Sometimes the trial is more general and universal; it comes upon all the world, and when it is so general, it is usually the shorter. [5. ] They who keep the gospel in a time of peace, shall be kept by Christ in an hour of temptation; by keeping the gospel they are prepared for the trial; and the same divine grace that has made them fruitful in times of peace, avUI make them faithful in times of persecution.

4. Clirist calls the church to that duty which he before promised he would enable her to do, and that is, to persevere, to hold fast that vjhich she had. (1.) The duty itself; ''Hold fast that which thou hast; that faith, that tinith, that strength of grace, that zeal, that love to the brethren ; thou hast been possessed of this excellent treasure, hold it fast. " (2.) The motives taken from the speedy appearance of Christ; "Behold, I come quickly. See, I am just a coming to relieve them under the trial, to reward their fidelity, and to punish those who fall away; they shall lose that crown which they once seemed to have a right to, which they hoped for, and pleased themselves with the thoughts of; the persevering Christian shall win the prize from backsliding professors, who once stood fair for it."

III. 'Fhe conclusion of this epistle, v. 12,13. Here, after his usual manner, our Saviour promises a glorious reward to the victorious believer, in two things:

1. He shall be a monumental pillar in the temple of God ; not a pillar, to support the temple, (heaven needs no such props,) but a monument of the free and powerful grace of God, a monument that shall never be defaced nor removed, as many stately pillars erected in honour to the Roman emperors and generals are.

2. On this monumental pillar there shall be an honourable inscription, as in those cases is usual: (1.) The name of God, in whose cause he engaged, whom he served, and for whom he suffered in this warfare; and the name of the city of God, the church of God, the new Jerusalem, which came down froin heaven ; on this pillar shall be recorded all the services the believer did to the church of God, how he asserted her rights, enlarged her borders, maintained her pm-ity and honour; this will be a greater name than Asia'ticus, or Africanus; a soldier under God in the wars of the church. And then another part of the inscription is,

(2.) The new name of Christ, the Mediator, the Redeemer, the Captain of our salvation; by this it will appear under whose banner this conquering believer was enlisted, under whose conduct he acted, by whose example he was encouraged, and under whose influence he fought the good fight, and came off victorious. The epistle is closed up with the demand of attention ; He that hath an ear, let him hear what the Spirit saith unto the churches, how Christ loves and values his faithful peopl'-, how he commends, and how he will crown their fidelity.

14. And unto the angel of the church of llie Laodiceans write; These things saith

tlie Amen, the faithful and true Witness, I he Beginning of the creation of God; \b. J know thy works, that thou art neither cold nor hot: 1 would thou w ert cold or hot. 16. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of mj- mouth : 17. Because thou sayest, 1 am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor and blind, and naked. 18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see. 19. As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and v^ill sup with him, and he with me. 21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in-his throne. 22. He that hath an ear, let him hear what the Spirit saith unto the churches.

We are now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia J for as there was nothing reproved m that, here is nothing commended in this; and yet this was one of the seven golden candlesticks ; for a corrupt church may be still a church. Here we have, as before,

1. The inscription, to whom, and from whom : 1. To whom ; to the angel of the church of Laodicea ; this was once a famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, and from hence he wrote a letter, which he mentions in the epistle to the Colossians, the last chapter, and sends salutations to them, as being not above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb.

2. From whom was this message sent; here our Lord Jesus styles himself the Amen, the faithful and true TTitness, the Beginning of the creation of God. (1.) The Amen, one that is steady and unchangeable in all his purposes and promises, which are all ) ea, and all amen. (2.) The faithful and true Witness, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but triife witness against all indifferent lukewarm professors. (3.) The Beginning of the creation of God, either of the first creation, and so he is the Beginning, that is, the first Cause, the Creator, and the Governor of it; or of the second creation, the church ; and so he is the Head of that bodv, the First-bom from the dead, as it is in ch. 1. 5. from whence these titles are taken. Christ, having raised up himself by his own divine power, as the Head of a new world, raises up dead souls to be a living temple and church to himself.

REVELATION, 111.

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% 1. The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves; (y. 15.) T/iou art neither coia nor hot, but worse than either; I would thou ivert cold or hot. Lukewarmness or indifference in religion is the worst temper in the world. If religion be a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it be not a real thing, it is the vilest imposture, and we should be earnest against it. If religion be worth any thing, it is worth every thing; an indifference here is inexcusable; Why halt ye betiveen two opinions? If God be God, follow him ; if Baal, (be God,) follow him. Here is no room for neutrality. An open eneniy shall have fairer quarter fhan a perhdious neuter; and there is more hope of a lAeathen than of such. Christ expects that men should declare themselves in earnest either for him or against him.

2. A severe punishment threatened; I will sfiue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them ; he is sick of them, and cannot long bear them; they may call their lukewarmness charity, meekness, moderation, and a largeness of soul; it is nauseous to Christ, and makes those so that allow themselves in it; they shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected.

3. We have one cause of this indifferency and inconsistency in religion assigned, and that is, self-conceitedness and self-delusion ; they thought they were very well already, and therefore they were very indifferent whether they grew better or no; [y. 17.) Because thou sayest, I am rich, and increased with goods, &c. Here observe, what a difference there was between the thoughts they had of themselves, and the thoughts that Christ had of them.

(1.) The high thoughts they had of themselves ; Thou sayest, lam rich, and increased with goods, and have need of nothing ; rich, and growing richer, and increased to that degree, as to be above all want or possibility of Wanting. Perhaps they were well provided for as to their bodies, and that'made them overlook the necessities of their souls; or they thought themselves well furnished in their souls; they had learning, and they took it for religion ; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom ; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls ! Doubtless, there are many in hell, that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls.

(2.) The mean thoughts that Christ had of them ; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked; their state was wretched in itself, and such as called for pity and compassion from others ; though they were proud of themselves, they were pitied by all who knew their rase. For, [1.] They were/zoor; really poor, when thev said and thought they were rich ; they had no provision for their souls to live upon ; their souls were starving in the midst of their abundance ; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt. [2.] Thev were blind; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them ; they were blind, and yet they thought they saw; the very light that was in them, was darkness; and then how great must that darkness be ! They could not see

Christ, though evidently set forth, and crucified, before their eyes; they could not see God by faith, though always present in them; they could not see death, though it was just before them ; they could not look into eternity, though they stood upon the very brink of it continually. [3. ] They were naked; witiiout clothing, and without house and harbour for their souls; they were without clothing, had neither the garment of justification, nor of sanctification; their nakedness both of guilt and pollution had no covering; they lay always exposed to sin and shame; their righteousnesses were but filthy rags; they were rags, and would not cover them; filthy rags, and would defile them ; and they were naked, without house or harbour, for they were without God, and he has been the Dwelling-place of his people in all ages; in him alone the soul of man can find rest and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest or safety to the soul; the soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable.

4. We have good counsel given by Christ to this sinful people, and that is, that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be; {y. 18.) I counsel thee to buy of me, &c. Observe, (1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs. (2.) The condition of sinners is never desperate, while they enjoy the gracious calls and counsels of Christ. (3.) Our blessed Lord, the Counsellor, always gives the best advice, and that which is most suitable to the sinner's case; as here, [1.] These people were/joor; Christ counsels them to buy of him gold tried in thejire, that they might be rich ; he lets them know where they might have ti-ue riches, and how they might have them ; where thev might have them—from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the Pearl of price. And how must they have this ti-ue gold from him ? They must buy it. That seems to be unsaying all again. How' can they that are poor, buy gold ? Just as they may buy of Christ wine and milk, that is, without money and without price, Isai. 55. 1. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. " Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled "with his hidden treasure." [2. ] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags, that they might put on the white raiment that he had purchased and provided for them ; his own imputed righteousness for justification, and the garments of holiness and sanctification. [3.] They were A/zW; and he counsels them to buy of him eye-salve, that they might see ; to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eves shall be opened to see their way and their end, their dut\' and their true interest; a new and glorious scene'would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be mar\'ellous to them who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and if they follow it, he will judge himself bound in honour to make it effectual.

REVELATION, IV.

5. Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, v. 19, 20. He tells them, (1.) It was given them in true and tender affection; '* JV/io?n I love, I rebuke and chasten. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a Lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin." Sinners ought to take the rebukes of God's woi-d and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them ; better are the frowns and wounds of a friend than the flattering smiles of an enemy. (2.) If they would comply with his admonitions, he was ready to make them good to their souls; {v. 20.) Behold, Island at the door and knock, &c. Here observe, [1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners ; he draws near to them in a way of mercy, ready to make them a kind visit. [2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices. [3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew. [4.] He uses all proper means to awaken sinners, and to cause them to open to him ; he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5. ] They who open to him, shall enjoy his pi'esence, to their great comfort and advantage ; he will sup with them, he will accept of what is good in them, he will eat his pleasant fruit, and he will bring the best part of the entertainment with him ; if what he finds would make but a poor feast, what he brings will make up the deficiency ; he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless, obstinate sinners lose by refusing to open the door of the heart to Christ!

III. We now come to the conclusion of this epistle ; and here, as before, 1. The promise made to the overcoming believer. (1.) It is here implied, that though this church seemed to be wholly over-run and ovei'come with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be mspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare. (2.) That if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward ? They shall sit down ivith ?ne on my throne, as I also overcame, and am sat down with ?ny Father on his throne, V. 21. Here it is intimated, [1.] That Christ himself had met with his temptations and conflicts. [2.] That he overcame them all, and was more than a conqueror. [3.] That, as the reward of his conflict and victory, he is sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth; leaving it, as It were, in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he re-assumed that manifestative glory ; and having done so, then fiignus reposcit — he demands the fileclge, to appear in his divine glory equal to the Father. [4. ] That those who are contormed to Clirist in his trials and victories, shall be conformed to him in his glory ; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to ali eternity, shining in his beams

bv \ irtue of tlieir union with him, and relation t) him, as the mystical body of which he is the Head.

2. All is closed up with the general demand of attention, {y. 22.) putting all to whom these epistles shall come, in mind, that what is contained in them, is not of private interpretation, not intended only for the instruction, reproof, and correction of those particular churches, but of all the churches of Christ in all ages and parts of the world : and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages, what faithful and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God's dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering. If judgment begin at the house of God, what shall the end of them be that do not obey the gospel of Christ? 1 Pet. 4. 17. Thus end the messages of Christ to the Asian churches; the epistolary part of this book. We now come to the prophetical part.

CHAP. IV.

In this chapter, the prophetical scene opens and as the epistolary part opened with a vision of Christ, (ch. 1.) so this part is introduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heavenly host. This discovery was made to John, and in this chapter he, I. Records the heavenly i. ght he saw, v. 1.. 7. And then, II. The heavenly songs he heard, v. 8, to the end.

1. A FTER this I looked, and, behold, a /\ door ivas opened in heaven : and the first voice which I heard ivas as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. 2. And immediately I was in the Spirit: and, behold, a throne was set in heaven, and one sat on the throne.

3. And he that sat was to look upon like a jasper and a sardine-stone: and there icas a rainbow round about the throne, in sight like unto an emerald. 4. And round about the throne were four and twenty seats : and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they iiad on their heads crowns of gold. 5. And out of the throne proceeded lightnings and thunderings and voices. And there icere seven lamps of fire burning before the throne, which are the seven Spnits of God. 6. And before the throne there ivas a sea of glass, like unto crystal. And m the midst of the throne, and round about the throne, 7vcre four beasts, full of eyes before and behind. 7. And the first beast ivas like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

We have here an account of a second vision, with which the apostle John was favoured. " After this," that is, "not only after I had seen the vision of Christ walking in the midst of the golden candlesticks, but after I had taken his messages from his mouth, and written and sent them to the several churches, according to his command, after this, I had another vision." Those who well improve the

REVELATION, IV.

covenes they have had of God ah'eady, are prepared thei-eby for more, and may expect them. Observe,

I. The preparation made for the apostle's hav-inj; this vision, 1. A door luas ofiened in heaven. Whence we learn, (1.) Whatever is transacted on earth, is first designed and settled in heaven ; ■ there is the model of all the works of God ; all of them are therefore before his eye, and he lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God o/iens the door. But, (3.) So far as God reveals his designs to us, we may and ought to receive them, and not pretend to be wise above what is revealed. 2. To prepare John for the vision, a tru?n/ie( vjas sounded, and he ivas called ufi into heaveii, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (1.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy affections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God's presence, but stay till we are called uj) to it. 3. To prepare for this vision, the ajiostle was in the S/iirit; he was in a rapture, as before ; {ch. 1. 10.) whether in the body, or out of the body, we cannot tell; perhaps he himself could not; however, all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things, the more fit we are for communion with God ; the body is a veil, a cloud and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the ap/iaratus to the vision. Now observe,

II. The vision itself; it begins with the strange sights that tlie apostle saw, and they were such as these. 1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and from thence he gives laws to the church, and to the whole world; and all earthly thrones are under the jurisdiction of this throne that is set in heaven. 2. He saw a glorious One upon the throne. This throne was not empty ; there was one in it who filled it, and that was God, who is here described by those things that are most pleasant and precious in our world ; his countenaiice was like a jas/ier and a sardine-stone; he is not described by any human features, so as to be represented by an image, but only by his transcendent brightness. The jasper is a transparent stone, which yet offers to the eye a variety of tlie most vivid colours, signifying the glorious perfections of God ; the sardine-stone is red, signifying the justice of God; that essential attribute which he never divests himself of in favour of anv, but gloriously exerts it in the government of the world, and especially of the church, through our Lord Jesus Christ. This attribute is displayed in pardoning as well as in punishing, in saving as well as in destroying sinners. 3. He saw a rainbow aoout the throne, like unto a?i emei-ald, v. 3. The rambow was the seal and token of the covenant of providence that God made with Noah and his pos-tenty with him, and is a fit emblem of that covenant of promise that God has made with Christ as the Head of the church, and all his people in him ; which covenant is as the waters of Noah unto CJod, an everlasting covenant ordered in all things, and sure. This rainbow looked like the emerald ; the most prevailing colour was a pleasant green, to shew the reviving and refreshing nature of the new

895

covenant. 4. He saw four and twenty seats round about the throne, not empty, but filled with four a?id twenty elders, presbvters, representing, very-probably, the whole church of God, both in the Old-Testament and in the New-Testament state; not the ministers of tlie church, but rather the representatives of the people. Their sitting denotes their honour, rest, and satisfaction; their sitting about the throne, signifies their relation to God, their nearness to him, the siglit and enjoyment they have of him, and their continual regard to him. They are clothed in white raiment, the righteousness of the saints, both imputed and inherent ; they had on their heads crowns of gold, signifying the honour and authority given them of God, and the glory they have with him. All these may in a lower sense be applied to the gospel-church on earth, in its worshipping assemblies ; and in the higlier sense, to the church triumphant in heaven. 5. He perceived lightnings and voices proceed out of the throne; that is, the awful declarations that he makes to his church of his sovereign will and pleasure. Thus he gave forth the law on mount Sinai; and the gos])el has not less glory and authority than the law, though it be of a more spiritual nature. 6. He saw seven lamfis of fire burning before the throne, which are explained to be the seven Spirits of God, V. 5. The various gifts, graces, and operations of the Spirit of God in the churches of Christ, these are all dispensed according to the will and pleasure of him who sits upon the throne. 7. He savj before the throne a sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash when they went to minister l^efore the Lord ; (and this was called a seaf) so in the gospel-church, the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In this all those must be washed, that are admitted into the gracious presence of God on earth, or his gloi-ious presence in heaven. 8. He saw four animals, living creatures, between the throne and the circle of the elders, (as seems most probable,) standing between God and the people; these seem to signify the ministers of the gospel, not only because of this their situation nearer to God, and between him and the elders or representatives of the Christian people, and because fewer in number than the people; but as they are here described, (1.) By their many eyes, denoting sagacity, vigilance and circumspection. (2.) By their lion-like courage, their great labour and diligence, in which they resemble the ox ; their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles toward heaven, {v. 7.) and tliese wings full of eyes within, to shew that in all their meditations and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern in the great doctrines and duties of religion, watching over their own souls as well as the souls of the people. (3.) By their continual employment, and that is, praising God, and not ceasing to do so night and day. The elders sit, and are ministered unto; they stand, and minister, they rest not night and day. This now leads to the other i)art of the representation.

8. And the four beasts had each of them six winjss about him ; and thet/ icere full of eyes within; and tliey rest not day and ni^ht, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 9. And when those beasts give

REVELATION, V.

glory and honour and thanks to him that sat on the throne, who hveth for ever and ever, 10. The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11. Thou art worthy, O Lord, to receive glory and honour and power; for thou hast created all things, and for thy pleasure they are and were created.

We have considered the sights that the apostle saw in heaven : now let us observe the songs that he heard, for there is in heaven not only that to be seen, which will highly please a sanctified eye, but there is that to be heard, which will greatly delight a sanctified ear. It is true concerning the church of Christ here, which is a heaven upon earth, and it will be eminently so in the church made perfect in the heaven of heavens. 1. He heard the song of the four living creatures, of the ministers of the church, which refers to the prophet Isaiah's vision, ch. 6. And here, (1.) They adore one God, the one only, the Lord God Almighty, unchangeable and everlasting. (2.) They adore three Holies in this one God, the Holy Father, the Holy Son, and the Holy Sj/n-it; and these are one infinitely Holy and Eternal Being, who sits upon the throne, a7id lives for ever and ever. In this glorv the prophet saw Christ, and spake of him. 2. He heard the adorations of the /bz/r and twenty elders, that is, of the Christian people represented by them ; the ministers led, and the people followed, in the praises of God, V. 10, 11. Here observe, (1.) The Object of their worship, the same with that which the ministers adored, him that sat on the throne, the eternal, ever-living God. The true church of (iod has one and the same Object of worship. Two different objects of worship, either co-ordinate or subordinate, would confound the worship, and divide the worshippers. It is unlawful to join in divine worship with those who cither mistake or multiply the object. There is but one God, and he alone, as God, is worshipped by the church on earth and in heaven. (2.) The acts of adoration. [1.] They fell dotvn before hi?n that sat on the throne ; they discovered the most profound humility, reverence, and godly fear. [2.] They cast down their crowns before the throne ; they gave God the glory of the holiness wherewith he had crowned their souls on earth, and the honour and happiness with which he crowns them in heaven. They owe all their graces and all their glories to him, and acknowledge that his crown is mfinitely more glorious than their's, and that it is their glory to be glorifying God. (3.) Tlie words of adoration : they said, Thou art worthy, O Lord, to receive glory and honoxir and flower, V. 11. Observe, [1.] They do not say, ]Ve give thee glory, and honour, and fiower; for what can any creature pretend to give unto God ? But they say, Thou art worthy to receive gloi-y. [2.] In this tliey tacitly acknowledge, that God was exalted far above all blessing and praise ; he was worthy to receive glory, but they were not worthy to praise, nor able to do it according to his infinite excellences. (4.) \^'^c have tlie ground and reason of their adoration, which is threefold. [1.] He is the Creator of all things, the first Cause ; and none but the Creator of all things snould lie adored ; no made thing can be the object of religious worshij). [2.] He is the Preserver of all things, and his preservation is a continual creation ; they arc created still by the sustaining power of Ciod ; all beings but God are dependent upon the will and power of God,

and no dependent being must be set up as an object of religious worship. It is the part of the best dependent beings, to be worshippers, not to be worshipped. [3.] He is the final Cause of all things ; for thy pleasure they are and were created. It was his will and pleasure to create all things ; he was not put upon it by the will of another; there is no such thing as a subordinate creator, that acts under and by the will and power of another ; and if there were, he ought not to be worshipped. As God made all things at his pleasure, he made them for his pleasure ; to deal with them as he pleases, and to glorify himself by them one way or other. Though he delights not in the death of sinners, but rather that they should turn and live, yet he hath made all things for himself, Prov. 16. 4. Now if these be true and sufficient grounds for religious worship, as they are proper to God alone, Christ must needs be God, one with the Father and Spirit, and be worshipped as such; for we find the same causality ascribed to him; (Col. 1. 16, 17.) All things were created by him, and for him, and he is before all things, and by him all things consist.

CHAP. V.

In the foregoing chapter, the prophetical scene was opened, in the sight and liearing of tlie apostle, and he had a sight of God the Creator and Ruler of the world, and the great King of the church. He saw God on the throne of glory and government, surrounded with his holy ones, and re ceiving their adorations. Now the counsels and decrees of God are set before the apostle, as in a book, which God lield in his right hand ; and this book is represented, I. As scaled in the hand of God, v. 1.. 6. II. As taken into the hand of Christ the Redeemer, to be unsealed and open ed, V. 6, to the end.

1. A ND I saw in the right hand of him f\. that sat on the throne a book written within and on the backside, sealed with seven seals. 2. And I saw a strong angel proclaiming with a loud voice, Wiio is worthy to open the book, and to loose the seals thereof? 3. And no man in liea-ven, nor in earth, nor under the earth, was able to open the book, neither to look thereon. 4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5. And one of the elders saith unto me. Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Hitherto the apostle had only seen the great God, Governor of all things; now, 1. He is favoured with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand ; and this we are now to consider as shut up and scaled in the hand of God. Observe, (1.) The designs and methods of Divine Providence toward the church and the world are stated and fixed ; they are resolved upon and agreed to, as that which is written in a book. The great design is laid, every part adjusted, all determined and eveij thing passed into decree, and made a matter of record. The original and first draught of this book, is the book of (iod's decrees, laid up in his own cabinet, in his eternal mind : but there is a transcript of so much as was necessary to !)c known, in the book of the scripture in general, in the prophetical part of scripture especially, and in this jM-ophecy in particular. (2.) God holds this book in his right hand, to declare the authority of the book, and his readiness and resolution to execute all the

REVELATION, V.

8J7

contents thereof, all the counsels and purposes therein recorded. (3.) This book in the hand of God is shut up and sealed ; it is known to none but himself, till he allows it to be opened. Known unto (jod, and to him alone, are all his works, frotn the beginning of the world ; but it is his glory to conceal the matter as he pleases. The times and seasons, and their gieat events, he hath kept in his own hand and power. (4.) It is sealed with seven seals. This tells us with what inscrutable secrecy the counsels of God are laid, how impenetrable by the eye and intellect of the creature ; and also points to us seven several parts ot this book of God's counsels; each part seems to have its particular seal, and, when opened, discovers its proper events; these seven parts are not unsealed and opened at once, but successively, one scene of Providence introducing another, and explaining it, till tlie whole mystery of God's counsel and conduct be finished in the world.

2. He heard a proclamation made concerning this sealed book. (1.) The crier was a strong angel : not that there ai'e any weak ones among the angels in heaven, though there are many among the angels of the churches. This angel seems to come out, not only as a crier, but as a champion, with a challenge to any, or all the creatures, to try the strength of their wisdoni in opening the counsels of God; and as a champion, he ciied with a loud voice, that every creature might hear. (2.) The ciy or challenge proclaimed was, " It'ho is worthy to o/ien the book, and to loose the seals thereof ? v, 2. If there be any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt." (3.) None in heaven or earth could accept the challenge, and undertake the task : none in heave?i; none of the glorious holy angels, though before the throne of God, and the ministers of his providence ; they with all their wisdom cannot dive into the decrees of God : none on earth; no man, the wisest or the best of men; none of the magicians and soothsayers ; none of the prophets of God, any further than he reveals his mind Co them : none under the earth ; none of the fallen angels, none of the spirits of men departed, though they sliould return to our world, can open this book, batan himself, with all his subtlety, cannot do it; the creatures cannot open it, nor look on it; they cannot read it, God can only doit.

3. He felt a great concern in himself about this matter ; the apostle wefit much ; it was a great disappointment to him. By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes. Here observe, (1.) Those who have seen most of God in this world, are most desirous to see more; and those who have seen his glory, desire to know his will. (2.) Ciood men may be too eager and too hasty to look into the mysteries of divine conduct, (3.) Such desires, not presently answered, turn to grief and sorrow; hope deferred makes the heart sick.

4. The apostle was comforted and encouraged to hope this sealed book should yet be opened. Here observe, (1.) Who it was, that gave St. John the hint; one of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, ministers should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases. (2.) Who it was, that would do the thing ; the Lord Jesus Christ, called, the Lion of the tribe ofJudah, according to his human nature; alluding to Jacob's prophecy; (Gen. 49. 10.) and the root of David, according to his divine nature, though a branch of David, according to the flesh. He who is a middle person, God and

Vol. VI.—5 X

man, and bears the office of Mediator between God and man, is fit and worthy to open and execute all the counsels of God toward men. And this he does in his mediatorial state and capacitj-, as the Root of David, and the Offspring ofJudah ; and as the King and Head of the Israel of God ; and he will do it. to the consolation and joy of all his people.

6. And 1 beheld, and lo, in tlic midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the carlh. 7. And he came and took the book out of the right hand of him that sat upon the throne. 8. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9. And they sung a new song, saying. Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to Gcd by tiiy blood, out of every kindred, and tongue, and people, and nation; 10. And hast made us unto our God kings and priests: and we shall reign on the earth. 11. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands ; 12, Saymg with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. Blessing, and honour, and glory, and power, he unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14, And the four beasts said, Amen. And the four mid twenty elders fell down and worshipped him that liveth for ever and ever.

Here,

I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being opened and executed by him. Where Christ is described, 1, By his place and station ; m the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches, Christ, as Man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures,/or m him all the fulness of the Godhead dwells bodily. The ministers stand between God and the people, Christ stands as Mediator between God and both ministers and people. 2. The form in which lie appeared. Before, he is called a Li^n ; here, he appears as a Lamb slain. He is a Lion, to conquer Satan ; a Lamb, to satisfy the justice of God. He appears with the marks of his sufferings upon him, to shew that he intercedes

REVELATION, VI.

in heaven, in the virtue of his satisfaction. He appears as a Lamb, having seven horns and seven eyes ; perfect power to execute all the will of God, and perfect wisdom to understand it all, and to do it in the most eflectual manner ifor he hath the seven S/iirits of God, he has received the Holy Spirit without measure, in all perfection of lighi, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed ; He came, and took the book out of the right hand of him that sat on the throne ; {v. 7.) not by violence, nor bv fraud, but he prevailed to do it, (as V. 5. ) he prevailed by his merit and worthiness, he did it by authority, and by the Father's appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.

II. The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father's hand, than he receives the applauses and adorations of angels and men, yea, of every creature. And indeed, it is just matter of joy to all the world, to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this.

Tlie song of praise that was offered up to the Lamb on this occasion, consists of three parts ; one part sung by the church, the other by the church and the angels, the third by every creature.

1. The church begins the doxology, as being more immediately concerned in it; {v. 8.) the four living creatures, and the four and twenty elders, the Christian i)eople, under their minister, they lead up the chjrus; where observe, (l.)The object of their worship— the Lamb, the Lord Jesus Christ; it is the declared will of God, that all men should honour the Hon as they honour the Father; for he has the same nature. (2.) Their posture ; they fell down before him; gave him not an inferior sort of worship, but the most profound adoration. (3.) The instruments used in their adorations; har/is and vials; the haips were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together. (4.) The matter of their song; it was suited to tlie new state of the church, the gospel-state introduced by the Son of God. [1.] They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God j (y. 9.) Thou art vjorthy to take the book, and to open the seals thereof; every way sufficient for the work, and deserving of the honour. [2. ] They mention the gi-ounds and reasons of this worthiness ; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upo;i the merit of his sufter-ings, which he had endured for them ; these more sensiblv struck their souls with thankfulness and joy. Here, Mrst, Ihey mention his suffering; 7'hou Tjast slain, slain as a Sacrifice, thy blood was shed. Secondly, The fruits of his sufferings: 1. Redemption to God ; Christ has redeemed his people from the bondage of sin, guilt, and Satan ; redeemed them to God; set them at liberty to serve him, and to enjoy him. 2. High exaltation ; Thou hast made us to our God kings and priests, and we shall reign on the earth, v. 10. Every ransomed slave is not immediately preferred to honour, he thinks it a great favour to be restored to liberty ; but when the elect of God were made slaves by sin and Satan, in every

nation of the world, Christ not only purchased thei. liberty for them, but the highest honour and prefer inent, made them kings arid priests; kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day.

2. The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church; {y, 11.) they are said to be innumerable, and to be the attendants on the throne of God, and guardians to the church ; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners ; and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and. riches, and wisdom, and strength, and honour, and glory, and blessing. (1.) He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and, (2.) He is worthy of all honour, and glory, and blessing, because he is sufficient for the office, and faithful in it.

3. This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation; {v. 13.) heaven and earth ring with the high praises of the Redeemer, the whole creation fares the better for Christ, by him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from tiiat bon dage under which it groans, through the corruption of men, and the just curse denounced by the grea God upon the Fall; that part that (by a prosopopoeia) IS made for the whole creation, is a song of blessing, and honour, and glory, and power; (1.) To him that sits on the throne, to God, as God ; or to God the Father, as the first Person in the Trinity, and the first in the economy of our salvation; and, (2.) To the Lamb, as the second Person in the Godhead, and the Mediator of the new covenant; not that the worship paid to the Lainb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb, and to him that sits on the throne ; their essence being the same, but their parts in the work of our salvation being distinct, they are distinctly adored. We worship and glorify one and the same God for our creation, and for our redemption.

We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Ainen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.

CHAP. VI.

The book of the divine counsels being thus lodsred in the hand of Christ, lie loses no time, but immediately enters upon ttie work of opening the seals, and publisliing the contents ; but this is done in such a manner, as still leaves the predictions very abstruse, and difficult to be understood. Hitherto, the waters of the sanctuary have been as those in Ezekiel's vision, only to the ancles, or to the knees, or to the loins at least; but lure they begin to be a river that cannot be passed over; the visions which John saw, the epistles to the churches, tiie songs of praise, in the two foregoing chapters, had some things dark and iiard to be understood ; and yet they were rather milk for babes than meat for strong men ; but now we are to launch into the deep, and our business is not so much to fathom it, as to let down oar net to take a draught. U'e shall only hint at what seems most obvious; the "prophecies of this book are divided into seven seals opened, seven trumpets sounding, and seven vials poured out. It is supposed tliat the opening of the seven seals discloses those providences that

REVELATION, VI.

899

concerned the church in the three first cenlurieSj from tlie ascension of our Lord and Saviour to the reiyn ol Conttan-tine; this was represented in a book rolled up, and sealed in several places, so tliat when one seal was opened, jou might react so far of it, and so on, till the whole was unfolded. Yet we are not here told what was written in the book, but what John saw in figures eniemalical and hiero-glypliic; and it is not for us to pretend to know the times H»nd the seasons whicli the Father has put in his own power. (n tliis chapter, six of the seven seals are opened, and the visions attending them are related; the first seal in v. 1, 2. the second seal m v. 3,4. the third seal in v. 5, 6. the fourth seal in v. 7. 8. the fifth seal in v. 9.. 11. the sixth seal in v. 12, 13, &c.

1. i ND I saw when the Lamb opened

J\. one of the seals, and I heard, as it were the noise of thunder, one of the four beasts, saying. Come and see. 2. And I saw, and behold a white horse; and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering, and to conquer.

Here, 1. Christ, the Latub, opens the fifst seal; he now enters upon the great work of opening and accomplishing the purposes of God toward the church and the world. 2. One of the ministers of the church calls upon the apostle, with a voice like thunder, to come near, and observe what then appeared. 3. We have the vision itself, v. 2.

(1.) The Lord Jesus appears riding on a white horse: white horses are generally refused in war, because they make the rider a mark for the enemy ; but our Lord Redeemer was sure of the victory and a glorious triumph, and he rides on the ivhite horse of a pure but despised gospel, with great swiftness through the world.

(2.) He had a bow in his hand; the convictions impressed by the word of Ciod are sharp arrows, they reach at a distance ; and though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness; this bow, in the hand of Christ, abides in strength, and, like that of Jonathan, never returns empty.

(3.) A crown was given him, importing, that all •who receive the gospel, must receive Christ as a King, and must be his loyal and obedient subjects; he will be glorified in the success of the gospel. When Christ was going to war, one would think a helmet had been more proper than a crown ; but a crown is given him as the earnest and emblem of victory.

(4.) He went forth conquering, and to conquer. As long as the church continues militant, Christ will be conquering; when he has conquered his enemies in one age, he meets with new ones in another age ; men go on opposing, and Christ goes on conquering; and his former victories are pledges of tuture victories; he conquers his enemies in his people ; their sins are their enemies, and his enemies ; when Christ comes with power into their soul, he begins to conquer these enemies, and he goes on conquering, in the progressive work of sanctifica-tion, till he has gained us complete victory ; and he conquers his enemies in the world, wicked men, some by bringing them to his foot, others by making them his footstool. Observe, From this seal opened, [1.] The successful progress of the gospel of Christ in the world is a glorious sight, worth beholding, the most pleasant and welcome sight that a good man can see in this world. [2.] \\ hatever convulsions and revolutions happen in the states and kingdoms of the world, the kmgdom of Christ shall be established and enlarged in spite of all opposition. [3. ] A morning of opportunity usually goes before a night of calamity ; the gospel is preached before the j'lagues are poured forth. [4,] Christ's work is not

all done at once ; we are ready to think, when the gospel goes forth, it should carry all the world before it, but it often meets with opposition, and moves slowly ; however, Christ will do his own work efiFec-tually, in his own time and way.

3. And when he had opened the second seal, I heard the second beast say, Come and see. 4. And there went out another horse that was red: and jjouxr was given to him that sat thereon to take peace iiom the earth, and that they should kill one another : and there was given unto him a great suord. 5. And when he had opened the third seal, I heard the third beast say. Come and see. And I beheld, and lo a black horse; and he that sai on him had a.pair of balances in his hand. 6. And 1 heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. 7. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. 8. And I looked, and behold a pale horse; and his name that sat on him was Death, and hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

The three next seals give us a sad prospect of great and desolating judgments with which God punishes those who either refuse or abuse the everlasting gospel: though some understand them of the persecutions that befel the church of Christ, and others of the destruction of the Jews, they rather seem more generally to represent God's terrible judgments, by which he avenges the quarrel of his covenant upon those w ho make light of it.

1. Upon opening the second seal, to which John was called to attend, another horse a\)\)Cixrs, of a different colour from the former, a red horse ; {v. 4.) this signifies the desolating judgment of war; he that so; upon this red horse, had/jower to take peace from the earth, and that the inhabitants o{ the earth should kill one another. Who this was, that sat upon the red horse, whether Christ himself, as Lord of hosts, or the instruments that he raised up to conduct the war, is not clear; but this is certain, (1.) That those who will not submit to the bow of the gospel, must expect to be cut in sunder by the sword of divine justice. (2.) That Jesus Christ rules and commands, not only in the kingdom of Grace, but of Providence. And, (3.) That the s^vordoi war is a dreadful judgment; it takes away peace from the earth, one of the greatest blessings, and it puts men upon killing one another ; men, who should love one another, and help one another, are, in a state of war, set upon killing one another.

2. Upon opening the third seal, which John is bid to observe, another horse appears, different from the former, a black horse, signifying famine, that terrible judgment; and he that sat on that horse, had a pair of balances in his hand, {v. 5.) signifying, that men must now eat their bread by weight, as was threatened; (Lev. 26. 26.) They shall deliver your bread to you by weight. That which fol lows in V. 6. of the voice that cried, A measure of wheat for a penny, and three measures of barley Jcr

REV ELATION, VI.

a penny; and see thou hurt not the oil and the ivine; has made some expositors think this was not a vision of famine, but of plenty; but if we consider the quantity of their measure, and the value of thew fieimy, at the time of this prophecy, the objection will be removed ; their measure was but a single quart, and their penny was our sevenpence-halfpenny, and that is a large sum to give for a quart of ivheat; however, it seems this famine, as all others, fell most severely upon the poor ; whereas the oil a?id the ivine, which were dainties of the rich, were ?iot hurt; but if dread, the staff of life, be broken, dainties will not supply the place of it. Here observe, (1.) When a people loathe their spiritual food, God may justly deprive them of their daily bread. (2.) One judgment seldom comes alone, and the judgment of war naturally draws after it that of famine ; and those who will not humble themselves under one judgment, must expect another, and yet greater; for when God contends, he will prevail. The famine of bread is a terrible judgment; but the famine of the word is more so, though careless sinners are not sensible of it.

3. Upon ofieiting the fourth seal, which John is commanded to observe, there appears another/lOJ-se, dia pale colour; where observe, (1.) The name of the rider— Death, the king of terrors ; the pestilence, which is death in its empire, death reigning over a place or nation, death on horseback, marching about, and making fresh conquests every hour. (2.) The attendants or followers of this king of terrors — hell, a state of eternal misery to all those who die in their sins; and, in times of such a general destruction, multitudes go down unprepared into the valley of destruction. It is an awful thought, and enough to make the whole world to tremble, that eternal damnation immediately follows upon the death of an impenitent sinner. Observe, [1.] There is a natural as well as judicial connexion between one judgment and another: war is a wasting calamity, and draws scarcity and famine after it; and famine, not allowing men proper sustenance, and forcing them to take that which is unwholesome, often draws the pestilence after it. [2.] God's quiver is full of arrows ; he is never at a loss for ways and means to punish a wicked people. [3. ] In the book of God's counsels he has prepared judgments for scorners as well as mercy for returning sinners. [4. ] In the book of the scriptures God has published threatenings against the wicked as well as promises to the righteous; and it is our duty to observe and believe the threatenings as well as the promises.

4. After the opening of these seals of approaching judgments, and the distinct account of them, we have this general observation, that God guue power to them, over the fourth part of the earth, to kill with the stvord, and ivith hunger, and with death, and with the beasts of the earth, v. 8. He gave them power, ihat is, those instruments of his anger, or those judgments themselves; he who holds the winds in his hand, has all public calamities at his command, and they can only go when he sends them, and no further than he permits. To the three great judgments, of war, famine, and pestilence, is here added the beasts of the earth, another of God's sore judgments, mentioned Ezek. 14. 21. and mentioned here the last; because, when a nation is depopulated by the sword, famine, and pestilence, the small remnant that continued in a waste and howling wilderness, encourage the wild beasts to make head against them, and they become an easy prey. Others, by the beasts of the field, understand brutish, cruel, savage men, who, liaving divested themselves of all humanity, delight to be the instruments of the destruction of others.

9. And when he had opened the fifth seal, 1 saw under the altar the souls of them that

were slain for the word of God, and for the testimony which they held : 10. And tliey cried with a loud voice, saying. How long,

0 Lord, holy and true, dost thou not judge and avenge our hlood on them that dwell on the earth ? 11. And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled. 12. And

1 beheld when he had opened the sixth seal, and, lo, there w-as a great earthquake ; and the sun became black as sackcloth of hair, and the moon became as blood; 13. And the stars of heaveii fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. 14. And the heaven departed as a scroll when it is rolled together; and every mountain and island were removed out of their places. 15. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hid themselves in the dens and in the rocks of the mountains; 16. And said to the moim-tains and rocks. Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17. For the great day of his wrath is come ; and who shall be able to stand ?

In the remaining part of this chapter, we iiave the opening of the fifth and the sixth seals.

1. The fifth seal: here is no mention made of any one who called the apostle to make his observation, either because the decorum of the vision was to lie observed, and each of the four living creatures had discharged its duty of a monitor before ; or because the events here opened lay out of the sight, and beyond the time, of the present ministers of the cliurch, or because it does not contain a new prophecy of any future events, but rather opens a spring of support and consolation to those who had been, and still were under great tribulation for the sake of Christ and the gospel. Here observe,

1. The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight; {v. 9.) I saw tinder the altar the souls of the?n that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here observe, (1.) Where he saw them— under the altar; at the foot of the altar of incense, in the most holy place ; he saw them in heaven, at the foot of Christ. Hence note, [1.] Persecutors can only kill the body, and after that there is no more that they can do, their souls live. [2. ] Ciod had provided a goodplace in the better world for those who are faithful to death, and are not allowed a place any longer on earth. [3.] Holy martyrs are veiy near to Christ in heaven, they have the highest place there. [4. ] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven, and a reward there ; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered— the word of God, and the testimony which they held ; for believing the word of God, and attesting or confessing the

REVELATION, Vll.

tnith of it; this firoffssion of their faith they held fast without wavering, even though they died for u. A noble cause; the best that any man can lay down his life for; faith in God's word, and a confession of that faith.

2. The cry he heard ; it was a loud cry, and contains a humble expostulation about the long delay of avenging justice against their enemies; How long; O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ? V. 10. Observe, (1.) Even the s/iirits of Just men 7nade perfecc retain a proper resentment of the wrong they have sustained by their cruel .enemies ; and though they die in charity, praying, as Christ did, that God would forgive them, yet they are desirous that, for the honour of Ciod, and Christ, and tlie gospel, and for the terror and conviction of others, God will take a just revenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave ;t in his hand ; they are not for avenging themselves, but leave all to God. (3.) There will be joy in heaven at tlie destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said. Rejoice over her, O thou heavens, and ye holy apostles and firofihets, for God hath avenged you on her. Rev. 18. 20.

3. He observed the kind return that was made to this cry ; (y. 11.) both what was giveii them, and what was said to them: (1.) What was ^roe/z to them — white robes, the robes of victory and of honour ; their present happiness was an abundant recompense of their past sufferings. (2.) What was iuid to thetn —that they should be satisfied, and easy ni themselves, for it would not be long but the number of their fellow-sufferers should be fulfilled ; this is a language rather suited to the imperfect state of tlie saints in this world than to the perfection of their state in heaven ; there is no impatience, no uneasiness, no need of admonition ; but in this world there is great need of patience. Observe, [1.] A number of Christians are known to God, who are appointed as shecjifor the slaxighter, set apart to be God's witnesses. [2.] As the measure of the sin of persecutors is filling up, so is the number of the persecuted martyred servants of Christ. [3. ] When this number K fulfilled, God will take a just and glorious re-\enge upon their cruel persecutors ; he will recom-])ense tribulation to those who trouble them, and to those tliat are troubled, full and uninterrupted rest. II. We have here the sixth seal opened, v. 12. Some refer this to the great revolutions in the empire in Constantinc'stime, the downfall of paganism; others, with great proljability, to the destruction of Jerusalem, as an emblem of the general judgment, and destruction of the wicked, at the end of the world ; and, indeed, the awful characters of this event are so much the same with those signs mentioned by our Saviour, as foreboding the destruction of Jerusalem, that it hardly leaves any room for doubting but that the same thing is meant in both j)laces ; thougli some think that event was past already. See Matt. 24. 29, 30. Here observe,

1. The tremendous events that were hastening; and here are several occurrences that contribute to make that day and dispensation very dreadful: (1.) There was a great earthqua/ce ; this may be taken in a political sense ; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair; either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3,) The moon should become as blood ; the inferior '•fft.'.ers, or their military men, they should be all

901

wallowing in their own blood. (4.) The stars of heaven should fall to the earth, {v. 13.) and that as a Jig-tree casteth her untimely Jigs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity ; there should be a general desolation. (5.) The heaven should de/iart as a scroll when it is rolled together. That may intend, • Their ecclesiastical state shall perish and be laid aside for ever. (6.) Jivery mountain and itland shall be moved out of their places. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour, and those who seemed to be best secured ; it would be a judgment that should astonish all the world. This leads to,

2. The dread and terror that would seize upon all sorts of men in that great and awful day, v. 15. Neither authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time ; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day Here observe, (1.) The degree of their terror and astonishment; it should prevail so far as to make them, like distracted desperate men, call to the mountains to fall upon them, and to the hills to cover them ; they would be glad to be no more seen ; yea, to have no longer any being. (2.) The cause of their terror, and that was, the angry countenance of him that sits on the throne, and the wrath of the Lamb. Observe, [1. ] That which is matter ot displeasure to Christ, is so to God; they are so entirely one, that what pleases or displeases the one, pleases or displeases the other. [2.] Though God be invisible, he can make the inhabitants of this world sensible of his awful frowns. [3. ] Though Christ be a Lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is exceeding dreadful ; for if the Redeemer, that appeases the wrath of God, himself be our wrathful enemy, where shall we have a friend to plead for us ? They perish without remedy, who perish by the wrath of the Redeemer. [4. ] As men have their day of opportunity, and their seasons of grace, so God has his dav of righteous wrath; and when that day comes, the most stouthearted sinners will not be able to stand before him : all these terrors actually fell upon the sinners in Judea and Jerusalem in the day of their destruction, and they will all, in the utmost degree, fall upon impenitent sinners, at the general judgment of the last day.

CHAP. vir.

The things contained in this chapter came in after the opening of the six seals, which foretold great calamities in the world ; and before the sound of the seven trumpets, which jrave notice of great corruptions arising in the church: between these comes in this comfortable chapter, which secures the graces and comforts of tlie people of God in times of common calamity. We have, I. An account of the restraint laid upon the winds, v. 1.. 3. II. The sealing of the servants of God, v.4. . 8., III. The songs of angels and saints on this occasion, v. 9.. 12. IV. \ description of the honour and happiness of those who had faithfully served Christ, and suflered for him, v. 13, &c.

1. 4 ^^ ^^^^^ these things I saw fou~ J\. angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2. And I saw^ another angel ascending from the east, having the seal of the living God : and he cried with a loud voice to the four angels, to whom it was given to hurt the

REVELATION, VII.

earth and the sea, 3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

Here we have an account of the restraint laid upon the ivinds. By these winds we suppose are meant those errors and corruptions in rehgion which would occasion a great deal of trouble and mischief to the church of God : sometimes the Holy Spirit is compared to the wind ; here the spirits of error are compared to the four luinds, contrary one to another, but doing much" hurt to the church, the garden and vinevard of God, breaking the branches, and blasting tiie fruits of his plantation : the Devil is called the firince of the power of the air; he, Ijy a great wind, overthrew the house of Job's eldest son; errors are as wind, by which they who are unstable, are shaken, and carried to and fro, E^ph. 4. 14, Observe, 1. These are called the winds of the earth, because thev blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth; intimating, that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was, till the servants of God were sealed in their foreheads. God has particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them ; he has the timing of their trials in his own hand.

4. And I heard the number of them who were sealed; and there toere sealed a hundred and forty and four thousand of all the tribes of the children of Israel. 5. Of the tribe of Juda icere sealed twelve thousand. Of the tribe of Reuben loere sealed twelve thousand. Of the tribe of Gad laere sealed twelve thousand. 6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephtiialim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi icere sealed twelve thousand. Of the tribe of Tssachar toere sealed twelve thousand. 8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of .Toseph iDP.re sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

We have here an account of the sealing of the servants of God; where observe, 1. To whom this work was committed—to an angel, another angel; while some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished — the seal of God was set ufion their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed; where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel — twelve thouaand out

of every tribe, the whole sum amounting to a hun dred and forty-four thousand: in this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry ; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem ; others think that time was past, and therefore it is to be more generally applied to God's chosen remnant in the world; but if the destruction of Jerusalem was not yet over, (and I think it is hard to prove that it was,) it seems more proper to understand this of the remnant of that people which God had reserved according to the election of grace; only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations; {v. 9.) a great 7>iultitude, which no man could number, of all nations, and kindreds, and fieofile, and tongues: though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews ; more are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3. J Though the church of God is but a little flock, m comparison of the wicked world, yet it is no con temptible society, but really large, and to be still more enlarged.

9. After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10. And cried with a loud voice, saying. Salvation to our God who S'tteth upon the throne, and unto the Lamb. 11. And all the angels stood round about the throne, and aboiit the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12. Saying, Amen. Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

Here we have the songs of saints and angels on this occasion; where observe,

1. The praises offered up by the saints, (and, as it seems to me, by the Gentile believers,) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cutoff. Here observe, (1.) The posture of these praising saints ; they stood before the throne, and before the Lord; before the Creator, and the Me diator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence ; and we must come to God by Christ; the throne of God would be inaccessible to sinners, were it not for a Mediator. (2.) Their habit; they were clothed with white robes, and had fialms in their hands ; they were invested Avith the robes of justification, hohness, and Nictory, and had/?o/ms jw their hands, as conquerors used to appear in their triumphs ; such a glorious appearance will the faith

REVELATION, Via.

903

ful servants of God make at last, when they have fought the good fight of faith, and finished their course. (3.) Their employment; they cried with a loud voice, saying, Salvation to our God who sit-tcth u/ion the throne, and to the Lamb, This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church, and in . the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it; and they who enjoy it, must and will bless the Lord and the Lamb ; and they will do it publicly, and with becoming fervour.

2. Here is the song of the angels; {y. 11, 12.) where observe, (1.) Their station— before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence— they fell before the throne on their faces, and worshi/2/ied God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord ! What numility then, and what profound reverence, become us vile, frail creatures, when we come into the presence of God ! We should fall down before him; there should be both a reverential frame of spirit, and a humble behaviour, in all our addresses to God. (3.) Their praises ; they consented to the praises of the saints, said their ./imen thereto ; there is in heaven a perfect harmony between the angels and saints ; and then they added more of their own, saying. Blessing, and glory, and wisdom, and thanksgiving, a?7d honour, and power, and might, he unto our God for ever and ever. Amen. Here,

tl.] They acknowledge the glorious attributes of rod—his wisdo?n, his fiower, and his iiiight. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity ; and they confirm it by their Amen. We see what is the work of heaven, and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected.

13. And one of the elders answered, Skying unto me, What are these which are arrayed in white robes ? And whence came they ? 14. And I said unto him, Sir, thou knowest. And he said to me. These are tliey who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne, shall dwell among them. 16. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17. For the Lamb, who is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Here we have a description of the honour and happiness of those who have faithfully served the Lord Jesus Christ, and suffered for him ; where observe, 1. A question asked bv one of the elders, not for his own information, but for John's instruction : ministers may learn from the people, especially

from aged and experienced Christians; the lowest saint in heaven knows more than the greatest apostle in the world. Now the question has twopaits : (1.) What are these that are arrayed in white robes? (2.) Whence came they ? It seems to be spoken by way of admiration, as Cant. 3. 6. Who is this that Cometh out of the wilderness.' Faithful Christians deserve our notice and respect; we should mark the u/iright. 2. The answer returned by the apostle, in which he tacitly acknowledges his own ignorance, and sues to this elder for information; Thou knnwest. Those who would gain knowledge, must not be ashamed to own their ignorance, nor to desire instruction from any that are able to give it. 3. The account given to the apostle concerning that noble army of martyrs who stood before the throne of God with white robes, and palms of victory in their hands: and notice is taken here, of (1.) The low and desolate state they had formerly been in ; they had been in great tribulation, persecuted by men, tempted by Satan, sometimes troubled in their own spirits; they had suffered the spoiling of their goods, the imprisonment of their persons, yea, the loss of life itself. The way to heaven lies through many tribulations ; but tribulation, how great soever, shall not separate us from the love of God. Tribulation, when gone through well, will make heaven more welcome and more glorious. (2.) The means by which they had been prepared for the great honour and happiness they now enjoyed ; {v. 14.) they had washed their robes, and made them white in the blood of the Lamb. It is not the blood of the martyrs themselves, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God ; other blood stains, this is the only blood that makes the robes of the saints white and clean. (3.) The blessedness to which they are now advanced, being thus prepared for it. [1.] They are happy in their station, for they are before the throne of God night and day, and he dwells among them ; they are in that presence where there is fullness of joy. [2.] They are happy in their employment, for they serve God continually, and that without weakness, drowsiness, or weariness ; heaven is a state of service, though not of suffering ; it is a state of rest, but not of sloth ; it is a praising, delightful rest. [3.] They are happy in their freedom from all the inconveniences of this present life ; First, From all want, and sense of want; They hunger and thirst no more ; all their wants are supplied, and all the uneasiness caused thereby is removed. Secondly, From all sickness and pain; They shall never be scorched by the heat of the sun any more. [4.] Thev are happy in the "love and conduct of the Lord Jesiis ; He shall feed them, he shall lead them to living fountains of waters, he shall put them ii\to the possession of every thing that is pleasant and refreshing to their souls, and therefore they shall hunger and thirst no more. [5.] They are happy in being delivered from all sorrow, or occasion of it; , God shall wipe away all tears from their eyes. They have formerly had their sorrows, and shed many tears, both uj)on the ac count of sin and affliction; but God himself, with his own gentle and gracious hand, will wifie those tears away, and they shall return no more for ever ; and they would not have been without those tears, when God comes to wipe them away ; in this he deals with them as a tender father who finds his beloved child in tears, he comforts him, he wipes his eyes, and turns his sorrow into rejoicing ; this should moderate the Christian's sorrow in his present state, and support him under all the troubles of it; for they that sow in tears, shall reap in Joy; and they that now go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheave with them.

REVELATION, VIll.

CHAR VIII.

We have already seen what occurred upon opening six of the seals ; we now come to the opening of the seventh, which introduced the sounding of the seven trumpets ; a direful scene now opens. Most expositors agree, that tlie seven seals represent tiie interval between the apostle's time and the reign of Constantine, but that the seven trumpets are designed to represent the rise of antichrist, some time after the empire became Christian. In this chapter, we have, I. The preface, or prelude, to the sounding of the trumpets, v. I.. 6. II. The sounding of four of the trumpets, v. 7, &c.

1. A ND when he had opened the se-J\. venth seal, there was silence in

heaven about the space of half an hour.

2. And I saw the seven angels which stood before God ; and to them were given seven trumpets. 3. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4. And the smoke of the incense, lohich came with the prayers of the saints, ascended up before God out of the angel's hand. 5. And the angel took the censer, and filled it witii fire of the altar, and cast ?7 into the earth; and there were voices, and thunderings, and lightnings, and an earthquake. 6. And the seven angels which had the seven trumpets prepared themselves to sound.

In these verses we have the prelude to the sounding of the truni/iets in several parts : 1. The ojiening of the last seal; this was to introduce a new set of prophetical iconisms and events; there is a continued chain of providence, one part linked to another, (where one ends, another begins,) and though they may differ in nature and in time, they all make up one wise, well-connected, and uniform design in the hand of God. 2. A profound silence in heaven for the s/iace of half an hour, which may be understood either, (1.) Of the silence of peace, that for this time no complaints were sent up to the car of the Lord God of sabaoth, all was quiet and well in the church, and therefore all silent in heaven; for whenever the church on earth cries, through oppression, that cry comes up to heaven, and resounds there ; or, (2.) A s//fnce of expectation ; great things were upon the wheel of Providence, and the church of God, both in heaven and earth, stood silent, as became them, to see what God was doing, accoi-d-in\; to that of Zech. 2. 13. Be silent, O all ficsh, before the Lord, for He is risni u/i out of his hohi habitation. And elsewhere, Be still, and know that I am God. 3. The trumjiets werfe delivered to the angels, wlio were to sound them. Still the angels are employed as the wise and willing instruments of Divine Providence, and they are furnished with all their materials and instructions from Ciod our Saviour. As the angels of the churches arc to sound the trumfiet of the gosijel, the angels of heax'en are to sound the trumfiet of Providence, and every one has his part given him. 4. To prepare for this, another angel must first offer incense, v. 3. It is very Brobable that this other angel is the Lord Jesus, the [igh Priest of the church, who is here described in his sacerdotal office, having a golden censer, and much incense, a fulness of merit in his own glorious person, and this incense he was to offer ufi, 7vith the firayers of all the saints, u/ion the golden altar of

his divine nature. Observe, (1.) .dll the saints are a praying people ; none of the children of God are born dumb, a Spirit of grace is always a S/iirit of adoption and supplication, teaching us to cry, Abba, Father, Ps. 32. 6. For this, shall every one that is godly /iray unto thee. (2.) Times of danger should be praying times, and so should times of great ex pectation ; both our fears and our hopes should put us upon ])rayer, and where the interest of the church of (xod is deeply concerned, the hearts of the people of God in prayer should be greatly enlarged. (3.) The firayers of the saints themselves stand in need of the incense and intercession of Christ to make them acccj)table and effectual, and there is provision made by Christ for that purpose; he has his incense, his censer, and his altar; he is all himself to his people. (4.) The firayers of the saints zorao. up before God in a cloud of incense ; no prayer, thus recommended, was ever denied audience and acceptance. (5.) These prayers that were thus accepted in heaven, produced great changes upon earth, in return to them ; the same angel that in his censer offered up the prayers of the saints, in the same censer took of the fire of the altar, and cast it into the earth, and this presently caused strange commotions, voices, and thunderings, and lightnings, and an earthquake ; these were the answers God gave to the firayers of the saints, and tokens of his anger against tlie world, and that he would do great things to avenge himself and his people of their enemies; and now all things being thus prepared, the angels discharge their duty.

7. The first angel sounded, and there followed hail and fire mingled with blood, and they were dast upon the earth: and the third part of the trees was burnt up, and ail green grass was burnt up. 8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood; 9. And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. 10. And the third angel sounded, and there fell a great star from heaven, burning, as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 11. And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not foratiiird part of it, and the night likewise. 1.3. And I beheld, and heard an angel flying througli the midst of lieaven, saying witli a loud voice. Woe, w oe, woe, to the inhabilers of the earth, by reason of the other voices of the trumpets of the tiirce angels, which are yet to sound !

Observe, 1. The first angel sou?ided the first trumpet, and the events which followed were very dismal; (v. 7.) There followed hail and fire 7nmgled

REVELATION, IX.

905

niitfi blood, &c. Here was a terrible storm; but whether it is to be understood of a storm of heresies, a mixture of monstrous errors falling on the church, (for in tliat age Arianism prevailed,) or a storm or tempest of war falling on the civil state, expositors are not agreed. Mr. Mede takes it to be meant of tlie Gothic inundation that broke in upon the empire in the year 395, the same year that Theodosius died, when the northern nations, under Alaricus, king of the Gotlis, brake in upon the western parts of the empire. However, here we observe, (1.) It was a very terrible storm—^^^rt', and /lai/, and blood; a strange mixture ! (2.) The limitation of it; it fell on the third fiart of the trees, and on tlie third part of the grass, and blasted and burnt it up; that is, say some, upon the third /iart of the clergy, and the third fiart of the laity ; or, as others who take it to fall upon the civil state, upon the third part of the great 7nen, and upon the third part of the common people ; either upon the Roman empire itself, which was a third part of the then known world, or upon a third part of that empire. The most severe calamities have their bounds and limits set-them by the great God.

2. The second angel sounded, and the alarm was followed, as in the first, with terrible events; (r. 8.) a great mountain burning ivithjire was cast into the sea ; and the third part of the sea became blood. By this mountain some understand the leader or leaders of the heretics; others, as Mr. Mede, the city of Rome, which was five times sacked by the Goths and Vandals, within the compass of 137 years; first by Alaricus, in the year 410, with great slaughter and cruelty. In these calamities, a third part of the people (called here the sea or collection of waters) were destroyed: here was still a limitation to the third part, for in the midst of judgment God remembers mercy. This storm fell heavy upon the maritime and merchandising cities and countries of the Roman empire.

3. The third angel sownlcd, and the alarm had the like effects as before; (i'. 10.) There fella great itar from heaven, Sec. Some take tjiis to be a political star, some eminent governor, and they apply it to Augustulus, who was forced to resign the empire to Odoacer, in the year 480. Others take it to be an ecclesiastical star, some eminent person in the church, compared to a burning lamp, and they fix it upon Pelagius, who proved about this time a falling star, and greatly corrupted the churches of Christ. Observe, (1.) Where this star fell— upon a third part of the rivers, and upon the fountains of waters, V. 10. (2.) What effect it had upon them ; it turned those springs and streams into wormwood, made them very bitter, that 7nen were poisoned by them ; either the laws, whicli are springs of civil liberty, and property, and safety, were poisoned by arbitrary power; or the doctrines of the gospel, the springs of spiritual life, reft-csliment, and vigour, to the souls of men, were so corrupted and embittered by a mixture of dangerous errors, that the souls of men found their ruin where they sought for their refreshment.

4. The fourth angel sounded, and the alarm was followed with further calamities. Observe, (1.) The nature of this calamity ; it was darkness ; it fell therefore upon the great luminaries of the lieaven, that give light to the world— the sun, atid the moon, and the stars; either the guides and governors of the church, or of the state, who are placed in higher orbs than the people, and arc to dispense light and benign influences to them. (2.) The limitation ; it was confined to a third part of these luminaries; there was some light both oi the sun by day, and of the moon and stars by night, but it was only a third far' of what they had before. Without determin-;: r wliat is mattei' of controversv in these points

V^oL. VI.—5 Y

among learned men, we rather choose to make these plain and practical remarks: [1.] Where the gospel comes to a people, and is but coldly received, and has not its proper effects upon their hearts and lives, it is usually followed with dreadful judgments. [2. ] God gives warning to men of his judgments before he sends them ; he sounds an alarm by the written word, by ministers, by men's own consciences, and by the signs of the times; so that if a people be surprised, it is their own fault. [3.] The anger of God aijainst a people makes dreadful work among them ; it embitters all their comfoils, and makes even life itself bitter and burthensome. [4.] God does not in this world stir up all his wrath, but sets bounds to the most terrible judgments. [5.] Corruption of doctrine and worship in the church, are themselves great judgments, and the usual causes and tokens of other judgments coming on a people.

5. Before the other three trumpets are sounded, here is solemn warning given to the world, how terrible the calamities would be, that should follow them, and how miserable those times and places would be, on which they fell, v. 13. First, The messenger was a^i angel flying in the midst of heaven, as in haste, and coming on an awful errand. Secondly, The message was a denunciation of further and greater woe and misery than the world had hitherto endured. Here are three woes, to shew how much the calamities coming should exceed those that had been already, or to hint how every one of the three succeeding ti-umpets should introduce its particular and distinct calamity. If lesser judgments do not take effect, but the church and the world grow worse under them, they must expect greater; and God will be known by the Judgments that he executes; and he expects, when he comes to punish the world, the inhabitants thereof should tremble before him.

CHAP. IX.

In this chapter, we have an account of the sounding of the fifth and sixth trumpets, the appearances that attended them, and the events that were to follow ; the fifth trumpet, V. 1.. 12. the sixth, V. 13, &c.

1. AND the fifth ang;el sounded, and I J\. saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 2. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 3. And there came out of the smoke locusts upon the earth; and unto them was given power, as the scorpions of the earth have power. 4. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. 5. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment zras as the torment of a scorpion, when he strikcth a man. 6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. 7. And the shapes of the locusts were like

REVELATION, IX.

unto horses prepared unto battle; and on their heads were as it were crowns hke gold, and their faces were as the faces of men. 8. And they had hair as the hair of women, and their teeth were as the teeth of lions. 9. And they had breastplates, as it were breastplates of iron ; and the sound of their wings was as the sound of chariots of many horses running to battle. 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, ichich is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. 12. One woe is past; and, behold, there come two woes more hereafter.

Upon the sounding of this trumpet, the things to be observed are, 1. ^ star falling down from heaven to the earth. Some think this star represents some eminent bishop in the Christian church, some angel of the church; for in the same way of speaking by which pastors are called stars, the church is called heaven; but who this is, expositors do not agree. Some understand it of Boniface the third bishop of Rome, who assumed the title of universal bishop, by the favour of the emperor Phocas, who, being a usurper and tyrant in the state, allowed Boniface to be so in the church, as the reward of his flattery. 2. To this fallen star was given the key of the bottomless pit. Having now ceased to be a minister of Christ, he becomes the Antichrist, the minister of the Devil; and by the permission of Christ, who had taken from him the keys of the church, he becomes the Devil's turnkey, to let loose the powers of hell against the churches of Christ. 3. U/ion the opening of the bottomless pit there arose a great smoke, which darkened the sun and the air. The devils are the powers of darkness, hell is the place of darkness. The Devil carries on his designs by blinding the eyes of men, by extinguishing light and knowledge, and promoting ignorance and error; he first deceives men, and then destroys them ; wretched souls follow him in the dark, or they durst not follow him. 4. Out of this dark smoke there came a swarm of locusts, one of the plagues of Egypt, the Devil's emissaries headed by antichrist, all the rout and rabble of antichristian orders, to promote superstition, idolatry, error, and cruelly ; and these had, by the just permission of God, power to hurt those who had not the mark of God in their foreheads. 5. The hurt they were to do them, was not a bodily, but a spiritual hurt; they should not in a military way destroy all by fire and sword; the trees and the grass should be untouched, and those they hurt, should not be slain; it should not be a persecution, but a secret poison and infection in their souls, which should rob them of their purity, and afterward of their peace. Heresy is a poison in the soul, working slowly and secretly, but will be bitterness in the end. 6. They had no power so much as to hurt those who had the seal of God in their foreheads. God's electing, effectual, distinguishing grace will preserve his people from total and final apostasy. 7. The power given to these factors for hell is limited in point of time. Jive months, a certain season, and but a short season, though how short we cannot tell: gospel-seasons have their limits, and times of seduction are limited too. 8. Though it would be short, it would be very sharp.

insomuch that those who were made to teel the malignity of this poison in their consciences, would be weary of their lives ; v. 6. A wounded spirit who can bear ? 9. These locusts were of a monstr'ias size and shape, v. 7, 8, &c. They were equipt for their work like horses prepared to battle. (1.) They pretended to great authority, and seemed to be assured of victory ; They had crowns like gold on their heads; it was not true, but a counterteit authority. (2.) They had the shew of wisdom and sagacity, the faces of men, though the spirit of devils. (3.) They had all the allurements of seeming beauty, to insnare and defile the minds of men, hair like women ; their way of worship was very gaudy and ornamental. (4.) Though they appeared with the tenderness of women, they had the teeth of lions, were really cruel creatures. (5.) They had the defence and Protection of earthly powers, breastplates of iron. (6.) They made a mighty noise in the world, they flew about from one country to another, and the noise of their motion was like that of an army with chariots and horses. (7.) Though at first they soothed and flattered men with a fair appearance, there was a sting in their tails ; the cup of their abominations contained that, which, though luscious at first, would at length bite like a serpent, and sting like an adder. (8.) The king and commander of this hellish squadron is here described, [1.] As an angel; so he was by nature an angel, once one of the angels of heaven. [2.] The angel of the bottomless pit; an angel still, but a fallen angel, fallen into the bottomless pit, vastly large, and out of which there is no recovery. [3. ] In these infernal regions he is a sort of prince and governor, and has the powers of darkness under his rule and command. [4.] W\^\.rM&w2in\&\s Abaddon, Apollyon — a destroyer, for that is his business, his design, and employment, to which he diligently attends, in which he is veiy successful, and takes a horrid hellish pleasure; it is about this destroying M'ork that he sends out his emissaries and armies to destroy the souls of men. And now here we have the end of one woe ; and where one ends, anothei begins.

13. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, 14. Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. 15. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16. And the number of the army of the horsemen w^ere two hundred thousand thousand: and I heard the number of them. 17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinct, and brimstone: and the heads of the horses ivere as the heads of lions; and out of their mouths issued fire and smoke and nrim-stone. 18. By these three was the third part of men killed, by the fire and by the smoke and by the brimstone which issued out of their mouths. 19. For their power is in their mouths, and in their tails: foi their tails loere like unto serpents, and had heads, and with them they do hurt. 20.

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907

And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see,nor hear, nor walk: 21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

Here let us consider the preface to this vision, and then the vision itself.

I. The preface to this vision ; {v. 13, 14.) ^ voice was heard from the horns of the golden altar; where observe, 1. The power of the church's enemies is restrained till God gives the word to have them turned loose. 2. When nations are ripe for punishment, those instruments of God's anger that were before restrained, are now let loose upon them, V. 14. 3. The instruments that God maJkes use of to punish a people, may sometimes lie at a great distance from them, so that no danger may be apprehended from them. These four messengers ot divine judgment lay bound in the river Euphrates, a great way from the European nations. Here the Turkish power had its rise, which seems to be the story of this vision.

II. The vision itself; {y. 15, 16.) jind the four angels that had been bound in the great river Eu-fihrates, were now loosed. And here observe, 1. The time of their military operations and executions is limited to an hour, and a day, and a month, and a year. Prophetic characters of time are hardly to be understood by us; but in general the lime is fixed to an hour, when it shall begin, and when it shall end; and how far the execution shall prevail, even to a third part of the inhabitants of the earth. God will make the wrath of man praise him, and the remainder of wrath he will restrain. 2. The army that was to execute this great commission, is mustered, and the number found to be of horsemen, two hundred thousand thousand ; but we are left to guess what the infantry must be. In general, it tells us, the armies of the Mahometan empire should be vastly great; and so it is certain they were. 3. Their formidable equipage and appearance, T». 17. As the horses were fierce, like lions, and eager to rush into the battle; so they who sat upon them, were clad in bright and costly armour, with all the ensigns of martial courage, zeal, and resolution. 4. The vast havoc and desolation that they made in the Roman empire, which was now become anti-christian ; a third part of them were killed ; they went as far as their commission suffered them, and they could go no further. 5. Their artillery, by which they made such slaughter, described by fire, smoke, and brimstone, issuing out of the mouths of tlieir horses, and the stings that were in their tails. It is Mr. Mede's opinion, that this is a prediction of great guns, those instruments of cruelty, which make such destruction: he observes. These were first used by the Turks at the siege of Constantinople, and, being new and strange, were very terrible, and did great execution. Howe\'er, here seems to be an allusion to what is mentioned in the former vision, that, as antichrist had his forces of a spiritual nature, like scorpions poisoning the minds of men with error and idolatry; so the Turks, who were raised up to punish the antichristian apostasy, had their scorpions and their stings too, to hurt and kill theirhod\es, who had been the murderers of so many souls. 6. And lastly, Observe the impenitency of the antichristian generation under these dreadful judgments; (y. 20.) the rest of the men who were not killed, repented not, they still persisted in those I

sins for which God was so severely punishing them; which were, (1.) Their idolatry ; they would not cast away their images, though they could do them no good, could neither see, nor hear, nor walk. (2.) Their murders, {v. 21.) which they had committed upon the saints and servants of Christ. Popery is a bloody religion, and seems resolved to continue such. (3.) Their sorceries; they have their charms, and magic arts, and rites in exorcism and other things. (4.) Their fornication; they allow both spiritual and carnal impurity, and promote it in themselves and others. (5.) Their thefts; they have by unjust means heaped together a vast deal of wealth, to the injury and impoverishing of families, cities, princes, and nations. These are the flagrant crimes of antichrist and his agents ; and though God has revealed his wrath from heaven against them, they are obstinate, hardened, and impenitent, and judicially so, for they must be destroyed. From this sixth trumpet learn, [1.] God can make one enemy of the church to be a scourge and plague to another. [2. ] He who is the Lord of hosts, has vast armies at his command, to serve his own purposes. [3.] The most formidable powers have limits set them, which they cannot transgress. [4.] When God's judgments are in the earth, he expects the inhabitants thereof should repent of sin, and learn righteousness. [5.] Impenitency under divine judgments is an iniquity that will be the ruin of sinners; for where God judges, he will overcome.

CHAP. X.

This chapter is an introduction to the latter part of the prophecies of this book. Whether what is contained between this and the sounding- of the seventh trumpet, (ch. 11. 15.) be a distinct prophecy from the other, or only a more general account of some of the principal things included in the other, is disputed by our curious inquirers into these abstruse writings. However, here we have, I. A remarkable description of a very glorious angel with an open book in his hand, v. 1.. 3. II. An account of seven thunders which the apostle heard, as echoing to the voice of this angel, and communicating some discoveries, which the apostle was not vet allowed to write, v. 4. III. The solemn oath taken by him who had the book in his hand, v. 5 . . 7. IV. The charge given to the apostle, and observed by him. v. 8.. 11. '

1. k ND I saw another mighty angoi J\. come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: 2. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, 3. And cried with a loud voice, as ichen a lion roareth: and when he had cried, seven thunders uttered their voices. 4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me. Seal up those things which the seven thunders uttered, and write them not. b. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6. And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 7. But in the days of the voice of the seventh

REVELATION, XL

angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Here we have an account of another vision the apostle was favoui'ed with, between the sounding of the sixth tinimpet and that of the seventh. And we observe,

1. The person who was principally concenied in communicating this discovery to John—an angel from heaven, ayiother mighty angel; who is so set forth as would induce one to think, it could be no other than our Lord and Saviour Jesus Christ. (1.) He was cloihed with a cloud; he vails his glory, which is too great for mortality to behold ; and he throws a veil upon his dispensations; clouds and darkness are round about him. (2.) A rainbow was ufion his head; he is always mindful of his covenant; and when his conduct is most mysterious, yet it is perfectly just and faithful. (3.) His face was as the sun, all bright, and full of lustre and majesty, ch. 1. 16. (4.) His feet were as /lillars of Jire; all his ways, both of grace and providence, are pure and steady.

2. His station and posture; he set his right foot upon the sea, and his left foot ujion the earth ; to shew the absolute power and dominion he had over the world. And he held in his hand a little book ofiened, probably the same that was before sealed, but was now opened, and gradually fulfilled by him.

3. His awful voice; He cried aloud, as when a lion roareth ; {y. 3.) and his awful voice was echoed by seven thunders, seven solemn and terrible ways of discovering the mind of God.

4. The prohibition given to the apostle, that he should not publish, but conceal, what he had learned from the seven thunders, -v. 4. The apostle was for preserving and publishing every thing he saw and heard in these visions, but the time was not yet come.

5. The solemn oath taken by this mighty angel. (1.) The manner of swearing ; he lifted uji his hand to heaven, and sware by him that liveth for ever ; by himself, as God often has done; or by God, as God, to whom he, as Lord, Redeemer, and Ruler of the world, now appeals. (2.) The matter of the oath, that there shall be ti:ne no longer ; either, [1. ] That there shall be now no longer delay in fulfilling the predictions of this book, than till the last angel should sound ; then every thing should be put into speedy execution, the mystery of God shall be finished, v. 7. Or, [2.] That when this mystery of God is finished, time itself shall hft no more, as being the measure of things that are in a mutalile changing state ; but all things shall be at length for ever fixed, and so time itself swallowed up in eternity.

8. And the voice which I hoard fi-om heaven spake unto me again, and said, Go and take the little book which is open in the hand of tiie angel which standeth upon the sea and upon the earth. 9. And I went unto the angel, and said unto him. Give me the little book. And he said unto me. Take z7, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10. And 1 took the little book out of the angeVs hand, and ate it up ; and it was in my mouth sweet as honey: and as soon as 1 had eaten it, my belly was bitter. 11. And he said unto me. Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Here we have, 1. A strict charge given to the

apostle, which was,

(1.) 'I'hat he should ^o and take the little book out of the hands of that mighty angel mentioned before. This charge was given, not by the angel himself who stood upon the earth, but by the same voice from heaven that in the fourth verse had lain an injunction upon him not to write what he had discerned by the seven thunders.

(2.) To eat the book ; this part of the charge was given by the angel himself, hinting to the apostle, that before he should publish what he had discovered, he must more thoroughly digest the predictions, and be in himself suitably affected with them.

2. An account of the taste and I'elish which this little book would have, when the apostle had taken it in J at first, while in his mouth, sweet. All persons feel a pleasure in looking into future events, and in having them foretold; and all good men love to receive a word from God, of what import soever it be. But when this book of prophecy was more thoroughly digested by the apostle, the contents would be bitter; these were things so awful and terrible, such grievous persecutions of the people of God, and such desolation made in the earth, that the foresight and foreknowledge of them would not be pleasant, but painful to the mind of the apostle: thus was Ezekiel's prophecy to him, ch. 3. 3.

3. The apostle's discharge of the duty he was called to ; {y. 10.) He took the little book out of the angel's hand, and ate it up, and he found the relish to be as was told him. (1.) It becomes tlie servants of God to digest in their own souls the messages they bring to others in his name, and to be suitably affected therewith themselves. (2.) It becomes them to deliver every message with which they are charged, whether pleasing or unpleasing to men. That which is least pleasing, may be most profitable ; however, God's messengers must not keep back any part of the counsel of God.

4. The apostle is made to know that this book of prophecy which he had now taken in, was not given him merely to gratify his own curiosity, or to affect him with pleasure or pain, but to be communicated by him to the world; here his prophetical commission seems to be renewed, and he is ordered to prepare for another embassy, to convey those declarations of the inind and will of God, which are of great importance to all the world, and to the highest and greatest men in the world, and such should be read and recorded in many languages ; this indeed is the case ; we have them in our language, and are all obliged to attend to them, humbly to inquire into the meaning of them, and firmly to believe that every thing shall have its accomplishment in the proper time; and when the prophecies are fulfilled, the sense and truth of them will appear, and the omniscience, power, and faithfulness of the great God will be adored.

CHAP. XL

In this chapter, xve have an account, I. Of the measuring reed given to the apostle, to take the dimensions of the temple, v. 1, 2. II. Of the two witnesses of God, v. 3.. 14. III. Ofthe sounding of the seventh trumpet, and what followed upon it, V. 15, &c.

1. A J\ D there was given me a reed like -/jL unto a rod: and the angel stood, saying. Rise, and measure the temple of God, and the altar, and them that w orship therein, 2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

REVELATIOxX, XL

This prophetical passage about measuring the temple, is a plain reference to what we tind in Eze-kiel's vision, Ezek. 40. 3, &c. But how to understand either the one or the other, is not so easy ; it should seem, the design of measuring the temple in the former case, was in order to the rebuilding of it, and that with advantage; the design of tliis measure ■ seems to be either, 1. For the preservation of it in tliose times of public danger and calamity that are here foretold; or, 2. For its trial; that it may be seen how far it agrees with the standard, or pattern in the mount: or, 3. For its reformation ; tliat what is redundant, deficient, or changed, may be regulated according to the true model. Observe,

1. How much was to be measured. (1.) The temjile; the gospel-church in general; whether it be so built, so constituted, as the gospel rule directs; whether it be too narrow, or too large ; the door too wide, or too strait. (2.) The altar. That which was the place of the most solemn acts of worship, may be put for religious worship in general j whether the church has the true altars, both as to substance and situation : as to substance, whether they take Christ for their Altar, and lay down all their ofterings there; and in situation, whether the Altar be in the holiest; that is, whether they worship God in the i>/iirit atid in truth. (3.) The worshippers too must be measured ; whether they make God's glory their end, and his word their rule, in all their acts of worship ; and whether they come to God with suitable affections, and whether their conversation be as becomes the gospel.

2. VVhat was not to be measured, {v. 2.) and why it should be left out. (1.) VMiat was not to be mea-sui'ed ; the court which is without the temple, measure it not. Some say that Herod, in the additions made to the temple, built an outer court, and called it, the court of the Gentiles. Some tell us, that Adrian built the city and an outer court, and called it JElia, and gave it to the Gentiles. (2.) Why was not the outer court mentioned? This was no part of the teniple, according to the model either of Solomon or Zerubbabel, and therefore God would have no regard to it. He would not mark it out for preservation ; but as it was designed for the Gentiles, to bring Pagan ceremonies and customs, and to annex them to the gospel-churches, so Christ abandoned it to them, to be used as they pleased ; and both that and the city were trodden under foot for a certain time; ybr/i/ and two months: which some would have to be the whole time of the reign of i^ntichrist. They who worship in the outer court, are either such as worship in a false manner, or with hypocritical hearts; and these are rejected of God, and will be found among his enemies. From the whole observe, [1.] God will have a temple and an altar in the world, till the end of time. [2. ] He has a strict regard to this temple, and observes how every thing is managed in it. [3.] Those who worship in the outer court, will be rejected; and only those who worship within the vail, accepted. [4. ] The holy city, the visible church, is very much trampled upon in the world. But, [5. ] The desolations of the church are for a limited time, and for a short time, and she shall be delivered out of all her troubles.

3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4. These are the two olive-trees, and the two candlesticks standing before the God of the earth. 5. And if any man will hurt them, fire pro-ceedeth out of their mouth, and devoureth their enemies: and if any man will hurt

909

them, he must in this manner be killed. 6. These have po^^ cr to shut heaven, that it rain not in tlie days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 7. And when they shall have finished their testimony, the beast ihat ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, wliere also our Lord u as crucified. 9. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not siifier their dead bodies to be put in graves. 10. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 11. And after three days and a half tiie Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12. And they heard a great voice from heaven saying unto them. Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

In this time of treading down, God has reserved to him his faithful witnesses, who will not fail to attest the truth of his word and worship, and the excellency of his ways. Here observe,

1. The number of these witnesses; it is but a small number, and yet it is sufficient. (1.) It is but small; many will own and acknowledge Christ in times of prosperity, who will desert and deny him in times of persecution; one witness, when the cause is upon trial, is worth many at other times. (2.) It is a sufficient number ; for in the mouth of two witnesses every cause shall be established. Christ sent out his disciples two by two, to preach the gospel. Some think these two witnesses are Enoch and Elias, who are to return to the earth for a time: others, the church of the believing Jews, and that of the Gentiles: it should rather seem, they are God's eminent faithful ministers, who shall not only continue to profess the Christian religion, but to preach it, in the worst of times.

2. The time of their prophesying, or bearing their testimony for Christ; a thousand two hundred and threescore days ; that is (as many think) to the period of the reign of antichrist; and if the beginning of that interval could be ascertained, this number of prophetical days, taking a day for a year, would give us a prospect when the ena shall be.

3. Their habit, and posture ; they prophesy in sackcloth, as those that are deeply affected with the low and distressed state of the churches and interest of Christ in the world.

dlO

REVELATION, XL

4. How they were supported and supplied during the discharge of their great and hard woik ; they stood before the God of the whole earth, and he gave them power to prophesy. He made them to be like Zerubbabel and Joshua, the two olive-trees and candlestick in the vision of Zechariah, ch. 4. 3, &c. God gave them the oil of holy zeal, and courage, and strength, and comfort; he made them olive-trees, and their lamps of profession were kept burning by the oil of inward gracious principles, which they received from God. They had oil not only in their lamps, but in their vessels; habits of spiritual life, light, and zeal.

5. Their security and defence during the time of their prophesying ; [y. 5.) If any attemfitcd to hurt them, fire firoceeded out of their mouths, and devoured them. Some think this alludes to Elias's calling for fire from heaven, to consume the captains and their companies that came to seize him, 2 Kings 1. 12. God promised the prophet Jeremiah, (c/i. 5. 14.) Behold, J will make myivords in thy mouth fire, and this peofile shall be wood, audit shall devour them. By their praying and preaching, and courage in suffering, they shall gall and wound the very hearts and consciences of many of their persecutors, who shall go away self-condemned, and be even terrors to themselves; like Pashur, at the words of the prophet Jeremiah, ch. 20. 4. They shall have that free access to God, and that interest in him, that, at their prayers, God will inflict plagues and judgments upon their enemies, as he did on Pharaoh, turning their rivers into blood; and restraining the dews of heaven, shutting heaven up, that no rain shall fall for many days, as he did at the prayers of Elias, 1 Kings 17. 1. God has ordained his arrows for the persecutors, and is often plaguing them while they are persecuting his people ; they find it hard work to kick against the /wicks.

6. The slaying ot the witnesses, to make then-testimony more strong ; they must seal it with their blood. Here observe, (1.) The time when they should be killed ; when they have finished their testimony. They are immortal, they are invulnerable, till their work be done. Some think it ought to be rendered, when they were about to finish their testimony ; when they had prophesied in sackcloth the greatest part of the 1260 years, then they should feel the last effect of antichristian malice. (2.) The enemy that should overcome and slay them ; the beast that ascendeth out of the bottomless pit. Antichrist, the great instrument of the Devil, should make war against them, not only with the arms of subtle and sophistical learning, but chiefly with open force and violence ; and God would permit his enemies to prevail against his witnesses tor a time. (3.) The barbarous usage of these slain witnesses ; the malice of their enemies was not satiated with their blood and death, but pursued even their dead bodies. [l.]J They would not allow them a quiet grave; their bodies were cast out in the open street, the high street of Babylon, or in the high road leading to the city. This city is s/iiritually called Sodom, for monstrous wickedness; and Egypt for idolatry and tyranny ; and here Christ in his mystical body has suffered more than in any place in the world. [2.] Their dead bodies were insulted by the inhabitants of the earth, and their death was a matter of mirth and joy to the antichristian world, v. 10. They were glad to be rid of these witnesses, who by their doctrine and example had teazed, terrified, and tormented the consciences of their enemies; these spiritual weapons cut wicked men to the heart, and fill them with the greatest rage and malice against the faithful.

7. The resurrection of these witnesses, and the consequences thereof. Observe, (1.) The time of their rising again; after they had lain dead three

days and a half, {y. 11.) a short time in companion of that in which they had prophesied. Here may be a reference to the resurrection of Christ, who is the Resurrection and the Life. Thy dead rnen shall live, together with my dead body shall they arise. Or, there may be a reference to the resurrection of Lazarus un the fourth day, when they thought it impossible. God's witnesses may be slain, but they shall rise again : not in their persons, till the general resurrection ; but in their successors. God will revive his work, when it seems to be dead in the world. (2.) The power by which they were raised; The spirit of life from God entered into them, and they stood upon their feet. God put not only life, but courage into them ; God can make the dry bones to live ; it is the Spirit of life from God that quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. (3.) The effect of this upon their enemies; Great Jear fell upon them. The reviving of God's work and witnesses will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, thouf^h cruel, is not a courageous, but a cowardly spirit. Herod feared John the Baptist.

8. The ascension of the witnesses into heaven, and the consequences thereof, v. 12, 13. Observe, (1.) Their ascension. By heaven we may understand, either some more eminent station in the church, the kingdom of grace in this world, or a high place in the kingdom of glory above. The former seems to be the meaning ; They ascended to heaven in a cloud, in a figurative, not in a literal sense, and their enemies saw theni. It will be no small part of the punishment of persecutors, both in this world, and at the great day, that they shall see. the faithful servants of God greatly honoured and advanced. To this honour they did not attempt to ascend, till God called them, and said. Come up hither. The Lord's witnesses must wait for their advancement, both in the church, and in heaven, till God calls them ; they must not be weary of suffering and service, nor too hastily grasp at the reward; but stay till their Master calls them, and then they may gladly ascend to him. (2.) The consequences of their ascension ; a mighty shock and convulsion in the antichristian empire, and the fall of a tenth part of the <:ity. Some refer this to the beginning of the reformation from popery; when many princes and states fell off from their subjection to Rome. This great work met with great opposition ; all the western world felt a great concussion, and the antichristian interest received a great blow, and lost a great deal of ground and interest, [1.] By the sword of war, which was then drawn ; and many of those who fought under the banner of antichrist, were slain by it. [2. ] By the sword of the Spirit; The fear of God jell upon many. They were convinced of their errors, superstition, and idolatry; and by true repentance, and embracing the truth, they gave glory to the God of heaven. Thus when God s work and witnesses revive, the Devil's work and witnesses fall before him.

14. The second woe is past; and^ behold, the third woe cometh quickly. 15. And the seventh angel sounded: and there were great voices in heaven, saying. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. 16. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, 17. Saying, We give thee thanks, O Lord God Almighty,

REVELATION, XIl.

who art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. 18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them who destroy the earth. 19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings,and an earthquake, and great hail.

We have here the sounding of the seventh and last trumpet, which is ushered in by the usual warning and demand of attention; The second tvoe is past, and, behold, the third woe cometh quickly. Then the seventh angel sounded. This had been suspended for some time, till the apostle had been made acquainted with some intervening occurrences of very great moment, and worthy of his notice and observation. But what he before'expected, he now lieard—the seven'lh angel sounding. Here observe the effects ajid consequences of this trumpet, thus sounded.

1. Here were loud and joyful acclamations of the saints and angels in heaven. Observe, (1.) The manner of their adorations ; they rose from their seats, and fell ufion their faces, and ivorshifiped God; they did it with reverence and humility. (2.) The matter of the adorations. [1.] They thankfully recognise the right of our God and Saviour, to rule and reign over all the world ; (t'. 15.) The kingdoms of this world are become the kingdoms of our Lord, and of his Christ. They were always so in title, both by creation and purchase. [2.] They thankfully observe his actual possession of them, and reign over them ; they give him thanks because he had taken to him his great power, asserted his rights, exerted his power, and so turned title into possession. [3.] They rejoice that this his reign shall never end ; He shall reign for ever and ever, till all enemies be put under his feet; none shall ever wrest the sceptre out of his hand.

2. Here were angry resentments in the world, at these just appearances and actings of the power of God; (v. 18.) The nations ivere angry; not only had been so, but were so still : their hearts rose up against God, they met his wrath with their own anger. It was a time when God was taking a just revenge upon the enemies of his people, recompensing tribulation to those who had troubled them. It was a time in which he was beginning to reward his people's faithful services and sufferings; and their enemies could not bear it, they fretted against God, and so increased their guilt, and hastened their destruction.

3. Another consequence was, the opening of the temple of God in heaven. By this may be meant, that here is now a more free communication between heaven and earth ; prayer and praises more freely and frequently ascending, and giMces and blessings plentifully descending. But it rather seems to intend the church of God on earth, a heavenly temple. It is an allusion to the various circumstances of things in the time of the first temple; under idolatrous and wicked princes, it was shut up and neglected; but under religious and reforming princes, it was opened and frequented. So, during the power of antichrist, the temple of God seemed

911

to be shut up, and was so in a great degree; but now it was opened again. At this opening of it. Observe, (1.) What was seen there ; the ark of God's testament. This was in the holy of holies ; in this ark the tables of the law were kept. As befoi-e Josiah's time, the law of God had been lost, but was then found; so in the reign of antichrist, God's law was laid aside, and made void by their traditions and decrees; the scriptures were locked up from the people, and they must not look into these divine oracles; now they are opened, now they are brought to the views of all. This was an unspeakable and invaluable privilege; and this, like the ark of the testament, was a token of the ])resence of God returned to his people, and his favour toward them in Jesus Christ the Propitiation.

(2.) What was heard and felt there ; Lightnings, voices, thundcrings, an earthquake, and great hail. The great blessing of the reformation was attended with very awful providences ; and by terrible things in righteousness God would answer those prayers that were presented in his holy temple now opened. All the great revolutions of the world are concerted in heaven, and are the answers of the prayers of the saints.

CHAP. xir.

It is generally agreed by the most learned expositors, that the narrative we have in this and the two followinjj chapters, from the sounding of the seventh trumpet to the opening of the vials, is not a prediction of things to come, but rather a recapitulation and representation of things past; wliich as God would have the apostle to foresee while future, he would have him to review now that they were past, that he miglit have a more perfect idea of them in his mind, and might observe the agreement between the prophecy and that Providence that is always fulfilling the scriptures. In this chapter, we have an account of the contest Ijetween the church and antichrist; the seed of the woman, and the seed of the serpent. I. As it was begun in heaven, v. 1 .. 14. II. As it wascarried on in the wilderness, v. 15,&c.

1. AND there appeared a great wonder jljL in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2. And she being with child, cried, travailing in birth, and pained to be delivered. 3. And there appeared another w onder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. 4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman who was ready to be delivered, for to devour her child as soon as it was born. 5. And she brought forth a man-child, who was to rule all nations with a rod of iron : and her child was caught up unto God, and to his throne. 6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred «;7C^ threescore days. 7. And there was war in heaven: Michael and his angels fought against the dragon ; and the dragon fought and his angels, 8. And prevailed not; neither was their place found any more in heaven. 9. And the great dragon was cast out, that old serpent, called the Devil, and Satan, w^ho deceivcth

REVELATION, XII.

the whole world : he was cast out into the earth, and his angels were cast out with him. 10. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, who accused them before our God day and night. 11. And they overcame him by the blood of the I^amb, and by the word of their testimony; and they loved not their lives unto the death.

Here we see that early prophecy eminently fulfilled, in which God said he would jiut enmity be-tnveen the seed of the woman and the seed of the serpent. Gen. 3. 15. You will observe,

I. The attempts of Satan and his agents to prevent the increase of the church, by devouring her offspring as soon as it was born: of this we have a very lively description in the most proper images.

1. We see how the church is represented in this vision, (1.) As a woman, the weaker part of the world, but the spouse of Christ, and the mother of the saints. (2.) As clothed with the sun, the imputed righteousness of the Lord Jesus Christ; having put on Christ, who is the Sun of righteousness. Slie, by her relation to Christ, is invested with honourable rights and privileges, and shines in his rays. (3.) Asha.v[n^ the moon under her feet; that is, the world ; she stands upon it, but lives above it; her heart and hope are not set upon sublunary things, but on the things that are in heaven, where her Head is. (4.) As having on her head a crown of twelve stars, that is, the doctrine of the gospel preached by the twelve apostles, which is a crown of glory to all true believers. (5.) As in travail, crying out, and pained to be delivered; she was pregnant, and now in pain to bring forth a holy progeny to Christ; desirous that what was begun in the conviction of sinners, might end in their conversion; and when the children were brought to the birth, there might be strength to bring forth, and she might see of the travail of her soul.

2. How the grand enemy of the church is represented, (1.) A.^ a great red dragon ; a dragon, for strength and terror; a red dragon, for fierceness and cruelty. (2.) As having seven heads, that is, placed on seven hills, as Rome was ; and therefore It is probable that pagan Rome is here meant. (3. ) As having ten horns, divided into ten provinces, as the Roman empire was by Augustus Cxsar. (4.) As having seven crowns upon his head, which is after expounded to be seven kings, cA. 17. 10. (5.) As drawing with his tail a third fiart of the stars in heaven, and casting them down to the earth ; turning the ministers and professors of the Christian religion out of their places and privileges, and making them as weak and useless as he could. (6.) As standing h(fore the woinan, to devour her child as soon as it should he horn ; very vigilant to crush the Christian religion in its birth, and entirely to prevent the growth and continuance of it in the world.

n. The unsuccessfulness of these attempts against the church ; for, 1. She was safely delivered of a man-child; {v. 5.) by which some understand Christ, others Constantine ; but others, with greater propriety, a race of true believers, strong and united, resembling Christ, and designed, under him, to rule the nations with a rod of iron ; that is, to judge the world by their doctrine and lives now, and as assessors with Christ at the great day. 2. Care was taken of this child; it vjas caught uh to God, and to hi^ throne; that is, taken into his special,

powerful, and immediate protection. The Christian religion has been from its infancy the special care of the great God a?id our Saviour Jesus Christ. 3. Care was taken of the mother as well as of the child, V. 6. She Jied into the wilderness, a place prepared, both for her safety and her sustenance : the churcli was in an obscure state dispersed ; and this proved her security, through the care of divine Providence; this her obscure and private state was for a limited time, not to continue always.

HI. The attempts of the dragon not only prove unsuccessful against the church, but fatal to his own interests; for, upon his endeavour to devour the man-child, he engaged all the powers of heaven against him; (x'. 7.) There was war in heaven; heaven will espouse the quarrel of the chui'ch. Here observe, 1. The seat of this war— in heaven; in the church, which is the kingdom of heaven on earth; under the care of heaven, and in the samr* interest. 2. The parties— Michael, and his angels, on one side ; and the dragon, and his angels, on the other : Christ, the great Angel of the covenant, and his faithful followers ; and Satan and all his instruments. This latter party would be much superior in number and outward strength to the other; but the strength of the church lies in having the Lord Jesus for the Captain of their salvation. 3. The success of the battle ; The dragon and his angels fought, and prevailed not; there was a great struggle on both sides, but the victory fell to Christ and his church, and the dragon and his angels were not only conquered, but cast out ; the Pagan idolatry, which was worshipping devils, was ^extirpated out of the empire in the time of Constantine. 4. The triumphant song that was composed and used on this occasion, v. 10, 11. Here observe,

(1.) How the conqueror is adored ; JVow is come salvation, and strength, and the kingdom of our God, and the power of his Christ: Now God has shewed himself to be a mighty God; now Christ has shewed himself to be a strong and mighty Saviour ; his own arm has brought salvation, and now his kingdom will be greatly enlarged and established. The salvation and strength of the church are all to be ascribed to the King and Head of the church.

(2.) How the conquered enemy is described ; [1. ] By his malice ; he was the accuser of the brethren, and accused them before their God 7iight and day ; he appeared before God as an adversary to the chui'ch, continually bringing in indictments and accusations against them, whether true or false ; thus he accused Job, and thus he accused Joshua the high priest, Zech. 3. 1. Though he hates the presence of God, yet he is willing to appear there, to accuse the people of God. Let us therefore take heed that we give him no cause of accusation against us; and that when we have sinned, we presently go in before the Lord, and accuse and condemn ourselves, and commit our cause to Christ as our Advocate. [2.] By his disappointment and defeat he and all his accusations are cast out, the indictments quashed, and the accuser turned out of the court with just indignation.

(3.) How the victory was gained; the servants of God overcame Satan, [1.] By the blood of the Lainh, as the meritorious cause. Christ by dying destroyed him that hath the power of death, that is, the Devil. [2.] By the word of their testimony, as the great instrument of war; the sword of the Spirit, which is the word of God ; by a resolute, powerful jn-caching of the everlasting gospel, which is mighty, through God, to pull down strong-holds ; by their courage and patience in sufferings; they loved not their lives unto the death, when the love of life stood in competition with their loyalty to Christ ; they loved not their lives so well, but they could give

REVELATION, XIII.

913

them up to death, could lay them down in Christ's cause ; their love to their own lives was overcome by stronger affections of another nature ; and this their courage and zeal helped to confound their enemies, t I convince many of the spectators, to confirm the souls of the faithful, and so contributed greatly to this victory. .

12. Therefore rejoice, yc lieavens, and ye that dwell in them. Woe to the inhabitants of the earth and of the sea 1 for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought ibrth the VL\?j\-child. 14. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15, And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his rnouth. 17. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

We have here an account of this war, so happily finished m heaven, or in the church, as it was again renewed and carried on in the wilderness, the place to which the church was fled, and where she had been for some time secured by the special care of her God and Saviour. Observe,

1. The warning given of the distress and calamity that should fall upon the inhabitants of the world in

feneral, through the wrath and rage of the Devil. 'or though his malice is chiefly bent against the servants of God, yet he is an enemy and hater of mankind as such ; and being defeated in his designs against the church, he is resolved to give all the disturbance he can to the world in general; {v. 12.) Woe to the inhabitants of the earth, and the sea. The rage of Satan grows so much the greater, as he is limited both in place and time ; when he was con-fi.ned to the wilderness, and had but a short time to reign there, he comes with the greater wrath.

II. His second attempt upon the church now in the wilderness; He /lersecuted the woman, which brought forth the man-child, v. 13. Observe,

i. The care that God had taken of his church ; he had conveyed her, as on eagle's wings, into a place of safety provided for her, where she was to continue for a certain space of time; couched in prophetic characters, taken from Dan. 7. 25.

2. The continual malice of the dragon against the^ church ; her obscurity could not altogether protecW' her ; the old subtle serpent, which at first lurked in paradise, now follows the church into the wilderness, and casts out a flood of water after her, to cam/ her away. This is thought to be meant of a flood of error and heresy, which was breathed by Arius, Nestorius, Pelagius, and many more, by which the church of God was in danger of being overwhelmed ard carried away. The church of God is in more

Vol. VI.—5 Z

danger from heretics than from persecutors; and heresies are as certainly from the Devil as open force and violence.

3. The seasonable help provided for the church in this dangerous juncture ; {v. 16.) IVie earth helped the woman, and opened her mouth, and swallowed up the flood. Some think, we are to understand the swarms of Goths and Vandals tliat invaded the Roman empire, and found work for the Arian rulers, who otherwise would na\e been as furious persecutors as the Pagan had ^een, and had exercised great cruelties already; but God opened a breach of wai', and the flood was in a manner swal-lowed up thereby, and the chuich enjoyed some respite. God often sends the sword to avenge the quarfel of his covenant; and when men choose new gods, then there is danger of war in th(! gates; in testine broils and contentions often end in the invasions of a common enemv.

4. The Devil, being thus defeated in his designs upon the universal church, now turns his rage against particular persons and places ; his malice against the woman pushes him on to make war with the remnant of her seed. Some think hereby are meant the Albigenses, who were first by Dioclesian driven up into barren and mountainous places, and afterward cruelly murdered by Popish rage and power, for several generations ; and for no other reason than because they kept the commandments of God, and held the testimony of Jesus Christ. Their fidelity to God and Christ, both in doctrine, worship, and practice, was that which exposed tliem to the rage of Satan and his instruments; and such fidelity will expose men still, less or more, to the end of the world, when the last enemy shall be destroyed.

CHAP. XIII.

We have, in this chapter, a further discovery and description of the church's enemies; not other enemies than are men-tioned before, but described after another manner, that the methods of their enmity may more fully appear: they are represented as two beasts ; the first you iiave an account of, V. 1 . . 10. tlie second, v. 11, &.c. By the first some understand Rome pagan, and by the second, Rome papa!; but others understand Rome papal to be represented by both these beasts; by the first in its secular power, by the second in its ecclesiastical.

1. A ND I stood upon the sand of the sea, ■-/JL and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2. And the beast which I saw washke unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great aiithority. 3. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying. Who is like unto the beast ? Who is able to make war with him ? 5. And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle

and them that dwell in heaven.

REVELATION, XIII.

\ncl il came them, and gained a sort of universal empire ■

: , . , I 1 the world. His malice was principally levelled at

was given unto hira to mate w ar u Itn me ^^^ ^^^ of heaven, and his heavenly attendance ; at saints, and to overcome them: and power God, in making images of him that'is invisible, and

* in worshipping them ; at the tademacle cf God, that is, say some, at the human nature of the Lord Jesus Christ, in which God dwells as in a tabernacle; this is dishonoured by their doctrine of transubstantia-tion, that will not suffer his body to be a true body, and will put it in the power of every priest to prepare a body for Christ ; and against them that d-well [ in hea-i'en, the glorified saints, by putting them into j the place of the pagan demons, and praying to them; which they are so far from being pleased with, that ! they truly judge themselves wi-onged and dishon oured bv it; thus the malice of the Devil shews it-

vvas siven him over all kindreds, and tongues, and nations. 8. And all that dwell upon the earth shall worship him, whose names are not written in the book of hte of the Lamb slain from the foundation of the world. 9. If any man have an ear, let him hear. 10. He that leadeth into captivity shall go into capiivity: he that

killeth Cvith the sword must be killed with ^^^^^ ^^ ^^ ^ ^^^^^ ^^^^ ^ _^^^^^ ^^ __^ ^^^^^ ^^^^^^ ^ _ the sword. Here is the patience and the ' self against heaven, and the blessed inhabitants of

heaven : these are above the reach cf his power; all he can do, is, to blaspheme them ; but the saints on earth are more exposed to his cruelty, and he sometimes is permitted to triumph over them, and trample upon them.

8. The limitation of the devil's power and success, and that both as to time and persons. (1.) He is limited in point of time ; his i-eign is to continue forty and tv:o months, (z\ 5.) suitable to the ether prophetical characters of the reign cf antichrist. (2.) He is limited as to the persons and people that he shall entirely subject to his will and power; it will be only those zvhose names are not "tvritten in the Lambda book of life. Christ had a chosen remnai^t, redeemed by nis blood, recorded in his book, sealed by hia ^iri't; and though the Devil and antichrist niight overcome their bodily strength, and take away the natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour, and revolt to his enemies.

9. Here is a demand of attention to what is here discovered of the great sufferings and troubles of the church, and an assui-ance given, that when God has accomplished his work on mount Zion, his refining work, then he will turn his hand against the enemies of his people, and they who have killed irith the STvord, shall themselves fall by the sv:ord, {v. 10.) and they who led the people of God 177/0 cafiti-vity, shall themselves be made captives. Here now is that which will be proper exercise ior the fiatience and failh of the saints ; fiatience under the prospect of so great sufferings, zi\^ faith in the prospect of so glorious a deliverance.

11. And I beheld another beast coming up out of the earth : and he had two horns like a lamb, and he spake as a dragon. 12. And he exerciseth all the power of the first beast before him, and causeth the earth and them who dwell therein to worship the first beast, whose deadly wound was healed. 13. And he doeth sreat wonders, so that he maketh fire come down from heaven on the earth in the sight of men. 14. .\nd deceiveth them that dwell on the earth by the means of those miracles u hich he

the bea'st, and they -aorshtp^ed th^bf^^V, l^^^V^idi ^^4 V^"'^^^ ^O do in the sight of the beast; hcnour and subjection to the Devil and his fnstru- playing to them that dwell on the earth, nents, and thought there was no power able to withstand them ; so great were the darkness, degeneracy* and madness of the world '

7. How he exercised his inferrial power and poli-cv; he had a mouth, speaking great things, and blasphemies ; he blasphemed God, the name of God, the tabernacle of God, and all them that dwell in heaven ; and he made tsar v/ith the snmts, and oxer-

faith of the saints.

We have here an account of the rise, figure, and \. progress of the first beast; and observe,

1. From what situation the apostle saw this monster ; he seemed to himself to stand upon the seashore, though, it is probable, he was still in a rapture ; but he took himself to be in the island Fatmos, but ichether in the body, or out of the body, he could not tell.

2. From whence this beast came—oii/ of the sea ; and vet, by the description of it, it should be more likelV to be a land-monster; but the more monstrous everv thing about it was, the more proper an emblem it would be to set forth the mystery of ini-quitv and tyranny.

0." What was the form and shape of this beast; it was for the most part like a leopard, but its feet tzere like the feet of a bear, and its mouth as the mouth of a lion. ; it \i^i. seven heads, and ten horns, and up.on its heads the name of blasphemy ; amost hon-id, hideous monster \ In some part of this description here seems to be an allusion to Daniel's vision of the four beasts, which represented the four monarchies, Dan. 7. 1—3, &c One of those beasts was like a lien, another like a bear, and another like a leopard ; this beast was a sort of composition of those three, with the fierceness, strength, and sw-fmess, df them all; the seven heads and the ten k-.rr.s seem to design its several powers ; the ten crovms, its tributary princes ; the word blasphemy on its forehead, proclaims its direct enmity and opposition to the glory of God, by jiromoting idolatry.

4. The source and spring of his authority— the dragon; he gave him hispotser, and seat, and great cut'-ority; he was set up by the Devil, and supported bv him to do his work, and promote his interest ; and he lent him all the assistance he could.

5. A dangerous wound given him, and yet unexpectedly healed, v. 3. Some think that by this tsaunded head we are to understand the abolishing of pagan idolatry ; and bj the kealir.g of the v:ouKd, flie introducing of the popish idolatry, the same in sabstance with the former, only in a new dress, and which as effectually answers the Devil's design as that did.

6. The honour and worship paid to this infernal mmster ; all the tsorld mondered after the beast, they all admired his power, and policy, and success, and thev worshipped the dragon th&l gavepotver to

that they should make an image to the beast, w hich had the wound by a sword, and did live. 15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would

REVELATION, XIV.

9U

ni»t worship the image of the beast should be killed. 16, And he causelh all, both small and great, rich and poor, free and bond, to receive a mark m their right hand, or in their foreheads: 17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and this number is Six hundred threescore and six.

Those who think the first beatt signifies Rome pagan, by this second beait would understand Home papal, that does promote idolatr}' and tyranny, but in a more soft and lamb-like manner:' th'^e that understand the first bea*t of the secj: i*- y ■' ^-r ^i ,, ,. papacy, take the second to intend / ecclesiastical jKjwers, which act ur,'. : of religion and charity to the a&iil» of men. Here obsene,

1. The form and shape of this second beatt; he had tTVo homt like a lamb, but a mouth that tfiake like the drag-on : all agree that this must Ix; some great imp'^jsior, who under a pretence of religion shall deceive the souls of men : the papists woulf: have it to be Apcilonius Tyansus; but Dr. Mori has rejected that opinion, aiid fixes it up>on the ecclesiastical powers of the papacy. The pope shews the hom» of a lamb, preterxls to be the >'icar of Christ upon earth, and so to be vested with his power and authority ; but his speech bewrays him ; for he gives forth those false doctrines, and cruel decrees, which shew him to belong to the dragon, and DC* to the Lamb.

2. The jxjwer which he exercises; all the fivwer of the former bea»t; {v. 12.) he promotes the same interest, pursues the same desagn in substance, which is, to draw men dSL, from worshipping the true God, to w ^ : who by nature are i. sob-ject • vi ccHJSciences of mt: .and! authoiiu ./i .iicn, in oppoation to xa-s ^.., ,; God, thb dei^n is promoted by poper>' as well as by pa- , Sanism, and by the crafty arts of pr/pery as wellas by the secular arm, both serving the iijterests c^ the I)evil, though in a differerjt manner.

5. The methods by which this wcond beatt carried on his interests and designs; they are of three sons ; (I.) Lying i:?ondrr», pretended miracles, bv i which tney should be deceh^ed, and prevailed with to worship the former beast in this new image or shape that was now made for him ; thev- wouM pretend to bring do-zrn fire from heaven, as Elias did ; -and God sometimes permits his enemies, as he did the magicians of Egypt, to do things that seem ven- ; wonderful, and bv which unwaiy persons may be deluded : it is well known that the papal kingdom i has been ' r^orted by pretended miracles. ;

(2.) Exc .cms, anathemas, severe cen-

sures ; by ^ ...^.. ...ey pretend to cut men off from Christ, and cast thein mto the power of the Devil, bat do indeed deliver them over to the secular power, that they may be nut to death ; and thus, notwithstanding their vile nypocrisy, they are justly | dialled with \: '" -c- whom they cannot cor-

rupt. (3.) By -ement; allowing none to

enjoy natural, c;^ i, . rnoxucipal rights, who will not worship that papal beast, that is^ the image of the pagan beast. It is made a qualificatiaa for boring and selling the rights of nature, as well as for places of profit and trust, that they have the mark of the beatt m their forehead, aiwl m tltnr right hand ; and that the)* have the name of the beasi.

j and thf number of his name: it is |>robable that t/t/ I mark, the name, and the number of the beuht, may ; all sigr/,' ' —■ ■ •• -i,ake an'jpen

; profesh . vnce to tht

papacy, , ,-, /.i.:.,^ .„i- i,,/ ,,,^1,. m ttunr forehead, and that the)' oblige themselves to ui»e all their interest, jyjwer, and endeavour, to promote the papal authority, which is recewm^ the mark m their right hand's. We are uJd that pope Martin V. ia i his bull added to the council fjf Coiistar>ce, prohibits Homan-catholics t/j suffer any heretic* to dwell in their countrieR, or trj it ! bargains, use any

trades, or bear any c: which is a very

, clear interj^retation of i;.., ,., ,, .ccv. I 4. We nave here the number of the beatt, given in such a manner, as shews the infinite wisdom of God, and will suflScientlv exercise all the wisdcmi arid accuracy of men ; The number is the number of a man, computed after the usual manner among i men, and it is 6C6. Whether this be the number w • *'- errors aT*d heresies that are contained in p^perj', rather, as f/.hers, the number of tlie years from • rise tf) its fall, is not certain, much less wtuitthat perifxl is, which is described by these prrphetic numbers: the most adn-ired dissertatiwi on this intricate subject, is that of Dr. Pf/tter, where the curious may find sufficient erjtertainment: it seem* to me to be one of thfise seasfins which Gc<d has reserved in his own p^rwer; onlv this we know, God f .. ....„^ T?.,,.. i^!-,.i ..,, 'Tiemies; he

'x: finished,

CHAP. XIV.

Afer an bccount '•f t)« ^rt^hX triiiU and vaiSam^ wfaidi die fterrabu of God had eudured, we fiave now a more pieaMatH Kttit o\tmmz, tt-ic dav bejdn* now to dawn; aad bere wc have repre»efit«d, I. The Lord Jeaw at tbe bead oTMs rajtiiful folkiwerft, r. 1.. 6. II. Three ai^elt toA sae-ceunrely to proclaim the fall of Babyloa, aad the thiaci aritbcfcdfcm aitd consequent \c »o rreal aa ereat, t. cTTu. III. Ttie viakiTj of U»e liarrest, v. J4, kc

1. 4 ^D I looked, and, lo, a Lamb stood j\^ on the mount Sion, and with liim a

hundred forty arul four thiou&and, having his Father's name written in their foreheads.

2, And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3. And they sung as it were a new song before the throne, and before tbe four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, who w ere redeemed from tbe earth. 4. These are they who were not defiled with w omen : for they are virgins. These are they w bo follow the Lamb whithersoever he goeth. These were redeemed from among men, hiin^ the first-fruits unto God and to the Lamb. 5. And in their mouth was found no guile: for thev are without fault before the throne of GocL

Here we have one of the most pleasn^ sights that can be viewed in this worid—the Lo«d JeMnChriit at the head of his faithinl adherents and attcndaala. Here observe,

1. How Chfist appears ;o« a JLasiA«e0m&u mount Skm. Mount Sion is the " ' Christ is with his church, and in the all her trorides, and thereCDre abe i&

REVELATION, XIV.

't is his presence that secures her perseverance; he i.ppearsasa Lamb, a true Lamb, the Lamb of God: a counterfeit lamb rose out of the earth in the last cliapter, which was really a dragon; here Christ appears as the true paschal Lamb, to shew that his mediatorial government is the fruit of his sufferings, i.nd the cause of his people's safety and fidelity.

2. How his people appear; very honourably : (1.) As to the numbers, they are many, even all who were sealed; not one of them lost in all the tribulations through which they had gone. (2.) 'I'heir distinguishing badge ; they had the name of God ivrit-ten in their foreheads, they made a bold and open profession of their faith in God and Christ; and this being followed by suitable actings, they are known and approved. (3.) Their congratulations and songs of praise, which were peculiar to the redeemed ; {xk 3.) their praises were loud as the thunder, or as the voice of 7nany vjaters; they were melodious, as of har/iers; they were heavenly, before the throne o{ God; the songivasjieiv, suited to the new covenant, and unto that new and gracious dispensation of Providence under which they now were; and their song was a secret to others, strangers intermeddled not with their Joy ; others might repeat the words of the song; but they were strangers to the true sense and spirit of it. (4.) Their character and description : [1.] They are described by their chastity and purity; they were virgins; they had not defiled themselves either with corporal or spiritual adultery, they had kept themselves clean from the abominations of the antichristian generation. [2.] By their loyalty and steadfast adherence to Christ; they follow the Lamb whithersoever he goes; they follow the conduct of his word. Spirit, and providence, leaving it to him to lead them into what duties and difficulties he pleases. [3.] By their former designation to this honour; these were redeemed from among men, being the first-fruits to God, and to the Lamb, v. 4. Here is plain evidence of a special redemption ; they were redeemed from among men ; some of the children of men are, by redeeming mercy, distinguished from others; they were the first-fruits to God, and to the Lamb, his choice ones, eminent in every grace, and the earnest of many more who should be followers of them, as they were of Christ. [4.] By their universal integrity and conscientiousness; there was no guile found in them, and they were without fault before the throne of God; they were without any prevailing^'uZ/e, any allowed fault, their hearts were right with God; and as for tlieir human infirmities, they were freely pardoned in Christ; this is the happy remnant who attend upon the Lord Jesus as their Head and Lord; he is glorified in them, and they in him.

6. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people ; 7. Saying with a loud voice. Fear God, and give glory to him ; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city ; because she made all nations drink of the wine of the wrath of her fornication. 9. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark

in his forehead, or in his hand, 10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation ; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast anti his image, and whosoever receiveth the mark of his name. 12. Here is the patience of the saints : here are they that keep the commandments of God, and the faith of Jesus.

In this part of the chapter we have three angels or messengers sent from heaven, to give notice of the fall of Babylon, and of those things that were antecedent and consequent to that great event.

1. The first angel was sent on an errand antecedent to it, and that was, to preach the everlasting gospel, v. 6, 7. Observe, (1.) The gospel is an everlasting gospel; it is so in its nature, and shall be so in its consequences; though all flesh be grass, the word of the Lord endureth for ever. (2.) It is a work fit for an angel, to preach this everlasting gospel; such is the dignity, and such is the difficultv of that work ! And yet we have this treasure in earthen vessels. (3.) The everlasting gospel is ot^veai concern to all the world ; and, as it is the concern of all, it is very much to be desired that it should be made known to all, even to ex'ery nation, and kindred, and tong7ie, and people. (4.) lYie gospel is the great means whereby men are brought to fear God, and to give glory to him. Natural religion is not sufficient to keep up the fear of God, nor to secure to him glory from men; it is the gospel that revives the fear of God, and retrieves his glory in the world. (5.) When idolatry creeps into the churches of God, it is by (he preaching of the gospel, attended by the power of the Holy Spirit, that men are turned from idols to serx'e the living God, as the Creator of the heaven and the earth, and the sea, and the . fountains of waters, v. 7. To worsliip any God be side him who created the world, is idolatry.

2. The second angel follows the other, and proclaims the actual fall of Babylon. The preaching of the everlasting gospel had shaken the foundations of antichristianism in the world, and hastened its downfall. By Babylon is generally understood Rome, which was before called Sodom and Egypt, for wickedness and cnielty ; and is now fii-st called Babylon, for her pride and idolatry. Observe, (1.) What God has fore-ordained and foretold shall be done as certainly as if it were done already. (2.) The greatness of the papal Babylon will not be able to prevent her fall, but will make it more dreadful and remarkable. (3.) The wickedness of Babylon, in corrupting, debauching, and intoxicating the nations round about her, will make her fall just, and will declare the righteousness of God in lier utter ruin, I'. 8. Her crimes are recited as the just cause of her destruction.

3. Jl third angel follows the other two, and gives warning to all oif that divine vengeance which would overtake all those that obstinately adhered to the antichristian interest, after God had thus proclaimed its downfall, v. 9, 10. If after this, (this threatening denounced against Babylon, and in part already executed,) any should persist in their idolatry, profess ing subjection to the beast, and ])romoting his cause, they must expect to drink deep of the wine of t.U' wrath of God, they shall be for ever miserable in

REVELATION, XIV.

91'

soul and body, Jesus Christ shall inflict this punishment upon them, and the holy angels shall behold it, and approve of it. Idolatry, both pagan and papist, is a damning sin in its own nature, and will prove fatal to those who persist in it, after fair waniing given by the word of Providence; they who refuse to come out of Babylon, when thus called, and resolve to partake of her sins, must receive of her plagues; and the guilt and ruin of such incorrigible idolaters will serve to set forth the excellency oi the patience and obedience of the saints; these graces shall be rewarded with salvation and glory; wlien the treachery and rebellion of others shall be punished with everlasting destruction, then it will be said, to the honour of the faithful, {x>. 12.) Here is the patience of the saints; you have before seen their patience exercised, now you see it rewarded.

13. And I heard a voice from heaven, saying imlo me, Write, Blessed are the dead who die in the Lord from henceforth : Yea, saith the Spirit, that they may rest from their labours ; and their works do follow them. 14. And I looked, and behold, a white cloud, and upon the cloud one sat, like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud. Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16. And he that sat on the cloud, thrust in his sickle on the earlh; and the earth was reaped, i 7. And another angel came out of the temple which is in heaven, he having also a sharp sickle. 18. And another angel came out from the altar, who had power over fire ; and cried with a loud cry to him that had the sharp sickle, saying. Thrust in thy sharp sickle, and gather tiie clusters of the vine of the earth ; for her grapes are fully ripe. 19. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of Ciod. 20, And the wine-press was trodden Without the city, and blood came out of the ^vine-press, (n-en unto the horse-bridles, by the space of a thousand niid six hundred furlongs.

Here we have the vision of the harvest and vintage, introduced with a solemn iirefacc. Observe,

I. The preface, v. 13. Here note, 1. From whence til is pro])hecy about the haii^est came ; it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published—by writing; it was to be matter of record, tliat the ]ieo])le of (iod might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to shew the blessedness of all the faithful saints and servants of God, both in death and after death ; Blessed arc the dead that die in the Lord from henceforth, Sec. Here observe, (1.) The description of those that are, and shall be, blessed — such as die in the Lord, either die in the cause of C.hrLst, or rather die in a state of vital union with

Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness — they rest frojn their labours, and their ivjrks do follow them. [1.] They are blessed in their 7r*r, they rest from all sin, temptation, sorrow, and persecution; there the vjicked cease from troubling, there the weary are at rest. [2. ] They are blessed in their recompense, their works follow them ; tliey do not go before them as their title, or purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufTcrings. [3. ] They are happy in the time of their dving, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies; such times are good times to die in; they have Simeon's desire; A*07y, Lord, lettest thou thy sen<ant depart in peace, for mi?2e eyes have seen thy salvation. And all this IS ratified and confirmed by the testimony of the Spirit witnessing with their spirits, and with the written word.

n. We have the vision itself, represented by a harvest and a vintage.

1. By a harvest; {v. 14,15.) an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God ; and bome-times the gathering m of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe, (1.) The Lord of the harvest—one so like unto the Son of man, that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat— a white cloud; a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2. ] By the ensign of his power— on his head was a golden crown, authority to do all that he did, and whatsoever he would do. [3.] By the insti-ument of his providences— in his hand a sharp sickle. [4.] By the solicitations he had from the teinple to j^enorm this great work; what he did he was desired to do by his people ; and though he was resolved to do it, he wouldyor this thing be sought unto by them, and so it should be in return to their prayers. (2.) Observe the harvest-work ; which is, to thrust the sickle into the corn, and reap the field; the sickle is the sword of God's justice, the field is the world, reaping is cutting the inhabitants of the earth down, and carrying them off. (3.) The harvest-time; and that was when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed, till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the ?arth shall be reaped.

2. A vintage, v. 17. Some think that these nvo are onlv different emblems of the same judgment; others, that they refer to distinct events of Providence before the end of all things. Observe, (1.) To whom this vintage-work was committed—to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.^ At whose request this vintage-work was undertaken; it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage; which consists of twQ parts, [1.] The cutting off", and gathei-ing, the clusters of the vine, which were now rifie and ready,

fully ripe, v. 18. [2.] Casting these grapes into 'the wine-press; (t. 19.) here we are told, First, What was the wine-press ; it was the wrath of God, the fire of his indignation, some ten-ible calamity, very probablv the sword, shedding the blood of the wicked. Secondly, Where was the place of the

REVELATION, XV.

zvifie-firess — ivithout the city, where the army lay, that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment; it was, for depth, up to the horses' bridles, and for breadth and length, a thousand and six hundred furlongs ; {v. 20.) that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome : biit here we are left to doubtful conjectures ; perhaps, this great event has not yet had its accomplishment, but the vision is for an apfiointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this ?

CHAP. XV.

Hitherto, according to the judgment of very eminent expositors, God had represented to his servant John, I. The state of the church under the pagan powers, in the six seals opened; and tlien, II. The state of the cliurch under the papal powers, in the vision of the six trumpets that began to sound upon the opening of the seventh seal: and then is inserted, III. A more general and brief account of the past, present, and future state of the church, in the little book, &c. He now proceeds, IV. To shew him how antichrist should be destroyed^ by what steps that destruction should be accomplished, m the vision of tlie seven vials. This chapter contains an awful introduction or preparation for the pouring out of the vials; in which we have, 1. A sight of those angels in heaven, who were to have the execution of this great work, and with what acclamations of joy the heavenly hosts applauded the great design, V. I .. 5. 2. A sight of these angels coming out of heaven to receive tliose vials which they were to pour out, and the great commotions that tiiis caused in the world, V. o, &c.

1. 4 ND I saw another sign in heaven, 1%. great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2. And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3. And they sing the song of Moses the servant of God, and the song of the Lamb, saying. Great and marvellous are thy works. Lord God Almighty; just and true are thy ways, thou King of saints. 4. Who shall not fear thee, O Lord, and glorify thy name 1 For thou only arl holy : for all nations shall come and worship before thee; for thy judgments are made manifest.

Here we have the preparation of matters for the pouring out of the seven vials, which was committed to seven angels; and observe,

How these angels appeared to the apostle in heaven ; it was in a wonderful manner, and that upon the account, 1. Of the work they had to do; which was, to finish the destruction of antichrist. God was now about to pour out his sexien last filagues upon that interest; and as the measure of Babylon's sins was filled u/i, they should now find the full measure of his vindictive wrath. 2. The spectators and witnesses of this their commission—all that had gotten the victory over the beast, &c. These stood on a sea of glass, representing this world, as some think, a brittle thing, that shall be broken to pieces; or, as others, the gospel-covenant, alluding to the brazen sea in the temple, in which the priests

were to wash: the faithful servants of God stand upon the foundation of the righteousness of Christ; or, as others, the Red Sea, tliat stood as it were congealed while the Israelites went through; and the fiillar of fire reflecting light upon the waters, they would seem to have Jire mingled with them ; and this to shew that the Jire of God's wrath against Pharaoh and his horses should dissolve the congealed waters, and destroy them thereby ; to which ^ tiiei'e seems to be an allusion, by their singing the song of Moses; in which, (1.) They extol the greatness of God's works, and the justice and truth of his ways, both in delivering his people, and destroying their enemies; they rejoiced in hope, and the near prospect they had of this, though it was not yet accomplished. (2.) The call upon all nations to render unto God the fear, glory, and worship, which were due to such a discovery of his truth and justice ; {v. 4.) Who shall not fear thee?

5. And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened : 6. And the seven angels came out of the temple, having the seven plagues, clothed in pure and white hnen, and having their breasts girded with golden girdles. 7. And one of the four beasts gave unto the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever. 8. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Observe, 1. How these angels appeared ; coming out of heaven to execute their commission ; (v. 5.) The temple of the tabernacle of the testimony in heaven was opened. Here is an allusion to the holiest of all in the tabernacle and temple, where was the mercy-seat, covering the ark of the testimony, wliere the high priest made intercession, and God communed with his people, and heard their prayers. Now by this, as it is here mentioned, we may understand, (1.) That in the judgments God was now about to execute upon the antichristian interest, he was fulfilling the prophecies and promises of his word and covenant, which was there always before him, and of which he was ever mindful. (2.) That in this work he was answering the prayers of the people, which were offered to him by their great High Priest. (3.) That he was herein avenging the quarrel of his own Son, and our Saviour Jesus Christ, whose offices and authority had been usurped, his name dishonoured, and the great designs of his death opposed, by antichrist and his adherents. (4.) That he was opening a wider door of liberty for his people to worship him in numerous solemn assemblies, without the fear of their enemies.

2. How they are ecjuipped and prepared for their work; where observe, (1.) Their array; they were clothed with pure and white linerr, and had their breasts girded with golden girdles, v. 6. This was the habit of the high priests when they went in to inquire of God, and came out with an answer from him : this shewed that these angels were acting in all things under the divine appointment and direction, and that they were going to prepare a sacrifice to the Lord, called the supper of the great God, ch. 19. 17. The angels are the ministers of divine justice, and they do every thing in a pure and holy manner. (2.) Their artillery, what it was

REVELATION, XVI.

919

and from whence they receive it; their artillery, by ■which they were to do this great execution, was, seven vialu Jilled ivith the ivrath of God; they were armed with the ivrath of God against his enemies : the meanest creature, when it comes armed with tne anger of God, will be too hard for any man in the world ; but much more an angel of God. This wrath of God was not to be poured out all at once, but was divided into seven parts, which should successively fall upon the antichristian party. Now from whence did the angels receive these vials ? From one of the four living creatures, one of the ministers of the true church, that is, in answer to the prayers of the ministers and people of God, and to avenge their cause, in which the angels are willingly employed.

3. The impressions these things made upon all who stood near the temfite; they were all, as it were, wrapt up in clouds of smoke, which Jilled the tem-file, from the glorious and powerful presence of God ; so that rio man was able to enter into the tem-/ile, till the work was finished. The interests of antichrist were so interwoven with the civil interests of the nations, that he could not be destroyed without giving a great shock to all the world ; and the people of God would have but little rest and leisure to assemble themselves before him, while this great work was a doing; for the present, their sabbaths would be interrupted, ordinances of public worship intermitted, and all thrown into a general confusion. God himself was now preaching to the church, and to all the world, by terrible things in righteousness ; but when this work was done, then the churches would have rest, the temple would be opened, and the solemn assemblies gathered, edified, and multiplied; the greatest deliverances of the church are brought about by awful and astonishing steps of Providence.

CHAP. XVI.

In this chapter, we have an account of the pourin» forth of these vials that were filled with the wrath of God; they were poured out upon the whole antichristian empire, and on every thiritr appertainins; to it: I. Upon the earth, v. 2. II. Upon the sea, v. 3. III. Upon the rivers and fountains of waters, v. 4. Here the heavenly hosts proclaim and applaud tlie righteousness of the judgments of God. IV. The fourth vial was poured out on the sun, v. 8. V. The fifth on the seat of the beast. VI. The sixth on the river Euphrates. VII. The seventh in the air; upon which, the cities of the nations fell, and great Babylon came in remembrance before God.

1. A ND I heard a great voice out of the -^ V temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon tiie eartii. 2. And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men who had the mark of the beast, and i/pon them who worsliip-ped his image. 3. And the second angel poured out his vial upon the sea, and it became as the blood of a dead man: and every living soul died in the sea. 4. And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. 5. And I heard the angel of the waters say, Thou art righteous, O Lord, who art, and w^ast, and shalt be, because thou hast judged thus: 6. F'or they have shed the blood of saints and prophets, and thou hast given them

blood to drink; for they are worthy. 7. And I heard another out of the altar say, Even so. Lord God Almighty, true and righteous are thy judgments.

We had in the foregoing chapter the great and solemn preparation that was made for the pouring out of the vials ; now we have the performance of that work. Where observe,

I. That though every thing was made ready before, yet nothing was to be put in execution without an immediate positive order from God ; and this lit gave out of the temple, answering the prayers of his people, and avenging their quarrel.

II. -No sooner was the word of command given, than it was immediately obeyed; no delay, no objection made. We find that some of the best of men, as Moses and Jeremiah, did not so readily come in and comply with the call of God to their work ; but the angels of God excel not onlv in strength, but in a readiness to do the will of God. God says. Go your ways, and fiour out the vials ; and immediately the work is begun. We are taught to pray, that the will of God may be done on earth as it is done in heaven.

And now we enter upon a series of very terrible dispensations of Providence ; of which it is difficult to give the certain meaning, or to make the particular application. But in tlie general it is worth our observation.

1. We have here a reference and allusion to several of the plagues of Egypt, such as the turning their waters into blood, and smiting them with boils and sores. Their sins were alike, and so were their punishments.

2. These vials have a plain reference to the seven trumpets, which represented the rise of antichrist; and we learn hence, that the fall of the church's enemies shall bear some resemblance to their rise ; and that God can bring them down in such ways as they chose to exalt themselves. And the fall of antichrist shall be gradual; as Rome was not built in one day, so neither shall it fall in one day, but it falls by degrees; it shall fall so as to rise no more.

3. The fall of the antichristian interest shall be universal. Every thing that any ways belonged to them, or could be serviceable to them, the prernises, and all their appurtenances, are put into the writ for destruction ; their earth, their air, their sea, their rivers, their cities, all consigned over to ruin, all accursed for the sake of the wickedness of that people. Thus the creation groans and suffers through the sins of men. Now we proceed to,

(1.) The first angel who poured out his vial: {v. 2.) observe, [1.] Where it fell— ufion the earth; that is, say some, upon the common people ; others, upon the body of the Romish clerg}', who were the basis of the papacy, and of an earthlv spirit, all carrying on earthly designs. [2.] What it produced— noisome and grievous sores on all who had the mar/c of the beast. They had marked themselves by their sin, now God marks them out bv his judgments. This sore, some think, signifies .some of the first appearances of Providence against their state and interest, which gave them great uneasiness, as it discovered their inward distemper, and was a token of further evil; the plague-tokens appeared.

(2.) The second angel fioured out his vial; and here we see, [1.] Where it fell— u/ion the sea ; that is, say some, upon the jurisdiction and dominion of the papacy ; others, upon the whole system of their religion, their false doctrines, corrupt glosses, their superstitious rites, their idolatrous worship, their pardons, indulgences, a great conflux of wicked in-

REVELATION, XVI.

ventions and institutions, by which tliey maintain a trade and traffic advantageous to themselves, but injurious to all who deal with them. [2.] What it produced— it turned the sea into blood, as the blood of a dead man, and every living soul died in the sea. God discovered not only the vanity and falsehood of their religion, but the pernicious and deadly nature of it—that the souls of men were poisoned by that which was pretended to be the sure means of their salvation.

(3.) The next angel poured out his vial ; and wt are told, [1.] Where that fell— u/ion the rivers, and itfion the fountains of "j^aters ; that is, say some very learned men, upon their emissaries, and especially the Jesuits, who, like streams, con\eyed the venom and poison of their errors and idolatries from the spring-head through the earth. [2.] What effect it had upon them— it turned them into blood ; some think, it stirred up Christian princes to take a just revenge upon them that had been the great incendiaries of the world, and had occasioned the shedding of the blood of armjes, and of martyrs : the following doxology favours this sense ; {v. 5, 6.) the instrument that God makes use of in this work, is called the angel of the waters, who extols the righteousness of God "in this retaliation, They have shed the blood of thy saints, and thou hast giver^ them blood to drink ; for they are ivorthy : to which another angel answered by full consent, v. 7.

8. And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. 9. And men were scorched with great heat, and blasphemed the name of God, who hath power over these plagues: and they repented not to give him glory. 10. x\nd the fifth angel poured out liis vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed iheir tongues for pain, 11. And blasphemed the God of Heaven because of their pains and their sores, and repented not of their deeds.

In these verses we see the work going on in the appointed order.

The fourth angel poured out his vial, and that fell upon the sun ; who is, say some, upon some eminent prince of popish communion, who should renounce their false religion a little while before its utter downfall ; and some expect it will be the German emperor. And now what will be the consequence of this ? That sun which before cherished them with warm and bcngin influences, shall now grow hot against these idolaters, and shall scorch them. Princes shall use their power and authority to su])-press them ; which yet woiild lie so far from bringing them to repentance, that it should cause them to curse God and their king, and look u])\vard, throwing out their blas])hemous speeches against the God of heaven ; they were hardened to their ruin.

The fifth angel jioured nut his vial, v. 10. And observe, 1. Where that fell— ufion the seat of the beast ; upon Rome itself, the mystical Rabylon, the head of the antichristian cm]nre. 2. What effect it had there—the wiiolc kingdom of the beast rjas full of darkness and distress; from that very city "which was the seat of their policy, the source of all their learning, and all their knowledge, and all their pomp and pleasure, it now becomes a source of darkness, and pain, and anguish. Darkness was one of the plagues of Kg}'pt, and it is op])osed to lustre and honour, and so forebodes the contem])t and scorn to which the antichristian interest should be expos-

ed. Darkness is opposed to wisdom and penetration, and forebodes the confusion and folly which the idolaters should discover at that time. It is opposed to pleasure and joy, and so signifies tlieir ;iiii,uish and vexation of spirit, when their calamities thuf came upon them.

12. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was diied up, that the w^ay of the kings of the east might be prepared. 13. And I saw three unclean spiiits like frogs come out of the mouth of the cha-gon, and out of the mouth of the beast, and out of the mouth of the false prophet. 14. For they are the spirits of devils, working miracles, ichich go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. 15. Behold, 1 come as a thief. Blessed is he that watcheth, and kcepeth his garments, lest he walk naked, and they see his shame. 16. And he gathered them together into a place called in the Hebrew tongue Armageddon.

The sixth angel poured out his vial; and observe,

1. W'hei'e it fell, ufion the great river J£u/ihrates. Some take it literally, for the place where the Turkish power and empire begun : and thev think this is a prophecy of the destruction of the Turkisli monarchy and idolatry, which they suppose will be effected al)out the same time with that of the pa-pacv, as another antichrist, and that thereby a way shall be made for the conveniencv of the Jews, those princes of the east. Others take it for the river Tiber; for as Rome is my.stiral Balnion, Tiber is mystical Kuphrates. And when Rome :s <.!csii'ov-ed, her river and merchandise must suffer with her.

2. What did this vial produce? (1.) The drying up of the river, which furnished the city with wealth, provisions, and all sorts of accommodations. (2.) A way is hereby prepared for the kings of the east. The idolatry of the church of Home had been a great hinderance both to the conversion of the Jews, who have been long cured of their inclination to idols, and of the Gentiles, who are hardened in their idolatry, by seeing that which so much symbolizes with it, among those called Chrisria?is. It is therefore very probable that the downfall of popery, removing these obstructions, will open a way for both the Jews and other eastern nat'ons to com.e into the church of Christ. And if we suppose that Mahometanism shall fall at the same time, there will be still a more open communication between the western and eastern nations, which may facilitate the conversion of the Jews, and of the fulness of the Gentiles. And when this work of God appears, and is about to be accomplished, no wonder if it occasion another consequence, which is, (3.) The last effort of the great dragon ; he is resolved to have another ])ush for it, that, if possible, he may retrieve the ruinous posture of his affairs in the world. He is now rallying his forces, recollecting all his s])irits, to make one desiK-rate sally before all be lost. This is occasioned by the j)ouring out of the sixth vial.

Here observe, [1.] The instruments ho makes use of to engage the powers of the earth in his cause and quarrel— three unclean s/iirifs like frogs come forth, one out of the mouth of the dragon, another out of the mouth of the beast, and a third out of the falseprofihet. Hell, the secular power of anticnris'.

REVELATION, XVII

and the ecclesiastical power, all combined to send their several instruments, furnished with hellish malice, with worldly policy, and with religious falsehood and deceit; and these should muster up the Devil's forces for a decisive battle*

[2.] The means these instruments would use to engage the powers of the earth in this war—they should work, pretended miracles; the old stratagem of him whose coming is after the ivorking of Satan, With alt flower, and signs, and lying wonders, and with all deceivableness of unrighteousness, 2 Thess. 2. 9, 10. Some think, that a little before the fall of antichrist, the popish pretence of power to work miracles will be revivea, and will very much amuse and deceive the world.

[3. ] The field of battle—a place called jirmaged-don ; that is, say some, the mount of Megiddo, near to which, by a stream issuing from thence, Barak overcame Sisera, and all the kings in alliance with him. Judges 5. 19. And in the valley of Megiddo Josiah was slain. This place had been famous for two events of a very different nature, the first very happy for the church of God, the latter very unhappy ; but it sliould now be the field of the last battle in which the church shall be engaged, and she shall be victorious. This battle required time to prepare for it, and therefore the further account of it is suspended till we come to the nineteenth chapter, v. 19, 20.

[4.] The warning which God gives of this great and decisive trial, to engage his people to prepare for it, V. 15. It would be sudden and unexpected, and therefore Christians should be clothed, and armed, and ready for it, that they might not be surprised and ashamed. When God's cause comes to be tried, and his battles to be fought, all his people should be ready to stand up for his interest, and be faithful and valiant in his service.

17. And the seventh angel poured out liis vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. 18. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. 19. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. 20. And every island fled away, and ihe mountains were not found. 21. And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

Here we have an account of the seventh and last angel pouring forth his vial, contributing his part toward the accomplishment of the downfall of Babylon, which was the finishing stroke. And here, as before, observe,

1. Where this plague fell— on the air, upon the prince of the power of the air, that is, the Devil. His powers were restrained, his policies confounded, he was bound in God's chain, the sword of God was upon his eye and upon his arm ; for he, as well as the powers of the earth, is subject to the almighty power of God. He had used all possible means to

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preserve the antichristian interest, and to prevent the fall of Babylon j all the influence that he has upon the minds of men, blinding their judgments, and perverting them, hardening their hearts, raising their enmity to the gospel as high as could be. But now here is a vial poured out upon his kingdom, and he is not able to support his tottering cause and interest any longer.

2. What it produced. (1.) A thankful voice from heaven, pronouncing that now the work was done. The church triumphant in heaven saw it, and rejoiced ; the church militant on earth saw it, and became triumphant. It is finished. (2.) A mighty commotion on the earth—an earthquake, so great as never was before, shaking the ver>' centre; and this ushered in by the usual concomitant of thunder and lightnings. (3.) The fall of Babvlon, which was divided mto three parts, called the'cities of the nations ; {v. 19.) having had rule over the nations, and taken in the idolatry of the nations, incorporating into her religion something of the Jewish, something of the Pagan, and something of the Christian religion, and so was three cities in one. God now remembered this great and wicked city: though for some time he had seemed to have forgotten ner idolatry and cruelty, yet now he gives unto her the cup. of the wine of'the fierceness of his wrath. And this downfall extended further than to the seat of antichrist; it reached from the centre to the circumference ; and every island, and every mountain, that seemed by nature and situation the most secured, were carried awav in the deluge of this ruin.

3. How the antichristian party were affected with it: though it fell upon them as a dreadful storm, as if the stones of the city, tossed up into the air, came down upon their heads, like hail-stones of a talent weight each, yet they were so farfmm repenting, that they blasphemed that God who thus punished them. Here was a dreadful plague of the heart, a spiritual judgment more dreadful and destructive than all the rest Observe, (1.) The greatest calamities that can befall men, will not brmg them to repentance without the grace of God working with them. (2.) Those that are not made better bv the judgments of God, are always the worse for them. (3.) To be hardened in sin and enmity against God by his righteous judgments, is a certam token of utter destruction.

CHAP. XVII.

This chapter is another representative of those things that had been revealed before, concerning the wickedness and ruin of antichrist. Tliis antichrist had been before represented as a beast, and is now described as a great whore. And here, I. The apostle is invited to see this vile woman, 7. I, 2. II. He tells us what an appearance she made, V. S.. 6. MI. The mystery of it is explained to him, v. 7.. 12. And, IV. Her rum foretold, v. 13, &c.

1. A ND there came oiu' of the seven an-l\. gels who had the seven sials, and talked with me, saying unto mc, Come hither; I will shew imto thee the judgment of the great whore that sitteth upon many waters: 2. With whom the kings of the earth have committed fornication, and the inhabiters of the earth have been made drunk with the wine of her fornicaiion. 3. So he carried me away in tlie spirit into the wilderness: and I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns. 4. And the woman was arrayed in purple and scarlet colour and decked with

RF.VELATION, XVII.

gold and preciousv stones and pearls, having a golden cup in her hand full ol* abominations and filthiness of her fornication : 5. And upon her forehead ivas a name written, Mystfry,Babylon THE GREAT,THE MOTHER 'j¥ harlots AND ABOMINATIONS

OF THE EARTH. 6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus : and when I saw her, I wondered with great admiration.

Here we have a new vision, not as to the matter of it, for that is contemporary with what came under the three last vials; but as to the manner of description, &c. Observe,

1. The invitation given to the apostle to take a view of what was here to be represented; {y. 1.) Come hither, and I tvill shetv thee the Judgmetit of the great ivhore, &c. This is a name of great infamy. A whore, in this passage, is one that is mar-ri«l, and has been false to her husband's bed, has forsaken the guide of her youth, and broken the covenant of God; she had been a prostitute to the kings of the earth, whom she had intoxicated ivith the wine of her fornication.

2. The appearance she made; it was gay and gaudy, like such sort of creatures ; {y. 4.) She was arrayed in fiurfile, and scarlet colour, and decked with gold and firecious stones ajid pearls. Here were all the allurements of worldly honour and riches, pomp and pride, suited to sensual and worldly minds.

3. Her principal seat and residence— ufion the beast that had seven heads and ten horns ; that is to say, Rome, the city on seven hills, infamous for idolatry, tyranny, and blasphemy.

4. Her name, which was written on her forehead. It was the custom of impudent harlots to hang out signs, with their names, that all might know what they were. Now in this observe, (1.) She is named from her place of residence— Babylon the great. But that we might not take it for the old Babylon literally so called, we are told there is a mystery in the name; it is some other great city resembling the old Babylon. (2.) She is named from her infamous way and practice; not only a harlot, but a mother of harlots; breeding up harlots, and nursing and training them up to idolatry, and all sort of lewdness and wickedness; the parent and nurse of all false religion and filthy conversation.

5. Her diet; she satiated herself with the blood of the saints and martyrs of Jesus. She drank their blood with such greediness, that she intoxicated herself witli it; it was so pleasant to her, that she could not tell when she had enough of it: she was satiated, but never satisfied.

7. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of tiie woman, and of the beast thatcarricth her, whicii hath the seven heads and ten horns. 8. The beast that thou sawest, was, and is not; and shall ascend out of the bottomless pit, and go into perdition : and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they beheld the beast that was, and is not, and yet is. 9. And here is the mind that hath wisdom. The seven heads

are seven mountains, on which the woman sitteth. 10. And there are seven kings: live are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. 11. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 12. And the ten horns which thou sawest are ten kings, who have received no kingdom as yet; but receive power as kings one hour with the beast. 13. These have one mind, and shall give their power and strength unto the beast.

Here we have the. mystery of this vision explained. The apostle wondered at the sight of this woman : the angel undertakes to open this vision to him, it being the key of the former visions; and he tells the apostle what was meant by the beast on which the woman sat; but it is so explained, as still to need further explanation. 1. This beast was, and is not, and yet is ; that is, it was a seat of idolatry and persecution ; and is not, that is, not in the ancient form, which was pagan; and yet it is, it is truly the seat of idolatry and tyranny, though of another sort and form. It ascends out of the bottomless /lit; idolatry and cruelty are the issue and product of hell, and they shall return thither, and go into perdition. 2. This beast has seven heads, which have a double signification. (1.) Seven mountains —the seven hills on which Rome stands ; and, (2.) Seven kings —seven sorts of government. Rome was governed by kings, consuls, tribunes, decemviri, dictators, emperors who were pagan, and emperors who were Christian; five of these were extinct when this prophecy was written ; one was then in being, that is, the pagan emperor; and the other, that is, the Christian emperci, was yet to come, v. 10. This beast, the papacy, makes an eighth governor, artd sets up idolatry again. 3. This beast had ten horns; which are said to be ten kings which have as yet received no kingdoms ; as yet, that is, as some, shall not rise up till the Roman empire be broken in pieces ; or, as others, shall not rise up tiH near the end of antichrist's reign, and so shall reigr but as it were one hour with her, but shall for that time be very unanimous and very zealous in that interest, and entirely devoted to it, divesting themselves of their prerogatives and revenues, (things so dear to princes,) out of an unaccountable fondness for the papacy.

14. These shall make war with the Lamb, and the Lamb shall overcome them: for he is liord of lords, and King of kings; and they that are with him, are called, and chosen, and faithful. 15. And he said unto me. The waters which thou sawest, where the whore sitteth, are peo» pies, and multitudes, and nations, and tongues. 16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire. 17. For (kxI hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. 18. And the woman which thou

REVELATION, XVlll.

sawest is that great city, which reigneth over the kings of the earth.

Here we have some account of the downfall of Babylon, to be more fully described in the following chapter.

1. Here is a war beg:un between the beast and his followers, and the Lamb and his followers. The beast and his army, to an eye of sense, appear much stronger than the Lamb and his army : one would think an army with a Lamb at the head of them could not stand before the great red draifon. But,

2. Here is a victory gained by the Lamb; The Lamb shall overcome; Christ must reign till all enemies be put under his feet; he will be sure to meet with many enemies, and much opposition, but he will also be sure to gain the victory.

3. Here is the ground and reason of the victory assigned; and that is taken, (1.) From the character of the Lamb ; he is King of kings, and Lord of lords. He has, both by nature and by office, supreme dominion and power over all things; all the powers of earth and hell are subject to his check and control. (2.) From the character of his followers ; they are called, and choseji, and faithful; they are called out by commission to this warfare, they are chosen and fitted for it, and they will be faithful in it. Such an army, under such a Commander, will at length carry all the world before them.

4. The victory is justly aggrandized, (1.) By the vast multitude who paid obedience and subjection to the beast and to the whore. She sat upon (that is, presided over) many waters; and these waters were so many multitudes of people, and nations, of all languages ; yea, she reigned not only over kingdoms, but over the kings, and they were tributaries and vassals, v. 15, 18. (2.) By the powerful influence which God hereby shewed he had over the minds of great men ; their hearts were in his hand, and he turned them as he pleased ; for, [1.] It was of God, and to fulfil his will, that these kings agreed to give their kingdom unto the beast; they were judicially blinded and hardened to do so. And, [2. ] It was of God, that afterward their hearts were tumed against the whore, to hate her, and to make her desolate and naked, and to eat her flesh, and burn her ivith fire; they shall at length see their follv, and how they have been bewitched and enslaved bv the papacy, and, out of a just resentment, shall not only fall off from Rome, but shall be made the instruments of God's providence in her destruction.

CHAP. XVIIl.

We have here, I. An angel proclaimin<r the fall of Babylon, V. I, 2. II. Assigning the reasons of lier fall, v. 3. III. Giving warning to all who belonged to God, to come out of her, (v. 4, a.) and to assist in her destruction, v. 6.. 8. IV. The great lamentation made for her by those who had been large sharers in her sinful pleasures and profits, v. 9 .. 19. y. The great joy that there would be among others at the sight of her irrecoverable ruin, v. 20, &c.

I. A ND after these things T saw an-j^\- other angel come down from heaven, having great power; and the earth was lightened with his glory. 2. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of eveiy unclean and hateful bird. 3. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her,

923

and the merchants of the earth arc waxed rich through the abundance of her delicacies.

The downfall and destruction of Babylon form an event so fully determined in the counsels of God, and of such consequence to his interests and glory, that the visions and predictions concerning it are repeated.

1. Here is another angel sent from heaven, attended with great power and lustre, v. 1. He had not only light in himself, to discern the truth of his own prediction, but to inform and enlighten the world about that great event; and not only light to discern it, but power to accomplish it.

2. This angel publishes the fall of Babvlon, as a thing already come to pass; and this he does with a mighty strong voice, that all miglit hear the cry, and might see how well this angel was pleased to be the messenger of such tidings. Here seems to be an allusion to the prediction of the fall of pagan Babylon, (Isa. 21. 9.) where the word is repeated as it is here, is fallen, is fallen. Some have thought a double fall is hereby intended, first her apostasy, and then her ruin ; and they think the words immediately following, favour their opinion ; {v. 2.) She is beco?ne the habitation of devils, and the hold of every foul s/iirit, and the cage of every unclean and hateful bird. But this is also borrowed from Isa. 21. 9. and seems to describe not so much her sin of entertaining idols, which are truly called devils, as her punishment; it being a common notion, that unclean spirits, as well as your ominous and hateful birds, used to haunt a city or house that lay in its ruins.

3. The reason of this ruin is declared ; for though God is not obliged to give any account of his matters, yet'he is pleased to 'do so; especially in those dispensations of Providence that are most awful and tremendous. The wickedness of Babylon had been very great; for she had not only forsaken the true God herself, and set up idols, but had with great art and industry drawn all sorts of men into the spiritual adultery, and by her wealth and luxury had retained them in her interest, v. 3.

4. And I heard another voice from heaven, saying. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 5. For her sins have reached unto heaven, and God hath remembered her iniquities. 6, Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. 7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. 8. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire; for strong Z5 the LordGod who judgethher.

Here is fair warning given to all that expect mercy from God, that they should not only come out of her but be assisting in her destruction, v. 4, 5. Here observe, 1. God may have a people even in Babylon some who belong to the election of grace. ' 2. God*s people shall be called out of Babylon, and called effectually. 3. Those that are resolved to partake

REVELATION, XVIIL

•with wicked men in their sins, must receive of their

Elagues. 4. When the sins of a people reach up to eaven, the wrath of God will reach down to the earth. 5. Though private revenge is forbidden, yet God will have his people act under him, when called to it, in pulling clown his and their inveterate and implacable enemies, v. 5. 6. God will proportion the punishment of sinners to the measure of their wickedness, pride, and security, v. 7. 7. When destruction comes on a people suddenly, the surprise is a great aggravation of their misery, x'. 8.

9. And the kings of the earth, who have committed fornication and hved dehciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning. 10. Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city ! for in one hour is thy judgment come. 11. And the merchants of the earth shall weep and mourn over her; for no man buyeth her merchandise anymore: 12. The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, 13. And cinnamon, and odours, and ointments, and frankincense, and v/ine, and oil, and fine flour, and wheat,and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. 14. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. 15. The merchants of these things, which were made rich by her, shall stand afar off for fear of her torment, weeping and wailing, 16. And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls ! 17. For in one hour so great riches is come to nought. And every ship-master, and all the company in ships, and sailors, and as many as trade by sea, stood afar off. 18. And cried when they saw the smoke of her burning, saying, What citi/ is like unto this great city ? 19. And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea, by reason of her costliness ! for in one hour is she made desolate.

Here we have a doleful lamentation made by Babylon's friends for her fall; and here observe,

1. Who are the mourners; those who had been bewitched by her fornication, those who had been sharers in her sensual pleasures, and those who had been gainers by her wealth and trade— the kings, and the merchants of the earth; the kings of the

earth, whom she had flattered into idolatry, by il lowing them to be arbitrary and tyrannical over their subjects, while they were obsequious to her, and the merchants, that is, those who ti-afficked with her for indulgences, pardons, dispensations, and preferments; these will mourn, because by this craft they got their nvealth.

2. What was the manner of their mourning, (1.) They stood afar off, they durst not come nigh her ; even Babylon's friends will stand at a distance from her fall: though they had been partakers with her in her sins, and in her sinful pleasures and profits, they were not willing to bear a share in her plagues. (2.) They made a grievous outcry, jilas, alas, that great city Babylon, that mighty city 1 (3.) They wept, and cast dust upon their heads, v. 19. The pleasures of sin are but for a season, and they will end in dismal sorrow : all those who rejoice m the success of the church's enemies, will share with them in their downfall; and those who have most indulged themselves in pride and pleasure, are the least able to bear calamities; their sorrows will be excessive, as their pleasure and jollity were before.

3. What was the cause of their mourning; not their sin, but their punishment. They did not lament their fali into idolatry, and luxury, and persecution, but their fall into ruin—the loss of their traffic, and of their wealth and power. The spirit of antichrist is a worldly spirit, and their sorrow is a mere worldly sorrow; they do not lament for the anger of God, that was now fallen upon them, but for the loss of their outward comforts. We have a large schedule and inventory of the wealth and mer chandise of this city, all which was suddenly lost, {y. 12, 13.) and lost irrecoverably, v. 14. "All things which were dainty and goodly are departed from thee, and thou shalt find them no more at all." The church of God may fall for a time, but she shall rise again; but the fall of Babylon will be an utter overthrow, like that of Sodom and Gomorrah. Godly sorrow is some support under affliction, but mere worldly sorrow adds to the calamity.

20. Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. 21. And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. 22. And the voice of harpers, and musicians, and of pipers, and of trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee : 23. And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: foi thy merchants were the great men of the earth ; for by thy sorceries were all nations deceived: 24. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

We have here an account of the joy and triumph there was both in heaven and earth at the irrecoverable fall of Babylon: while her own peopl^ were bewailing her, the servants of God are called to rejoice over her, v. 20. Here observe, 1. How 1 universal this joy would be; heaven and earth, an

REVELATION, XIX.

925

gels and saints, would join in it; that which is matter of rejoicing to the servants of God in this world, is matter of rejoicing to the angels'in heaven. 2. How just and reasonable; and that, (1.) Because the fall oi' Babylon was an act of God's vindictive justice: God was then avenging his people's cause; they had committed their cause to him, to whom vengeance belongs, and now the year of recompense was come for the controversies of Zion; and though they did not take pleasure in the miseries of any, yet they had reason to rejoice in the discoveries of the glorious justice of God. (2.) Because it was an irrecoverable ruin; this enemy should never molest them any more, and of this they were alssured by a remarkable token; {v. 21.) h.\\ angel {rom heaven takes up. a stone like a great millstone, and casts it into the sea, saying, Thus shall Babylon be thrown down with violence, and be found no more at all; the place should be no longer habitable by man, no work should be done there, no comfort enjoyed, no light seen there, but utter darkness and desolation, as the reward of her great wickedness; first, in deceiving the nations with her sorceries, and, secondly, in destroying and murdering those whom she could not deceive, v. 24. Such abominable sins deserved so great a ruin.

CHAP. XIX.

In this chapter, we have, I. A further account of the triumphant song of angels and saints for the fall of Babylon, v. 1.. 4. II. The marriage between Christ and tlie church

firoclaimed and perfected, v. 5 .. 10. III. Another war-ike expedition of the glorious Head and Husband of the church, with the success of it, v. 10, &c.

1. A ND after these things I heard a great J\. voice of much people in heaven,

saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God :

2. For true and righteous are his judgments : for he hath judged the great whore, who did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 3. x^nd again they said. Alleluia. And her smoke rose up for ever and ever. 4. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

The fall of Babylon being fixed, finished, and declared to be irrecoverable, in the foregoing chapter, this begins with a holy triumph over her, in pursuance to the order given forth, (cA. 18. 20.) Rejoice over her, thou heaven, and ye holy apostles and prophets. They now gladly answer the call; and here you have, 1. The form of their thanksgiving, in that heavenly and most comprehensive word. Alleluia, praise ye the Lord: with this they begin, with this they go on, and with this they end; {y. 4.) their prayers are now turned into praises, their hosannas end in halleluias. 2. The matter of their thanksgiving; they praise him for the truth of his •word, and the righteousness of his providential conduct, especially in this great event—the ruin of Babylon, who had been a mother, nurse, and nest of idolatry, lewdness, and cruelty; (f. 2.) for which signal example of divine justice, they ascribe salvation, and glory, and honour, and power, unto our God. 3. The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely, and her smoke ascended for ever and ever, v. 3. The surest way to have our deliverances continued and completed, is, to give God the glory of what he has done for us: praising God for

what we have, is praying in the most effectual man ner for what is jet further to be done for us; the praises of the saints blow up the fire of God's wrath against the common enemy. 4. The blessed harmony between the angels and the saints in this triumphant song; {y. 4.) the churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and woi'shipping God, they cry, Amen; Alleluia.

5. And a voice came out of the throne, saying. Praise our God, all ye his servants, and ye that fear him, both small and great. 6. And I heard as it were the voice of a great multitude, and as tiie voice of many waters, and as the voice of mighty thun-derings, saying, Alleluia; for the Lord God omnipotent reigneth. 7. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8. And to her was granted, that she should be arrayed in fine linen, clean and white : for the fine linen is the righteousness of saints. 9. And he saith unto me. Write, Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me, These are the true sayings of God. 10. And I fell at his feet to worship him. And he said unto me. See thoii do it not: 1 am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

The triumphant song bein^ ended, an epithala-mium, or marriage-song, begins, v. 6. Here observe,

I. The concert of heavenly music; the chorus was large and loud, as the voice of many waters, and of 7nighty thunderings. God is fearful in praises; there is no discord in heaven ; the morning-stars sing together; no jarring string, or key untuned, but pure and perfect melody.

II. The occasion of this song; and that is, the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself; {y. 7.) The marriage of the Lamb is come. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection : the former seems more probable. Now,

1. You have here a description of the Dride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, wliich is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification, and imparted for sanctification; the sfola, the white robe of absolution, adoption, and infranchise-ment; and the white robe of purity, and universal holiness; she had washed her robes, and made them white in the blood of the Lamb ; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord.

2. The marriage-feast, which, though not par ticularly described, (as Matt. 22. 4.) yet is declared to be such as would make them all happy, who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospe^ 'he true

REVELATION, XIX.

sayings of God, v. 9. These promises, opened, applied, sealed, and eamested by the S/iirit of God, in holy, eucharistical ordinances, are the marriage-feast ; and the whole collective body of all those who partake of this feast, is, the bride, the Lamb's ivfe; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ.

3. The transport of joy which the apostle felt in himself at this vision; he fell down at the feet of the angel, to luorshi/i him; supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections; where observe, (1.) What honour he offered to the angel; he fell at his feet, to ivorshiji him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and that was with some resentment; " See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal; " I am thy fellow-servant, a?td of thy brethren that have the testimony of Jesus; I am a creature, thine equal in office, thoueh not in nature; /, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him, and to testify concerning him ; and thou, as an apostle, having the Spirit of firofihecy, hast the same testimony to give in; and therefore we are in this brethren, 2ind. fellow-servants." (4.) He directs him to the true and only Object of religious worship; and that is, God; " Worshifi God, and him alone." This fully condemns the practice both of the papists in worshipping the elements of bread and wine, and saints, and angels; and the practice of the Socinians and Arians, who do not believe that Christ is truly and by nature God, and yet pay him religious worship ;* and this shews what wretched fig-leaves all their evasions and excuses are, which they offer in their own vindication; they stand hereby convicted of idolatry by a messenger from heaven.

11. And I saw heaven opened, and behold, a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12. His eyes were as a flame of fire, and on his head loere many crowns; and he had a name written, that no man knew, but he himself. 13. And he was clothed with a vesture dipped in blood : and his name is called, The Word of God. 14. And the armies which were in heaven, followed him upon white horses, clothed in fine hnen, white and clean. 15. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the wine-press of the fierceness and wrath of Almighty God. 16. And he hath on his vesture and on his thigh a name written. King of kings, and Lord of lords. 17. And 1 saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God -,18. That

* The Socinians of the present age are not chargeable with tbit )ncon8istency. Ed.

ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men., both free and bond, both small and great. 19. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21. And the remnant were slain with the sword of him that sat upon the horse, which sivord proceeded out of his mouth : and all the fowls were filled with their flesh.

No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews, than the glorious Head and Husband of the church is called out to anew expedition ; which seems to be the great battle that was to be fought at Armageddon, foretold c/i. 16. 16. And here observe,

1. The description of the great Commander; (1.) By the seat of his empire; and that is heaven: his throne is there, and his power and authority are heavenly and divine. (2.) His equipage; he is again described as sitting on a white horse, to shew the equity of the cause, and certainty of success. (3.) His attributes; he is faithful and true to his covenant and promise, he is righteous in all his judicial and military proceedings, he has a penetrating insight into all the strength and stratagems of his enemies, he has a large and extensive dominion, many crotims, for he is King of kings, and Lord of lords. (4.) His armour; and that is a vesture dijit in blood; either his own blood, by which he purchased this mediatorial power; or the blood of his enemies, over whom he has always prevailed. {5.) His name; The Word of God; a name that none fully knows but himself: only this we know, that this JVord was God manifest in the Jiesh; but his perfections are incomprehensible by any creature.

2. The army which he commands; {v. 14.) a very large one, made up of many armies; angels and saints followed his conduct, and resembled him in their equipage, and in their armour of purity and righteousness; chosen, and called, and faithful.

3. The weapons of his warfare— a sharp sword proceeding from his mquth, {v. 15.) with which he smites the nations; either the threatenings of the written word, which now he is going to execute, or rather, his word of command, calling on his followers to take a just revenge on his and their enemies, who are now put into the wine-firess of the wrath of God, to be trodden underfoot by him.

4. The ensigns of his authority, his coat of arms — a name written on his x^esture and thigh. King of kings, and Lord of lords ; asserting his authority and power, and the cause of the quarrel, t. 16.

5. An invitation given to the fowls of heaven, that they should come and see the battle, and share in the spoil and pillage of the field; {v. 17, 18.) intimating that this great decisive engagement should leave the enemies of the church a feast for the birds of prey, and that all the world should have cause to rejoice in the issue of it.

6. The battle joined; the enemy falls on with great fury, headed by the beast, and the kings of the

REVELATION, XX.'

9'i

earth; the powers of earth and hell gathered, to make their utmost effort, v. 19.

7. The victory gained by the great and glorious Head of the church ; the beast and the false firofihet, the leaders of the army, were taken prisoners, both he who led them by power, and he who led them by policy and falsehood, these are taken and cast into the burning lake, made incapable of molesting the church of God any more; and their followers, whether officers or common soldiers, are given up to military execution, and made a feast for the fowls of hevaen. Though the divine vengeance will chiefly fall upon the beast, and the false firophet, yet it will be no excuse to those who tight under their banner, that they only followed their leaders, and obeyed their command; since they would fight for them, they must fall and perish with them. Be wise now therefore, 0 ye kings, be instructed, ye rulers of the earth ; kiss the Son, lest he be angry, and ye Jierishfrom the way, Ps. 2. 10, 12.

CHAP. XX.

This chapter is thouglit by some, to be the darkest part of all this prophecy: it is very probable that the things contained in it are not yet accomplislied ; and therefore it is the wiser way to content ourselves with general observations, than to be positive and particular in our explications of it. Here we have an account, I. Of the binding of Satan for a thousand years, v. 1 .. 3. II. The reign of the saints with Christ for the same time, v. 4 .. 6. III. Of the loosing of Satan, and the conflict of the church with Gog and Magog,

, V. 7 .. 10. IV. Of the day of judgment, v. II, &c.

1. A ND 1 saw an angel come down XJL from heaven, having the key of the bottomless pit, and a great chain in his hand. 2. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be ftdfilled : and after thai he must be loosed for a little season.

We have here a prophecy of the binding of Satan for a certain term of time, in which he should have much less power, and the church much more peace than before. The power of Satan was broken in part by the setting up of the gospel-kingdom in the world, it was further reduced by the empire's becoming Christian, it was yet further broken by the downfall of the mystical Babylon ; but still this serpent had many heads, and when one is wounded, another has life remaining in it. Here we have a further limitation and diminution of his power ; where observe, 1. To whom this work of binding Satan is committed—to an angel from heaven. It is very probable that this angel is no other than the Lord Jesus Christ ; the description of him will hardly agree with any other ; he is one who has power to bind the strong man armed, to cast him out, and to spoil his goods; and therefore must be stronger than he. 2. The means he makes use of in this work ; he has a chain, and a key ; a great chain to bind Satan, and the key of the prison in which he was to be confined. Christ never wants proper powers and instruments to break the power of Satan, for he has the powers of heaven, and the keys of hell. 3. The execution of this work, v. 2, 3. (1. J He laid hold on the dragon, that old serpent, which is the Devil, and Satan. Neither the strength of the dragon, nor the subtlety of the serpent, was sufficient to rescue him out of the hands of Christ; he caught hold, and kept his hold. And, (2.) He cast

him into the bottomless pit; cast him down with force, and with a just vengeance, to his own place and prison, from which he had been permitted to break out, and disturb the churches, and deceive the nations; now he is brought back to that prison, and there laid in chains. (3.) He is shut up, and a seal set upon him ; Christ shuts, and none can open; he shuts by his power, seals by his authority ; and his lock and seal even the devils themselves cannot break open. (4.) We have the term of this confinement of Satan— a thousand years ; after which, he was to be loosed again for a little season. The church should have a considerable time of peace and prosperity, but all her trials were not yet over.

4. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not wor-^shipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

We have here an account of the reign of the saints for the same space of time in which Satan continued bound ; and here observe, 1. Who they were, that received such honour—those who had suffered for Christ, and all who had faithfully adhered to him, not receiving the mark of the btast, nor worshipping his image; all who had kept themselves clear of pagan and papal idolatry. 2. The honour bestowed upon them ; (1.) They were rais ed from the dead, and restored to life. This may be taken either literally, or figuratively ; they were in a civil and political sense dead, and had a political resurrection; their lil)erties and piivileges were revived and restored. (2.) Thrones, and power of judgment, were given to them; they were possessed of great honour, and interest, and authority; I suppose, rather of a spiritual, than of a secular nature. (3.) They reigned with Christ a thousand years. They who suffer with Christ, shall reign with Christ; they shall reign with him in his spiritual and heavenly kingdom, in a glorious conformi ty to him in wisdom, righteousness, and holiness, beyond what had been known before in the world; this is called the first resurrection, which none but those who have served Christ, and suffered for him, shall be favoured with. As for the wicked, they shall not be raised up, and restored to their power again, till Satan be let loose ; this may be called a resurrection, as the conversion of the Jews is said to be life from the dead. 3. The happiness of these servants of God is declared. (1.) They are blessed and holy, v. 6. None can be blessed but they that are holy ; and all that are holy shall be blessed. These were holy as a sort of first-fruits to God in this spiritual resurrection, and as such blessed by him. (2.) They are secured from the power of the second death. We know something of what the first death is, and it is awful; but we know not what this seQond death is; it must be much more dreadful ; it is the death of the soul, eternal separation

REVELATION, XX.

from God. The Lord grant we may never know what it is by experience ; they who have had experience of a spiritual resurrection, are saved from the jiower of the second death.

7. And when the thousand years are expired, Satan shall be loosed out of his prison, 8. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of \A'hom is as the sand of the sea. 9. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven, and devoured them. 10. And the devil, that deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet «re,^ and shall be tormented day and night for ever and ever.

Here we have an account of the return of the church's troubles, and another mighty conflict, very sharp, but short and decisive. Observe, 1. The restraints laid for a long time on Satan, are at length taken off. While this world lasts, Satan's power in it will not be wholly destroyed ; it may be limited and lessened, but he will ^ive something still to do for the disturbance of the people of God. 2. No sooner is Satan let loose, than he falls to his old work, deceiving the nations, and so stirring them up to make a war with the saints and servants of God, which they would never do, if he had not first deceived them ; they are deceived both as to the cause they engage in, they believe it to be a good cause, when it is indeed a very bad one ; and they are deceived in the issue, they expect to be successful, but are sure to lose the day. 3. His last efforts seem to be the greatest; the power now permitted to him, seems to be more unlimited than before ; he has now liberty to. beat up for his volunteers in all the four quarters of the earth, and he raised a mighty army, the number q/'which was as the sand of the sea, v. 8. 4. We have the names of the principal commanders in this army under the dragon — Gog and Magog. We need not be too inquisitive as to what particular powers are meant by these names, since the army was gathered from all parts of the world: these names are found in other parts of scripture. Magog we read of in Gen. 10. 2. He was one of the sons of Japheth, and peopled the country called Syria, from which his descendants spread into many other parts. Of Gog and Magog together we only read in Ezek. 38. 2. a prophecy from whence this in the Revelation borrows many of its images. 5. We have the march and military disposition of this formidable army; (v. 9.) They went ufi on the breadth of the earth, and com-fiassed the camfi of the saints about, and the beloved city, that is, the spiritual Jerusalem, in which the most precious interests of the people of God art lodged, and therefore to them a beloved city. The army of the saints is described as drawn forth out of the city, and lying under the walls of it, to defend it; they were encamped about Jerusalem ; but the army of the enemy was so much superior to that of the church, that they compassed them and their city about. 6. You have an account of the battle, and the issue of this war; Fire came down from God out of heaven, and devoured the enemy. Thus the ruin of Gog and Magog is foretold; (Ezek. 38. 22.) I will rain ufion him, and ufion his bands an overjlowing rain, and great hailstones, and fire and

brimstone. God would, in an extraordinary and more immediate manner, fight this last and decisive battle for his people, that the victory might be complete, and the glory redound to himself. 7. The doom and punishment of the grand enemy, the Devil; he is now cast into hell, with his two great officers, the beast and the false prophet, tyranny and idolatry, and that not for any term of time, but to be there tormented night and day, for ever and ever.

11. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the hook of life: and the dead were judged out of those things which were written in the books, according to their works. 13. And the sea gave up the dead which were in it; and death and hell delivered up the dead which w^ere in them: and they were judged every man according to their works. 14. And death and hell were cast into the lake of fire. This is the second death. 15. And whosoever was not found written in the book of life was cast into the lake of fire.

The utter destruction of the Devil's kingdom very properly leads to an account of the day of judgment, which will determine eveiy man's everlasting state ; and we may be assured there will be ?i judgment, when we see the prince of this world is judged, John 16. 11. This will be a great day, the great day, when all shall appear before the judgment-seat of Christ. The Lord help us firmly to believe this doctrine of the judgment to come ! It is a doctrine that made Felix tremble. Here we have a description of it; where observe, 1. We behold the throne, and tribunal of judgment, great and white, very glorious, and perfectly just and righteous. The throne of iniquity, that establishes wickedness by a law, has no fellowship with this righteous throne and tribunal. 2. The appearance of the Judge, and that is, the Lord Jesus Christ, who then puts on such majesty and terror, that the earth and the heaven fied from his face, and there was no place found for them; there is a dissolution of the whole frame of nature, 2 Pet. 3. 10. 3. The persons to be judged ; (v. 12.) the dead, small and great; both youngand old, low and high, poor and rich. None are so mean but they have some talents to account for; and none so great as to avoid the jurisdiction of this court; not only those that are found alive at the coming of Christ, but all who have died before; the grave shall surrender the bodies of men, hell shall surrender the souls of the wicked, the sea shall surrender the many who seemed to have been lost in it. All these are the king's prisons, and he will cause them to set forth their prisoners. 4. The rule of judgment settled ; the books were opened. What books? The book of God's omniscience, who \s greater than our consciences, and knows all things. There is a book of remembrance with him both for good and bad ; and the book of the sinner's conscience, which, though formerly secret, will now be opened; and another book shall be opened — the book of the scriptures, the statute-book of neaven, the rule of life ; this book is opened, as containing the law, the touchstone by which the hearts and lives of men are to be tried; this book determines matter of right, ihe other books give evidence of matters of fact j some,

REVELATION, XXI.

by the other book, called the book of life, understand the book of God'^s etemal counsels; but that does not seem to belong to the affair of judgment; in eternal election God does not act judicially, but with absolute, sovereign freedom. 5, The cause to be tried; and that is, the works of men, what they have done, and whether it be good or evil; by their works men shall be justified, or condemned ; for though God knows their state and their principles, and looks chiefly at these, yet, being to approve himself to angels and men as a righteous God, he will try their principles by their practices, and so will be justified when he sfieaks, and clear when he judges. 6. The issue of the trial and judgment; and that will be according to the evidence of fact, and rule of judgment ; all those who have made a covenant with death, and an agreement with hell, shall then be condemned with tneir infernal confederates, cast with them into the lake of fire, as not being entitled to eternal life, according to the rules of life laid down in the scripture ; but those whose names are written m that book, that is, those that are justified and acquitted by the gospel, shall then be justified and acquitted by the Judge, and shall enter into eternal life, having nothing more to fear from death, or hell, or wicked men ; for these are all destroyed together. Let it be our great concern to see on what terms we stand with our Bibles, whether they justify us or condemn us now ; for the Judge of all will proceed by that rule ; Christ shall judge the secrets of all men according to the gosfiel. Happy are they who have so ordered and stated their cause according to the gospel, as to know beforehand that they shall be justified in the great day of the Lord !

CHAP. XXI.

Hitherto, the prophecy of this book lias presented to us a very remarkable mixture of light and shade, prosperity and adversity, mercy and judgment, in the conduct of Divine Providence toward the cliurch in the world: now, at the close of all, the day breaks, and the shadows flee away; a new world now appears, the former beinjj passed away. Some are willing to understand all that is said in these two last chapters, of the state of the church even here on eai'th, in the glory of the latter days ; but others, more probably, take it as a representation of the perfect and triumphant state of the church in heaven. Let but the faithful saints and servants of God wait a while, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter, you have, I. An introduction to the vision of the new Jerusalem, v. 1.. 9. II. The vision itself, V. 10, &.C.

1. A ND I saw a new heaven and a new JTL earth: for the first heaven and the first earth were passed away; and there was no more sea. 2. And 1 John saw the holy city, new Jerusalem, coming down fiom God out of heaven, prepared as a bride adorned for her liusband. 3. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and he their God. 4. And God shall wipe away all tears from their eyes ; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5. And he that sat upon the throne, said. Behold, I make all things new. And he said unto me. Write: for these words are true and faith-VoL. \i.—Q B

929

ful. 6. And he said unto me, It is done I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst, of the fountain of the water of life freely. 7. He that overcometh, shall inherit all things; and I will be his God, and he shall be my son. 8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state.

1. A new world now opens to our view ; {v. 1.) / saw a new heaven and a new earth ; that is, a new universe ; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven, and the new earth, will not then be distinct ; the very earth of the saints, their glorified bodies, will now be spiritual and heavenly, and suited to those pure and bright mansions. I'o make way for the commencement of this new world, the old world, with all its troubles and commotions, passed away.

2. In this new world the apostle saw the holy city, the new Jerusalem, comijig down from heaven, not locally, but as to its original : this new Jerusalem is the church of God in its new and perfect state, fire pared as a bride adorned for her husband, beauti fied with all perfection of wisdom and holiness, meet for the full fruition of the Lord Jesus Christ in glory.

3. The blessed presence of God with his people is here proclaimed and admired; {v. 3.) I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, See. Observe, (1.) The presence of God with his church is the glory of the church. (2.) It is matter of wonder that a holy God should ever dwell with any of the children of men. (3.) The presence of God with his people iri heaven will not be interrupted as it is on earth, but he will dwell with them continually. (4.) The covenant, interest, and relation, that there are now between God and his people, will be filled up and perfected in heaven. They shall be his people; their souls shall be assimilated to him, filled with all the love, honour, and delight in God, that their relation to him requires; this shall be their perfect holiness, and he will be their God ; God hiinself will be their God; his immediate presence with them, his love fully manifested to them, and his glory put upon them, will be their perfect happiness; then he will fully answer the character of the relation on his part, as they shall do on their part.

4. This new and blessed state will be free from all trouble and sorrow ; for, (1.) All the effects of former trouble shall be done away : they have been often before in tears, by reason of sin, of affliction, of the calamities of the church ; but now all tears shall be wiped away ; no signs, no remembrance of former sorrows shall remain, any further than to make their present felicity the greater. God himself, as their tender Father, with his kind hand, shall wipe away the tears of his children ; and they would not have been without those tears, when God shall come and wipe them away. (2.) All the causes of future sorrow shall be for ever removed ; There shall be neither death, nor pain; and therefore no sorrow

REVELATION, XXI.

nor crying; these are things incident to that state in 'j?hich they were before, but now all former things are passed anvay.

5. The truth and certainty of this blessed state are ratified by the word and promise of God, and ordered to be committed to writing, as matter of perpetual record, v. 5, 6. The subject-matter of this vision is so great, and of so great importance to the church and people of God, that they have need of the fullest assurances of it; and God therefore from heaven repeats and ratifies the truth thereof. Besides, many ages must pass between the time when this vision was given forth, and the accomplishment of it, and many great trials must intervene; and therefore God would have it committed to writing, for perpetual memory, and continual use to his people. Observe, (1.) The certainty of the promise averred ; These words are faithful and true ; and it follows. It is done; as sure as if it were done already. We may and ought to take God's promise as present payment; if he has said, he makes all things new ; it is clone. (2.) He gives us his titles of honour as a pledge or surety of the full performance, even those titles of Alpha and Omega, the Beginning and the End. As it was his gloiy, that he gave the rise and beginning to the world, and to his church, it will be his glory to finish the woi'k begun, and not to leave it imperfect. As his power and will were the first cause of all things, his pleasure and glory are the last end, and he will not lose his design ; for then he would no longer be the Alpha and Omega. Men may begin designs which they can never bring to perfection ; but the counsel of ^God shall stand, and he will do all his pleasure. (3.) The desires of his people toward this blessed state, are another evidence of the truth and certainty of it; they thirst after a state of sinless perfection, and the uninterrupted enjoyment of God ; and God has wi-ought in them these longing desires which cannot be satisfied with any thing else, and therefore would be the torment of the soul if they were disappointed ; but it ■would be inconsistent with the goodness of God, and his love to his people, to create in them holy and.heavenly desires, and then deny them their proper satisfaction ; and therefore they may be assured, when they have overcome their present difficulties, he will give them of the fountain of the ivater of life freely.

6. The greatness of this future felicitv is declared and illustrated, (1.) By the freeness of it; it is the free gift of God ; he gives of the water of life freely ; this will not make it less, but more grateful to his people. (2.) The fulness of it; the people of God then lie at the fountain-head of all blessedness, they inherit all things ; (v. 7.) enjoying God, they enjoy all things, he is All in all. (3.) By the tenure and title by which they enjoy this blessedness ; by right of inheritance, as the sons of God ; a title of all others the most honourable, as resulting from so near and endeared a relation to God himself, and the most sure and indefeasible, that can no more cease than the relation from which it results. (4.) By the vastly diflFerent state of the wicked ; their miseiy helps to ilUistrate the glory and blessedness of the saints, and the distinguishing goodness of (Jod toward them, v. 8. Here observe, [1.] The sins of those who perish, among which are first mentioned their cowardliness and unbelief. The fearful lead the van in this black list; they durst not encounter the difficulties of religion, and their slavish fear proceeded from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, and discharge their duty to him, were yet so desperate as to nm into all manner of abominable ■wickedness— murder, adultery, sorcery, idolatry, and lying. [2.] Their punishment; They have their part in the lake that burns withjlre and brim-

stone : which is the second death. First, They could not bum at a stake for Christ, but they must burn in hell for s:h. Secondly, They must die anothei death after their natural death ; the agonies and terrors of the first death will consign them over to the far greater terrors and agonies of eternal death ; to die and to be always dying. Thirdly, This misery will be their proper part and portion, what they have justly deserved, what they have in effect chosen, and what they have prepared themselves for by their sins. Thus the misery of the damned will illustrate the blessedness of those that are saved, and the blessedness of the saved will aggi-a-vate the misery of those that are damned.

9. And there came unto me one of the seven angels who had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. 10. And he carried me away in the spirit to a great and high mountain, and shewed me that g^i-eat city, the holy Jerusalem, descending out of heaven from God, 11. Having the glory of God: and her light was like unto a stone most precious,even like a jasper-stone,cleai as crystal; 12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelvetribes of the children of Israel: 13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof 16, And the city lieth four-square, and the length is as large as the breadth : and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the heigth of it are equal. 17. And he measured the wall thereof, an hundred ajid forty and four cubits, according to the measure of a man, that is, of the angel. 18. And the building oi the wall of it was ©/"jasper; and the city ivas pure gold, like unto clear glass. 19. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation ^^/r/5 jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20. The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the nmth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21. And the twelve gates ?i'ere twelve pearls; every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass.

We have already considered the introduction to the vision of the new Jerusalem in a more general

REVELATION, XXI.

931

;dea of the heavenly state; we now come to the vision itself; where observe,

I. The person that opened the vision to the apostle— one of the seven angels, that had the seven vials full of the seven last plagues, v. 9. God has a variety of work and employment for his holy angels; sometimes they are to sound the trumpet of Divine Providence, and give fair warning to a careless world; sometimes they are to pour out the vials of God's anger upon impenitent sinners ; and sometimes to discover things of a heavenly nature to those that are the heirs of salvation ; they readily execute every commission they receive i'rom God; and when this world shall be at an end, yet the angels shall be employed by the great God in proper pleasant work to all eternity.

II. The place from which the apostle had this glorious view and prospect; he was taken, in ecstasy, into a high mountain ; from such situations men usually have the most distinct views of adjacent cities ; they who would have clear views of heaven, must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, from whence, as from the tofi of Pisgah, they may behold the goodly land of the heavenly Canaan.

III. The subject-matter of the vision— the bride, the Lamb's ivife, {v. 10.) that is, the church of God in her glorious, perfect, triumphant state, under the resemblance of Jerusalem, having the glory of God shining in its lustre, as uxor splendet radiis ?nariti — the bride comely through the comeliness put on her by her husband; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her ; and now we have a large description of the church triumphant under the emlilem of a city, far exceeding in riches and splendor all the cities of this world; and this 7iew Jerusalem is here represented to us, both in the exterior and the interior part of it.

1. The exterior part of the city— the wall, and the gates ; the wall for security, and the gates for entrance.

(1.) The wall for security. Heaven is a safe state; those that are there, are inclosed with a wall, that separates them, and secures them from all evils and enemies : now here, in the account of the wall, we observe, [1.] The height of it, which, we are told, is very high, seventy yards, {v. 17.) sufficient both for ornament and security. [2.] The matter of it; it was as jasper; a wall all built of the most precious stones, for firmness and lustre ; {y, 11.) this city has a wall that is impregnable as well as precious. [3.] The form of it was very regular and unifi)rm ; it was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection ; there shall be an absolute uniformity in the church triumphant; a thing wanted and wished for on earth, Init not to be expected till we come to heaven. [4.] The measure of the Tvall; (f. 15, 16.) twelve thousand furlongs each way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen himdred German miles ; here is room sufficient for all the people of God ; 7nany mansions in their Father's house. [5.] The foundation of the wall, for heaven is a city that hatli her foundations ; {v. 19.) the promise an^ power of God, and the purchase of Christ, are the strong foundations of the church's safety and happiness ; the foundations are described by their num-t)er, and by their matter; by their number— twelve ; alluding to the twelve apostles, (v. 14.) whose gospel-doctrines are the foundations xipon which the church is built, Christ himself being the chief Cornerstone ; and as to the matter of these foundations, it was various and precious, set forth by twelve sorts of precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces

of the Holy Spirit, or the personal excellences of the Lord Jesus Christ.

(2.) The gates for entrance. Heaven is not inaccessible ; there is a way opened into the holiest ot all; there is a free admission to all those that are sanctified ; they shall not find themselves shut out. Now as to these gates, observe, [1.] Their number ; they are twelve gates, answering to the twelve tribea of Israel. All the true Israel of God shall have entrance into the new Jerusalem, as every tribe had into the earthly Jerusalem. [2.] Their guards which were placed upon them— twelve angels; to admit and receive the several tribes of the spiritual Israel, and to keep out others. [3. ] The inscription on the gates-i—Me names of the twelve tribes ; to shew thev have a right to the tree of life, and to enter through the gates into the city. [4.] The situation of the gates. As the city had four equal sides, answering to the four quarters of the world, east, west, north, and south ; so in each side there were three gates, signifying that from all quarters of the earth there shall be some who shall get safe to heaven and be received there, and that there is as free entrance from one part of the world as from the other; for in Christ there is neither Jew, nor Greek, Barbarian, Scxjthian, bond, nor free; men of all nations, and languages, who believe on Christ, have by him access to God in grace here, and in glory hereafter. [5.] The materials of these gates ; they were all of pearls, and yet with great variety, every gate 07ie pearl; either one single pearl of that vast bigness, or one single sort of pearl. Christ is the Pearl of great price, and he is our Way to God. There is nothing magnificent enough in this world fully to set forth the glory of heaven. Could we, in the glass of a strong imagination, contemplate such a city as is here described, even as to the exterior part of it, such a wall, and such gates, hi w amazing, how glorious, would the prospect be ! And yet this is but a faint and dim representation of what heaven is in itself.

22. And I saw no temple therein : for the Lord God Almighty and the Lamb are the temple of it. 23. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof 24. And the nations of them wliich are saved, shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 25. And the gates of it shall not be shut at all by day : for there shall be no night there 26. And they shall bring the glory and honour of the nations into it. 27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or makeih a lie : but they who are written in tlie Lamb's book of life.

Now we come to take a view of the interior part of the new Jerusalem. You have seen its strong wall, and stately gates, and glorious guards; now we are to be led through the gates into the city itself; and the first thing which we observe there, is, the street of the city, which was pure gold, like transparent glass, v. 21. The saints in heaven tread upon gold. The new Jerusalem has its several streets. There is the most exact order in heaven ; every saint has his proper mansion. There is converse in heaven ; the saints are then at rest; but it is not a mere passive rest; it is not a state of sleep and inactivity, but a state of delightful motion; the

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REVELATION, XXTI.

nations that are saved, walk m the light of it; they walk with Christ in white ; they have communion not only with God, but with one another; and all their steps are firm and clean, they are pure and clear as gold and transfiarent glass.

1. The temple of the new Jerusalem, which was no material temple, made with men's hands, as that of Solomon and Zerubbabel, but a temple altogether spiritual and divine; for the Lord God Almighty, and the Lamb, are the temfxle thereof There the saints are above the need of ordinances, which were the means of their preparation for heaven. When the end is attained, the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel-institutions.

2. The light of this city. Where there is no light, there can be no lustre, nor pleasure. Heaven is the inheritance of the saints in light. But what is that light ? There is no sun nor moon shining there, v. 23. Light is sweet, and a pleasant thing it is to behold the sun. What a dismal world would this be, if it were not for the light of the sun ! What is there in heaven, that supplies the want of it? There Vs no want of the light of the sun ; for the glory of God lightens that city, and the Lamb is the Light thereof God in Christ will be an everlasting Fountain of knowledge and joy to the saints in heaven; and if so, there is no need of the sun or moon, any more than we here need to set up candles at noon day, when the sun shineth in its strength.

3. The inhabitants of this city; they are described here several ways. (1.) By their numbers—whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth, are saved in heaven. (2.) By their dignity—some of the kings and princes of the earth : great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low ; and when the greatest kings come to heaven, they will see all their former honour and glory swallowed up of this heavenly glory that so much excels. (3.) Their continual accession and entrance into this city ; The gates shall never be shut. There is no night, and therefore no need of shutting up the gates. Some one or other is coming in every hour and moment; and those that are sanctified, always find the gates open; they have an abundant entrance into the kingdom.

4. The accommodations of this city ; all the glory and honour of the nations shall be brought into it; whatever is excellent and valuable in this world, shall be there enjoyed in a more refined kind, and to a far greater degree ; brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour, and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world.

5. And lastly, the unmixed purity of all who belong to the new Jerusalem, v. 27. (1.) There the saints shall have no impure thing remain in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of corruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the light of his countenance ; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. (2.) There the saints shall have no impure persons admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care

. that can be taken; some roots of bitterness will spring up to trouble and defile Christian societies; but in the new Jerusalem there is a society perfectly pure; free, [1.] From such as are openly profane. There

are none admitted into heaven, who work abominations. In the churches on earth, sometimes abominable things are done, solemn ordinances profaned, and prostituted to men openly vicious, for worldly ends; but no such abominations can have place in heaven. [2.] Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days; but they cannot intinide into the new Jerusalem, which is wholly reserved for those that are called, and chosen, and faithful; who are all written, not only in the register of the visible church, but in the Lambda book of life.

CHAP. XXII.

In this chapter, we have, I. A further description of the heavenly state of the church, v. 1.. 5. II. A confirmation of this and all the other visions of this book, v. 6.. 19. III. The conclusion, v. 20, 21.

1. A ND he shewed me a pure river of jHL water of life, clear as crj'stal, proceeding out of the throne of God and of the Lamb. 2. In the midst of the street of it, and on either side the river, ivas there the tree of life, which bear twelve manner of fruits, and yielded her fruit every month : and the leaves of the tree icere for the healing of the nations. 3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him : 4. And they shall see his face; and his name shall be in their foreheads. 5. And there shall be no night there, and they need no candle, neither light of the sun; for the I>onl God giveth them light; and they shall reign for ever and ever.

The heavenly state which was before described as a city, and called the neiv Jerusalem, is here described as a. fiaradise ; alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise ! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe,

1. The river of paradise: the earthly paradise was well watered ; no place can be pleasant or fruitful that is not so. This river is described, (1.) By its fountain-head— the throne of God, and the Lamb. All our s])rings of grace, comfort, and glory, are in God i and all our streams from him, through the mediation of the Lamb. (2.) By its qualitv— pure, and clear as crystal. All the streams of earthly comfort are muddy ; but these are clear, salutary, and refreshing, giving life, and preserving life, to those who drink of it.

2. The tree of life, in this paradise. Such a tree there was in the earthly paradise. Gen. 2. 9. This far excels it. And now as to this tree, observe, (1.) The situation of it— in the midst of the street, and on either side the river; or, as it might have been better rendered, in the midst between the terras-walk and the river. This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfections of God furnish out all the glory and blessedness of heaven. (2.) Tht fruitfulncss of this tree. [1.] It brings forth many sorts of fruit, twelve sorts, suited to the refined taste of all the saints. [2.] It brings forth

REVELATION, XXII.

fruit at all times; yieldeth its fruit every month; this tree is never empty, never barren; there is always fruit upon it. In heaven there is not only a variety of pure and satisfying pleasures, but a continuance of them, and always fresh. [3.] The fruit is not only pleasant, but wholesome. The presence of God in heaven is the health and happiness of the saints; there they find in him a remedy for all their former maladies, and are preserved by him in the most healthful and vigorous state.

3. The perfect freedom of this paradise from every thing that is evil j {y. 3.) There shall be no more curse; no accursed one— KAlotvdQffxA, no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise—the Devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God.

4. The supreme felicity of this paradisaical state. (1.) There the saints shall see the face of God j there they shall enjoy the beatific vision. (2.) God will own them, as having his seal and name on their foreheads. (3.) They shall reign with him for ever; their service shall be not only freedom, but honour and dominion. (4.) All this shall be with perfect knowledge and joy. They shall be full of wisdom and comfort, continually walking in the light of the Lord; and this not for a time, but for ever and ever.

6. And he said unto me, These sayings are faithful and true : and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. 7. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8. And I John saw 'these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel who shewed me these things. 9. Then saith he unto me. See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them who keep the sayings of this book: worship God. 10. And he saith unto me. Seal not the sayings of the prophecy of this book: for the time is at hand. 11. He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still: and he t hat is righteous, let him be righteous still: and he that is holy, let him be holy still. 12. And, behold,! come quickly; and my reward is with me, to give every man according as his work shall be. 13. J am Alpha and Omega, the beginning and the end, the first and the last. 14. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17. And the Spirit and the bride say. Come.

933

And let him that heareth say. Come. And let him that is athirst come: and whosoever will, let him take the water of life freely. 18. For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book : 19. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

We have here a solemn ratification of the contents of this book, and particularly of this last vision ; though some think it may not only refer to the whole book, but to the whole Kew Testament, yea, to the whole Bible, completing and confirming' the canon of scripture. And here, 1. This is confirmed by the name and nature of that God who gave out these discoveries ; he is the Lord God, faithful and true, and so are all his sayings. 2. By the messengers he chose to reveal these things to the world ; the holy angels shewed them to holy men of God ; and God would not employ his saiiits and angels in deceiving the world. 3. They will soon be confirmed by their accomplishment; they are things that must shortly be done ; Christ will make haste, he will come quickly, and put all things out of doubt; and then they will prove the wise and happy men, who have believed and kept his words. 4. By the integrity of that angel who had been the apostle's guide and interpreter in these visions ; that integrity was such, that he not only refused to accept religious adoration from John, but once and again reproved him for it. He who was so tender of the honour of God, and so displeased with what was a wrong to God, would never come in his name to lead the people of God into mere dreams and delusions : and it still is a further confirmation of the sinceritv of this apostle, that he confesses his own sin and folly, into which he had now again relapsed, and he leaves this his failing on perpetual record; this shews he was a faithful and an impartial writer. 5. By the order given to leave the book of the prophecy open, to be perused by all, that they might labour to understand it, that they might make their objections against it, and compare the prophecy with the events. God here deals freely and openly with all; he does not speak in secret, but calls every one to witness to the declarations here made, v. 10. 6. By the effect this book, thus kept open, will have upon men ; those that are filthy and unjust, will take that occasion from thence to be more so, but it will confirm, strengthen, and further sanctify those that are upright with God; it will be a savour of life to some, and of death to others, and so will appear to be from God, V. 12. 7. It will I)e Christ's rule of judgment at the great day ; he will dispense rewards and punishments to men according as their works agree or disagree with the word of God ; and therefore that word itself must needs be faithful and true. 8. It is the word of him who is the Author, Finisher, and Rewarder of the faith and holiness of his people, v. 13, 14. He is the First and the Last, and the same from first to last, and so is his word too ; and he will by this word give to his people, who conform them selves to it, a right to the tree of life, and an entrance into heaven ; and this will be a full confirmation of the truth and authority of his word, since it contains the title and evidence of that confirmed state of ho liness and happiness that remains for his people in heaven 0 Tt is a book that condemns and exclude,-

REVELATION, XXQ.

from heaven all wicked, unrighteous persons, and particularly those that love and make lies, [y. 15.) and therefore can never be itself a lie. 10. It is con-firined by the testimony of Jesus, luho is the S/iirit of firophecy. And this Jesus, as God, is the Root of David, though, as Man, his Offspring; a Person in whom all uncreated and created excellences meet; too great and too good to deceive his churches and the world. He is the Fountain of all light, the bright and the morning Star; and as such has given to his churches this morning light of prophecy, to assure them of the light of that perfect day that is approaching. 11. It is confirmed by an open and general invitation to all, to come and partake of the promises and privileges of the gospel, those streams of the water of life; these are tendered to all who feel in their souls a thirst which nothing in this world can quench. 12. It is confirmed by the joint testimony of the Spirit of Ciod, and that gracious Spirit that is in all the true members of the church of God; the Spirit atid the bride join in testifying the ti'uth and excellency of the gospel. 13. Lastly, It is confirmed by a most solemn sanction, condemning and cursing all who should dare to corrupt or change the word of God, either by adding to it, or taking from it; {v. 18, 19.) He that adds to the word of God, draws down upon himself a// the plagues written in this book ; and he who takes any thing away from it, cuts himself off from all the pi'omises and privileges of it; this sanction is like a flaming sword, to guard the canon of the scripture from profane hands. Such a fence as this, God set about the law, (Deut. 4. 2.) and the whole Old Testament, (Mai. 4. 4.) and now in the most solemn manner about the whole Bible; assuring us that it is a book of the most sacred nature, divine authority, and of the last importance, and therefore the peculiar care of the great G )d.

20. He who testifieth these things, saith, Surely I come quickly; Amen. Even so, come, Lord Jesus. 21. The grace of our I ,ord Jesus Christ be with you all. Amen.

We are now come to the conclusion of the whole; and that in three things; 1. Christ's farewell to his church. He seems now, after he had been discovering these things to his people on earth, to take leave of them, and return to heaven ; but he parts with them in great kindness, and assures them it shall not be long before he comes again to them; Behold, I come quickly: as when he ascended into lieaven after his resurrection, he parted with a promise of his gracious presence, so here he parts with a promise of a speedy retum. If any say, " Where

is the promise of his coming, when so many ages are now past since this was written .■"' Let them know-he is not slack to his people, but long-suffering to his enemies; his coming will be sooner than they are aware, sooner than they are prepared, sooner than they desire ; and to his people it will be seasonable; the vision is for an appointed time, and will not tarry; he ivill co?ne quickly; let this word be always sounding in our ear, and let us give all diligence, that we may be found of him in peace, without spot and blameless. 2. The church's hearty echo to Christ' promise : (1.) Declaring her firm belief of it; .,imen, so it is, so it shall be. (2.) Expressing her earnest desire of it; Erven so, come Lord Jesus; make haste, my Beloved, and be thou like a roe, or like a young hart on the rnountains of spices. Thus beats the pulse of the church, thus breathes that gracious Spirit which actuates and informs the mystical body of Christ; and we should never be satisfied, till we find such a Spii'it breathing in us, and causing us to look for the blessed hope, and glorious appearance of the great God and our Saviour Jesus Christ; this is the language of the church of the first-bom, ajid we should join with them, often putting ourselves in mind of his promise. What comes from heaven in a promise, should be sent back to heaven in a prayer. " Come, Lord Jesus, put an end to this state of sin, sorrow, and temptation; gather thy people out of this present evil world, and take them up to heaven, that state of perfect purity, peace, and joy, and so finish thy great design, and fulfil all that word in which thou hast caused thy people to hope." 3. The apostolical benediction which closes the whole; The grace of our Lord Jesus Christ be with you all, Ame7i. Here observe, (1.) The Bible ends with u clear proof of the Godhead of Christ, since the Spirit of God teaches the apostle to bless his people in the name of Christ, and to beg from Christ a blessing for them ; this is a proper act of adoration. (2.) Nothing should be more desired by us than that the gi-ace of Christ may be with us in this world, to prepare us for the glory of Christ in the other world. It is by his grace that we must be kept in a joyful expectation of his glory, fitted for it, and preserved to it; and his glorious appearance will be welcome and joyful to those that are partakers of his grace and favour here ; and therefore to this most comprehensive prayer we should all add our hearty Amen ; most earnestly thirsting after greater measures of the gracious influences of the blessed Jesus in our souls, and his gracious presence with us, till glory has perfected all his grace towards us, for he is a Sun and a Shield, he gives grace, and glory, and no good thing will he withhold from them that walk uprightly.

END OF VOL. SIXTH.

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This book made available by the Internet Archive.

Table of Contents

Title Page

Copyright

Pages

Back Cover