/ V Stem t^e &i6rarg of OprofefiBor ^amuef (tttifPer in (^emorp of 3ubge ^amuef (Utiffer QBrecfttnrtbge (preeenfeb fig ^amuef (Qtiffer (grecftinribge feong to f^e feifirarg of gprtnceton C^eofo^tcaf ^eminarg L •«?H1IW|HW,A'''^?^^ IT :^ ^f f # / 1' ^ 3 T "^'^ ^? ^ 'tftit .1/' rife 3BT :- LiMoa^ .v^3H ■ J OV/1 til TPff -J THE OT Ai^^W^v-iT.-ftA NEW TESTAMENT, ARRANGED IN CHRONOLOGICAL & HISTORICAL ORDER, WITH COPIOUS NOTES ON THE PRINCIPAL SUBJECTS IN THEOLOGY; THE GOSPELS ON THE BASIS OF THE HARMONIES OF LIGHTFOOT, DODDRIDGE, PILKINGTON, NEH'COUE, AND MJCUAELIS : THE ACCOUNT OF THE RESURRECTION, ON THE AUTHORITIES OF WEST, TOiVNSON, AND CRANFIELD : THE EPISTLES ARE INSERTED IN THEIR PLACES, AND DIVIDED ACCORDING TO THE APOSTLES' ARGUMENTS. REV. GEORGE TOWNSEND, M.A. PREBENDARY OF DURHAM, AND VICAR OF NORTHALLERXON. IN TWO VOLUMES. VOL. II. SECOND EDITION. UonDon : PRINTED FOR C. AND J. RIVINGTON, ST. Paul's church-yakd, and waterloo-place, pall-mall. 1827. LONDON: PRINTED BY R. GILBERT, ST. John's square. THE NEW TESTAMENT. CHAPTER IX. From the Ascension of Christ to the termination of the Period in which the Gospel was preached to the Proselytes of righ- teousness, and to the Jeios only ^ SECTION. After the Ascension of Christ the Apostles return to Jerusalem. ACTS i. ver. 1 — 4, and 12 — 15. 1 The former treatise have I made, O Theophilus, of all Julian Pe- that Jesus began both to do and teach, vTigar^ra, \ 29. PRELIMINARY OBSERVATIONS. Jerusaieui, ' Having thus far proceeded through the magnificent temple of the Christian religion, till we have arrived at that holy altar on which the great sacrifice was offered, we are about to contemplate the wonderful gift of the Holy Spirit which the now glorified victim sent down from the Holy of Holies. We will pause, however, at the threshold of the rising Church, and appeal to all who have hitherto refused to enter in and worship, if they have been able to discover any God so worthy of their homage, as the God of Christianity ; or any temple so firmly estabhshed as this beautiful fabric of eternal truth. The Christian chal- lenges the world to produce another system which is at all comparable to Chris- tianity, in the evidences of its truth, the purity of its precepts, the philosophy of its discoveries, both concerning God and man ; or in all the other essential qua- lities which the speculations, the fancy, or the sober reason of the reflecting or the learned in all ages have considered essential to any proposed scheme of reli- gion. The Christian world have hitherto been, for the most part, too patient under the repeated attacks of their antagonists. They have been contented with defence, and with maintaining the walls of their fortress ; in replying to, rather than assailing the enemies of their sublime and holy faith. It is true that one considerable advantag-e has accrued to the cause of truth from this plan of action. Every argument which sophistry has been able to invent, and ignorance or vice to advance, has been fully and fairly met, discussed, and refuted. The external and internal evidence of Christianity has been so amply displayed — the facts on which the whole system rests have been so ably and repeatedly established, that zio possible danger can be apprehended, if the Church of God continues its vigi- VOL. II. B 2 THE APOSTLES RETURN TO JERUSALEM— CHAPTER IX. J. P. 4742. 2 Upon the clay in which he was taken up, after that he \ ..'E. -29. t]ii-Qyg|^ ii^Q Holy Ghost had given commandments unto the •rusaiem. apostles whom he had chosen : lance, from any future efforts of the great adversary of mankind. The danger to which alone it is exposed, is the offence which arises from the negligent lives of its professed followers, or their too indolent security of the goodness of their cause. Let us then leave for a short time the impregnable walls of the Christian truth, and make our incursion into the entrenched camp of the enemy. Let us at once inquire who are these proud boasters who have so long encouraged them- selves in their empty blasphemies against the light of revelation ? AVhat are their claims to our veneration ? Wliei-e are their discoveries ? What will they substitute in the place of Christianity ? Where is to be found a complete and perfect system of truth and morals among these pretended illuminators of the human race ? I appeal to the records of all ages for an answer, and implore the impartial inquirer to search into the history of all nations, in all periods from the day of the Crea- tion to the present moment, and see whether human reason has been able to frame a consistent religion for itself. If the same one only true religion which is revealed in Scripture, under the three several forms of the Patriarchal, Levitical, and Christian dispensations had been withheld from the world, have we any reason whatever to suppose, that its advantages could have been supplied to the world by any human discovery ? One thing only is necessary to be premised— the Christian in this great con- troversy appeals to facts, experience, and history. While he shrinks from no abstract reasoning, from no metaphysical inquiry, from no supposed philosophical deductions, he asserts that his religion is established throughout upon divinely attested and undeniable facts. He demands only of the opponents of Chris- tianity, that the religion they would establish in its place be founded upon facts equally well attested ; and upon evidences equally satisfactory and undeniable. It is certain that evil is every where around us. It is concealed in our heart within — it is visible in our bodies without, in a countless train of infirmities, dis- eases, and afflictions. It is seen above us in the storms of heaven, around us in the evils of life, and beneath us in the graves of the dead. The question whence, and why is evil permitted in this world ? baflflcs all but the Christian. If God could prevent evil and did not, where is his benevo- lence ? if he wished to prevent evil, and could not, where is his power ? Here the infidel is baffled, and his proud reason staid. Reason without revelation has not solved, and cannot solve the dark and mysterious difficulty. Christianity alone unfolds to man the origin of evil in this world, and while it explains the cause, appoints the remedy. " An enemy hath done this," — and " the seed of the woman shall bruise the serpent's head." We are assured that an evil and malig- nant spirit, superior to man, influenced the mind of man to an act of disobedience. This is the recorded fact, and daily experience confirms its reasonableness and probability. Evil is still continued by the same means, by which it originated. Thousands are hourly misled by one powerful or depraved mind. The sophis- tries of infidelity, the splendour of ambition, the gold of avarice, are demons all pointing to the forbidden fruit, to a transgression of the sacred law : and the authority of custom, the fear of ridicule, the false shame of the cowardice that THE APOSTLES RETURN TO JERUSALEM— CHAPTER IX. 3 3 To whom also he shewed himself alive after his pas- j. p. 4742. sion by many infallible proofs, being seen of them forty ^- ■^' ^- _^ Jerusalem. dares not differ from the multitude, are all tlie enemies of our virtue, and poisoners of our happiness. INLin tempts man to sin: if wicked men, ambitious conquerors, &c. &c. can continue the dominion of evil solely from their supe- riority of talent (and such has been in every age the history of crime) ; if their own habits of evil were induced by the prior example of others, acting upon minds liable to sin ; is it irrational to believe that the influence and mental supe- riority of an evil being originated the first crime that contaminated the human race ? The causes which continue evil may naturally be supposed to bear some analogy to the cause which primarily produced it; and no cause is more probable than the influence of mental superiority over a mind capable of error, and en- dowed with the liberty of choice. Hence we find, " that they who remain in the state, in which the fall left them, are called the children of the devil; and it is their pleasure to propagate that sin and death which their father introduced. As he was a liar from the beginning, so they are liars against God, as well as man ; he was a murderer, and they are murderers ; he was a tempter, a deceiver, a subtle serpent, a devouring lion ; and their works, like his, abound with de- ceit, enmity, subtlety, avarice, and rapacity. There have been two parties from the beginning, the sons of God, and the seed of the serpent. Their opinions are contrary, and their works contrary. CViristianity is at the head of one party, and infidelity at the head of the other. As time is divided into light and dark- ness, so is the world between these two. The dispute between them has sub- sisted throughout all ages past, it is now in agitation, and it will never cease till the consummation, when the Judge of men and angels shall interpose to decide it" (a). We are called upon to believe rather than to fathom these depths of Omnipo- tence ; and we know, and are assured, that the two great works of the destroyer, sin and death, shall be finally annihilated by the Saviour of mankind, who was revealed from the beginning as the conqueror of evil. But what are the discoveries of infidelity which could supersede this religion? What philosopher in ancient days, or what speculator in modern times, who has dared to reject that account of the origin of evil in the world which is given us in revelation, has been able for one moment to propose any satisfactory explana- tion of this great mystery ; or offer any thing either to allay its bitterness, or to remove its sting? All is wild and vain conjecture ; they know only that evil exists, and they have no remedy whatever for the melancholy conviction, but a gloomy patience without hope of future good, or deliverance from present sorrow. Shall we go on to the next great event after the birth of the world ? The tes- timony of revelation has sometimes been rejected in this question also. If, how- ever, the discoveries of our present eminent geologist, and the conclusions of scientific or curious observers, both at home and abroad, may be received as argu- ments, there is sufficient evidence to assure us that at no very remote period, an universal deluge overspread the whole surface of the globe, the traces of which are every where distinguishable. The traditions of all nations confirm the same truth. Their records in no one instance proceed higher than this event ; the (a) Jones' (of Nayland's) Works, vol. vii. p. 294. B 2 4 THE APOSTLES RETURN TO JERUSALEM— CHAPTER IX. J. P. 4742. days, and speaking of the things pertaining to the kingdom ■ ^- ^'- '"^- of God : Jcrus;iloin. chronology of the Egyptians, and of the Hindoos, which boasted a more ancient descent, have been long since consigned to oblivion. Let me then ask, whether any invention of natural religion, that vain idol of the imagination, can discover an adequate cause of this universal deluge ; or does tradition relate any thing concerning it, which docs not confirm the only rational and consistent account which is revealed to us in Scripture (6)? There is abundant evidence to prove that the most absurd and superstitious ceremonies, and the most inconsistent and irrational theories of the Pagan world, were at first useful emblems or remem- brances instituted in commemoration of this great event, though they were subse- quently perverted ; and every species of idolatry, from the Hindoo to the savage, originated in the corruption of some primeval truth, revealed to their patriarchal ancestors (c). On this view of the subject, every difficulty respecting the Polytheism of anti- quity is solved. All the mystery of its early origin, and the causes of tlie insti- tution of barbarous rites and absurd notions respecting the Deity, are easily and satisfactorily explained. Let him, who rejects Revelation, and yet believes in the power of the unassisted reason of man to frame for itself a consistent system of rational religion, contemplate the history of his species, and account for the incomprehensible series of mysterious absurdities he there surveys. Was it not the real, genuine, undoubted majesty of human reason which fully displayed itself when the scientific Chaldean paid his homage to fire, as to a God — when the dignified Persian bowed down to the host of heaven — and the deeply learned Egyptian acknowledged the divinity of the reptile or the vegetable ? If the ad- vocate of the supremacy of human reason would be further gratified, I would refer him to the contemplation of the more northern nations, and bid him there behold its triumphs in the massacre of human victims, when the blood-bedewed priest, as in the plains of Mexico, in a subsequent period, tore the palpitating heart from the still living breast of the sacrifice, and spoke in his mystic augury the will of a ferocious deity. Human reason proposed the worship of the sword of God, Attila, and revelled in the banquet of those warriors, who drank mead from the skulls of their enemies in the halls of Valhalla. Human reason, uniu- (b) Tliat which the modern speculators call natural religion, is the offspring of cultivated minds, thoroughly imbued with an early and extensive knowledge of religion, and endeavouring, by subtle distinctions, to sqjarate the doctrines and duties which could only have been known by revelation, from those which they suppose to be discoverable by the power of human reason only. After all the reasonings of Wollaston, ('larke, and others, on this subject, the only point of real importance has been disregarded. The question is, whether there has ever been found a nation who have been governed by natural religion ; or, whether this natural religion has made any discoveries concerning God, or the soul of man, or the nature of the future world, or on any of these sublimer subjects, which are at all comparable to those which are given to us in reve- lation. Natural religion, (says Faber,) denotes that religion which man might frame to himself by the unassisted exercise of his intellectual powers, if he were placed in the world by his Creator, without any communication being made to him relative to that Creator's will and attributes. — Faber on the Three Dispen- sations, vol. i. p. 71. (r) See Stilliugfleet's Origines Sacrrc — Falier's Origin oi' Pagan Idolatry — Gale's Court of the Gentiles — Young on Idolatry. THE APOSTLES RETURN TO JERUSALEM— CHAPTER IX. 5 12 Then returned they unto Jerusalem from the mouirt J. p. 4742. V. Ai. 29. cumbered by revelation, gradually instructed the passive population of Hindostan to burn their widows, to murder their infants, and to torture their own bodies. Cruelty, lust, and ignorance assumed the place of repentance, faith, and know- ledge ; and the conquest of unassisted reason over the mind of man, was consum- mated in the golden clime of India, till the white horse of Brunswick pastured on its fair meadows, and the sons of Japhet forsook the shores of England to overthrow this proud temple of the idol god. We will now consider human reason in its most admired form in the schools of philosophy in Greece, of which the Pythagorean or Italic was the most distin- guished for the reasonableness of its doctrines, the purity of its precepts, and the excellence of its discipline. Among the Pythagoreans was taught the existence of a Supreme Being, the Creator, and providential Preserver of the Universe — the immortality of the soul, and future rewards and punishments. Though these opinions were blended with many sentiments which are not warranted by Reve- lation, there is certainly much to be admired and wondered at in the systems of Pythagoras. Yet even here, if the advocates of the sufficiency of human intellect should feel inclined to triumph, they must do so upon Christian principles only ; for it is demonstrable that this great philosopher kindled his faint taper at the ever-burning fire on the holy altar of truth. He conversed, we have reason to believe, with those favoured people who held in their hands the sacred records of Moses and the prophets. For Pythagoras, it is asserted by all the remaining evidence, travelled among the Jews in their dispersion, both in Egypt and in Babylon, and also with the remnant of them who were left in their own coun- try at Mount Carmel. Before he proceeded on these travels he visited Thales at Miletus, who happened to be in Egypt at the time when Jehoahaz was brought there a prisoner of war by Pharaoh-Necho («?), with many of his captive countrymen : and these were the two men who founded the Ionic and Italic schools, from which descended all the schools of philosophy in Greece. Their predecessoj-s had by no means such clear ideas of a Supreme God and a super- intending Providence ; and the reason seems to be, that they had no communi- cation with the depositaries of truth-, but were embarrassed with the mixed tradi- tions of ancient times, and the stupid idolatry of their own days. Socrates and Plato were the two principal philosophers who next distinguished themselves by their superiority to tiieir countrymen. These seem to have been permitted to shew to the world to what height of excellence the intellect of man could attain without the possession of the inspired volume. Both taught the existence of one God, though both practised tlie worship of the numerous gods of their country. And such is the superiority of Revelation, that a little child, of our own day, who has been made acquainted with the common truths of Christianity, is a wiser philosopher than either of them. If, then, the learned, deeply-reasoning and talented Greek was not able, by his own powers of reasoning, to frame any consistent code of religion by which to govern himself, or to benefit mankind, much less shall we find that the more modern philosophers, who have ventured to reject Christianity, are more per- {(l) See Gale's Court of the Gentiles, Enfield's Origin of Pliilosophy, and the note in the second volume of the Arrangement of the Old Testament, on this subject, page 723. 6 THE APOSTLES RETURN TO JERUSALEM— CHAPTER IX. J. P. 4742. called Olivet, which is from Jerusalem a sabbath day's ^ • ^^- '^'■^- journey. Jerusalem. feet guides, or are favoured with greater discernment. Shall we, for instance, follow Lord Herbert of Cherbury, who assures us that the indulgence of the passions is no greater crime than the quenching of thirst, or yielding to sleep ? — Or shall we believe, with Mr. Hobbes, that inspiration is madness, and reli- gion ridiculous, and that the civil law of a country is the only criterion of right and wrong? — Shall we agree with Blount, the disappointed, self-possessed sui- cide, that the soul is material — or with Lord Shaftesbury, that the Scriptures are an artful invention, that the idea of salvation is absurd, and join in his un- transcribable blasphemies against the meek and blameless Jesui 2 Shall the Jew Spinoza direct us, when he teaches us that God is the sou! of the world and not the ruler ; and that all things proceed, not from the will or government of an all-wise Creator, but from a necessary emanation from the physical energy of the material universe, the passive fountain of existence ? Shall we agree with him that there is no Creator, no providence, no necessity for worship, nor any well grovmded expectation of a future state ? — Or shall we rather become the votaries of Collins, and believe that man is a mere machine, and the soul is material and mortal ? — Or prai:e, with Tindal and Morgan, and Chubb and Bolingbroke, the dignity of reason, the excellence of natural religion, professing to admire Christianity, while we deny its doctrines and ridicule its truths ? — If these Hierophants are not received as our guides into the temple of their natural religion, shall we turn to Gibbon, to pander to our frailties, and lead us to the shrine of vice, " a worthy priest, where satyrs are the gods!" — Or shall we rather submit our intellects to the v/isdom of Hume, to learn from him that we cannot reason from cause and effL'ct, and therefore, oh sublime discovery ! the beauty of the visible creation does not prove the existence of God ? or, that ex- perience is our only guide, and therefore miracles are impossible, and not to be credited on any evidence whatever ! If these lights of the world are not to have the honour of conducting us, shall we rather barter our veneration for the Chris- tian Scriptures, for the reveries of Drummond, who would change the Bible into an almanac; or the still worthier votaries of infidelity, who are alike dis- tinguished from their countrymen by the double infamy of their politics and their religion ? The good principles of England have rejected the teaching of such men with scoin and contempt. " The etherial light has purged off its baser fire victorious." Not even their names shall pollute my pages. In other lands, the follies of the rejectors of Revelation have been known in the misery of mil- lions. These were the men, who, professing themselves wise, became indeed fools. God, with them, was the Sensorium of the Universe, or the intelligent principle of nature. They rejected, therefore, all idea of a Providence, and a moral governor of the world. They ascribed every effect to fate or fortune, to necessity or chance; they denied the existence of a soul distinct from the body; they conceived man to be nothing more than an organized lump of matter, a mere machine, an ingenious piece of clock-work, which, when the wheels refuse to act, stands still, and loses all power aud motion for ever. They acknowledged nothing beyond the grave ; no resurrection, no future existence, no future retri- bution i they considered death us an eternal bleep, as the total extinction of our THE APOSTLES RETURN TO JERUSALEM— CHAPTER L\. 7 13 And when they were come in, they went up into j. p. 4742. an upper room, where abode both Peter, and James, and ^- ^- ^- Jerusalem. being ; and they stigmatized all opinions diiferent from these with the name of superstition, bigotry, priestcraft, fanaticism, and idolatry (e). Let us now advert, for a moment, to the effects produced by these principles on an entire people, and also on individuals (/). The only instance in which the avowed rejectors of Revelation have possessed the supreme power and go- vernment of a country, and have attempted to dispose of human happiness ac- cording to their own doctrines and wishes, is that of France during the greater part of the revolution, which it is now well known was effected by the abettors of infidelity. The great majority of the nation had become infidels. The name and profession of Christianity was renounced by the legislature. Death was de- clared, by an act of the republican government, to be an eternal sleep. Public worship was abolished. The Churches were converted into " temples of rea- son," in which atheistical and licentious homilies were substituted for the pro- scribed service; and an absurd and ludicrous imitation of the Pagan mythology was exhibited, under the title of the Religion of Reason. In the principal church of every town a tutelary goddess was installed, with a ceremony equally pedantic, frivolous, and profane ; and the females selected to personify this new divinity were mostly prostitutes, who received the adorations of the attendant municipal officers, and of the multitudes, whom fear, or force, or motives of gain, hold collected together on the occasion. Contempt for religion, or decency, became the test of attachment to the government ; and the gross infraction of any moral or social duty was deemed a proof of civism, and a victory over pre- judice. All distinctions of right and wrong were confounded. The grossest de- bauchery triumphed. Then proscription followed upon proscription, tragedy followed after tragedy, in almost breathless succession, on the theatre of France ; the whole nation seemed to be converted into a horde of assassins. Democracy and atheism, hand in hand, desolated the country, and converted it into one vast field of rapine and of blood. The moral and social ties were unloosed, or rather torn asunder. For a man to accuse his own father was declared to be an act of civism, worthy of a true republican ; and to neglect it was pronounced a crime, that should be punished with death. Accordingly women denounced their hus- bands, and mothers their sons, as bad citizens and traitors. While many wo- men— not of the dress of the common people, nor of infamous reputation, but respectable in character and appearance — seized with savage ferocity between their teeth the mangled limbs of their murdered countrymen. The miseries suffered by that single nation have changed all the histories of the preceding sufferings of mankind into idle tales. The kingdom appeared to be changed into one great prison ; the inhabitants converted into felons ; and the common doom of man commuted for the violence of the sword and the bayonet, the sucking boat and the guillotine. To contemplative men it seemed, for a season, as if the knell of the whole nation was tolled, and the world summoned to its execution and its funeral. Within the short space of ten years not less than three millions of human beings are supposed to have perished in that single country, by the (e) Bishop Porteus's Charge, Tracts 2CC, 267. Home's Crit. Lurod. vol. i. p. 32. (/) Home, vol. i. p. 31 — 35. 8 THE APOSTLES RETURN TO JERUSALEM— CHAPTER IX. J. P. 4742. John, and Andrew, Philip, and Thomas, Bartholomew, and ^- ^- ^^- Matthew, James the son of Alphseus, and Simon Zelotes, Jemsaian. and Judas the brother of James. influence of atheism, and the legislature of infidelity. I well know it will be thought by many, that this part tf the subject has been exhausted. But, in one sense, it can never be exhausted. The fearful warnings of that dreadful revolution ought to be indelibly impressed upon society, so long as a Sovereign, or a State, remain in the civilized world. Thus it appears that man has never yet been able, by the mere light of nature, to attain to a competent knowledge of religious truth. Let us now take a dif- ferent view of the subject, and endeavour to shew, by arguments of another kind, how impossible it is for him to lay any foundation for such knowledge, other than that which is already laid in the revealed will of God. From a consideration of the powers and faculties of the human understanding, it is demonstrable that it cannot attain to knowledge of any kind without some external communication. It cannot perceive, unless the impression be made on the organs of perception : it cannot form ideas without perceptions : it cannot judge without a comparison of ideas : it cannot form a proposition without this exercise of its judgment : it cannot reason, argue, or syllogize, without this pre- vious formation of propositions to be examined and compared. Such is the pro- cedure of the human understanding in the work of ratiocination ; whence it clearly follows that it can, in the first instance, do nothing of itself: that is, it cannot begin its operations till it be supplied with materials to work upon, which materials must come from without : and that the mind, unfurnished with these, is incapable of attaining even to the lowest degree of knowledge. Without Revelation, therefore, it is certain that man never could have dis- covered the mind or will of God, or have obtained any knowledge of spiritual things. That he never did attain to it, appears from a fair and impartial state- ment of the conolition of the Heathen world before the preaching of Christianity, and of the condition of barbarous and uncivilized countries at the present mo- ment. That he could never attain to it, is proved, by shewing that human reason, unenlightened by Revelation, has no foundation on which to construct a solid system of religion ; that all human knowledge is derived from external communications, and conveyed either through the medium of the senses, or im- mediately by divine inspiration ; that those ideas which are formed in the mind through the medium of the senses can communicate no knowledge of spiritual things ; and that, consequently, for this knowledge he must be indebted wholly to Divine Revelation (g). If, then we find, from the very nature of man, as well as from the records of all history, that he has never been able to invent for himself a consistent scheme of religion ; if his human reason is utterly incapable of arriving at any satisfac- tory conclusions respecting God and his Providence, the nature of the soul, or his own destiny in another state — if all his ideas on these subjects are clearly traceable to Revelation, and as soon as he steps over this boundary he launches ig) Bishop Van Mildert's Boyle's Lectures, vol. ii. p. CS. This is one of the most vahiahle books ever given to the world. See also Dr. Dwight's excellent Discourses on Infidelity. ; MATTHIAS APPOINTED TO THE APOSTLESHIP— CHAPTER IX. 9 14 These all continued with one accord in prayer and j. p. 4742.. supplication, with the women, and Mary the mother of ^' ^- ^^' Jesus, and with his brethren. Jerusalem. SECTION II. Matthias by lot appointed to the Ai^ostleship, in the place of Judas *. ACTS i. V. 15 to the end. 15 And in those days Peter stood up in the midst of the disciples, and said, (the number of the names together were about an hundred and twenty,) at once into the chaos of conjecture and uncertainty ; we have the most un- doubted evidence in our favour, to prove that Revelation was necessary to man, and tliat he is unable of himself to discover those interesting and important truths which relate both to his present and future existence ; and the decided supe- riority of Revelation over every other system which the ingenuity or sagacity of man has either invented or proposed, is the hallowed and ratifying seal of its divine origin. Who then will yet refuse to enter this holy temple of Chris- tianity ? who will still reject the religion of Christ, for infidel philosophy and metaphysical uncertainty — for endless and useless theories — for premises with- out conclusions — death without hope — and a God, without other proofs of his mercy than he has bestowed alike upon the beasts of tlie field and the fowls of the air ! ^ ON THE ArPOINTMENT OF MATTHIAS. " From this event many have inferred the right of popular interference in the election of ministers. He indeed must be a superficial reader who draws this conclusion, which an accurate consideration of tlie history directly invali- dates. The election was made under peculiar circumstances, which can never recur ; before tlie platform of the Church was decisively established ; before the apostles had received power from on high ; and when their number was confes- sedly incomplete. If the number of names, which were together about an hun- dred and twenty, had been designed to comprehend the whole Church of that period, and the women, who followed Christ from Galilee, (and for whose ex- clusion on this occasion there is no satisfactory reason,) are included in the number, the eleven apostles and the seventy disciples, who would not separate before Pentecost, will form a very considerable part of the congregation. But in the interval between the resurrection and the ascension of our Lord, the Church was so numerous, that above five hundred brethren (1 Cor. xv. 0.) could be collected at one time and place to see him ; and the circumstances of his appearance to his disciples were not such as to afford an opportunity of assem- bling tlicm for a particular purpose, nor would they at this crisis be forward in declaring themselves ; nor is it probable that any of them would return to his home, before the feast, which he came to celebrate at Jerusalem. St. Peter, however, standing up in the midst of the hundred and twenty disciples, that is, of less than a fourth part of the brethren, addressed himself only to the men and 10 MATTHIAS APPOINTED TO THE APOSTLESHIP— CHAPTER IX. J. P. 4742. 16 Men and brethren, this Scripture must needs have ^•^•^'-^- been fulfilled % which the Holy Ghost by the mouth of Jerusalem. David spakc bcfore concernino; Judas, which was sjuide to them that took Jesus. brethren, an exclusive salutation of the apostolic college, as some have supposed, but which appears to be an indiscriminate manner of addressing an audience, whether of ministerial persons specifically, of disciples generally, or even of Jews and Heathens. Its precise application must be determined from other relative expressions in the apostle's discourse. Now the repeated use of the pronoun US, (Acts i. 17, 21, 22.) in speaking of Judas, who was numbered with us ; of the men, who have companied with us ; of the Lord Jesus going in and out among us, and of his being taken from us, and of the new candidate's being a witness with us of his resurrection, seems to imply in the speaker a peculiar connexion and identity of ofiice with the persons whom he was addressing ; and indeed the allusion to the ascension exclusively confines his meaning to the apos- tles. It is also worthy of remark, that in the address of the apostles to the mul- titude of the disciples on the day of Pentecost, this particularity of persons is actually observed ; Look YE out seven men, whom WE may appoint over this business, (Acts vi. 3.) Again, the apostle speaks of Judas, as having obtained part of this ministry, of this ministry with which you and I are entrusted, and which in the subjoined prayer is described as the ministry and apostleship, or ministry of the apostleship, (Acts i. 17. 21.) He speaks hkewise in a demon- strative manner of certain persons, who were present, (ver. 21.) and out of whom the election was to be made, as distinguished from those whom he was addressing, and who were to make the election ; and whom he supposes to be acquainted with the circumstances which rendered it necessary to supply the place of Judas from among those who had been their constant companions from the beginning (Acts i. 22.) To be a witness of the resurrection is an expression frequently appropriated in the Scriptures to the apostles, and to them alone ; and to be made a witness of the resurrection with us, is to be raised to the apostolate with us. It may also be supposed, that the electors were possessed of equal authority with St. Peter, and placed the same reliance on their own judgment as on his recommendation ; he maintained the necessity of substituting one for Judas; they nominated two candidates, and left tlie ultimate choice to the Searcher of hearts ; while in the election of the deacons seven men were required by the apostles, and seven men were accordingly elected. Hence it may be con- cluded, that the persons whom St. Peter addressed, and who were to elect the candidates, were the apostles themselves. The choice of the electors was how- ever limited ; they were not to elect any new and inexperienced convert, but one of those who had companied with them all the time that the Lord Jesus had gone in and out among them, a description highly appropriate to the Seventy ; and if the application to them be admitted, and if it be maintained, in opposition to the preceding argument, that St. Peter's discourse was addressed to them iu connexion with the apostles, the natural conclusion will be, that tlie Seventy nominated, and the apostles approved ; and Barsabas and Matthias must both be ineluded in the number of the Seventy. But whatever was the capacity of the electors, whether apostles or the Seventy, or both acting in concert, Ihcy ap- pointed two ; they did not presume to supply the vacancy by ihe nomination of MATTHIAS APPOINTED TO THE APOSTLESHIP--CHAPTER IX. H 17 For he was numbered with us, and had obtamed part j. p. 4742. of this ministry. ^- ^- ^^- 18 "^ Now this man purchased a field with the reward of Jerusalem, iniquity ; and falhng headlong, he burst asunder in the 7. midst, and all his bowels gushed out. (19 And it was known unto all the dwellers at Jeru- salem ; insomuch as that field is called in their proper tongue, Aceldama, that is to say. The field of blood ^.) an individual successor; they did not before the effusion of the Spirit esteem themselves competent to judge of the respective merits of the candidates, whom they proposed ; they commended their case in earnest prayer to God, and left the matter to his arbitration and decision ; and with this diffidence in their own judgment, and this reference of the whole affair to the divine pleasure, it is most inconsistent to suppose, that they would appeal to the opinion of an indiscrimi- nate multitude. The election was concluded by lots, and the lot fell upon Mat- thias, and in devout acquiescence in the divine preference, without any imposi- tion of hands, which on other occasions was the form of ministerial ordination, he was numbered with the eleven apostles. The inferences from this history must be drawn with care and deliberation ; the circumstances of the Church were peculiar: St. Peter's discourse was not addressed indiscriminately to the people ; the powers of the electors were limited, and they were exercised in dependence on the divine will ; the persons elected were persons of experience in the service of the Lord ; the choice was decided by God, who may have ruled the votes of the electors not less than the fall of the lots. Matthias therefore be- came an apostle by the will not of man, but of God ; he was translated from an inferior condition, which was therefore distinct from the superior one to which he was admitted ; he was numbered with the eleven by virtue of the divine pre- ference ; and every trace of popular election, and of ministerial ordination is excluded (a). Mosheim {h), concludes, from the mode of expi-ession here adopted by St. Luke, that the successor of Judas was not chosen by lot, as is generally sup- posed, but by the suffrages of the people. St. Luke says, Kai idwKav KXrjpsg auTwv ; but Mosheim thinks, that if the Evangelist wished to say they cast lots, he would have written Kal 'i€a\ov xXijpor, or KXijpSg. But as it is im- possible to reason from what the Evangelist ought to have written, rather than from what he has written, we cannot place much confidence in his remarks, par- ticularly when we consider the manner in which the Jews usually express this idea. Their phrase being (see Levit. xvi. 8.) bl^^} iri3. which corresponds to the Greek word /cXj/pog', used by the apostle; they gave, or cast forth the lot. As the foundation of Mosheim's argument is thus removed, it cannot be necessary to examine his inferences. The correct interpretation of a passage of Scripture de- stroys a whole legion of errors (c). 3 This passage. Acts i. 19. ought to be in a parenthesis, as being spoken by St. Luke. Esse hunc versum pro additamento Lucae habendum satis dilucide (a) Morgan's Platform of the Christian Church, p. 29, &c. (b) Vidiil's Trans- lation of Mosheim, note, p. 13f), vol. 1. (c) See Kuinoel, sect. 2. lib. N. T. Hislor. Com. in loc. and Schleusncr in voc. KXrjpot;. 12 MATTHIAS APPOINTED TO THE APOSTLESHIP— CHAPTER IX. J. P, 4742. 20 For it is written in the book of Psalms, "^ Let liis ha- y. JE. 29. bJtatJon be desolate, and let no man dwell therein : and cpYTx^x"25 ^ ^^^ * bishopric let another take*. di'e. cix.k 21 Wherefore of these men which have companied with or, charge. ' US all the time that the Lord Jesus went in and out among us, 22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord *, which verba ipsa docent. Quorsum enim Petrus Apostolis dixisset, Judee triste fatum omnibus Hierosolymitanis innotuisse ? quam absona fuisset etiam vocis Akel- dama, omnibus praesentibus satis notae, interpretatio ! Accedit etiam quod ager ille haud dubio hoc nomen successu demum temporis accepit. Est igitur hie versus parentheseos nota a reliquis sejungendus. aKeXdnfia Syr. Chald. KQi bpn ager csedis. scil. cruentus aypbg aifiaroQ, Matt, xxvii. 8 (a). ■* The word l-rravKiQ (habitation,) in this passage corresponds with the He- brew m-U, which signifies the house appointed for the shepherd who is commis- sioned to take charge of the fold. Hence it is rendered in the authorized trans- lation by a secondary meaning : the original sense of the word, however, would have better expressed the idea of the office and authority which Judas had abdi- cated. The first part of the verse is quoted by St. Peter from Ps. Ixii. 20. and in the Alexandrine version we find the same word, ytvrjOijTOJ r) iiravKtg avTGiv ■^pTjfKonevtj Kal iv rdlg aKTjvdjjJiaffiv avrwv fit) tTW 6 KaroiKwv. Hesychius tTravkiQ — fiavOpa ^ouiv, i) o'lKtifia, ij avX)), t] rpaTOTrtdia, ical i) iroiiiiviKij avXr). The word t7ri(TKorr>}v, therefore, ought to be so interpreted, as to correspond with the former part of the verse : it implies an office in which the possessor exercises authority and control over those subject to his charge. * ON THE DIVINITY OF CHRIST. That our blessed Redeemer was here addressed in the words " Thou, Lord, who searches! the heart," may be inferred from the fact, that St. Peter had used the term " Lord," (ver. 21, 22.) immediately before this invocation, when he assuredly spoke of the Messiah. In the election of Presbyters afterwards, in the several churches, the apostles commended them " unto the Lord, in whom they had believed," (Acts xiv. 23.) That Lord was unquestionably Christ. In the Apocalypse, xi. 23. our Saviour expressly and formally assumed the title — " All the churches shall know, that I am He which searchcth the reins and hearts." Upon this passage of Scripture alone we should be justified in ofTering up our prayers to Christ, as " our God, and our Lord," as our only Mediator, and our only Saviour. («) Kuinoel Comment, in lib. Hist. N. T. vol. iv. p. 18. See also Pfeilffr Dubia vexata Cent. 4. on the word Aceldama. Doddridge also, with other critics, places this verse in a parenthesis. MATTHIAS APPOINTED TO THE APOSTLESHIP— CHAPTER IX. 13 knowest the hearts of all men, shew whether of these two thou hast chosen, J. P. 4742. V. M. 29. The divinity of Christ appears to me to rest upon this solid and unchangeable foundation — that the inspired writers seem throughout the whole of their pages to take it for granted. They are only anxious to prove Jesus of Nazareth to be the expected Messiah, which title implies his divinity ; and this point being gained, they consider it as a truth which required no additional argument. Whenever the course of their reasoning led them to touch upon the subject of the real nature of the Messiah, their very inspiration seems to be insufficient to clothe in adequate language their exalted ideas of His glory. When they attempt to describe Him, it is in the same words as they use when they speak of the Supreme Being. Wlien they address Jesus the Christ, the Messiah of the Prophets, the same humble adoration is observed as when they worship God the Father Almighty. The truth of this mode of representing the argu- ment will appear from the following very brief statement of the ascriptions of glory which are alike applied to the Father Almighty, and his only Son, our Lord. The comparison may be illustrated by the following table, given us in a late learned and elaborate work. 2. To God. EuXoyta, Ao?rt, 'Eo. 'ifTXVC, laxvQ- 7. 2wr7;p(rt, (ro)Ti]pia, 8. 'Evxop^'^ria. irXovTog' Blessing; the utterance of gratitude from the universe of holy and happy beings, for all the divine bestow- ments. Glory J the manifestation to intelligent beings of supreme excellence. Wisdom; the most perfect knowledge combined with holiness and efficient power in ordaining, disposing, and actuating all beings and events to the best end ; and this especially with respect to the salvation of mankind. Honour, worth, value, dignity, intrinsic excellence, supreme perfection. Power ; ability to effect completely and infallibly all the purposes of rectitude and wisdom. Might ; power brought into action. Salvation ; deliverance from sin, and all evil, and bestowment of all possible good. Thanksgiving; the tribute from those who have received the highest bless- ings, to the Author of all their enjoy- ments. Riches ; the fulness of all good ; the possession of all the means of making happy. 14 MATTHIAS APPOINTED TO THE APOSTLESHIP— CHAPTER IX. J. P. 4742. 25 That he may take part of this ministry and apostle- ^' ^' ^^' ship, from which Judas by transgression fell, that he might Jerusalem. go tO llis OWn plaCO ^ 26 And they gave forth their lots ; and the lot fell upon Matthias ; and he was numbered with the eleven apostles. 10. KpciTog' Dominion ; supreme power and good- ness triumphing over all enmity and opposition. The seven principal perfections are attributed to each. The eighth thanks- giving is given to God, and not to Christ ; yet there is evidently nothing in this ascription more peculiarly divine than in the preceding, and the same is applied to Christ, in other words, the most full and expressive that can be conceived. The remaining two are attributed to Christ, and not to God ; a plain proof that the inspired writer was under no apprehension that he might be dishonouring the Father, while ascribing infinite possessions and supreme empire to the Son. On comparison with another passage, we find the very same notation of worthiness, or dignity, attached to the Father and to the Saviour; in the one case it is, Worthy art thou, O Lord, to receive the glory and the honour and the power; and in the other, V/orthy is the Lamb that was slain, to receive the power and riches and wisdom and strength and honour and glory and blessings. — See Smith's Messiah, vol. ii. part ii. p. 565. 8 EiQ Tov TuTTov Tov 'ioiov. If we are right in interpreting the language of the New Testament in the same sense as it was understood by those to whom it was addressed, and no canon of criticism seems more certain, we must adopt the common rendering of this passage — " That he might go to his own place." It was a common sentiment among the Jews, that " He that betrayeth an Israelite shall have no part in the world to come," And Lightfoot quotes another similar expression from Baal Turim, in Num. xxiv. 25. " Balaam went to his own place, that is, into hell;" and from Midrash Coheleth, fol. 100. 4. It is not said of the friends of Job, that they, each of them, came from his own house, or his own city, or his own country, but from his own place, OiTian "iV ivnnai:' Dipf:0, that is, "from the place provided for them in hell." The gloss is, " from his own place," that is, " from hell, appointed for idolaters." The Alex. MS. reads diKaiov, instead of ISiov, which would strengthen this interpretation. ISIany passages from the Apostolic Fathers are quoted by Whitby, Benson, and Kuinoel, to pi-ove that this expression was used by them also in this sense. 'ETrti oiiv r'iXog ra TrpdyfiaTci £X£i, tviKeiTai tu Svo, ojxh o Tt Qdvarog, Kal 7] K) Bowyer in loc. 22 PETER'S ADDRESS TO THE MULTITUDE— CHAPTER IX. J. P. 4742. SECTION IV. v. ^.29. Jerusalem. Address of Peter to the Multitude. ACTS ii. 14 — 37. 14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judsea, and all ye that dwell at Jerusalem ", be this known unto you, and hearken to my words : sided in Greece or Rome, it does not appear probable that they would make an allusion to the mythology of the heathens in preference to their own traditions. In which they read that there was a demon called mp"lnp, which possessed those who were drunk with new wine, which gave the drinker not only wit and gaiety, but the power of speaking other languages (i); and to this agent we may justly suppose the Jews would have ascribed the eloquence and fluency of the Apostles, if they had attempted to account for the effects of the Holy Spirit by any supernatural influence. But as we find that this was not the case, and as the conjecture that a reference was made to the Heathen Mythology can only be derived from the word yXtvKOQ, the present translation of the passage may be considered as giving its genuine signification (e). " St. Peter here particularly addresses himself to these erf pot (ver. 13.) who represented the Apostles as drunkards to the Jews of Judsea and Jerusalem, be- cause those who were assembled from distant parts might not have been so well acquainted with the prophecy of Joel, (ii. 28.) which he now declares to have been fully accomplished on this occasion. And he urges upon those who hear him this predicted promise of the Holy Spirit, as a glorious evidence of the exal- tation and resurrection of the crucified Jesus, who was " both Lord and Christ." liet those who doubt the inspiration of Peter, compare what he now is with what he formerly was, the weak and timid disciple, who deserted and denied his best friend and gracious master. The prophecy of Joel was not applied to the great effusion of the Holy Spirit by St. Peter only ; the traditions of the Jews record its reference to the same event, in the days of the Messiah. Schoetgen quotes on this subject the follow- ing paragraphs from Tanchuma, fol. 6a. 3. and Bammidbar rabba, sect 15. When Moses placed his hand upon Joshua, the holy and blessed God said run obiya, that is, in the days of the Old Testament — one prophet prophesies at one time, but Kan Dbiyb, in the days of the Messiah, all the house of Israel shall prophesy, as is said in Joel ii. 48. Likewise from Midrasch Schochartof in Jalkut Simeoni, part i. fol. 221. 2. and fol. 2C5. 4. on Numb. xi. 29. The people assembled therefore at the festival of Pentecost, who were ac- quainted with this prediction and its traditional interpretation, were now the spectators of its actual fulfilment, and were appealed to by tradition, by pro- phecy, and miracle, to acknowledge the divinity of Christ, and the real nature (6) See Lightfoot, Pitman's edition, vol. viii. p. 377. (c) Hesychius ap. Schoetgen, YXivKOQ, to aTroTay/wa rrjf 'ra((>v\ijs, irpiv KanjOy, illud, quoid ab uva distillat, antequam calcetur. See Schoetgen, Horae Hebraicse, vol. i. p. 412. and the Dissertation on the word VXivKos, in the Critici Sacri. PETER'S ADDRESS TO THE MULTITUDE— CHAPTER IX. 23 15 For these are not drunken, as ye suppose, seeing it is J. p. 4742. but the third hour of the day. \.M.-2a. 16 But this is that which was spoken by the prophet JemsaJem. Joel ; 17 ®And it shall come to pass in the last days, saith }J[f,?^'^^ God, I will pour out of my Spirit upon all flesh : and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : 18 And on my servants and on my hand-maidens I will pour out in those days of my Spirit ; and they shall pro- phesy : 19 ^And I will shew wonders in heaven above, and '^•^o'^'^^o-si- signs in the earth beneath ; blood, and fire, and vapour of smoke : 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come : 2 1 And it shall come to pass, that ^ whosoever shall call e R°m. x. 13. on the name of the Lord shall be saved. 22 Ye men of Israel, hear these words ; Jesus of Nazareth, a man approved of God among you by miracles and won- ders and signs, which God did by him in the midst of you, as ye yourselves also know : 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain : 24 Whom God hath raised up, having loosed the pains of death : because it was not possible that he should be holden of it. 25 For David speaketh concerning him, •'I foresaw the ''Ps. xvi.s. Lord always before my face, for he is on my right hand, that I should not be moved : 26 Therefore did my heart rejoice, and my tongue was glad ; moreover also my flesh shall rest in hope : of his mission. Tlie words " last days," in ver. 17, is shewn by Schoetgen to refer to the days of the Messiah, by two references to the Book Zohar, 'Kn^nu' Dva D'DTi nnnxa Diebus postremis, die sexto, qui est millenarius Septimus, Kri'U'D '"ly" 12, quando Messias veniet ; nam dies Dei S. B. sunt mille anni (a). Genes, xlix. 1. where Jacob said, " I will tell you what shall take place in the latter days" — D'O'D mnx'? vocavit ipsos, quia voluit ipsis revelare Kn'wa vp, finem Messise (6). (a) Sohar Genes, fol. 13. col. 52. (6) Ibidem, fol. 126. col, 499. ap. Schoet- gen, vol. i. p. 413. 24 PETER'S ADDRESS TO THE MULTITUDE— CHAPTER IX. J. P, 4742. 27 Because thou wilt not leave my soul in hell, neither • '^^' wilt thou suffer thine Holy One to see corruption '^ Jerusalem. 28 Thou hast made known to me the ways of life ; thou shalt make me full of joy with thy countenance. Ti^Kin Tif' ^^ ■'^^^^^ '^^^'^ brethren, * let me freely speak unto you ' of 10. tlie patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. kPs.cxxxii. 30 Therefore being a prophet, "^ and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne ; 2r\ He seeing this before spake of the resurrection of IPs. xvi. 10. Christ, ' that his soul was not left in hell, neither his flesh did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear '^. 34 For David is not ascended into the heavens : but he mPs.cx. 1. saith himself, ""The Lord said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. " Schoetgen remarks on this passage, that in all the Rabbinical writers he has never met with the application of this passage to the Messiah. We have reason, therefore, to suppose it was applied now for the first time. The apostle at the moment of inspiration, when the remembrance of Christ's wonderful re- surrection was still fresh in the memory of the people, asserts, by that strongest and most irrefragable argument, that this prophecy also related to Christ, and was by him alone fulfilled, for " his soul was not left in hell, neither his flesh did see corruption." The veil, (a) that had been for so long a period spread over the face of Moses, was now to be gradually withdrawn, and through the Spirit of God spiritual things were to be compared with spiritual. The expression ij yXwTffa jxS, in ver. 26, in the original is rendered by "1133, my glory — this word is often used for -li'SiJ, my soul. " Bishop Horsley was of opinion that the cloven tongues remained upon the Apostles after they went down among the people. This he thinks is alluded to in the expression, " that which ye now see and hear," ver. 33. If so, another beautiful analogy exists between the giving of the law to Moses, when " the skin of his face shone, while he talked with him," (Exod. xxxiv. 29, 30.) and the communication of the law to the Apostles, when the fire of heaven again rested upon man. (a) Auditores apostoli docuerant, accedente jam tcstimonio Spiritus S.-jncti, quod hue usque, velamen Mosis habentes obtectum, nondum perspexerant. — Schoetgen, vol. i. p. 414. UNION OF THE FIRST CONVERTS— CHAPTER IX. 25 36 Therefore let all the house of Israel know assuredly, j. p. 4742. that God hath made that same Jesus, whom ye have cruci- ^'- ^- '^'-*- fied, both Lord and Christ. Jerusalem. SECTION V. Effects of St. Peter s Address. ACTS ii. 37 — 42. 37 Now when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the apostles. Men and brethren, what shall we do ? 38 Then Peter said unto them, Repent, and be bap- tized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and ex- hort, saying. Save yourselves from this untoward genera- tion. 41 Then they that gladly received his word were bap- tized : and the same day there were added unto them about three thousand souls. SECTION VI. Union of the first Converts in the Primitive Church. ACTS ii. 42 to the end. 42 And they continued stedfastly in the apostles' doc- trine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul : and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common ; 45 And sold their possessions '^ and goods, and parted them to all men, as every man had need. '* That this unbounded liberality was not commanded by St. Peter, is evident from his address to Ananias, Acts v. 4. And that it was not intended as a pre- cedent, is equally clear from all the epistles, in which frequent mention is made of a distinction between the rich and poor, and frequent exhortations to the wealthy to be rich in good works ; but not the least intimation that they were required to sell their possessions. It must have been a voluntary sacrifice to have made the offering acceptable. 26 UNION OF THE FIRST CONVERTS— CHAPTER IX. J. P. 47-12. 46 And they, continuing daily with one accord in the ^•"^•^^' temple, and breaking bread * from house to house '*, did jemsaiCTn. eat their meat with gladness and singleness of heart, *Oi, at honie, o O » '* In the opinion of the learned Joseph Mede, the words here translated " from house to house," would have been better rendered " on the house." In his curious dissertation on the Churches for Christian worship in the Apostles' times, he observes : that the early Christians not having stately structures as the Church had after the empire became Christian, wrere accustomed to assemble in some convenient upper room, set apart for the purpose, dedicated perhaps by the religious bounty of the owner to the use of the Church. They were distin- guished by the name 'Aviliyiov, or 'YTTtpfpoi/, (an upper room,) and by the Latins Coenaculum, and were generally the most capacious and highest part of the dwelling, retired, and next to heaven, as having no other room above it. Such uppermost places were chosen even for private devotions (Acts x. 9.) There is a tradition in the Church that the room in which the Apostles were in the habit of assembling, was the same apartment as that in which their blessed Lord celebrated with them the last passover, and instituted the mystical supper of his body and blood for the sacred rite of the Gospel. The same room in which on the day of his resurrection he came and stood in the midst of his disciples, the doors being shut, and having shewn them his hands and his feet, said, " Peace be unto you," &c. (John xx. 21.) The same in which eight days (or the Sunday after,) he appeared in a similar manner to them being together, to satisfy the incredulity of Thomas, and to shew him his hands and his feet. The same hallowed spot where the Holy Ghost descended, imparting to them wis- dom, faith, and power. The place where James, the brother of our Lord, was created by the Apostles Bishop of Jerusalem : the place where the seven deacons, whereof St. Stephen was one, were elected and ordained : the place where the Apostles and Elders of the Church at Jerusalem held that council, the pattern of all councils, where the first controverted point was decided : and afterwards the place of this Ccenaculum was inclosed with a goodly Church, known by the name of the Church of Sion, upon whose top it stood, to which St. Jerome, in his Epitaphium Paulse (Epist. 27.) applies those words of the Psalmist, " Her foun- dations are in the holy mountains; the Lord loveth the gates of Sion more than all the dwellings of Jacob," Ps. Ixxxvii. 1, 2. St. Cyril, Bishop of Jei'usalem, calls it the upper Church of the Apostles, and he states, " the Holy Ghost de- scended upon the Apostles in the likeness of fiery tongues, here in Jerusalem, in the upper Church of the Apostles." — Cyril Hierosol. Cat. 16. Should the tra- dition be true, it is evident that this Coenaculum fi-om the time that our blessed Saviour first hallowed it, by the institution and celebration of his mystical sup- per, was devoted to a place of prayer, and holy assemblies. And thus perhaps should that tradition, which the venerable Bede mentions, be understood ; that this Church of Sion was founded by the Apostles : not that they erected the structure, but that the building from the time it was made a Coenaculum by our Saviour, was by his Apostles dedicated to a house of prayer. The Greek word Bar' oIkov, used in tliis passage, (ver. 46.) and rendered in our translation " house to house," may be interpreted Uke iv o'iK<[), " in the house ;" and we find it is so rendered both by the Syriac and Arabic, and like- wise by the New Testament in other places, Horn. xvi. 3 — 5. 1 Cor. xvi. I!). A CRIPPLE HEALED BY ST. PETER, &c — CHAPTER IX. g7 47 Praising God, and having favour with all the people. J. p. 4742. And the Lord added to the Church daily such as should ^- ^- '■^- be saved. Jerusalem. SECTION vn. ^ Crijyple is miraculously and j^ublicly healed by St. Peter and St. John. ACTS iii. 1 — 12. 1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple ; Coloss. iv. 15. Philemon i. 2. And we, moreover, find this Ccenaculum called OiKoe, in the second verse of this chapter. And the same phrase, breaking of bread, is used a little before in tiie 42d verse, which is wont to be understood of the communion of the Eucharist ; and by the Syriac interpreter is expressly rendered by the Greek word fractio eucharistia ; and again at chap. xx. ver. 7, according to that of St. Paul, the bread which we break, &c. Why should it not then be so used here ? And if this interpretation is admitted, it follows that the passage in question must be intended to signify, that when the Apostles had per- formed their daily devotions in the temple, at the accustomed times of prayer, they immediately retired to this Ccenaculum, or upper room, where, after having celebrated the mystical banquet of the holy eucharist, they afterwards took their ordinary and necessary repast with gladness and singleness of heart. It further proves, that the custom of the Church to participate the eucharist fasting, and before dinner, had its beginning from the first constitution of the Christian Church. When we consider even to our own day how many spots tradition has trans- mitted to us as the scene of some eventful history, I cannot but receive the hypothesis of the excellent Mede as probable, and consistent with reason and Scripture. We know that the oak of Mamre was venerated till the days of Constantine, and can we say it is not probable that the sepulchre of the Son of God — the last room that he visited — which he consecrated by his presence after the i-esun-ection, and by the descent of the Holy Spirit, in testimony of his ex- altation, should not be commemorated by his devout and faithful followers ? Who doubts that Edgar was killed at Corfe Castle, or William Rufus in the New Forest ? The particular spots where the martyrs were burnt in Canterbury, in Smithfield, and at Oxford, are still pointed out by tradition : and many instances of a similar nature might be collected from the histories of every country. Whence then arises the supposed improbability, that the early Christians would cherish the memory of the wonderful events in which they were so deeply in- terested (a) 2 (a) See the whole Disseitalion in Mede's Works, p. 321, S:c. J. P. 4743. V.^E. 30. 28 PETER AGAIN ADDRESSES THE PEOPLE— CHAPTER IX. J. P. 4743. 3 Who seeing Peter and John about to go into the tem- ^' ^' ^"' pie asked an ahiis. Jerusalem. 4 And Pctcr, fastening his eyes upon him with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of them. 6 Then Peter said. Silver and gold have I none; but such as I have give I thee : In the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up : and immediately his feet and ancle-bones received strength. 8 And he leaping up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God : 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple : and they were filled with wonder and amazement at that which had happened unto him. 1 1 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. SECTION VIII. St. Peter again addresses the People. Acts iii. 12 to the end. 12 And when Peter saw it, he answered unto the people. Ye men of Israel, why marvel ye at this ? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk ? 1.3 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom n Mat xxvii. yc delivered up, and " denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and de- sired a murderer to be granted unto you ; iieb'if''io"& ^^ -^"^ killed the * Prince of life, whom God hath raised V. a 1 John from the dead ; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know : yea, the faith which is by him hath given him this perfect soundness in the presence of you all. PETER AGAIN ADDRESSES THE PEOPLE— CHAPTER IX. 29 17 And now, brethren, I wot that through ignorance ye J. P. 4743. did it, as did also your rulers " ^'•^- '^^• 18 But those things, which God before had shewed by Jerusalem. the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing '^ shall come from the presence of the Lord ; *" It seems difficult to interpret these words in their literal sense, when we remember the numerous miracles of our Lord, and the abundant proofs the Jews received that he was their promised Messiah. The ayvoia here referred to, would be better rendered by the word error, or prejudice, as Whitby pro- poses. Lightfoot again endeavours to shew that the ignorance here spoken of, consisted in their mistake of the place of our Lord's birth, and in their expecta- tions of a temporal, instead of a spiritual kingdom. Wolfius would point the passage differently ; he thinks the expression ojffTrep Kal ol apx^'^'^'^C vfiUjv, refers not to a^voiav, but to tTrpa^arf, and the meaning is, therefore, scio vos ignorantiii adductos, ut faceretis, sicut duces vestri, scil: iVQa^av. It is my opinion that St. Peter, in this passage, intended to intimate to the Jews that their conduct and condemnation of the Holy Jesus proceeded from their ignorance of their own prophets, with whom they ought to have been better acquainted. The sense of the passage appears to be this; " Ye did it without knowing what ye were about." The following verse corroborates this interpretation (a). '^ The words, " when the times of refreshing shall come," commentators sup- pose should be i-endered, " that the times of refreshing may come." This opinion is defended by the following parallel passages, where the same word oTTwc av is used : Ps. ix. 14. ottmq av tSctyytiXw— the Hebrew is, mSDK ivob, " That I may shew forth," &c. Ps. xcii. 8. ottwq dv t'ioXoQQtvQCjcn. Heb. mDirnb, That they may be destroyed forever. Ps. cxix. 101. oTTWf ay ^i;\«^a». Heb. nioirx Wob, That I might keep. Acts xv. 17. oTrwf av iK^ijrrjuwcn, That they might seek, &c. So in the same verse, Repent and be converted, that your sins may he blotted out, ottw^ "v tX^wtri, that the times of refreshing may come (a), &c. Markland has made the same remark, but proposes to connect ottw^ dv with i-irX-fjpuxTtv, ver. 18. putting {fttravorjaciTe djxapriaQ) in a parenthesis : those times which God before had shev^'cd, he hath so fulfilled — THAT times of refreshment may come: oTTijjQ dv for 'iva (h). The times of refreshing, appear here primarily to refer to the blessings which should accom- pany the extension of the dominion of the Messiah, if he were at length acknow- ledged by his people. The words have been severally applied, to the preachers of the Gospel — the influences of the Spirit — and the intervening period between this time and the destruction of Jerusalem, which was allotted to the Jews for repentance and conversion. (a) Wolfius, ap Kuinoel. Comment in lib. hist. vol. iv. p. 121. Other ex- planations are given by Kuinoel, but as they appear very forced, they are omitted. (a) Lightfoot's Exerc. on the Acts. Pitman's edit. vol. viii. p. 388. (k) Mark- land ap Bowyer in loc. 30 PETER AGAIN ADDRESSES THE PEOPLE— CHAPTER IX. J. P. 4743. 20 And he shall send Jesus Christ, which before was ^' ^' ^^' preached unto you '* : Jerusalem. 21 Whom the hcaven must receive until the times of restitution of all things '^ which God hath spoken by the mouth of all his holy prophets since the world began. oDeut. xviii. 22 For Moses truly said unto the fathers, "A Prophet ■ shall the Lord your God raise up unto you of your brethren, like unto me "" ; him shall ye hear in all things whatsoever he shall say unto you. From the arguments of the Apostle, compare ver. IC witli 19, 20, and 26, the cure of the lame man may, I think, be considered as a significant acfion, or miracle ; whereby St. Peter wishes to demonstrate to the Jews, while their first impression of surprise and astonishment lasted, that the same faith in the Holy One and the Just, which " hath made this man strong," and recovered him to " perfect soundness" of body in the presence of them all, was only a shadow or figure of its efficacious power in healing the diseases of that nation, and restoring it to its former spiritual elevation and dignity, if they would be persuaded, even now, to acknowledge as their Messiah the Prince of life, whom God raised from the dead. " The Greek word 7rpoKtKt]pvyixkvov, here translated, " which before was preached," is rendered in nearly forty MSS. as if it signified irpoKixupiciiivov vfiiv, who was before ordained for you, or fore designed — viiiv being read with an emphasis. The meaning therefore of the expression is. That God may send Jesus Christ, who was before designed for you, in the predictions of the law and the prophets (a). •' In the unpublished papers of the first Lord Barrington, the noble author endeavours to prove, at great length, that the earliest notion which men had of immortaUty, was their resurrection, and restoration to the paradisiacal state. The notion of immortality entertained by the patriarchs was their resurrection in the land of Canaan, and eternal possession of tliat land in a glorified condition. He supposes that the expression of St. Peter in this passage is an allusion to the anticipated restoration of mankind to their former condition of innocence and happiness : and his opinion is confirmed by the peculiar metaphors under which St. John, in the Apocalypse, describes the future state. Lightfoot would render the word d7roKara(TTO(Tte, by " accomplislmient," instead of restitution. By whatever word we express the idea, it is still the same. St. Peter refers to the eventual completion of the happiness of mankind, by the universal estabhsh- ment of Christianity, and the blessings of its influence ; a period which all tlie prophets have anticipated in their sublimest visions, which the best men, in all ages, have delighted to contemplate, and which, in our own day, we have rea- son to hope, is progressively advancing. '"' ON THE PARALLEL BETWEEN MOSES AND CHRIST. As St. Peter has applied this passage to our Lord, it will be unnecessary to examine the arguments by wliich some writers would apply the prediction of {a) Markland ap. Bowyer, and Wliitby in loc. PETER AGAIN ADDRESSES THE PEOPLE— CHAPTER IX. 31 23 And it shall come to pass, that every soul, which j. p. 4743. will not hear that Prophet, shall be destroyed from among ^- ^- ^^- the people. Jerusalem. Moses to the long line of prophets that came after him (a). It is sufficient for us to know, that even when taken collectively, they were not like unto him in so many points as Jesus of Nazareth {b). Jortin gives the following parallel : The resemblance between Moses and Christ is so great and striking, it is im- possible to consider it fairly and carefully, without seeing and acknowledging that He must be foretold where he is so well described. First, and which is the principal of all, Moses was a lawgiver and the media- tor of a covenant between God and man. So was Christ. Here the resemblance is the more considerable, because no other prophet beside them executed this high office. The other prophets were only interpreters and enforcers of the law, and in this respect were greatly inferior to Moses. The Messias could not be like to Moses in a strict sense, unless he were a legislator. He must give a law to men, consequently a more excellent law, and a better covenant than the first. For if the first had been perfect (as the author of the Epistle to the Hebrews argues,) there could have been no room for a second. 2. Other prophets had revelations in dreams and visions, but Moses talked with God, with the Aoyoq, face to face. So Christ spake that which he had seen with the Father, Num. xii. C, 7, 8. All the prophets of the Old Testament saw visions and dreamed dreams — all the prophets of the New were in the same state. St. Peter had a vision ; St. John saw visions ; St. Paul had visions and dreams. But Christ neither saw visions, nor dreamed a dream, but had an intimate and immediate communica- tion with the Father — he was in the Father's bosom — and he, and no man else, had seen the Father. Moses and Christ are the only two in all the sacred his- tory who had this communication with God. — Bishop Sherlock, Disc. 6. 3. Moses in his infancy was wonderfully preserved from the cruelty of a tyrant — so was Christ. 4. Moses fled from his country to escape the hands of the king — so did Christ, when his parents carried him into Egypt. Afterwards, " The Lord said to Moses in Midian, Go, return into Egypt ; for all the men are dead which sought thy life," Exod. iv. 19. So the angel of the Lord said to Joseph in almost the same words, " Arise, and take the young child, and go into the land of Israel, for they are dead which sought the young child's life," Matt. ii. 20. pointing him out, as it were, for that prophet which should arise like unto Moses. 5. Moses refused to be called the son of Pharaoh's daughter, chusing rather (a) Hunc locum quidam de Josua, alii de prophetis in genere enarrant. Sed prophetae non erant Mosi per omnia similes. Nam Moses videbat Deum in spe- culari lucido ; prophetae, in non lucido. Praeterea Moses videbat Deum facie ad faciem, loquebatur cum eo ore ad os : non sic reliqui prophetae. Debet igitur peculiariter accipi de Christo, qui fuit scopus omnium prophetarum, &c. — Dru- sius in Deut xviii. 15. Crit. Sacri. vol. ii. p. 131. {h) Jortiii's Remarks on Ecclesiastical History, vol. i. p. 282, et seq. 32 PETER AGAIN ADDRESSES THE PEOPLE— CHAPTER IX. J, P. 4743. 24 Yea, and all the prophets from Samuel and those ^ • ^^' '^^' that follow after, as many as have spoken, have likewise Jerusalem, foretold of thcse days. to suffer affliction. — Christ had all the kingdoms of the world offered him by Satan, and rejected them ; and when tlie people would liave made him a king, he hid himself, cliusing rather to sutler affliction. 6. " Moses," says St. Stephen, " was learned, iKauHvOi], in all the wisdom of the Egyptians, and was mighty in words and in deeds ;" and Joscphus, Ant. Jud. 2. 9. says, that he was a very forward and accomplished youth, and had wis- dom and knowledge beyond his years ; which is taken from Jewish tradition, and which of itself is highly probable. St. Luke observes of Christ, that " he in- creased (betimes) in wisdom and stature, and in favour with God and man ;" and his discourses in the temple with the doctors, when he was twelve years old, were a proof of it. The difl'orence was, that Moses acquired his knowledge by human instruction, and Christ by a divine afflatus. To both of them might be applied what Callimachus elegantly feigns of Jupiter — 'O^v S' dvt'i€i](Tac, raxtvoi c't rot y\9ov 'tovkoi, 'AW tTi TraiSi'uQ iil)v [(ppaffaao Truvra reXtia. 7. Moses delivered his people from cruel oppression and heavy bondage — so did Christ from the worst tyranny of sin and Satan. 8. Moses contended with the magicians, and had the advantage over them so manifestly, that they could no longer withstand him, but were forced to acknow- ledge the divine power by which he was assisted — Christ ejected evil spirits, and received the same acknowledgments from them. 9. Moses assured the people whom he conducted, that if they would be obe- dient, they should enter into the happy land of promise; — which land was usually understood, by the wiser Jews, to be an emblem and a figure of that eternal and celestial kingdom to which Christ first opened an entrance. 10. Moses reformed the nation, corrupted with Egyptian superstition and idolatry — Christ restored true religion. 11. Moses wrought a variety of miracles — so did Christ; and in this the parallel is remarkable, since beside Christ " there arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do." 12. Moses was not only a lawgiver, a prophet, and a worker of miracles, hut a king and a priest. He is called a king, Dent, xxxiii. 5, and he had indeed, though not the pomp, and the crown, and the sceptre, yet the authority of a king, and was the supreme magistrate ; and the office of priest he often exer- cised— In all these offices the resemblance between Moses and Christ was sin- gular. In the interpretation of Deut. xxxiii. 5. I prefer the sense of Grotius and Selden to Le Clerc's. The parallel between Moses and Cln-ist requires it, and no objection can be made to it. The apostolical constitutions also, if their judg- ment be of any weight, call Moses " High Priest and King;'' tuu ap\«fp£a Kai /3a(T(X«a, vi. 3. 13. Moses, says Thcodoret, married an Ethiopian woman, at which his rela- tions were much offended ; and in this he was a type of Christ, who espoused the Chnrcli of llic Gentiles, whom the Jew? were vcrv unwilling to admit to the same PETER AGAIN ADDRESSES THE PEOPLE— CHAPTER IX. 33 25 Ye are the children of the prophets, and of tlie co- j.p.i7t3. venant which God made with our fathers, saying unto ^'- -'^'''- •^''- favours and privileges with themselves. But I should not chuse to lay a great stress upon this typical .similitude, though it be ingenious. 14. Moses fasted in the desert forty days and forty nights, before he gave the law : so did Elias, the restorer of the law — and so did Christ before he en- tered into his ministry. 15. Moses fed the people miraculously in the wilderness — so did Christ with bread, and with doctrine; and the mainia which descended from heaven, and the loaves wliich Christ multiplied, were proper images of the spiritual food which the Saviour of the world bestowed upon his disciples. John vi. ;il, &c. 16. Moses led the people through the sea — Christ walked upon it, and ena- bled Peter to do so. 17. Moses commanded the sea to retire and give way — Christ commanded the winds and waves to be still. 18. Moses brought darkness over (lie land — The sun withdrew its liglit at Christ's crucifixion. And as the darkness which was spread over Egypt was followed by the destruction of the first-born, and of Pharaoh and his host — so the darkness at Clirist's death was the forerunner of the destruction of the Jews, when, in the metaphorical and prophetic style, and according to Christ's ex- press prediction, " the sun was darkened, and the moon refused to give her light, and the stars fell from lieaven," the ecclesiastical and the civil state of the Jews was overturned, and the rulers of both were destroyed. 19. The face of Moses shone when he descended from the mountain — the same happened to Christ at his transfiguration on the mountain. Moses and Elias appeared then with him ; to shew that the law and prophets bare witness of him ; and the divine voice said, " This is my beloved Son, hear ye him ;" alluding most evidently to the prediction of Moses, " unto him shall ye hearken." 20. Moses cleansed one leper — Christ many. 21. Moses foretold the calamities which would befal the nation for their dis- obedience— so did Christ. 22. Moses chose and appointed seventy elders to be over the people — Christ chose such a number of disciples. 23. The Spirit which was in Moses was conferred in some degree on the seventy elders, they prophesied — and Christ conferred miraculous powers on his seventy disciples. 24. Moses sent twelve men to spy out the land which was to be conquered — Christ sent his Apostles into the world, to subdue it by a more glorious and mi- raculous conquest. 25. Moses was victorious over powerful kings and great nations — so was Christ, by the effects of his religion, and by the fall of those who persecuted the Church. 26. Moses conquered Amalek by lifting and holding up both his hands all the day — Christ overcame his and our enemies when his hands were fastened to the cross. This resemblance has been observed by some of the ancient Chris- tians, and ridiculed by some of the moderns, but without sufficient reason I think. VOL. II. D 34 PETER AGAIN ADDRESSES THE PEOPLE— CHAPTER IX. J. P. 4743. Abraham, p And in thy seed shall all the kindreds of the ^■^•^"- earth be blessed. Jerusalem. p Gen. xii. 3. 27. Moses interceded for transgressions, and caused an atonement to be made for tliem, and stopped the wrath of God — so did Christ. 28. Moses ratified a covenant between God and tlie people, by sprinkling them with blood — Christ witli liis own blood. 29. Moses desired to die for the people, and prayed that Cod would forgive them, or blot him out of his book — Christ did more, he died for sinners. 30. Moses instituted the Passover, when a lamb was sacrificed, none of whose bones were to be broken, and whose blood protected the people from destruction —Christ was that Paschal Lamb. 31. Moses lifted up the serpent, that they who looked upon him might be healed of their mortal wounds — Christ was that serpent. " As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have eternal life." The ser- pent, being an emblem of Satan, may not be thought a fit emblem to represent Christ ; but the serpents which bit the children of Israel are called fiery serpents, seraphim. Now "sunt boni angeli seraphim, sunt mali angeli seraphim, quos nulla figura melius quam prestare exprimas. Et tali usum primum humani generis seductorem putat Bachai." Grotius. Therefore Christ, as he was the great and good Angel, the angel of God's presence, the angel Kar' i^oxijv, might be represented as a kind of seraphim, a beneficent healing serpent, who ' should abolish the evil introduced by the seducing lying serpent ; and who, like the serpent of Moses, should destroy the serpents of the magicians ; as one of those gentle serpents who are friends to mankind. " Nunc quoque nee fugiunt hominem nee vulnere caedunt, Quidque prius fuerint, placidi meminere dracones." Eiffi Sk TTipi Qi]€ng ipoi o. nate of the children of Israel, and sent to the prison to ^•'^••^^' have them brought. Jerusalem. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors : but when we had opened, we found no man within. 24 Now when the High Priest and the captain of the temple and the Chief Priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence : for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them be- fore the council : and the High Priest asked them, 28 Saying, * Did not we straitly command you that ye t ch. iv. la should not teach in this name ? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's ^ blood upon us. 29 Then Peter and the other apostles answered and said. We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to he a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things ; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them. SECTION XVII. By the ^hlvice of Gamaliel the Apostles are dismissed. ACTS V. 34, to the end. 34 Then stood there up one in the council, a Pharisee, ^ Ts avQpwTTS TOVTov — wxn imx. Few circumstances more fully display to us the utter contempt in which the Jews held our Lord and his followers, than this expression. They would not even pronounce his name. 44 THE APOSTLES ARE DISMISSED— CHAPTER IX. J. P. 4745. named Gamaliel ^% a doctor of the law, had in reputation "^' ^"' among all the people, and commanded to put the apostles forth a little space ; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. Thethirdyear 36 For beforc thcsc days rose up Theudas, boasting him- counTcaifer' self to be somebody ; to whom a number of men, about AiinoDomini. f^^j. hm^nJi-gtl, joined themselves : who was slain ; and all, * Or, 4e/ict/^rf. as many as * obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him : he also perished ; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you. Refrain from these men, and let them alone : for if this counsel or this work be of men, it will come to nought ^ : 39 But if it be of God, ye cannot overthrow it ; lest haply ye be found even to fight against God. 40 And to him they agreed : and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. '8 We read, Acts v. 34. that a Pharisee named Gamaliel, a doctor of the law, had in great reputation among all the people, was one of the Jewish coun- cil, or Sanhedrim. This agrees exactly with what is delivered in the Jewish Talmuds. We are informed by them, that Gamaliel, the son of Simeon, and grandson of Hillel, was president of the council ; that he was a Pharisee; that he was so well skilled in the law, that he was the second who obtained the name of Rabban, a title of the highest eminency and note of any among their doctors; and concerning him is this saying, "From the time that Rabban Gamaliel the Old died, the honour of the law failed, and purity and Pharisaism died." He is called Rabban Gamaliel the Old, to distinguish him from his grandson, who was also called Rabban Gamaliel, and the great-grandson of this grandson, who was also called by the same name, and had the same title, and were both of them, as the Talmudists say, presidents also of the council. They tell us that Rabban Gamaliel the Old died eighteen years before the de- struction of Jerusalem (a), that is, in the year of our Lord 52, about eighteen years after the convention of the council, before whom the apostles were brought, as related in the Acts. We read also in Josephus of Simeon, the son of this Gamaliel, as being one of the principal persons of the Jewish nation about three years before the destruction of Jerusalem. *^ It was a common saying among the Jews, nsiD D-aii" Dirb Nnw nvy b^ D^pnn'?, onme consilium, quod ad gloriam Dei suscipitur, prosper© eventu gau- debit. Schoetgen Hor. Heb. vol. i. p. 424. (a) The Talmudists say, he succeeded his father, and was president of the council. See Biscoe on the Acts, vol. ii. p. 220. SEVEN DEACONS ARE APPOINTED— CHAPTER IX. 45 41 And they departed from the presence of the council, j. p. 4745. rejoicing that they were counted worthy to suffer shame for ^ • ^ ^^- his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. SECTION XVIII. The Appointment of seven Deacons, ACTS vi. 1 — 7. 1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2 Then the twelve called the multitude of the disciples wito them, and said, It is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business^". '*' ON THE ORIGIN AND NATURE OF THE OFFICE OF DEACON. We now read the first account of the election of any order of men in the Christian Church from among its own members. The Apostles and the Seventy had been ordained to their sacred work by their divine Master himself. The increased number of converts now made additional assistance necessary, and the manner in wliich the seven were set apart deserves both the attention and imitation of every society united together in the name of Christ. It is the misfortune of the Christian Church, that every, even the most minute point, has been made the subject of controversy ; we must therefore begin our inquiry into the nature of the office to which the Seven were appointed, by en- deavouring to ascertain from what body of men they were selected, before they were set apart by the Apostles. It has been questioned whether they were of the seventy — of the hundred and eight, who, together with the Apostles, com- posed the number of the hundred and twenty upon whom the Spirit fell at the day of Pentecost — or, of the general mass of converts, now added to the Church. Lightfoot (a) supposes them to have been of the hundred and twenty. These he observes were they that were of Christ's constant retinue, and " companied with him all the time that he went in and out among them ;" and who, being constant witnesses of his actions, and auditors of his doctrine, were appointed by him for the ministry. These are they that the story meaneth all along in these passages, " They were all together" — " They went to their company" — "Look ye out among yourselves" — " They were all scattered abroad, except the Apos- tles"— •' They which were scattered abroad preached," &c. The Jews say, (rt) Lightfoot's Works, vol. iii. p. 182. Pitman's edition. 46 SEVEN DEACONS ARE APPOINTED— CHAPTER IX. J. P. 4745. 4 But we will give ourselves continually to prayer, and Jcrusalen. to the ministry of the word " Ezra's great synagogue was of a hundred and twenty men." And their canons allow not the setting up of a Sanhedrim of three and twenty judges in any city, but where there were a hundred and twenty men fit, some for one office and employment, some for another (6). If we may give credit to Epiphanius, the seven deacons were of the number of the Seventy. If this was the case, and if they had been made partakers of the miraculous gifts, they were already invested with the power both of preach- ing and administering the sacraments. No imposition of hands, therefore, was necessary to set them apart for this office. The fact seems to be, that the diffi- culties and embarrassments arising from the incipient disputes between the widows of the Hellenists and of the Hebrews, might have increased so much, and excited so much dissension and unkindness, that it became necessary to select some of the next rank to the Apostles, and appoint them for this express purpose. The general opinion however is, that the deacons were chosen from among the general mass of believers. The second and the following verses are thus paraphrased by Hammond — " And the twelve Apostles, calUng the Church together, said unto them, we have resolved, or decreed, that it is no way fit or reasonable, that we should neglect the preaching of the Gospel, and undertake the care of looking to the poor. " Therefore do you nominate to us seven men, faithful and t?rusty persons, the mo;;t eminent of the believers among you ; that we may consecrate or ordain them to this office of deacons in the Church ; and intrust them with the task of distributing to them that want out of the stock of the Church : and in the choice of them let it be also observed, that they be persons of eminent gifts and know- ledge in divine matters, (see ver. 10.) who consequently may be fit to be em- ployed by us in preaching the word, and receiving proselytes to the faith by baptism. (Chap. viii. 5. 12.) " And by that means we shall be less disturbed, or interrupted, in our daily employment of praying and preaching the Gospel." The general opinion, as it is here expressed by Hammond, certainly is, that the deacons were selected from among the mass of believers; and that the Greek words rb 7rX»;0oc rwv naOtjTuiv, here rendered " the nmltitude of the dis- ciples," refers to the community or society of Christians, called sometimes TrdvTfg, thii all, (1 Tim. v. 20.) TrXilovtQ, the many, (2 Cor. ii. G.) and some- times XpiTtaj/oi, Chrislians, or followers of Christ; and also Matt, xviii. 17. (.KK\r]aia, tlie Church. From whatever body of men the deacons were selected, the narrative before us informs us of two important facts. The utmost caution was used on the part of the Apostles to prevent the admission of inferior or unworthy men into the offices of the Christian Church. The Apostles, the heads of the Church, pre- scribed the qualifications for the office, the people chose the persons who were thus worthy, and the Apostles ordained them to the appointed office. Every Church we infer, therefore, is entitled, and is bound to follow this plan of con- (b) Hares, p. 50. sect. 4. ap. Whitby. SEVEN DEACONS ARE APPOINTED— CHAPTER IX. 47 5 And the sayina; pleased the whole multitude: and J. p. 474.1. ^ "^ r V.^.32. duct. Its ecclesiastical heads are the sole judges and directors of the qualifica- Jerusalem, tions required for the fulfilment of any sacred ofBce ; the persons who are to fill those offices must be taken from the general mass of the people, and they are then, when thus known and approved, to be set apart by prayer, and laying on of the hands of those to whom that power is rightly committed. Till they are thus set apart, their own qualifications, and the general approbation of the peo- ple, do not constitute their right of admission to the oflSces of the Christian Church. If Scripture is to be our guide in matters which concern Christian societies, as well as in those which interest us as individuals, these are the direc- tions it has for ever given to the Churches of Christ, in every nation, wherever its sacred pages have been imparted. The Apostles alone called the Church together, and gave them directions to look out from among them seven men of good report, specifying at the same time their necessary endowments and num- bers; and reserving to themselves the power of appointing them to the sacred ofiice. And when we consider that the gifts of the Holy Ghost were one indis- pensable qualification, and may be regarded as the prae-election to some sacred function ; no possible authority can be derived from this portion of Scripture to sanction the laity in taking upon themselves the choice and appointment of their respective ministers. The same rules which were on the present occasion pre- scribed, we have reason to suppose, were observed likewise in the nomination of bishops and deacons in other Churches. For in St. Paul's Epistles to Timothy and Titus, we read that he desires the bishop who ordains, to inquire most par- ticularly into the character of those who were admitted into the high sacred func- tions. In Titus (i. 6.) for a bishop, seventeen necessary qualifications are enu- merated ; and in Timothy (iii. 2.) fifteen. The same inquiries and the same discipline (compare ver. 6. and 10.) although the former are not so particularly specified, are also required before the election of deacons, (1 Tim. iii. 8.) " They," says the Apostle, " that have used the office of a deacon well, pur- chase to themselves a good degree," that is, a degree towards the order of Presbyter. We are now to inquire into the nature and extent of the diaconal office. If we refer to the Scripture on this subject, we shall find that Philip, one of the deacons, preached and baptized, (Acts xxi. 8. and viii. 12. 29. 40.); and that St. Ste- phen also, who was another, preached, and did great wonders and miracles among the people, (Acts vi. 8. 10.) ; and they were not able to resist the wisdom and the spirit by which he spake. Whether Philip and others of these deacons preached and baptized, not in their character of deacons, but as Evangelists, or as belonging to the Seventy, has been a subject of dispute. It is clear that be- fore their ordination, the apostles themselves were engaged in the ministry of the tables ; for the treasure of the Church being laid at the apostles' feet, distribu- tion of it was made to every man according as he had need, (Acts iv. 35.) That work, therefore, which the apostles themselves performed, till an increase of duties compelled them to appoint others to officiate for them, cannot in any way be regarded as inconsistent with the high commission which they received to teach and to baptize all nations. The office of the deacon is mentioned by St. Paul in his Epistle to the Philippians, as a spiritual and perpetual office, then settled in the Church, they being the appointed attendants on the bishop, as we 48 SEVEN DEACONS ARE APPOINTED— CHAPTER IX. J. P. 4745. they chose Stephen, a man full of faith and of the Holy read in Epiphanius (6), A bishop cannot be without a deacon. Throughout the whole history of the Acts of the Apostles they are never once called Minis- ters of the Tables, although they are said to be appointed for that work — no other name is given to them but that of deacons ; and St. Jerome (To. 5. F. 251. K.) speaks of them as the ministers not only of the priests, but also of the widows and tables. And when it is remembered that the gifts of the Holy Spirit were particularly conferred upon them, the order of deacons, like that of the apostles, may be considered of divine institution, and decidedly ecclesiastical, established for ever in the Christian Church. The evidence of the Fathers is no less clear ; their writings are to be valued not only for their testimony to the opinions of the Primitive Church, but for their statements of facts. The customs of the contemporaries of the apostles, or their successors in the next age, when those customs were universal in every country where Christianity was established, are related by the Fathers: and they have ever been esteemed, therefore, us useful chroniclers, and as our best guides in all questions concerning the faith or discipline of the early Church. When the Fathers are unanimous in asserting the prevalence of a custom in the day in which they lived ; when they describe it as universal ; when they declare it to have prevailed in the age of the apostles ; and when their testimony is con- firmed either by the positive aflSrmation of Scripture, or is alluded to in Scrip- ture, or is supported by rational inference from the language of Scripture, we are justified in pronouncing such opinion, custom, or practice, to have been either instituted, or at least sanctioned by the apostles. If there be any thing of a doubtful nature in the passages of Scripture, which relate the opinion or practice in question, the corroborating evidence of the Fathers must be considered as decisive of any discussion arising from the subject. This authority of the pri- mitive Fathers will enable us to ascertain the real nature of the Diaconate which was now instituted, and became an ordinance for ever in the Christian Church. In answer to those who consider that the order of deacons is only a tem- porary or civil office, instituted for the serving of tables, it must be urged, as Bishop Pearson (c) rightly observes, that the tables of the Apostles were com- mon and sacred. Justin Martyr (d) mentions them as attendants on the bishops (b) Haeres, p. 50. sect. 4. ap. Whitby, (c) Ita ordo (juidam in Ecclesia sin- gularis jam turn impositione manuum institutus est. Actus quidem, ad quern instituti sunt, nihil aliud est, quam SiaKovtlv rpa-TTiiiaiQ, et constituti sunt Ini ravrriQ rrfQ \ptiag, quae consistcbat iv ry iLaKOviq. ry KaOrj/xepivy. OfTicium tamen non Cult mere civile, aut ceconomicum, sed sacrum ctiam, sive Ecclesiasti- cum. Mensae enim Discipulorum tunc temporis connnunes, et sacrae etiam fuere ; hoc est in communi convictu Sacramentum Eucharistiae celebrabant, &c. — Pearsoni in Acta Apostol. Lectione, p. 53. Schoetgcn has decided in favour of the opinion which is apparently best .supported by Scripture, that the deacons were of two kinds, of tables, and of the word. The deaconship or ministry of tables ceased after the first dispersion, and Philip then resumed the deaconship of the word. Post fiaajropav vero cessabat hciKOiia tT/C TpinriZrjr, et PhiUj>- pus postea resumebat CuiKoviav tS \6y«. — Schoetgen Horru)V Kai ttotwv tiai ciuKovoi, aW iKKXrjffiag Qeov vTrrjpsrai. v'lov oiv avTojv Tu lyKXi'iixaTn (pvXcLTTedOai utg Trvp (p\iyov Ap. Critici Sacri, vol. viii, annot. Scipionis Gentilis, in Philem. p. 840. Hughes, in his learned preface to Chrysostom on the Priesthood, reads here fiVTiipLov, but he prefers the present reading, which is defended on the authority of the old interpreters of the passage, p, 61. Bishop Pearson reads j.iv^rjpiojv, Lectiones in Act, p. 54. {g) Cyprian thus speaks concerning deacons — Meminisse autem diaconi (lebent, quoniam Apostolos, id est, Episcopos et Pra^positos Dominus elegit: Diaconos autem post ascensum Domini in coelos Apostoli sibi constituerunt, Episcopatus sui, et Ecclcsise Ministros. In the constitutions of Clemens are prayers for the deacon, in which these worJs occur — KUTa^itjoaov avTov liiapk- TioQ XiiTovpyt'jffai'Ta rijv fcy^ftptirSfTcov avTwv AiaKoi'inv ar<)£7rra»f, ufii^TTTWQ, U}>tyK\r}r{i)Q, fuii^ovoQ d^i(jj9fj}'ai €aO[.iS. The deacons being ac- customed to be advanced from the diaconate to the presbyteral office, which was thus called a degree, from the passage 1 Tim. iii. IS. — o'l KaXiot; AiaKovij- aavTiq ^ciQyhv iavToig KaXov iripnroiSvTut. VOL. 11. E 50 SEVEN DEACONS ARE APPOINTED— CHAPTER IX. J, P. 4745. Timon, and Parmenas, and Nicolas a proselyte of An- V. JE. 32. Jerusalem. tioch Church, and commanded them to nominate seven men of approved faith and integrity, to whom the management of the concerns of tlie people might without apprehension be committed. The people complied with these directions, and chose by their suffrages the appointed number of men, six of tliem being Jews by birth, and one a proselyte, of the name of Nicolaus. These seven deacons, as we commonly call them, were all of them chosen from amongst the foreign Jew?. This he thinks is sufficiently evident, from the circumstance of their names being all of them Greek : for the Jews of Palestine were not accustomed to adopt names for their children from the Greek, but from the Hebrew or Syriac languages. From these circumstances Mosheim believes that these seven men were not intrusted with the care of the whole of the poor at Jerusalem: for can any one suppose, he continues, that the Hebrews would have consented that the relief of their own widows and poor, should be thus committed to the discretion of the Jews of the foreign class ? The native Jews would in this case have been liable to experience the same injustice from the foreign brethren, as the latter had to complain of, whilst the alms were at the disposal of the Hebrews ; and instead, therefore, of at once striking at the root of the evil which they proposed to cure, the apostle would, by such an arrangement, have merely applied to it a very uncertain kind of remedy. Besides, the indigenous Jews made no com- plaint against those who had hitherto managed the concerns of the poor ; and consequently there could be no necessity for their dismissal from office^ It ap- pears, therefore, clear beyond a doubt, that those seven men were not invested with the care of the poor in general, but were appointed merely as curators of the widows and poor of the foreigners or Greeks ; and that the others continued, under the guardianship of those, who, prior to the appointment of the seven, were intrusted with the superintendence and discretionary relief of the whole. Champ. Vitringa saw the matter evidently in this light, as is plain from his work, De Synagoga, lib. iii. part ii. cap. 5. p. 928. As to the reason which caused the number of these men to be fixed at seven, I conceive that it is to be found in the state of the Church at Jerusalem, at the time of their appointment. The Christians in that city were most likely divided into seven classes ; the members of each of these divisions having a separate place of assembly. It was therefore deemed expedient that seven curators should be appointed, in order that every division might be furnished with an officer or superintcndant of its own, whose immediate duty it should be to take care that the widows and the poor of the foreigners should come in for an equitable share of the alms and benefactions, and to see that due relief was administered according to the neces- sities of the different individuals (//). Lightfoot (i). Dr. Clarke, and many others, have attempted to assimilate the (li) Mosheim on the affairs of the Christians before Constantine. — Vidal's translation, vol. i. p. 203, &c. (/) Lightfoot, vol. iii. p. 189. Pitman's edition ; and Dr. Clarke in loc. They appoint, says Lightfoot, quoting from Talmudical authority, not less than three Parnasin ; for if judgment about pecuniary matters were judged by three, much more this matter which conccrneth life is to be managed by three : and in each, doctrine and wisdom were required, that they ^' See next page. THE CHURCH INCREASES IN NUMBER— CHAPTER IX. 51 6 Whom thev set before the apostles : and when they J- P. 4745. had prayed, they laid their hands on them. ' Jerasalem. SECTION XIX. The Church conlinucs to increase in Number ^*. ACTS vi. 7. 7 And the word of God increased : and the number of J- P- 4716. ' V.^. 33. ]"D3"i3 of the Jewish synagogue with the Christian deacons, now appointed. Tliere does not appear to be any other other resemblance than this, that one part of their duty was common to both, the charge of the poor. That the office of deacons among the Christians was more than this, has been shewn both from Scripture, and its only right interpreters on these matters, the early Fathers. " Lightfoot remarks on this verse, it is so constant an opinion of the ancients, that the most impure sect of the Nicolaitaus derived their name and filthy doc- trines from the " Nicolas" here menlioned, (see Rev. ii. 15.) that so much as to distrust the thing, would look like contradicting antiquity. But if it were lawful in this matter freely to speak one's thoughts, I should conjecture (for the honour of our Nicolas,) that the sect might rather take its derivation from xbiao Nccola, " let us eat together ;" those brutes animating one another to eat things offered to idols. Like those in Isa. xxii. 13. non «ni:'3T nir-n b^y^:, " Let us eat flesh and drink wine (a)-" As the Nicolas here spoken of was a deacon appointed by the apostles, and therefore must have been filled with the Holy Ghost, it is not probable he should have apostatized so far from the true faith, as to have become the founder of a sect whose doctrines were so disgusting in their nature, and so repugnant to truth, as to bring down the strong condemnation of our Lord in the book of Re- velation already referred to. 32 ON THE D.\TE OF THE MARTYRDOM OF ST. STEPHEN. The chronologers of the New Testament have generally assigned the martyrdom of St. Stephen to the year 33 or 34 of the Vulgar JEra, from the supposition that our Lord was crucified in the year 33. In this arrangement the opinion of Benson has been adopted, which places the death of Christ in the year of the Vulgar Mrs. 29, and of the JuUan period 4742. This hypothesis will, I trust, be found consistent with the general opinion respecting the date of the martyrdom of Stephen. St. Luke not having given us in the Acts of tiie Apostles express data for the chronology of either of these great events, several arguments seem to warrant and justify the dates here affixed to the different might be able to discern, and give right judgment in things both sacred and civil. The ]m chazan, and u'Oir shamash, were also a sort of deacons. The first was the priest's deputy ; and the last was in some cases the deputy of this deputy, or the sub-deacon. See on the subject of this note, Whitby, Hammond, Arch- bishop Potter's treatise on Church Government, and their numerous references to the Fathers, in addition to those here selected, (rt) Lightfoot, vol. viii. p. 434. e2 52 THE CHURCH INCREASES IN NUMBER— CHAPTER IX J. P. 4746. the disciples multiplied in Jerusalem greatly : and a ^•^'^••^^' company of the Priests were obedient to the faith. portions of the Sacred History, from the ascension, 29, to the martyrdom of St. Stephen, 33. It will be observed that these dates are as follow : The establishment of the Christian Church, by the miracle at Pentecost, and first accession of converts • 29 The increasing prosperity of the Church, after the healing of the cripple .. 30 Tlie increase of the Church, in consequence of the death of Ananias and Sapphira 31 The increase of the Church, in consequence of the imprisonment and release of the apostles 32 Persecution and death of Stephen 33 It must be remembered that St. Luke, who was the author of the Acts of the Apostles, was principally anxious to relate the chief circumstances of the life of St. Paul, and those actions of St. Peter, which were introductory to the preach- ing of the Gospel among the Gentiles. In many instances, therefore, he has not only studied brevity, but has passed over a variety of important journeys and circumstances familiarly alluded to in St. Paul's Epistles. He almost wholly omits what passed among the Jews after St. Paul's conversion — the dispersion of Christianity in the East — the lives and deaths of the apostles — the foundation of the Church at Rome — St. Paul's journey into Arabia and other events. It may therefore excite surprise, that the Evangelist, who is in general so eminently concise, should so frequently repeat similar expressions, unless we consider them as relating to distinct occiirrences in the Church. We find for instance in Acts ii. 47. after the feast of Pentecost, "the Lord added to the Church daily such as sliould be saved." Acts iv. 32. after the healing of the cripple— the multitude of them that " be- lieved, were of one heart and of one soul." In Acts V. 14. after the death of Ananias — " believers were the more added to the Lord, multitudes both of men and women." And, after the release of the apostles. Acts vi. 7. — " the word of God in- creased, and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith ;" all which expressions and different events seem to imply, that a much longer period than one year elapsed before the dispersion of the Church at Jerusalem and the martyitlom of St. Stephen : and this supposition has induced me to place the latter with the generality of commentators in the year 33. I cannot but think that Daniel's celebrated prophecy of the seventy weeks describes with much accuracy the gradual establishment of Christianity at Jeru- salem, in the progressive manner apparently related by St. Luke. Prideaux makes the seventy weeks, or four hundred and ninety years, which were to elapse between the going forth of the decree to build the city, and the confirm- ing of the covenant, to commence with the year of the Julian Period 425(5, which he considers as correspondent with the year 45S before Christ, the first seven weeks terminating with the complete establishment of the Jewish Church and state, forty-nine years after. Threescore and two weeks were then to elapse, after which Messiah was to be cut oil', Dan. ix. 20. and this brings STEPHEN IS ACCUSED OF BLASPHEMY— CHAPTER IX. 53 SECTION XX. J.P.4Tl(>or P m ■ • 4747. V.^. Stephen, having boldly asserted the Messiahship of Christ, is ac- 33 or 34. cused of Blaspheviy before the Sanhedrim. Jerusalem. ACTS vi. 8 — 15. 8 And Stephen, full of faith and power, did great won- ders and miracles among the people. us to the year 4739 of the Julian Period, and 26 A.D. Thus far we are agreed. There now remains, to conclude the prophecy, the one week, or seven years. In this weok (see Dan. ix. 27.) the covenant is to be confirmed — " and in the midst of it he shall cause the sacrifice and the oblation to cease." Pi'ideaux assigns to these seven days, or years, the following events : J. P. 4739 The first day of the week — the ministry of John begins to confirm the covenant. 4742 The middle of the week — the ministry of Christ. 4746 End of the seventieth week — Christ is crucified. Highly as I respect the authority of Prideaux, I cannot coincide in this arrangement of events, by which he would interpret this wonderful prophecy. Daniel appears to me to assert, in the most express manner, that the sacrifice shall be caused to cease in the midst of the week, and it could not possibly cease till our Lord, the typified Sacrifice, was offered up. It is further declared, that the covenant shall be confirmed through the whole week. These considerations have induced me to give a more literal interpretation of the passage, which seems to me also corroborated by other chronological calculations. I consider, then, the prophecy to be fulfilled by the following arrangement of events, which I would substitute for those given by Prideaux ; and by which his hypothesis is made to harmonize with that of Benson, Hales, and others : J. P. A.D. 4739 26 First day of the week — Christ's ministry begins, and the covenant is confirmed. 4742 29 In the half-part or middle of the week — the Messiah is cut off, and the sacrifice is caused to cease by the death of Christ. He confirms his covenant by sending down the Holy Spirit. 4743 30 The covenant is further confirmed by the second great effusion of the Holy Spirit. 4744 31 The death of Ananias, and the rapid increase of the Church, prove the truth of the covenant. 4745 32 The covenant is more fully confirmed by the complete estabUsh- ment of the Church, the conversion of the priests, &c. &c. 4746 33 The last year of the seventy weeks begins, and the covenant is ratified by the blood of the first martyr. Then, and then only, the Jews began to fill up the measure of the iniquities of their fathers, by resisting the testimony of the Holy Ghost. The seventy wc^ks having now expired, they are permitted to persecute the Church of Christ even unto death, drawing down 54 STEPHEN IS ACCUSED OF BLASrilEMY— CHAPTER IX. j.p.i7U)or 9 Then there arose certain of the synagogue, which is 474~ 33 fl^^" .); '^" called the sj/nagogne of the Libertines ^^ and Cyrenians Jerusalem. upon them, by their abominations and cruelty, the destruction of their city and sanctuary, the desolation predicted both by our Lord and his prophets. In addition to the arguments already given in favour of the present arrange- ment, which makes nearly four years intervene between the death of Christ and the martyrdom of Stephen, 1 must add the authority of Tacitus ; who states that after the death of Christ his religion was for a time suppressed, but that it after- wards broke out, not only in Judea, but through the whole world. This latter clause seems to me evidently to refer to the first persecution of the disciples, when they were obliged to fly from Jerusalem, and carried with them the Gos- pel in every direction. Some time must have elapsed before the Church could have been so fully established, as to have become obnoxious to the Jewish rulers, its founders being the most despised and humble of men. The passage from Tacitus refers to the persecution of the Christians by Nero — Quos, vulgus Chris- tianos appellabat. Auctor nominis ejus Christus, qui Tiberio imperitante, per Procuratorem Pontium Pilatum, supplicio affectus erat. Ilepressaque in praesens, exitiabilis superstitio rursus erumpebat, non modo per Judeam, originem ejus mali, sed per urbem etiam, quo, &c. 3^ ON THE SYNAGOGUE OF THE LIBERTINES. Various opinions have been entertained respecting the synagogue of the Li- bertines here mentioned. Mr. Home supposes, and so likewise do Bishop Marsh and Michaelis, that the word Aiieprivoi is evidently the same as the Latin Li- bertini. " Whatever meaning we affix to this word," says Bishop Marsh, " (for it is variously explained,) whether we understand emancipated slaves, or the sons of emancipated slaves, they must have been the slaves, or the sons of slaves, to Roman masters ; otherwise the Latin word Lihertini would not apply to them. That among persons of this description there were many at Rome, who profes- sed the Jewish religion, whether slaves of Jewish origin, or proselytes after manumission, is nothing very extraordinary. But that they should have been so numerous at Jerusalem as to have a synagogue in that city, built for their particular use, appears at least to be more than might be expected. Some com- mentators, therefore, have supposed that the term in question, instead of denot- ing emancipated Roman slaves, or the sons of such persons, was an adjective belonging to the name of some city or district ; while others, on mere conjecture, have proposed to alter the term itself. But the whole difficulty is removed by a passage in the second book of the " Annals of Tacitus," from which it appears that the persons, whom that historian describes as being liberlini generis, and infected (as he calls it) with foreign, that is, with Jewish superstition, were so numerous in the time of the emperor Tiberius, that four thousand of them, who were of age to carry arms, were sent to the island of Sardinia ; and that all the rest of them were ordered, either to renounce their religion, or to depart from Italy before a day appointed. This statement of Tacitus is confirmed by Suetonius, who relates that Tiberius disposed of the young men among the Jews then at Rome, (under pretence of their serving in the wars,) in provinces of an unhealthy climate ; and that he banished from the city all the rcstof that nation, or proselytes to that religion, under, penalty of being condemned to slavery STEPHEN IS ACCUSED OF BLASPHEMY— CHAPTER IX. 55 and Alexandrians, and of them of Cilicia and of Asia, dis- J.p.474Col• puting with Stephen. s^^^'s^V^' 10 And they were not able to resist the wisdom and the — '. — spirit by which he spake. •''^'""^^^''""• 1 1 Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. 12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, for life, if they did not comply with his commands. We can now therefore account for the number of Libertini in Judea, at the period of which Luke was speaking, which was about fifteen years after their banishment from Italy." Bishop Marsh has, however, omitted to observe, that these four thousand Liber- tini were sent to the Island of Sardinia as soldiers — coercendis illic latrociniis ; and they were not expected to escape from that place — et si ob gravitatem coeli interissent, vile damnum. Bishop Pearce looks for the Libertines in Africa. He observes that the Li- bertines, the Cyrenians, and Alexandrians, are here joined, as having one and the same synagogue for their public worship. And it being known that the Cyrenians (chap. ii. 10.) lived in Lybia, and the Alexandrians in the neighbour- hood of it, it is most natural to look for the Libertines also in that part of the world. Accordingly we find Suidas, in his Lexicon, saying upon the word Aijitprivoi, that it is ovofia tS lOvag, the name of a people. And in Gest. CoUationis Carthagini habitse inter Catholicos et Donatistas, published with Optatus's works, Paris, 1G79 (No, 201. and p. 57.) we have these words: — Victor episcopus Ecclesiae Gatholicae Libertinensis dixit, Unitas est illic; publi- cam non latet conscicntiam. From these two passages Bishop Pearce thinks that there was in Lybia a town or district called Libertina, whose inhabitants bore the name of Aiiieprivoi, Libertines, when Christianity prevailed there. They had an episcopal see among them, and the above-mentioned Victor was their bishop at the council of Carthage, in the reign of the emperor Honorius. And from hence it seems probable that the town or district, and the people, existed in the time of which Luke is here speaking. They were Jews, no doubt, and came up, as the Cyrenian and Alexandrian Jews did, to bring their offerings to Jerusalem, and to worship in the temple there, Cunaeus, in his Rep. Heb. ii. 23, says, that the Jews who lived in Alexandria and Lybia, and all other Jews who lived out of the Holy Land, except those of Babylon and its neighbourliood, were held in great contempt by the Jews who inhabited Jerusalem and Judea, partly on account of their quitting their proper country, and partly on account of their using the Greek language, and being quite ignorant of the other. For these reasons it seems probable that the Libertines, Cyrenians, and Alexan- drians, had a separate synagogue (as perhaps the Cilicians and those of Asia had,) the Jews of Jerusalem not suffering them to be present in their syna- gogues, or they not choosing to perform their public service in synagogues where a language was used which they did not understand. — Annal. lib. ii. c. 85. Marsh's Lect. part vi. p. 70. In Tiberio, c. 30. Home's Addenda to the 2nd edit. p. 743. and Dr. A. Clarke in loc. SPEECH OF ST. STEPHEN j.P474Gor 13 And set up false witnesses, which said. This man ^3"^^^: 3,' ^' ceaseth not to speak blasphemous words against this holy place, and the law : erui,aiera. j^ p^^, ^^^ ]^ave heard him say, That this Jesus of Na- *or,riies. zarctli shall destroy this place, and shall change the * cus- toms which Moses delivered us. SECTION XXI. Stephen defends himself before the Sanhedrim. ACTS vi. 15. vii. 1 — 51. 15 And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel. 1 Then said the High Priest, Are these things so ^'? ^* ON ST. Stephen's apology eepore the sanhedrim. In tills address of St. Stephen to the Jews, he seems desirous to prove to them by a reference to the hves of their venerated ancestors, the error of their prevail- ing expectations and opinions. From the promise given to Abraham (Gen. xvii. 8.) they expected that God would put them in possession of the land of Canaan, that is, the enjoyment of this present world. As this prediction had never been entirely fulfilled, (Numb, xxxiii. 55, 5G.) the Jews were led to suppose it would receive its full completion in the person of the Messiah ; and to this notion per- haps may be attributed their deep-rooted and pre-concelved ideas of the tem- poral nature of Christ's kingdom. When our blessed Lord, therefore, rejected all earthly power and distinction, and left them still under the dominion of the Ilomans, they concluded he could not be the predicted Son of David. St. Stephen begins by endeavouring to convince them of their misapprehen- sion on this point of the sacred promise, by demonstrating to them through a recapitulation of the history of the Patriarchs, that such could not have been the meaning of the prediction ; for even their father Abraham (he argues) to whom the land was first promised, " had none inheritance in it, no not so much as to set his foot on." The other Patriarchs in the same manner passed a life of pil- grimage and affliction, and never attained to the blessed inheritance. Abraham, the Father of the Faithful, and the friend of God, had no possession till his death ; then only he began to take possession of his purchase, clearly intimat- ing the spiritual signification of the promised Canaan. Moses had a prospect of that land, but he died before he could attain to it, and all those who came out of Egypt with him, without even a glimpse of it, fell through unbelief in the wil- derness. The righteous only hath hope in his death. The eminent characters here brought forth by Stephen, may be considered (as Mr. Jones of Nayland remarks,) as signs so exactly suited to the thing signified, as if the truth itself had been acted beforehand. In Joseph we see a man wise, innocent, and great, hated by his brethren, and sold for a slave to heathen Egyptians. In his humi- liation he was exalted. Heathens to whom he had been given over, bowed the knee before him — his own family were preserved from perishing — he became the saviour of all — administering to them bread, the emblem of life — and to him BEFORE THE SANHEDRIM— CHAPTER IX. 57 2 And he said. Men, brethren, and fathers, hearken ; J. p,474r) or The God of glory appeared unto our father Abraham, ^^^J^-^'|^- when he was in Mesopotamia, before he dwelt in Charran, Jerusalem. every knee bowed, both of his own kindred and strangers. He was tempted and triumphed ; he was persecuted and imprisoned under a malicious and false accusation ; he was not actually crucified, but he suffered with two malefactors, and promised life to one of them, and delivered himself by the Divine Spirit tliat was given to him. He was seen twice by his brethren ; the first time they knew him not, but the second he was made known unto them. And thus we trust it will be at some future day, when the brethren of Jesus Christ shall become like the brethren of Joseph, sensible of their crime, and say with them in the bitter- ness of their souls, " We are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear ; therefore have all our evils come upon us." The parallel between Moses and Christ is so exact, and has been so fully prov- ed, note 20, p. 30, even from their very birth, that it is here unnecessary to make any further allusion to it. It is evident the Jews considered the argu- ments of St. Stephen in this hght, otherwise they would not have been so vio- lently exasperated against the speaker. Having thus demonstrated from these typical characters, that thus it behoved Christ to suffer, and having accused the Jews of following the same persecuting and rebelUous conduct which led their ancestors to refuse Moses, saying, " who made thee a ruler and a judge over us?" St Stephen, in the next place, notices another opinion, of which they were more particularly tenacious, their own exclusive privileges, whiJi persuaded them into the belief that it was utterly impossible that the Gentiles should ever be admitted into the same covenant with themselves. From the history of the past the inspired disciple now deduces the possibility of the event ; and illustrates it by recalling to their memory the fact that the tabernacle of witness, the first Church of the Jews which was appointed in the wilderness, had been given to the Gentiles, for Joshua had carried it with him into Canaan, when the latter were in possession of the Holy Land. A significant action, testifying that both Jew and Gentile, through the Captain of their salvation, should be made par- takers of the same temporal and spiritual blessings. Afterwards, in allusion to the idea they entertained, that their temple and law were of perpetual duration, to continue even unto the end of the world, St. Stephen declares to them that God does not dwell in temples made with hands, and immediately reproaches them for not understanding the spiritual signification of their appointed worship and ordinances. It is evident, then, through every part of this discourse, that the object St. Stephen had in view, was to represent to his countryinen the nature of Christ's religion, and to set before them, in the most touching manner, his sufferings and their own conduct, which was an aggravated completion of the crimes of their ancestors. " For which," says the martyr, with indignant eloquence, " which of the prophets have not your fathers persecuted ? and they have slain them which shewed before of the coming of the Just One ; of whom ye have been now the betrayers and murderers." The truth and justice of the dying Stephen's appeal was too severely avenged, and too bitterly felt for the Jews not to have had a perfect knowledge of its intention and individual application : and unless it is SPEECH OF ST. STEPHEN J. P. 1740 or 3 And said unto him, " Get thee out of thy country, and 4747. V. yE. from thv kindred, and come into the h^nd which 1 shall '.i'i or 31. , ,, •' shew thee. .u-ruNairm. 4 Thcu ciinic lic out of the land of the Chalda?ans, and dwelt in Charran : and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5 And he gave him none inheritance in it, no, not so much as to set his foot on : yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6 And God spake on this wise. That his seed should sojourn in a strange land ; and that they should bring them into bondage, and intreat tliciii evil four hundred vears ^\ considered in this light, it will he difficult to account for the powerful sensation it occasioned (a). The destruction of the Jewish temple imparts this impressive lesson to every Christian nation and individual, that the trucness of a Church does not consti- tute its safety, but that the continuance of the divine blessing is only secured by the maintenance of a pure faith and consistent conduct. The temple itself was to be esteemed and valued as the habitation of the Divine presence, making the building holy— in the same way that our bodies are sanctified and purified, and are made the temples of the Holy Ghost, by the indwelling spirit of grace within us. If with the Jews, as individuals, we resist the holy inlluenccsof God, his presence will be withdrawn from us, and we shall bring down upon our earthly tabernacle the same fearful and inevitable destruction, which was poured down upon the temple of Jerusalem. We shall be delivered over to the hand of the enemy. 3* In Exodus xii. 10. it is said the Israelites were to be sojourners four hun- dred and thirty years, reckoning from Abraham's leaving Chaldea, when the sojourning began ; here four hundred years is menlioned, reckoning from the birth of Isaac, thirty years after Abraham's departure from Chaldea. — See Gen. XV. 13. and Josephus, Antiq. ii. 152. and ix. 1. Markland ap. Bowyer would read this verse in the following manner — that his seed should sojourn in a strange land (and tliat they should bring tliem into bondage, and intreat them evil,) four hundred years. He observes, it seems to be St. Stephen's purpose to relate how long they were to be sojourners, and in a foreign country ; rather than how long they were to be in bondage and afflic- tion, which they were not four humlied years : they were in Egypt only two hundred and (iftcen. The parenthesis is the same as if it bad been Kai avro Pov\u>Oliatrai, «.'(«( KiiKiuOi'icreTtn, which is very connnon ; ^ovXioaovaiv reldtcs to the Egyptian treatment of the Israelites; KaKiiiaovatv, to that they met with in Canaan, previous to the famine which compelled llieni to go into Egypt. The tJou\w(Ti<; is very plainly distinguished from the Kt'iKioni^ in the next verse. (a) See Jones's admiralile hater to ihree converted Jews, vol. vi. p. 212. HKFOIM': TIIK SANIIKDRIM- (MIAl'TIOIl IX. eg 7 And (lie iiiition to wlioiii flieyslnill be in boiulnoo vvill .i.i'.47i(i„r I judji,e, mud (Jod : and ullcr Unit shuJl tlicy come lortJi, ^J'^-/. /li. and serve me in this place. '"^ '^'^' 8 " And he <;avc him the covenantor ciicunicision : ^and 'truKuinn. so Abra/nuu hcoat, Isaac, and ciicuiucised iiiiri the cif^htli y (im xxi.".' day ; ''and Isaac U'iral Jacob; and ''Jacob /H'gal the twelve ^,."'^'"- '"'^• patriarchs, ."/&"'"''''■ y ''And tijc patriarchs, moved with envy, sold Joseph boon.xxxvii. into l!l!j;ypt ; but God was with Jiim, ^^" 10 And delivered him out of all his afflictions, ' and <<'"'• itii.y?. J2^avc him favour and wisdom in the si^bt of" Pharaoh kin^ oC I'lgypt; and lie made him governor over l^^ypt and all his house. 1 1 Now there came a dearth over all the land of" I'^^ypt and Chanaan, and great aflliction : and our lathers found no sustenance. 12 '' But when Jacob heard that there was corn in J%ypt, )X, TtcffapaKovra Itti iv ry ipl)fi<{i ; Kai dvt\u€trt rijv aKiii'i)v tu MoXbx, Ka« TO aTpov tS 6iS v^Cjp 'PaKpuv, rovg tvizhq avruii', ovq tnoui- aan iavrolg. The quotation in the Acts is evidently from the Septuagint, from the original in which it does not materially differ. The words oikoc 'lci))\ in the Acts, are placed after tv tij ip^ifihi, and in the Septuagint after irpoatji'iyKuTt /toi. In the Septuagint we read 'Pai(}>av, and in Acts 'Pt^ipdv. In the Septuagint tlie remainder of the clause is read — 'Paii[itvov, but to un- derstand the former words tuv Kvpiov 'l]](rSv {b). ■•2 These chapters are most carelessly divided in our Bibles. The first clause of ver. I. evidently belongs to the preceding verse. The account of the burial of Stephen seems to be more appropriately introduced immediately after the (a) Horsley's Letters in reply to Dr. Priestley — Lett. xii. p. 232, 8vo. edit. (b) Kuinoel in lib. Hist. vol. iv. p. 290, See also Dr. Pye Smith's excellent criticism on this passage. PERSECUTION OF THE CHRISTIANS— CHAPTER IX. 71 SECTION XXIV. J- P. 4747. V. JE. M. General Persecution of the Christians, in which Said, f afterwards ■ — St. Paul, J particularly distinguishes himself. ACTS viii. latter part of ver. 1, and ver. 3. 1 — And at that time there was a great persecution against the church which was at Jerusalem ; and they were all scattered abroad throughput the regions of Judsea and Samaria, except the apostles ". 3 As for Saul, he made havock of the Church **, entering narrative of his martyrdom, rather than parenthetically, in the history of the subsequent persecution (a). " The apostles were protected by the especial providence of God, to continue to build up the Church at Jerusalem, till the time arrived for the general disper- sion of Christianity throughout the world. The secondary causes of their safety during the heat of the present persecution are unknown. They were not, as some have imagined, too obscure to be noticed, for they had already repeatedly incurred the public censure of their rulers ; nor can we suppose that the high priest, or his coadjutors, were afraid of inflicting the same punishment on them as on others. They seem to have been preserved by an Almighty Providence, to promote the unity of the Church, by directing and governing the remnant of those who were left at Jerusalem. For unto the Jews first the Gospel was to be preached. Lightfoot endeavours to prove, that those who were obliged to fly from that city, and went every where preaching the Gospel, were the hundred and eight who together with the apostles made up the hundred and twenty men- tioned at the beginning of the Acts. His reasons are : That the EvangeUst commences with the history of the 120, and pursues it throughout. By instancing Philip, he shews what class of men is understood, when he says " they were scattered." The term evayyeXii^oixevoi, is never applied to any other than to preachers by function. Persecution would first look to the preachers. Many of the common Chris- tians were left at Jerusalem (a). ** The word t\v[iaivero, in this passage, which our translators have ren- dered "he made havoc of the church," properly signifies, to ravage as a wild beast, to destroy as a beast of prey. It is used in this sense in the Septuagint, Dan. vi. 22. XkovTsg ovk IXvjifjvavTo fiot, the lions have not devoured, hurt, or torn me, and Psalm Ixxix. 14. tXvfifjvaTO avrnv i'Q kK SpvjMov, The wild boar from the wood hath spoiled, or laid waste this vine. For quotations to the same effect, from classical authors, see a profusion in Wetstein in loc. In the first edition of this Arrangement I gave, from Vitringa, a concise view of an ingenious theory, by which he attempts to prove, that there are, in the history of Samson, several remarkable typical allusions to some of the leading incidents in the life of St. Paul. He arranges his imagined resemblances under («) See Bishop Barrington, Beza, and Markland's observations, ap. Bowyer. (6) Lightfoot's Works, vol. viii. p. 122. 72 rHILIP THE DEACON GOES TO SAMARIA— CHAPTER IX. J. P. 4747. into every house, and haling men and women, committed \LJK^ ^/ie/« to prison. Samaria. ^ SECTION XXV. riiil'ip the Deacon, having left Jerusalem on account of the Perse- cution, goes to Samaria, and preaches there, and ivories Miracles. ACTS viii. 5 — 14. 5 Then Philip went down to the city of Samaria ^\ and preached Christ unto them. three heads. The events of Samson's life which preceded the encounter with the Hon — the combat itself — and the consequences which followed. The nume- rous coincidences which the ingenuity of this writer has led him to remark, are extremely fanciful; and as I find no allusion in the New Testament to this sup- posed type, I do not think the mere ingenuity of the parallel a sufficient reason for giving a more particular account of it in these pages. Vitringa is not the only writer who has discovered some allusion to St. Paul in the Old Testament. Witsius (a) has quoted Cocceius, who has followed with some variations the authority of Tertullian, Ambrose, Jerome, and St. Augustin, in applying to St. Paul (Gen. xlix. 27.) " Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil." The Fathers would thus explain this prophecy — Paul, in the morning of his life, like a wolf devoured the Church ; and in the evening, or the decline or latter division of his life, divided the spoils of the Gentiles, delivered from the dominion of Satan, with Christ and his Church. The interpretation of Cocceius is more elegant — He observes that the Israelites, as a nation, had their rising and their setting; and on each occasion Benjamin was conspicuous. Saul was the first king of the nation, and defeated their enemies ; another Saul, in the decline of the State, divided the spoils taken from Satan, the Jews, and the Gentiles. Witsius, however, rejects both these interpretations ; and shews that the predic- tions were more probably fulfilled in the history of the tribe of Benjamin. The wolf also is used as an emblem of corrupt and erroneous teachers, rather than of the faithful and zealous. Though Witsius rejects these supposed meanings of the passage, he inclines to the opinion of Jerome, Theodoret, Nicolaus tl Lyra, PcUicanus, and others, that Psalm Ixviii. 28, is rightly applied to the apostle of the Gentiles. He pre- fers the Junlan version — Illic sic Benjamin, parvus, ct dominator eorum ; prin- cipes Jehudae, et coetus eorum; priucipes ZebuUonis, principcs Naphthali. The first part of this passage may refer to St. Paul, the latter to the other apostles, who belonged to the districts of Zabulon and Naphthali. Altingmis, in his Treatise de Schiloh Dominatore, lib. v. cap. 2), and in his Comment, on the Psalm, Oper. Tom. ii. Part iii. p. Ill, ap. Witsi. has revived and defended this opinion. It is not impossible that the verse ought to have been thus interpreted: Bishop Home, however, has not noticed it- ^* The apostles (Acts viii. 1,) had not yet left Jerusalem. This Philip, (n) See Vilringse Observ. Sacra-, vol. ii. p. 479 — 492. Witsius dc Viti Pauii Meletem. Leiden, cap. i. sect, viii- p. 5. PHILIP THE DEACON GOES TO SAMARIA— CHAPTER IX. 73 6 And the people with one accord gave heed unto those J- P- 4747. things which Philip spake, hearing and seeing the miracles ^ ' ^^ ^' which he did. Samaria. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them : and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. 9 But there was a certain man called Simon ^^ which therefore, must not be confounded with the apostle. It was the Deacon, who, after his mission to Samaria, went to his own house at Csesarea, where St. Paul was afterwards received. (Acts xxi. 8.) The first effect of the Gospel of Christ was the removal of hatred and Jealousy, and all the hateful and debasing passions. For centuries the Jews had refused to hold any intercourse with the Samaritans — for centuries they had been ob- jects of detestation to each other. The Gospel is given to the world — the Jew becomes the friend of the despised Samaritan, and preaches to him the truth of God, Odious as the Samaritans were to the Jews, they were the offspring of common ancestors ; and perhaps on this account they were the first invited to become members of the Messiah's kingdom. The Gospel is preached as men were able to bear it, first to the Jew, then to the Samaritan — next to the prose- lytes of righteousness — then to the proselytes of the gate — and lastly, to the idolatrous heathen. '*^ Simon Magus appears to have been one of the first who arrogated to him- self the loftier names which were appropriated to the anticipated mysterious Being who was at this time universally expected upon earth. In several MSS. of the greatest authority, as well as in the principal of the ancient versions, is this remarkable reading — ovro^ iriv r) Sivajiig tov Oeov ij KaXafikvi) fifyaXTj, " this man is the power of God, which is called, or which is, the Great (a)-" And the inspired writer here informs us, that he confounded and astonished the people, and took advantage of tlieir ignorant wonder to assume these extraordi- nary honours. He deceived the people by his great skill in various tricks and juggling {b), assisted probably by his superior knowledge of the powers of nature. Ecclesiastical history has handed down to us a large collection of improbable stories respecting this man (c). Arnobius a writer of the third century relates that he flew into the air by the assistance of the evil spirit, and was thrown to the ground by the prayers of St. Peter. Others tell us that he pretended to be the Father, who gave the law to Moses ; and that he was the INIessiali, the Para- clete, and Jupiter, and that the woman who accompanied him, who was named Helena, was Minerva, or the first intelligence ; with many other things equally absurd, which are collected by Calmet, to whom the reader is referred (^d), (a) Ceterum in codd. ABODE, ac verss Copt. aeth. Armen. Syr. post. Vulg. Ital. legitur ; >/ KoKov/ikvr] ixtydXr] quae vocatur, i, quae est (icaX £ t crQai saepius id. qd. livai) et banc vocem KaXovfiu't] in ordinem recepit Griesbachius. Recta. Facile enim ea a librariis, quibus superflua videretur, omitti potuit. Sensus, sive ea addatur, sive omittatur, eodem redit.— Kuinoel Com. in lib. Hist. N. T. vol. iv. p. 300. (i) Vide Kuinoel ut sup. p. 299. — Schleusner in voc. /xaytvw. RosenmuUer, &c. (c) See Vidal's notes to Mosheim, on the affairs of the Christians before Constantine, vol. i. p. 328, and Dr. A. Clarke in loc. (d) Cal- jnet's Dictionary, .\rt. Simon Magus. 74 PETER, AND JOHN COME TO SAMARIA— CHAPTER IX. J. P. 4747. beforetime in the same city used sorcery, and bewitched the • '^^' people of Samaria, giving out that himself was some Samaria. great onc : 10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 1 1 And to him they had regard, because that of long time he had bewitched them with sorceries. 12 But when they believed Phihp preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13 Then Simon himself believed also : and when he was baptized, he continued with Philip, and wondered, behold- flnrfgV™"* ing the * miracles and signs which were done. curacies. SECTION XXVI. St. Peter and St. John come down from Jerusalem to Samaria, to confer the Gifts of the Holy Ghost on the new Converts. ACTS viii. 14 — 18. 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John : Jusrin, and after him Irenseus, Tertullian, Eusebius, Cyril, and others of the Fathers, have asserted that Simon Magus was honoured as a Deity by the Ro- mans, and by the Senate itself, who decreed a statue to him in the isle of Tyber, where a statue has since been found witli this inscription — Semoni Sanco Deo Fideo, Sacrum Sext. Pompeius Sp. F. Mutianus donum dedit. Some suppose this to have been the statue to which Justin alluded ; but as it does appear to have been erected by the Senate, tlie most able critics have rejected the idea of Magus' deification by the Romans. Dr. Middleton, not perhaps the best au- thority, for he endeavoured to reject all he could find reason to discredit, treats the story with contempt; while a modern author (e), who is no less venturous, espouses the opposite opinion, and defends it at great length. This ingenious speculatist indeed attempts to prove that Josephus and Philo were Ciiristians, and that primitive Christianity was a system of Unitarianism. They were cer- tainly as much entitled to the name of Christians as the modern Unitarian ; both disguising their Christianity with equal skill. It does not however appear necessary to enter further into the subject, nor to discuss the conclusion of Vitringa, that there were two Simon Magus'. I shall only add, which is more to the purpose, that Wolfius, Krebs, Rosenmiiller, and others, are of opinion that the Simon here mentioned is the same as the person spoken of by Josephus as persuading Drusilla to leave her husband, and to live with Felix, the Procurator of Juda;a (/). {e) Dr. Jerem. Jones' Ecclesiastical Researches, chap. xii. p. 310, &c. (J) Wolfius Curae Philologtcae, vol. ii. p. 1125. Joseph. Anliq. xx. 5. 2. PETER AND JOHN COME TO SAMARIA— CHAPTER IX, 75 15 Who, when they were come down, prayed for them, j. p. 4747. that they might receive the Holy Ghost : v. je. 34. 16 (For as yet he was fallen ujDon none of them : only samwia! they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they re- \ ceived the Holy Ghost ". ■•^ ON CONFIRMATION. It is the custom at present among many who profess Christianity, to despise every ordinance of which they do not perceive the evident utility. They must comprehend the causes and tlie reasons of an institution, or it is treated with contempt. In all enactments of merely human origin this conduct is defensible, because experience proves to us that human laws are made to accomplish some known and definite benefit ; and if they fail in that object, they are considered useless. Yet no human legislature will permit its laws to be disobeyed with im- punity, even in those cases where they have evidently failed in their purpose ; for the will of an individual is required to submit to the authority of the State : and there are few cases in which the resistance of an individual can be justified upon the plea, of his inability to discover the reasonableness or propriety of a law. If we are thus required to act in matters of common life, the same principles of conduct, are more binding when applied to the divine law. We are in general able to discover the causes for which it pleased God to appoint to the Jew the observances of the Mosaic law, and to the Gentile the lighter yoke of the Christian code. The divinity of both covenants was ratified and confirmed by miracle and prophecy, and man in both instances, without any appeal being made to his reason, was required to yield unreserved obedience, because it was the will of God ; for, as the apostle says, "we walk by faith, not by sight." One very remarkable characteristic alike distinguishes the Mosaic and Chris- tian institutions : in both it is to be observed, that although on any peculiar and extraordinary occasion the supernatural influences of the Holy Spirit might be imparted to some favoured individuals ; they were never bestowed in ordinary cases, unless the appointed means of grace were observed on the part of the worshipper: thereby affording the highest sanction in favour of the outward ordinances, both of the Jewish and Christian religion. If in the former dis- pensation the penitent would intreat for pardon, he brought his sacrifice. If a child desired admittance into the Church of God, it must be either by circum- cision or by baptism ; if he would renew in his youth the promises which had been made for him in his childhood, he feasted on the sacrifice of the paschal lamb, or on the body and blood of Christ, in the feast of the Christian sacra- ment. Tlie means of grace are attended with the influences of the Spirit of God, and he who obeys the will of God, always partakes of the blessing. The passage of Scripture which is contained in this section, is the first account in the Christian covenant of a new means of grace, which was sanctioned by an evident impartation of the divine influences. Peter and John went down to Samaria to impart to the new proselytes the gifts of the Holy Spirit. The Evangelists who converted them, not having authority to perform the higher functions of the apostolic order. The same Almighty Being who instituted the 76 PETER REPROVES SIMON MAGUS— CHAPTER IX. J. P. 4747. SECTION XXVII. V. JE. 34. »S'^ Peter reproves Simon Magus. Samaria. ACTS viii. 18 — 25. 18 And when Simon saw that through laying on of outward means of grace, withheld the gifts of his Holy Spirit till they could be communicated by his chosen servants in his own appointed way. If we are required to deduce moral inferences from other passages of Scrip- ture ; if the conduct of God to his ancient Church be still justly made a source of encouragement, and a motive to perseverance to Christians at present, on what grounds are we to reject the inferences that naturally arise from such facts as those now before us ? Are we not right in concluding that this action was in- tended not only for the peculiar benefit of the Samaritan converts, but for an example to all the Christian Churches, from that age to the present ? The enact- ments of Christianity are to be found in the conduct of Christ and his apostles; their practice is the best model for the right government of the Churches. From this conduct of the apostles the ancient primitive Church has vmiformly required, that those who are admitted as infants into the Christian Church by baptism, should in maturer years be confirmed in their Christian profession by prayer and imposition of hands. Though the extraordinary gifts of the Spirit were conferred only by extraordinary men, appointed for that especial purpose, it was believed that his ordinary gifts might be imparted by the authorized mi- nisters who were set apart for the service of the sanctuary. As the miraculous gifts were requisite at the first formation of the Christian Church, so now, when the Christian religion is fully established, its ordinary influences are equally necessary to enable man to recover the lost image of God, of which he had been deprived by the fall. It is but too usual with a certain class of religionists to undervalue the external rites of Christianity : but it is our duty to examine whether any, and what rites were observed by the apostles, and to follow their authority ; rather than to inquire into the reasonableness or propriety of the apostolic institutions. The Roman Church has erred by adding to the enact- ments of Scripture ; the opposite extreme is to be no less avoided, of depreciat- ing or neglecting its commands. That Church is most pure whose discipline approaches the nearest to that which was practised by its divinely appointed founders, and is recorded for our example in the New Testament. I conclude this subject by availing myself of the high authority of the pious and eloquent Bishop Home, who observes, speaking of Mr. Law, (vol. i.p. 214.) that although " the government and discipline of the Church will not save a man, yet it is absolutely necessary to preserve those doctrines that will. A hedge round a vineyard is a poor paltry thing, but break it down, and all they that go by will pluck off her grapes. And no sin has been punished with heavier punishments for that reason, than throwing down fences, and making it indifferent whether a Christian be of any Church or none, so he be but a Chris- tian, and have the birth of the inspoken word. But if Christ left a Church upon earth, and ordered submission to the appointed governors of it, so far as a man resists, or undervalues this ordinance of Christ, so far he acts not like a Chris- tian, let liii inward light be what it will." CANDACE'S TREASURER CONVERTED— CHAPTER IX, 77 the apostles' hands the Holy Ghost was given, he offered J. P. 4747. them money, ^' '*' 19 Saying, Give me also this pov/er, that on whomsoever samaria. I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter : for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said. Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. SECTION XXVIII. St. Peter and St. John preach in many Villages of the Samaritans. ACTS viii. 25. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the Gospel in many villages of the Samaritans. SECTION XXIX. The Treasurer of Queen Candace, a Proselyte of righteousness, is converted and baptized by Philip, who now preaches through the Cities ofJudcea. ACTS viii. 26. to the end. 26 And the angel of the Lord spake unto Philip, saying, Gaza. Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert ^^ *^ The expression " which is desert," in the opinion of Glassius (a) and Schoetgen (6), refers to the way and not to the Gaza itself. Kuinoel (c) ap- (a) Glassius — Grammat. Sac. Tract. 2, dePronomine, p. 514, of his collected works, and 190 of tire separate work — tvl rriv bohv ttjv Karataivovaav anb 'lepovaaXijii ti<; TaZ,av, avrr] tTiv ip»}/iOC — ad viam, quae a Jerusalem descen- dit Gazam ; avrri haec, seu quae est deserta. Quae scil. via, vocatur deserta quia non fuit admodum trita, ob intercurrentes Casii montis solitudines, secundum Strabonem, lib. xvi. Hujus autem admoneri Philippum necesse fuit, alioqui coramunem et magis tritam viam alteram ingressurum. (i) Schoetgen Horae Hebr, vol. i. p. 442. (e) Lib. Hist. N. T, vol. iv. p. 311. 78' CANDACE'S TREASURER CONVERTED— CHAPTER IX. J. P. 4747. 27 And he arose and went: and, behold, a man of ^' ^^' ^'^' Ethiopia, an eunuch of great authority under Candace Gaza. queen of the Ethiopians ^^ who had the charge of all her treasure, and had come to Jerusalem for to worship, 28 Was returning, and sitting in his chariot read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou re ad est ? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32 The place of the Scripture which he read was this, 2 Is. liii. 7, 8. z jjg .^rjg jgj j^g ^ sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth '" : proves of the opinion of Heinrich and Wassenburgh, that the clause was not found in the original text, but was subsequently introduced. '"' The name of the eunuch is supposed to have been Indich (a). It is pro- bable he had but lately embraced the Jewish faith. Candace is a name com- mon to the female sovereigns of that part of the country. A passage from Pliny is quoted by Benson and others to prove this — Regnare foeminam Candacen, quod nomen multis jam annis ad reginas transit (6). If this remark of Pliny be just, and it is confirmed by a passage of Dio Cas- sius, quoted by Kuinoel, the authority of Strabo may be admitted to strengthen the Scripture account. He tells us — Tovriov Sk i]■ • >■ ■/ •' • • '. • ■ '••' ' '-'•^ CANDACE'S TREASURER CONVERTED— CHAPTER IX. 79 33 In his humiliation his judgment was taken away: j. p. 4747. V. JE. 34. judgment :" to which reading Wolfius would assent, altering only the position of the two last words. The latter critic supposes that a was read for 3, and the "i should be joined to the preceding word. Sic enim reddi, he observes, Ebrsea possunt, propter angustiam et a judicio sublatus est, sive sublatum est judicium, quod idem plane est : nam cujus tollitur judicium, ille judicio seu condemnationi eximitur. Doddridge conjectures that there must have been another reading in the copy used by the Septuagint translators. He considers this reading to have been not npb UDWDOT l!iyo as the original now stands, but npb asu'O ^•\)ii>2. — this sup- position, however, is unsupported by manuscripts. After a careful examination of these authorities, I cannot but think that the only alteration requisite is in the pointing of the first clause ; and that the Sep- tuagint have properly expressed the meaning of the Hebrew. If a pause is placed after the words iv rig rainivbiffii, and after 1!fj;3, the Greek would read thus, " He opened not his mouth in his humiliation." With respect to the Hebrew, it may be observed that the prefix D is sometimes used in the sense of " because of," " by reason of," Exod. vi. 9, and the proper interpretation of nyy, from the same root is "to restrain," "confine," &c. &c. The word therefore implies affliction or humiliation, and may be rendered " because of restraint," or " because of affliction or humiliation." With respect to the second clause, " and from judgment," it is evident that the sense is the same, even as the pas- sages now stand. " And he was taken from judgment," is the Hebrew phrase, signifying, " he was removed from, or deprived of, a just judgment." "His judgment was taken away" is the translation of the New Testament and Sep- tuagint, that is, " His just judgment was not allowed him." The same circum- stance is expressed whether we say that a criminal was deprived of a fair trial, or a fair trial was not allowed him : nor would the variation in the language justify the charge of inaccuracy, if the two phrases were indiscriminately used. If these remarks shall be thought correct, we may avoid all recourse to the un- warrantable mode of inventing a various reading to reconcile a supposed dis- crepancy. IIchrcuK English Translation of the Hehreiv. He was taken and from judgment from prison Septuagint. i'lpOi) I'l Kpiffig avTov iv tij raTriivJxTd Greek Testament. 7/p9»j r) Kpiaig auTOV iv rlj TaiTtivojati aiiTOv to ffro^a avTov ai'oiyn ovk English Translation of the N. T. 8^ LXX. was taken away his judgment in his humiliation his mouth he opened not Proposed mode of reading the above, so as not to alter either the Hebrew or the Septuagint: — place the pause after nvyo, and Ta7r«ti'W(7£i, rendering the former phrase by the words " because of restraint or affliction ; or "humilia- tion ;" giving the full signification in the second clause of the word laSii'D, in which case it wifl appear evident, that the meaning of both expressions wifl be the same. VS) nns^ i^b his mouth he opened not TO (TTOfia dvoiyti OVK go CANDACE'S TREASURER CONVERTED— CHAPTER IX. J. P. 4747. and who shall declare his generation *' ? for his life is taken V. M. 34. fj.Q^^ ^-i^g earth. restraint Hebrew — He opened not his nioutli, because of affliction ; and from a just judgment he was taken away. Sept. and N. T. — He opened not his mouth in his humiliation ; and his just judgment was taken away. *' Bishop Lowth remarks on the parallel passage of Isaiah liii. 8, — " My learned friend Dr. Keniiicott has communicated to me the following passages from the Mishna, and the Gemara of Babylon, as leading to a satisfactory expli- cation of this difficult place. It is said in the former, before any one was pu- nished for a capital crime, proclamation was made before the prisoner by the public crier in these words — vbv lob'l Kn* mai ^b Vivv *a bs — "quicunque noverit aliquid de ejus innocentia, veniat et doceat de eo." — Tract. Sanhedrim. Suren- hus. par. iv. p. 233. On which passage the Gemara of Babylon adds, that " before the death of Jesus, this proclamation was made for forty days ; but no defence could be found." On which words Lardner observes, " It is truly surprising to see such falsities, contrary to well known facts." — Testimonies, vol. i. p. 198. The report is certainly false : but this false report is founded on tlie supposition that there was such a custom, and so far confirms the account above given from the Mishna. The Mishna was composed in the middle of the second century, according to Prideaux ; Lardner ascribes it to the year of Christ 180. Casaubon has a quotation from Maimonides, which further confirms this ac- count: Exercit. in Baronii Annales, Art. 86. Ann. 34. Num. 119. " Auctor est Maimonides in Pirck 13. ejus Libri ex opere Jad, solitum fieri, ut cum Reus, sententiam mortis passus, a locojudicii exibat ducendus ad supplicium, pra'cede- ret ipsum Tnan, Kr)pv^, pra^co ; et hg, to ex- press not only the glory which surrounded the Divine personage, which appeared to the Patriarchs, but also the great Being himself; and it seems most probable that his countrymen would understand the expression in that sense. The gene- ral opinion, however, appeal's to be most correct, which affirms, that at this time the visible manifestation of the person of Christ was made to the apostle. Witsius (a) defends the general opinion with much skill and energy : Doddridge (a) Sed quo modo visus est Jesus? An per angelum, vices ejus sustinentem? Nequaquam. Neque enim angeli est ea sibi verba sumere quae propria sunt Jesu. An in symbolo, quo modo Israelitse Deum viderunt ad montem Sinai ? Non sufficit. An in visione ut Jesaias ? Nee hoc satis facit. An oculis cor- poris? Sic arbitror. Debuit enim Paulus hoc quoque apostolatus sui avgumentum habere, quod Christum, in persona, quod aiunt, oculis suis conspexerit. Ceterum ubi nunc Christus ? An in ccelo? an in aere viciniore ? Equidem nescio. Nam quod Act. iii. 21. dicitur, quern oportet cceli capiant usque ad tempora restitu- Near Da- roascus. 90 SAUL IS CONVERTED— CHAPTER IX. J. P. 4748. 5 And he said. Who art thou, Lord ? And the Lord V. M. 35. Near Da- mascus. does the same. Macknight espouses the same side of the question : Saul, he observes, arose from the earth, and with his bodily eyes beheld Jesus standing in the way. We are absolutely certain, that on this or some other occasion, Saul saw Jesus with the eyes of his body ; for he hath twice affirmed that he saw Jesus in that manner (1 Cor. xi. 1.) Am I not an apostle? have I not seen Jesus Christ our Lord ? (chap. xv. 8.) Last of all {uxpQrf KUfioi) he was seen of me also, as of an abortive apostle. Now it is to be observed, that this appearance of Jesus, Paul places among his other appearances to the rest of the apostles, which, without all doubt, were personal appearances. Besides, if Saul had not seen Jesus in the body, after his resurrection, he could not have been an apostle, whose chief business was, as an eye-witness, to bear testimony to the resurrection of Jesus from the dead. I acknowledge, that if we were to form our opinion of this matter solely upon the account which Luke hath given of it, (Acts ix. 3 — 6,) we could not be sure that Saul now saw Jesus. Yet if we attend to the words of Ananias, both as re- corded in this chap. ver. 17, " The Lord Jesus who appeared to thee (6 o^^eig aoi, who was seen of thee,) in the way ;" and as recorded Acts xxii. 14. "The God of our fathers hath chosen thee, that thou shouldest see that Just One, and shouldest hear the voice of his mouth:" also, if we consider the words of Christ, " I have appeared unto thee for this very purpose, to make thee a minister, and a witness of those things which thou hast seen ;" and that Barnabas declared to the apostles, how he had seen the Lord in the way, (Acts ix. 27,) I say when all these expressions are duly attended to, we shall have little doubt that Saul saw Jesus standing before him in the way, (ver. 17,) when in obedience to his command he arose from the ground. But not being able to endure the splendour of his appearance, or perhaps the better to express his reverence, he fell to the earth anew, and remained before him in that posture, till Christ ordered him to arise a second time, and go into the city, where it should be told him what he was to do, (Acts ix. 6.) Then it was that on opening his eyes he found himself absolutely blind. This I suppose is a better account of Saul's seeing Jesus, after his resurrection, than with some to affirm, that he saw him in his trance in the temple, or in his rapture into the third heaven, for on neither of these occasions did Saul see Jesus with his bodily eyes ; the impression at these tiroes having been made upon his mind by the power of Christ, and not by means of his external senses, so that he would lionis omnium, intelligi potest de ordinaria Jesu in ccelis mansione : qua non impeditur tamen quo minus per extraordinariam aliquam oeconomiam, in aercm terras viciniorem ad exiguum tempus descenderit. Sed et in coelis manens videri Paulo potuit, per miraculosam facultatis elevationcm, remotisque Dei virtute omnibus impedimentis, quo modo Stcphanus nuper in terra positus, coelis apertis, vidit Jcsum staiitem ad dexteram Patris, Act. vii. 55. Qua luce significabatur gloria apparentis (,'hristi, qui est Stella ilia matutina, oriens ex alto, sol justitiae, lux adilluminationem gentium, et gloriam populi Israelitici; et qui se luce veluti aniictu operit. In ea. luce, ipse se conspiciendum praebebat Jesus. Sic enim Paulo Ananias, Act. ix. 17, riirsus xxii. 11, et Jesus ipse Act. xxvi. 13, Eig rovro (ofOrjv (Toi. — Witsii Meletem. Leidens. de Vit. Pauli, p. 17. — Macknight on the ICpistles, vol. vi. p. 416. — Kuinoelin lib. Hist. N. T. vol. iv. p. 323. — Doddridge's Family Expositor. — Dr. A. Clarke, and Whitby in loc. mascus. SAUL IS CONVERTED— CHAPTER IX. 9[ said, I am Jesus whom thou persecutest : it « hard for J. P. 4748. thee to kick against the pricks'". ^ • ^- ^^- 6 And he trembling and astonished said, Lord, what Near Da- wilt thou have me to do ? and the Lord said unto him. Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speech- less, hearing a voice, but seeing no man "-. not have been qualified by such a vision to attest Christ's i-esuvrection from the dead. I know that Paul had another corporeal sight of Jesus, namely, after he had made his defence before the council, (Acts xxiii. 11.) But as the first epistle to the Corinthians, in vyhich Paul afliirmed that he had seen the Lord, was written before he was favoured with that second corporeal sight of Jesus, he cannot be thought in that epistle to have spoken of an event which had not then taken place. It cannot be necessary to discuss here the absurd hypothesis of Kuinoel, who endeavours to shew that there was nothing miraculous in the conversion of St. Paul, whom he would represent as journeying to Damascus, tliinking of the lesson of moderation taught him by Gamaliel, and of the arguments he might accidentally have heard in favour of the Messiahship of Christ, when sudden thunder in a clear day alarmed him, and he imagined that he heard a voice : the ■whole of the three several narratives in the New Testament of St. Paul's conver- sion, overthrow this absurd theory. His sudden loss and recovery of sight, and the consequent communication of the Holy Spirit, by a person divinely appoint- ed, were indisputable evidences as to the reality of the appearance that had be- fallen him on his way. That St. Paul was neither a hypocrite, an enthusiast, nor a dupe, has been too admirably proved by Lord Lyttleton to require further illustration. *' The expression here used is supposed by some to be proverbial, signifying the injury and hurt they are likely to receive who resist superior power, more especially as relating^ to God. To confirm this opinion, many classical authors are referred to. Euripides in Bacch. 5. 794. Columella de re rustica 2. 2. 26, &c. and Pindar Pyth. 2. 173, who asserts we must not contend against God, but bear the yoke he puts on our neck mildly, and not kick against the goads ; that is, remarks the Scholiast, not to fight against God, being only men. The great Bochart rejects the idea that the expres;ion is derived from any other authority than that of Scripture itself. Moses uses it when he says Jeshurun waxed fat (et recalcitravit,) and kicked against the law, (Deut. xxxii. 15,) and also God himself, (1 Sam. ii. 29,) " why kick ye against my sacrifices ?" The clause is retained in the Vulgate, the Arabic, iEthiopic, and Armenian versions, although it is not inserted in others, or in the Greek Manuscripts, Griesbach likewise rejects it. ^^ This verse bears the appearance of differing from the parallel passage, chap. xxii. 9, where it is said that the men that were with me heard not the voice. Dr. Hammond remarks, that the word ^lovi) signifies thunder, and he would reconcile the two texts by reading " They that were with me heard the voice of the thunder, but heard not the voice of him that spake unto me." The 92 SAUL IS CONVERTED— CHAPTER IX. J. P. 4748. 8 And Saul arose from the earth; and when his eyes ^- ^- -^^- were opened, he saw no man*'": but they led him by the Near Da- Jiand, and brought him into Damascus. word ipo)vi) is often used in this sense in the Old Testament, (Exod. ix. 23, 27, 33, 34. XX. 18. Ps. xviii. 13, &c. &c.) In this verse the word seems to be used in the same sense as chap. ii. 2, (see the note in loc.) with reference to the thunder, which usually accompanied the Bath Col, or voice from heaven ; in chap. xxii. 9, it more particularly relates to the voice itself, which the attendants of St. Paul, in consequence of their alarm and confusion, did not hear, or if they did, without rightly understand- ing it. Beza, Vatablus, and Clarius, think that they heard Saul's voice, but not that of Christ. Dr. Benson, as ciKOViiv often signifies to understand, supposes these attendants were Hellenist Jews, who did not understand the Hebrew, i\hich was the language in which Christ addressed Paul. Dr. Whitby and Dr. Doddridge that the voice from heaven was taken for thunder. — Doddridge, vol. ii. p. 36. For further solutions of the difficulty, see Wolfius Curae Phil. vol. ii. p. 1138. Lord Barrington, Dr. Weston, and others, ap. Bowyer, and the com- mentators. The Jews say that God three times spoke to Moses, Aaron being by and not hearing the voice : in Egypt, Exod. vi. 28 ; in Mount Sinai, Num. iii. 1 ; and in Levit. i. 1. The same mode of expression is used in Schemoth Rabba, sect. ii. fol. 104. 3. in Exod. ii. 2, " The angel of the Lord appeared to him." Why is it thus said so expressly i-Vk to him, because other men were with him, but none of these saw any thing but Moses only. So also in Dan. x. 7. ^^ He lost his sight from the glory of that light. Michaelis, in Richteri chirurgischer Bibliothek, b. vi. p. 732. ap. Kuinoel, relates, that an African struck with lightning lost his sight, but recovered it suddenly. In the Critici Sacri is a treatise on the blindness of St. Paul, considered in its origin, continuance, and cure. Jortin remarks, that the miracle by which St. Paul was instructed and con- verted, has been thought by some to be of the emblematic and prophetic kind, and to indicate the future calling of the Jews ; so that Paul the persecutor, and Paul the apostle, was a type of his own nation. St. Paul, though the apostle of the Gentiles, never cast off his care for his own brethren, and always expressed himself on that subject with the warmest affec- tion ; and he alone, of all the writers in the New Testament, hath spoken clearly of the restoration of the Jews : he earnestly wished for that happy day, and saw it afar off, and was glad. St Paul was extremely zealous for the law, and a persecutor of the Christians — so were the Jews. St. Paul, for opposing Jesus Christ, was struck blind; but upon his repentance he received his sight — so were the Jews, for their rebellion, smitten with spiritual blindness, which shall be removed when they are received again into favour. SAUL IS CONVERTED— CHAPTER IX. 93 9 And he was three days without sight, and neither did J- P. 4748. cat nor drink «\ ^'- ^- '^^' Near Daraas- St. Paul was called miraculously, and by the glorious manifestation of Cluist himself, and was instructed by the same Divine Master : such will perhaps be the conversion and the illumination of the Jews. St. Paul was called the last of the apostles — the Jews will certainly enter late into the Church. St. Paul was the most active, laborious, and successful of all the disciples : such perhaps the Jews also shall be after their conversion. But these are rather conjectures of what may be, than discoveries of what must come ti> pass (rt). ^* GENERAL OBSERVATIONS ON CONVERSION. From the manner in which the conversion of St. Paul is related by St. Luke, many have been led to suppose that all those who are really Christians, must receive and retain some sensible impression of their conversion ; and conse- quently remember the exact time or moment in which it took place. Others again argue, that St. Paul was selected from the rest of mankind, as Abraham, Moses, the Prophets, and the Apostles, were for the especial purpose of promot- ing the designs of Providence in effecting the redemption of mankind ; and therefore that it affords no sanction for the expectation of any sudden or mira- culous conversion for others. Both parties insist with equal earnestness and sincerity in enforcing the doctrine of Scripture, that " without holiness no man shall see the Lord :" but one would look for conversion in some momentary operation of the Spirit of God, without any previous preparation in the heart or conduct of the individual ; the other on the contrary would rather seek it in the study of the Scriptures, and in the due observance of the progressive and ap- pointed means of grace which are given to all, as necessary to salvation, and which are always attended with the influences of the Holy Spirit. The former, who believe that God more frequently impresses the mind by some sudden impulse, do not deny that it may sometimes happen, that indivi- duals may be so educated and brought up, that they shall be sanctified from the womb. Thus the celebrated Annesley, the non-conformist divine, declared tliat he never remembered to have been converted. On the other side it is equally acknowledged, that it may please the same God who miraculously converted St. Paul, to impress in the most unexpected and peculiar manner the mind of any individual, at any time it may seem good to his Providence to do so. He would not, for instance, assert that it was impossible that Constantine beheld a cross, or that Colonel Gardiner heard a voice in the air, or any other circumstance of this nature (b) ; but his general belief is, that since the canon of Scripture has been completed, the sacraments are the effectual and divinely ordained means of grace by which the Holy Spirit is conveyed to man for his renovation ; and that sufficient evidence is given to all men for their establishment in the faith, without any extraordinary or preternatural interference in their favour. (a) See Jortin's Remarks on Ecclesiastical History, works, vol. ii. p. 14. and Mede's works, book v. p. 891, 892, as well as book iv. epist. xvii. p. 768. Jortin does not mention Mede, who has considered the parallel at greater length. (b) Jortin's Remarks on Ecclesiastical History, vol, ii works, vol. ii. p. 159. 94 SAUL IS BAPTIZED— CHAPTER IX. J.P.4748. SECTION XXXII. V. .E. 35. Damascus. Saul is Baptized. ACTS ix. 10—20. 10 And there was a certain disciple at Damascus, Christianity, it must ever be remembered, is not a system of theoretical opinions, but a system of positive institutions. If so, we may expect miracles at the establishment, but not in the continuance of the dispensation. In one sense of the word every thing is a miracle, both in the natural and moral world. The growth of a plant is to us an unaccountable event; but we see that it is gradually brought to perfection, by the sun and rain from heaven — these are the appointed laws of nature. In the same way the divine influences of the Holy Spirit, by the appointed means of grace, gradually operate on the heart, till it brings forth the fruits of perfection, and the perfect man is formed. It is certain that the great Creator of the flower or the herb might by a word command them to grow either on the waves of the sea, or on the floor of a room, but as this would be deviating from established laws, we do not anticipate such an occurrence. In the same manner it is not generally to be expected that the Almighty Creator will depart from his own appointed means of salvation to effect the recovery of sinful man, who refuses to be nourished by the common blessings from on high. It is not now to be expected that the heavens will again open, the Shechi- nah appear, the Bath Col be heard, or the holy flame kindle on holy heads ; these indisputable evidences of divine majesty are reserved for the consummation of all things. In the mean time, God the Creator and Saviour, who provides for the lilies and the flowers of the field, has in his mercy ordained provision for the soul as well as the body of man — " My flesh^is meat indeed, and my blood is drink indeed." Without the care and the labour of man the food for the body would be lost in the ground ; without the use of the revealed means of grace, the fruits of the Holy Spu-it would be looked for in vain. Break up therefore the fallow ground of your hearts (Hosea x. 12.) for it is time to seek the Lord, that the showers and the latter rain may not be withholden (Jer. iv. 3.) The real question to be decided then is, whether he is most right who expects the influences of the Spirit to be conveyed to him through the means of those solemn ordinances which God himself has ordained, gradually accomplishing that change of heart, without which spiritu;d happiness cannot be attained ; or whether that opinion is to be preferred, which leads to the anticipation of some sudden impression producing the same effect independent of an humble attendance on the means of grace, in obedience to the divine will. I am convinced, that if Christians who believe in the doctrines of the Trinity, the Incarnation, the Atonement, and the absolute necessity of in^v■ard hohness, from the influences of the Divine Spirit, as well as outward morality, were to examine impartially some controverted logomachies, they would not so nmch differ. If certain systematic words were not so frequently resorted to, there would be much less misapprehension and bitterness. Let us place this subject in more general propositions, and we shall then perceive how slight is the dif- ference which divides tlie^e contending parties. SAUL IS BAPTIZED— CHAPTER IX. 95 named Ananias ; and to him said the Lord in a vision, Ana- J. P. 4748. nias. And he said, Behold, I am here Lord. \.M.^o. Damascus, It will be acknowledged by all, that a due regard at least is necessary to ex- ternal religion for the sake of its author ; but that this very regard to the divine ordinances, if it does not proceed from obedience and love to Him who ordained tlieni, and faith in their spiritual effects and signification, becomes presumption and hypocrisy. Man at his creation was made perfect ; the spiritual triumphing over the in- ferior nature. When he fell, the earthly or animal nature predominated. As his descendants we are made partakers of the same earthly and animal nature — we are born with it — its existence constitutes our original sin, and we are subject to its everlasting penalties. The system of revelation is the plan for restoring man to God, by renewing within him that spiritual nature which he lost by the fall of his first parent. The manner in which this important object is to be accomplished has ever been the same. It is faith in the atonement of one Redeemer, the manifested God of the Patriarchs, Jews, and Christians, producing holiness of Ufe. The manner in which this faith is made effectual has ever been the same. Outward means of grace were instituted from the moment of the expulsion from Paradise. Where these external ordinances have been observed through faith, and in compliance with the revealed will of God, his influences have uniformly been imparted, and a spiritual change of heart imperceptibly and gradually ac- compUshed. The Spirit of God however is not confined to means. The Omnipotence of God is not limited to the measures he has himself revealed or ordained. It is impossible therefore not to believe that the death of a friend or relative, a linger- ing illness, or any other affliction or circumstance, may not, through divine grace, be made the instrument of salvation, and turn our hearts from this world to serve the Uving God. But few will hesitate to join with me in the conclusion, that the divine blessing is to be more generally found in those significant and solemn institutions, which The Way — The Truth — and the Life Himself ap- pointed. This is not the place to enter further into this controversy. The ancient fathers, the reformers in general, and the Church of England, make the com- mencement of our acceptance with God (by whatever name, conversion or re- generation, we may call it,) to begin with baptism ; and affirm that the influ- ences of the Holy Spirit continue with the Christian through life, to renovate him when he falls, to preserve him in temptation, and to support him in death, unless tliose influences are quenched by wilful, repeated, deliberate, and per- severing sin. This system, which makes our Christian life begin with certain feelings in maturer years, makes the question concerning baptism so very im- portant. The re-establishment of the ancient union among believers, depends on our estimate of the benefits attendant on that first and most solemnly com- manded ordinance— whether it is merely an useful rite, or an appointed means of grace; — or, as it is defined in the Church Catechism, an outward sign of an inward grace. The system which refuses to confine the beginning of our Chris- tian life to baptism, is thus described by a once distinguished writer — Regenera- 96 SAUL IS BAPTIZED— CHAPTER IX. J.P.474S. 11 And the Lord said unto him, Arise, and go into the V. ^. 35. street which is called Straight, and enquire in the house Damascus. ■ — — — — ■ tion has its degrees. Its first step is contrition, and that softening of the heart by which a man is brought to a sense of sin and misery; and under the in- fluence of whicli he earnestly desires deHverance. The second is a knowledge of Christ, by which whoever is convinced of the sufficiency of Christ to deliver him, denies himself, and flies to Christ, and by a living faith is united to him, and with a filial confidence of deliverance depends upon him ; and a filial love towards God is kindled in his heart, by the power of which he serves God with unfeigned obedience, and a holy life. The first step is called the spirit of bon- dage, and it is properly the effect of the law ; the second is the spirit of adop- .^^ion, and it is the proper effect of the Gospel («). The learned writer then pro- ' ceeds to illustrate this hypothesis by the instance of Cornelius. I think it is evident, that the Scriptures of truth no where command us to have this train of feelings, to become acceptable to God. Faith and obedience, — or faith, obe- dience, and repentance, are required : and it is impossible, in general, for the Christian who has been baptized, and has received a religious education, and knows God from his infancy, to say when he begins to have faith, and to have become acceptable to his Maker. Few men can pass through life without many feelings of sorrow for sin, of humility before God, of desire to become more holy. No hiniian being can declare himself spotless before his Creator. But all these emotions are the result of our knowledge of God, and his Son, which are given us by the means of grace ; and they proceed from the Holy Spirit which attends them. They are common to all men, at all ages ; they are ex- perienced by children at the first dawn of reason, and by the aged at the close of life. Since the Scriptin-e and the means of grace have been given, I believe that all pretensions of this nature are very dubious ; though I dare not say that the Father of the spirits of men may not visibly communicate his will to some (a) Habet regeneratio suos gradus. Primus gradus est contritlo et emollitio cordis, qua quis adigitur ad sensum peccati et miserix ; quo sensu gravatus sitit et esurit liberationem. Secundus gradus est, agnitio Christi, qua quis de suffi- cientia Christi ad liberandum convictus, seipsum abnegat et ad Christimi con- fugit, eique viva fiduciu cordis inseritur, et cum filiali fiducia liberationis in ipsum recumbit, et filialis in Deum amor in corde ejus accenditur, cujus ductu ct im- pulsu servit Deo ingenuii obedientia et nova vita. Primus gradus vocari solet spiritus servitutis, et est propria effectus legis : posterior spiritus adoptionis, et est proprie effectus Evangelii. Fieri potest ut Cornelius habuerit prinunn gra- dum regenerationis, scil. ut fuerit contritus corde et onustus sensu miseriae, sitiensque gratiam, eamque qua;rens ; sed non novit veryni viam invcniendi ct veruni medium quaercndi, sed sine duhio enm qu.xsivit pur propria opera et honestani vitam ; quae tamen opera Deus propter vcram contritiont-in cordis non aspernatus, sed se iis moveri passus est, ad dandos majores regenerationis gradus ad salutem necessarios. Non enim est contra sanam iheologiani, quod primitia; gratia; regenerantis bene usurpata: sint causa; impetrantes gratiam niajorcni. Ilabcnti enim dabitur ut abundantius habeat, Matt. xiii. 12. Moralibus virtuti- bus, quibus homo seipsum ab aliis per liberum arbitrium naturalc nonnibil dis- cernit, nuUis promissionibus alligata est gratia regenerationis salvifica : sed initiis gratia; regenerantis bene usurpritis est alligata, Job. vii. 17. Et praecipue contritmn cor habet magnas ))romissiones, Psal. li. 19. Isa. Ivii. 15. Stres. apud Cradock's Apostolical Harmony, p. 59. SAUL IS BAPTIZED— CHAPTER IX. 97 of Judas for one called Saul, of Tai'sus : for, behold, he j. P. 4748. prayeth, m.m.?^^. favoured individuals, when he pleases. I believe only, that he has not done so; because the law of Christ is sufficient to guide any of his creatures to future happiness. Dr. Doddridge relates the anecdote of Colonel Gardiner, as if the circumstance might possibly have been the vivid suggestion of his own mind. The hour was midnight — he was confused with intemperance — the cause of his watchfulness was criminal — he had received a religious education ; and the silence and solitude, and the possible reproaches of his conscience led him to some as- sociations of ideas respecting the crucified Saviour, whom he had forgotten. At such a moment he saw, or thought he saw, the cross in the air, and heard the appeal of the imagined figure before him. This appears to me to be the natural result of those laws of mind which God has given to every man. These natural reflections were made the means of grace ; for the impression was never erased from his mind. The Spirit of God " prevented him, and put into his mind g^od desires ;" and the consistency of his subsequent life, proved that He, who giveth grace to man, was present at the hour of temptation. But it would be the most intolerable presumption, that any man should delay repentance, till his mind was affected in a similar manner. With respect to the cross of Constantine, I subjoin the criticism of Jortin ; and I am inclined to agree with this eminent divine, that there was possibly no miracle in this case also; though the result of the victory was most important, as it decided whether Christianity should become the religion of the Roman empire. " A.D. 311, Constantine being disposed to protect and embrace Chris- tianity, which his father had greatly favoured, and about to fight Maxentius, prayed to God for his assistance. As he was marching, he saw in the afternoon, in the sky, over the sun, a shining cross, with this inscription {tovt viko) joined to it. The sight astonished him, and the army which accompanied him. This he related to Eusebius with his own mouth, and sware to the truth of it at a time when many of the soldiers were living." ' hficpl jxeaijuipivag yXiov iopag, ySr] Trjg iffikpag inroKkivovarjQ, avTolg ofQaXfioXg iotlv i(p)} tv avrip ovpavifi vTTepKiifievov row ijXiov aravp» rpoTralov tic (poJTOQ avviffra- {lEvov, ypa^rjv re avrt^ avvi'j(p9ai, Xsyovaav, tovt(i> viku. Horis diei meridianis, sole in occasum vergente, crucis tropaeum in coelo ex luce conflatuniy soli superpositum, ipsis oculis se vidisse affirmavit, cum hujusmodi inscriptione ; Hac vince. Euseb. Vit. Const. 1. 28. Concerning this story there have been these opposite opinions — That it was a miracle wrought in favour of Constan- tine and of Christianity : that it was a pious fraud, a mere stratagem of Con- stantine's, to animate his soldiers, and to engage the Christians firmly on his side. Fabricius, as an honorarius arbiter, comes between both, and allows the fact, but rejects the miracle. Bibl. Gr. 6. 8. " There is (says he,) a natural appearance, a ' solar halo,' which sometimes represents a lucid cross, and this is so rarely seen, that it is no wonder if Constantine, and they who beheld it with him, accounted it miraculous, especially at that juncture. If this were no miracle, yet it tended to the service of Christianity, and to bring about the great revolution that then happened. There are in historians, ancient and modern, and in the Philosophical Transactions, descriptions of such phenomena, and also of lucid circles or crowns, accompanying them. Fabricius gives an account VOL. 11. H 98 SAUL IS BAPTIZED— CHAPTER IX. J. P. 4748. 12 And hath seen in a vision a man named Ananias ^'^■'^^- coming in, and putting his hand on him, that he might Damascus, receive his sight. 13 Then Ananias answered. Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem : 14 And here he hath authority from the Chief Priests to bind all that call on thy name. 15 But the Lord said unto him. Go thy way : for he is a chosen vessel"^ unto me, to bear my name before the Gentiles, and kings, and the children of Israel : 16 For I will shew him how great things he must suffer for my name's sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him, said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales : and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strength- and a representation of some. Thus far all goes well enough : but the great difficulty is the inscription {rovTq) v'lKa,) for which Fabricius offers this solution, that ypabD was commonly used by the Jews to denote either man or woman. St. Peter calls the woman the weaker vessel. St. Paul, alluding to the preachers of the Gospel, observes, "We have this treasure in earthen vessels." Schoetgen quotes the book Zohar on Exod. on Ruth ii. 9. mn" "ba pnpxi K-'p-nv pyx vht< — " the just are here understood, who are called the instnimeiits or vessels of the Lord." — Schoetgen. Hor. Heb. vol. i. p. 44(). SAUL P11EACIIE8 TO THE JEWS— CHAPTER IX, 99 encd. Then was Saul certain days with the disciples which J. p. 4718. were at Damascus. ^ • "'^"- ^•*- 01 Damascus. SECTION XXXIII. Said preaches in the Synagogues to the Jews. ACTS ix. 20 — 31. 20 And straightway ''^ he preached Christ in the syna- j.p. 4T.->i. gogues, that he is the Son of God. ^ • ^*^- ^^• ^ St. Paul, in Gal. i. IG, 17, speaking of his conversion, writes, " Immediately I confLnred not with flesh and blood, but I went into Arabia, and returned again unto Damascus." Pearson argues from this, that he did not preach in the syna- gogues at Damascus till after the three years which he passed in Arabia. Micliaelis, on the contrary, would connect ver. 20 with 19, on account of the word tvQkijog, which word by Dr. Wells is referred to the return of St. Paul to Damascus. He thinks the passages are to be paraphrased thus; — "After he had received meat he was strengthened." Presently after which, (according to Gal. i. 16,) he went into Arabia, and having been there instructed in the Gospel, by the revelation of Jesus Christ, (Gal. i. 12,) he returned again to Damascus. " Then," or "now," was St. Paul certain days with the disciples at Damascus, and straightway (namely, after his return out of Arabia,) he preached Christ in the synagogues (a). Schleusner is of opinion that the word ffVfi€i€dKiov is to be understood before this clause. See on the full meaning of this v/ord Kuinoel, Schleusner, &c. Biscoe sufficiently shews, that St. Paul, as a rabbi, or authorized teacher of tlie people, was privileged to preach in all synagogues, wherever he went. St. Luke has not noticed this journey ; and as St. Paul has merely mentioned it in his Epistle to the Galatians, vvithout relating any thing that he then did, wc cannot speak of it with any degree of certainty. St. Jei-ome has determined that the apostle did not exercise any ministerial function, and he supposes that by a dispensation, unknown to us, or by an express command of God, he remained silent. (Gal. i. 12.) (6) It is very likely that it was in this retreat that he acquired by the reading of the sacred writings, and by the inspiration of the Holy Ghost, the knowledge that he afterwards displayed. It is further to be observed, that there had been in Arabia Petrea, where St. Paul had retired, a sect of " Jewish Christians," which Epiphanius calls Sampseans (c). They adhered in all things to the Jews. There were some of them who abstained from eating the "forbidden animals." This was a sect of Esseans (d), who had embraced Christianity, but who appeared to have only the name of Chris- tians ; they studied the law of Moses, and were remarkable for their hospitalityi and simplicity of life and manners. (a) Geography of the New Testament, part ii. p. 20, 21, ap. Lardner. (6) Lucam idcirco de Arabia praeterisse quia forsitan nihil dignum Apostulatu in Arabia perpetrarat. Nee hoc segnitiae Apostoli deputandum, si frustra in Arabia fuerit, sed (juod aliqua Dispensatio et Dei praeceptum fuerit ut taceret. — Hier. com. in Ep. ad Gal. i. 17. (c) Epip. Haeres. Liv. 53. (d) Petav. in Natis ad Haeres. 19. Ossenorum. H 2 a 2 Cor. xi. 3-2. 100 SAUL PREACHES TO THE JEWS— CHAPTER IX'. J. P. 4751. 21 But all that heard him were amazed, and said; Is ^'^' ^^' not this he that destroyed them which called on this name Damascus. iH Jerusalem, and came hither for that intent, that he might bring them bound unto the Chief Priests ? 22 But Saul increased the more in strength, and con- founded the Jews which dwelt at Damascus, proving that this is very Christ. 23 And after that many days were fulfilled, the Jews took counsel to kill him : 24 '^ But their laying await was known of Saul. And they watched the gates day and night to kill him. 25 Then the disciples took him by night, and let Iiini down by the wall in a basket ''^. 26 And when Saul was come to Jerusalem*'^, he assayed ^ In 2 Cor. xi. 32, St. Paul mentions as the cause of this stratagem, that the governor of Aretas kept the city of the Damascenes with a garrison, for the purpose of apprehending liim. Damascus in Syria had been reduced into a Roman province by Pompey the Great, after the vv^ar with Mithridates. A difficulty therefore arises, how could Aretas, king of Arabia, be in possession of Damascus, and appoint an ethnarch ? In the last year of Tiberius, Aretas had waged war with, and defeated Herod Antipas, for the injury he had done to his wife, the daughter of Aretas. Herod, enraged at his defeat, appealed to Tiberius, who commanded Vitellius, the Go- vernor of Syria, to attack Aretas, and send him dead or alive to Tiberius. Vitellius prepared to obey, but marched his troops back to their winter quarters, on receiving intelligence, while he was at Jerusalem, of the death of the em- peror. At this interval Aretas made an irruption into Syria, and took Damascus, and kept possession of it for some time. ^* The war between Herod and Aretas, the little communication between dis- tant cities, the seclusion of St. Paul in Arabia, the agitation of tlie Jews, on account of the death of Tiberius, the deposition of Caiaphas by Vitellius, as well perhaps as the desire the priests would naturally feel to suppress the account of the failure of their decree against the Christians of Damascus — sufficiently explain why the apostles at Jerusalem were ignorant of St. Paul's miraculous conversion, till it was announced to them by Barnabas. The commentators suppose that St. Paul, during his present sojourn at Jeru- salem, while praying in the temple, fell into that extasy or trance mentioned Acts xxii. 17 — 21. Hales (a) translates the word i^airoffriXiH, " I will send thee forth as an extra apostle to the remote Gentiles, selecting thee, IKoipovfii- voc at, from the people of the Jews, and from the Gentiles, to whom (the latter,) I am now going to send thee forth, vvv airoaTtWu), to turn them from darkness unto light, and from the jurisdiction of Satan unto God, in order that tliey might receive remission of sins, and an allotment among those that are sanctified by faith toward ine." (a) Hales' Anal. Chron. vol. ii. part ii. p- 1190. PETER COMES TO LYDDA— CIlArTEll IX. 101 to join himself to the disciples: but they were all afraid of j. p. 4751. him, and believed not that he was a disciple. ^- ^- ^^• 27 But Barnabas took him, and brought him to the Damascus, apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28 And he was with them coming in and going out at Jerusalem. 29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians : but they went about to slay him. 30 Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. SECTION xxxiv. St. Peter having p'"e«cAec? throughout Judcea comes to Lj/dda, where he cures /Eneas, and raises Dorcas from the dead. ACTS ix. 32 to the end. 32 And it came to pass, as Peter passed throughout J. P-47.51 to all quarters, he came down also to the saints which dwelt ;j^'J4(,' at Lydda. — 33 And there he found a certain man named iEneas, which had kept his bed eight years, and was sick of the palsy, 34 And Peter said unto him, iEneas, Jesus Christ maketh thee whole : arise, and make thy bed. And he arose immediately. 35 And all that dwelt in Lydda and Saron saw him, and turned to the Lord. 36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called * Dorcas : this * or, TJoc.or woman was full of good works and alms-deeds which she ^°^- did. 37 And it came to pass in those days, that she was sick, and died : whom when they had washed, they laid her in an upper-chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring hitn that he would not f vkt\, Kal IV t'lixkna, rswEY^'^^ SiaysGi, hia to avfi^aXtviiv, kcu avatpspuv avT(^) to. Kara vojxov. Assident enini hi patriarchae, et cum eo saepius diu, nodiique continuo versantur : quod eidem a consiliis sint ac de iis referant qua; ad legem pertinere videbantur. Est enim aurum coroiiariuni, qua- diversarum ordincs curianim vcl amore pro])rio, vel indulgentiarum Irctitia, vel rebus prospere gestis, adnioiiiti, in coronis aureis signisque divcrsis obtulcrit. Lege iv. Cod. Theod. de Aur. Coron. Witsii. Exerc. Sac. xii. de Historia Ilieros. p. 653. Succedit vox, mbw (juam sibi attribuit Ahias, 1 Reg. xiv. (i. -ybn mVir^ »3i3K ubi LXX. 'ATroirroXoi/ vertunt. Habebunt etiam ni3V *n-bu', vel bnp, anoa- ToKsQ rj/c iKK\);ff(ac, nuncios, coetus, (|ui mandata defcrrent ad synagogas Hierosolymani, vcl victimas et deciuias ad saccrdotes: maxinie qui cii^paxfiov, semisiclum, tributum quotannis ex lege in sacrarium diftlMcnduni, cxigcrent. Dein collapsis Judx-orum rebus retenta tamcn in synagoga vox, 'AiroffToXwv, est ; talesque signate dicebantur, qui patriarchs; assessores et legati erant, ejus- que lyKVKXut, ypu^nara, circulares literas ad synagogas deferebant pecuniis per capita r oUigendis, speciatim auro coronario, coronae scilicet patriarchali or- nand«, quod loco didragmi exigcbant palriarchaE in partibus lam orieiitis, quam ofcidentis.— Wits. Mckt. Leid. p. 22. THE CHURCH AT JERUSALEM— CHAPTER IX. 109 II. npt(T€tvi; dnoaTiWofiivoc, fieaiTtjg iipiivt]^ svsKa, i.e. an ambassador, one sent forth, a mediator to make or establish peace. III. More especially, 6 orpar/jyog Kara ttXSv irefiTrofievog, the leader sent on a naval expedition. Hesychius. IV. Ni'/x^aywyoe, one sent to bring the bride to the house of her husband. Phavorinus. In all which senses it is singularly descriptive of the office of the apostles— they were ministers of peace, and commanders of that great expedition which was directed to the Isles of the Sea, and to the Gentile world ; which in Scrip- ture is frequently represented under the emblem of the sea. It was their high office also to present the Christian Church as a chaste virgin to Christ. In Hebrew, the word aTrooroXof, or apostle, corresponds to the titles Txbo. mbir, or n-bu'. ixbo, is frequently used, not only of angels, but of prophets and priests, Hag. i. 13. Malac. ii. 7. In this sense St. Paul calls Christ the apostle of our profession, (adding the word dpxuptvQ,) ttiq ofioXoyiag ijnaiv — of our, that is, the Christian profession, in opposition to the High Priest of the Jews. It corresponds also to the word mbtt". The Jews had their ninv n-bu* or bnp, diroffToXovg rrjg t/c/cX/ycriaf, who brought the decrees of the High Priest to the synagogues at Jerusalem, and the tithes and victims to the priests, and prin- cipally collected for the temple service the tribute of the half shekel, which waa required by the law of Moses from the whole population. The word, in this sense, was adopted in the Christian Church. It was more especially used to denote the ambassadors and assistants of the patriarchs of the Jews (c). In the Jerusalem Talmud (Sanhed. fol. 18. col. 4.) we are presented with the form of the letters which were issued by the Sanhedrim ; from which we learn that the expression " to the bretliren," was in common use, and referred to the Jews, whether priests or not, who had authority in the provinces; and to whom the Sanhedrim gave the power to put its decrees in force. "It must however be observed," says Lightfoot (d), " that it was not the awe of the power of the San- hedrim, so much as the innate ambition of the Jews to continue as one people, which made them obedient. And the letters therefore which St. Paul received from the Sanhedrim to the brethren at Damascus, we must suppose not to be imperative, but declarative and persuasive." This remark of Lightfoot is no doubt correct ; and it proves the point under discussion : that authority was exercised over the synagogues of the Jews, and that the persons who were de- puted to exercise it were called apostles : and, we may add too, that the same desire of union among themselves, which induced the foreign Jews to submit to the jurisdiction of their High Priest and Sanhedrim, ought to be a prevailing motive to union among Christians. " The word apostle," says Mosheim, (e) "it is well known, signifies a (c) Lightfoot's Works, Pitman's edition, vol. iii. p. 196. (d) Schoetgen Horse Hebraicae, vol. i. 937. who has added this also to his quotations. Sic ex Nedarim apud R, Samuel Ben Davidin fol. 28. 2. -mbvi; -Jna -Dn bi quia ille precandi actus qui a legatis ecclesia; in synagoga pra;stabatur proprie ab ipsis synagoga; pra;fectis pra;standus erat, ct haiul diibie in multis synagogis, ubi doctorum copia non aderat, exercitus est. Cum igitur in priniis ecclesiis Christianis onmia quani simpiicissimo niodo composita fuerint, opus non erat extraordinariis ejusmodi precandum ad deum legatis, sed praistabat omnino ut hie actus a prauside prcsbyterii ceu a legato tarn presbyterii quani ecclesia: totius perageretur. Vitringa de Synag. vetcr. lib. iii. pars. 2. p. 9 J 3. THE CHURCH AT JERUSALEM— CHAPTER IX. 1 1 1 by men, namely, apostles sent by the Jewish High Priest and magistrates, to the different cities of the Roman empire? This interpretation was long since given to the words of the apostle by St. Jerome, Comra. ad Galatas, torn. ix. opp. p. 124. edit. Francof. " usque hodie," says he, " a patriarchis Judaorum apostolis mitti (constat) : ad distinctionem itaque eorum qui mittuntur ab homi- nibus, et sui qui sit missus a Christo, tale sumpsit exordium : ' Paulus apostolus, non ab hominibus, neque per hominem.' " These words of St. Jerome, who resided in Palestine, and was every way skilled in Jewish affiirs, must neces- sarily be allowed to weigh strongly in favour of the above statement respecting the apostles of the High Priest. The meaning they convey indisputably is, that, in the time of St. Paul, it was the practice of the Jewish High Priest to send forth apostles, after the same manner as the Jewish patriarchs were accus- tomed to do at the time he, St. Jerome, wrote : and there appears to be na reason whatever which should induce us to question the credibility of what is thus said. But let us return to the words of St. Paul, in which there is some- thing worthy of remark, which, if my memory does not fail me, says Mosheim, has never hitherto attracted the attention of any commentator. St. Paul says, that he is an apostle, not of men, neither by man. He therefore clearly divides human apostles into two classes; viz. those who were commissioned merely by one man, and those who were invested with their powers by several. Now what does this mean ? Who are these men, and who that single man, who, in St. Paul's time, were accustomed to send amongst the Jews certain persons, whom it was usual to distinguish by the appellation of apostles ? The single man o whom Paul alludes, could, I conceive, have been none other than the great High Priest of the Jews ; and the several men, who had also their apostles, were unquestionably the archontes, or Jewish magistrates. The learned well know that justice was administered to the Jews who dwelt in the different provinces of the Roman empire by certain magistrates, or vicegerents of the High Priest, who were termed, after the Greek, archontes, concerning whom a curious and elegant little work was published by Wesseling, ad Inscript. Beren. Traject. ad Rhen. 1738, in 8vo. I take the meaning, therefore, of St. Paul to be, that he neither derived his commission from those inferior magistrates, to whom the Jews who dwelt without the limits of Palestine were subjects, nor was he dele- gated by the chief of their religion, the High Priest himself. That these archontes had under them certain ministers, who were termed apostles, much in the same way as the High Priest had, is clear from Eusebius, who says— ' XiroaTokovQ Sk ilffSTi Kai vvv tQog kcrrlv Isoaioig ovofidZtiv rig ra iyKVKXia ypafijiara irapd rdv 'APXONTGN ahrCJv iiriKOfxiZofiivag. Apostolos etiam 7itmc Judcei eos appellare solent qui archontum suorum litteras circumquaque de- portare solent. Comment, in Esaiam. cap. 18. iw Montfauconii CoUectione nova Pair. GrcBcor. tom. ii. p. 424. Mosheim goes on to prove, that the aversion of the Jews to Christianity must have prevented them from borrowing this title from the Christian Church. As the High Priest had probably twelve apostles, to correspond with the number of the tribes, he supposes our Lord appointed twelve also, in allusion to the same. This however is uncertain (/). (/) Bishop Jeremy Taylor on Episcopacy, p. 1 9, small 4to. edit. Oxford, 1642. See the dissertation of Petit, Critici Sacri, vol. ix. and principally pp. 1183 — 1186, on this subject. 112 FAITH AND GOVERNMENT OF The learned Vitringa, (g) wlio had endeavoured to identify the officers of the Christian Church entirely with those of the synagogue, writes, that he is doubtful of the meaning of the words "iiav n-'^ii'. I cannot suspect this eminent theologian of disingenuousness, or I should be inclined to suppose that his igno- rance in the present instance could be accounted for in no other way ; for he expresses himself on other occasions with sufficient decision. St. Paul, in two passages of his Epistles, (2 Cor. viii. 23. Phil. ii. 25.) decidedly applies the expression " Apostles of the Churches," to Epaphroditus and Titus, both of whom, ecclesiastical history informs us, were bishops. Vitringa, (p. 913,) would apply the term exclusively to the collectors of the money provided by the Churches for the necessities of their members : and to this sense it is also limited by Witsius, Benson, Doddridge, and the divines in general who object to that form of Church government which existed in the early ages of Christianity. It is certain the office of the apostle embraced with this, other duties of a mucli higher and important nature : and these several duties, with the high authority attached to them, must be included in our definition of the office of the apostle. Bishop Taylor has placed this part of the subject in its proper light. Now these men were not called 'ATroffroXoi, messengers, in respect of these Churches sending them with their contributions : 1. Because they are not called the ApQS- tles of these Churches, to wit, whose alms they carried; but simply 'EKKXt]ai(iiv, of the Churches, viz. of their own of which they were bishops. For if the title of apostle had related to their mission from these Churches, it is unimaginable that there should be no term of relation expressed. 2. It is very clear that although they did indeed carry the benevolence of the several Churches, yet St. Paul, not those Churches, sent them : " And we have sent them with our brother," &c. 3. They are called apostles of the Churches, not going from Corinth with the money, but before they came thither, from whence they were to be dispatched in legation to Jerusalem : " If any inquire of Titus, or the brethren, they are the apostles of the Church, and the glory of Christ." So they were apostles before they went to Corinth, not for their being employed in the transportation of their charity {h). Vitringa proceeds further to assert, in the most positive manner, that there (g) Hi assident patriarchaa, et cum eo assidu^ din noctuquc degunt, ronsulendi gratia, et ea, quae secundum legem fieri debent, suppeUitandi. Hottingerus verba Epiphanii sic interpretatus videtur, ac si cuique patriarchae unus solummo- do fuerit apostolus ; sed mihi quidem long^ commodius sic exponenda videntur post alios, quod cuique putriarchfc plures fucrint senatorcs, apostoli dicti, qui ab ipso snbinde plena cum auctoritate legati sunt ad synagogas suae ditionis visi- tandas aut reformandas. Et certe, stante adhuc rcpublica, saepe a Synedrio in gravioribus negotiis missi sunt legati in has aut illas aras terra; Canaan, aut ad synagogas extra Canaanem, qui, pro arbitrio et amplitudine potcstatis, sibi con- cessa, de republicfl statuebant; quippe cujus memoranda reliquit exerapla Jose- phus in Historia vitse suae. Vitringa de Synag. Vet. lib. 11. cap. x. p. 577. (h) Synedrii Hierosolymitani tanta crat apud cxteros quoijue Judaicos auctori- tas, ut placitis ejus et praeceptis obtemperarent, praesertim (|uando agebatur de falsis prophetis et doctrina avilae religioni contrariu ; et in regionibus illis exteris in q\iibns synagogae crant, quae sponte synedrii auctoritatem agnoscerent, Ho- mani, eorumque exemj)lo tetrarchae et dynast.e, concesserant synedrio potesta- tem, de Judaeis in criminibus ad rcligioncni speclantibus, (jua-stionem habendi, eosque puniendi : Joseph. Ant. 11. 10. Hi. 0. Vitringa de Synagoga vet. p. 8G6. Witsius Meletem. Leidens. p. 23. et Wolfius ad p. 1. add. not. ad Matth. 2C. SC. Kninoel in lib. Hist. N. N. vol. iv. p. 330. THE CHURCH AT JERUSALEM-CHAPTER IX. 113 were not in the Christian Churches any ambassadors of this nature ; and that the only ministers were bishops and presbyters, whicli were tlie same, and dea- cons. It is most true that there were no officers in the synagogue itself bearing the title of apostle, and confined exclusively to the performing of the religious service of one particular synagogue ; and it is the very point which I have been endeavouring to establish, and on which the whole question depends. There were, however, among the Jews, officers of this name, whose duty it was to superintend the synagogues at the command of the High Priest; in allusion to which, it is highly probable that Christ, our great High Priest, distinguished his chosen disciples by the same appellation, when he invested them with a similar power of superintendence over their converts ; implying that those whom he had appointed should have the same influence and authority over his Churches, as the apostles of the High Priest and Sanhedrim possessed over the synagogues. The apostles of Christ were not ministers of single congregations; the apostles of the High Priest did not confine themselves to the superintendence of one synagogue. The jurisdiction of botli extended over countries and districts. As the necessity of government for the new societies made the apostolic office essen- tial in the period when the Church was most pure, so is a similar power of go- vernment and superintendence essential at present. It has always been re- quired ; and we find accordingly, though tlie name of apostle was discontinued wiih the twelve and St. Paul, that the power of ordaining, confirming, and governing, was preserved in the purer ages of our faith, before the papacy usurped upon the primitive episcopacy ; or the foreign reformers rejected the latter, in their eager aiidjustifiable abhorrence of the former. Vitringa, however, acknowledges, in another place (i), that the Sanhedrim (j) Philo in leg. ad Caium, p. 1014. D. E. p. 1033. A. Augustus hearing that the first-fruits were neglected, wrote to the governors of the provinces in Asia, to permit the Jews to assemble for banqueting : for that these were not assemblies of drunkenness and debauchery, (alluding plainly to the Gpctaoi for- bidden in the decree of Caius Casar,) to cause riots and disturbance, but were schools of sobriety and righteousness ; of men studying virtue, and bringing in their yearly first-fruits, of which they offer sacrifices, sending holy messengers to the temple at Jerusalem. Then he commanded that none should hinder the Jews from assembling, contributing their money, or sending to Jerusalem after their country manner. Then follows a letter of Norbanus, containing an epistle of Augustus to him, " That the Jews, wherever they are, should, according to their ancient custom, meet together, bring in their money, and send it to Jeru- salem." Ibid. p. 1035, D. E. 1036, A. B. We have the letter of Augustus Cajsar to Norbanus in Jos. Antiq. 1. xvi. c. 6. § 3. " Tlie Jews, wherever they are, by an ancient custom, are wont to bring their money together, and to send it to Jerusalem : let them do this without hindrance." In consequence hereof, Norbanus wrote to the Sardians, (Jos. ibid. § 6.) and Ephesians, that v/hoever should steal the sacred money of the Jews, and fly to an asylum, should be taken from thence and delivered to the Jews, (in order to be prosecuted and punished,) in the same manner as sacrilegious persons were to be dragged from all asylums. Jos. Antiq. 1. xvi. c. 6. § 4. He sent also to the magistrates of Cyrene, putting them in mind that Augustus had wrote to Flavius, the praetor of Lybia, and to others, who had the care of that province, that the Jews might send their sacred money to Jerusalem without let or hindrance ; commanding the Cyrenians to restore what had been stopped, or taken away from the Jews under pretence of tribute, and to prevent the like hindrance for the future. Ibid. sect. 5. Augustus decreed, that the stealing of their sacred books, or their VOL. II. I 114 THE CHURCH AT JERUSALEM— CHAPTER IX. sent out persons with ample powers to superintend the synagogues out of the precincts of the Holy Land. St. Paul calls Christ the Apostle and High Priest of our (i. e. the Christian) profession, (Heb. iii. 1.) He was an apostle, as having received a delegated authority from God over his worshippers ; for we read, God anointed him to preach the Gospel to the poor. He was the High Priest, as he himself sent out apostles, with the same delegated authority as he had received over his Chris- tian Churches. His own words are, " As the Father hath sent me, even so send I you." That the Sanhedrim, about the time of our Lord's incarnation, possessed and exerted the privilege of sending out apostles, is amply demonstrated by several Roman laws. The Jews were allowed, says Mr. Briscoe, to meet to pay their first-fruits, and to send them, together with whatever money they pleased, to Jerusalem for offerings, and to appoint proper officers to carry it. They were suffered also to determine all disputes and controversies among themselves in a judicial way. They were not only thus indulged in the use of their own cus- toms and laws, but, what is much more, if any laws of the country, where they inhabited, interfered with their customs, they were dispensed with, and not obhged to comply with those laws. Thus, for instance, they were dispensed with in not attending courts of judicature, or giving bail on their sabbaths or feast-days. Thus may it be sufficient to shew, that when the Gospel was preached to the Church, while it consisted of Jewish converts only, the authority which was ex- ercised by the apostles was not a new thing, nor inconsistent with the manners and customs of the people under their former Mosaic discipline. The same principle of government was adhered to, that order, unity, and faith, might still prevail. But instead of the persecuting letters and the armed bands, which were the credentials of the apostles of the former economy, the chosen apostles of the legislator of a better dispensation were known by the influences of the Spirit, by holiness, puiity, patience, and love. They were armed only with the power of truth and miracles, and they proclaimed the Messiahship of Jesus of Nazareth, and the glad tidings of salvation, to all mankind. The Spirit of God attended, with its visible influences, the outward means of grace ; the Christian priesthood and the Christian people were united in one faith, and one discipline ; the religion of the heart, which alone is spiritual and efficacious, was preserved by a stedfast adherence to the prescribed rites and forms of the apostolic Church : for the primitive Christians believed that He who gave the wine of the kingdom to man, provided also the earthen vessels by which its spirit was preserved. sacred money, out of the places in which they were wont to be deposited in their synagogues, should be sacrilege, and the punislunent confiscation of goods. Ibid. sect. 2. Vid. et de Bell. Jud. 1. vi. c. IG. sect. 2. p. 1284. fin. THE PROSELYTES ARE CONVERTED— CHAPTER X. 115 CHAPTER X. J. p. 4753. ^ . V.jE. about Fhe Gospel having noio been preached to the Jews in Jem- ^^^ saleni, Judcm, Samai'ia, and the Provinces, the Time joppaand arrives for the Conversion of the devout Gentiles, or Pro- <^'^"''<^- selyte>i of the Gate '. ' ON THE PROSELYTES. ' In the arrangement of this part of the present work, it will be perceived that I have adopted, in opposition to the authority of Drs. Lardner, Doddridge, and Hales, the opinion of Lord Barrington and Dr. Benson, that the Gospel was preached to the proselytes of the gate, before it was addressed to the idolatrous Gentiles. That the whole controversy may be fully and explicitly placed before the theological student, I shall submit to him the generally received opinion respecting the proselytes, on which Lord Barrington's hypothesis is grounded, and Dr. Lardner's objections, with the manner in which those objections may be removed. It will then be necessary to enter into the various reasons and autho- rities by which the opinion of Lord Barrington is supported and corroborated. Prideaux (a) gives the following account of the supposed different classes of pro- selytes. He states, there were two sorts of proselytes among the Jews. 1st. The proselytes of the gate, 2d. The proselytes of justice (righteousness). The former they obliged only to renounce idolatry, and worship God according to the law of nature, which they reduced to seven articles, called by them the Seven Precepts of the Sons of Noah. To these they held all men were obliged to conform, but not so as to the law of Moses. For this they reckoned as a law made only for their nation, and not for the whole world. As to the rest of mankind, if they kept the law of nature, and observed the precepts above men- tioned, they held that they performed all that God required of them, and would by this service render themselves as acceptable to him, as the Jews by theirs ; and therefore they allowed all such to live with them in their land, and from hence they were called au'in DnJ i. e. sojourning proselytes, and for the same reason they were called also ^J;li' *^3, i. e. proselytes of the gate, as being per- mitted to dwell with those of Israel within the same gates. The occasion of this name seems to be taken from these words in the fourth commandment, — And the strangers which are within thy gates; which may as well be rendered. Thy proselytes which are within thy gates ; that is, the proselytes of the gate, that dwell with thee. For the Hebrew word ger, which signifies a stranger, signitieth also a proselyte, and both in this place and in the fourth commandment denote the same thing. For no strangers were permitted to dwell within their gates, unless they renounced idolatry, and were proselyted so far as to the observance of the seven precepts of the sons of Noah. Though they were slaves taken in war, they were not permitted to live with them within any of the gates of Jerusalem, on any other terms ; but, on their refusal thus far to comply, were either given up to the sword, or sold to some foreign people. And as those who were thus far made proselytes were admitted to dwell with them, so also were they admitted into the temple, there to worship God ; but were not allowed to enter any farther than into the outer court, called the court (a) Prideaux, Connection, vol. iii. p. 4.36. I 2 116 TWO SORTS OF PROSELYTES J- P. 4753. SECTION I. V. JE. about '^^ .S"^. Peter sees a Vision, in which he is commanded to visit a Joppa and C'jBsarea. of the Gentiles. For into tlie inner courts, which were within the enclosure, called the chel, none were admitted but only such as were thorough professors of the whole Jewish rehgion. And therefore, when any of these sojourning proselytes came into the temple, they always worshipped in the court. And of this sort of proselytes Naaman the Syrian, and Cornelius the centurion, are held to have been. The other sort of proselytes, called the proselytes of justice, were such as took on them the observance of the whole Jewish law. For although the Jews did not hold this necessary for such as were not of this nation, yet they refused none, but gladly received all who would embrace their religion ; and they are remarked in our Saviour's time to have been very sedulous in their endeavours to make converts, and when any were thus proselyted to the Jewish religion, they were initiated to it by baptism, sacrifice, and circumcision, and thenceforth were admitted to all the rites, ceremonies, and privileges, that were used by the natural Jews. It was on this generally received opinion that Lord Earrington (6) framed his hypothesis, which demonstrates, beyond a doubt, the separate manner in which the Jews, the devout Gentiles, or proselytes of the gate, were severally con- verted to the Christian faith. The holy Gospel, like the grain of mustard seed, was of gradual developement, and progressively revealed to the world. We have already seen that the Gospel was first preached to the Jews, and that the first Christian Church was established at Jerusalem. The period in which the Gospel was confined to the Jews, and proselytes of righteousness, who en- joyed all the privileges of the former, is supposed to commence, according to Lord Barrington, at the year 29, and end in the year 41. The second period, when the Gospel was preached to the proselytes of the gate, begins at the year 41 to 45. The third, when it was preached to the idolatrous Gentiles, is from the year 45 to the year 70, which brings us to the end of the Jewish age, and the destruction of the Jewish state and nation, which implied the abolition of the law of Moses, relieved the Jews and the proselytes of the gate from their ad- herence to those laws, and consequently destroyed the distinction of the three periods ; all men being then bound only to the faith and obedience of the Gos- pel, and a subjection to the laws of those conntries in which they respectively resided. The more minute divisions of the noble author it will not be necessary to notice, as they appear to me less corroborated than the others, and are not referred to in the present arrangement. Dr. Lardner's proposition, in reply to this hypothesis of three divisions, is— there was but one sort of proselytes (c). He then proceeds to describe them by the usual characteristics universally acknowledged to belong to proselytes of righteousness — they were called "strangers, or proselytes within the gate," and "sojourners," as they were allowed to dwell or sojourn among the people of Israel. They were so called (i) Preface to the Miscell. Sac p. xiv. &c. (c) Lardner's Works, Hamil- ton's 4to. edition, p. 393. AMONG THE ANCIENT JEWS— CHAPTER X. 117 Gentile, who had been miraculously instructed to sejid for St. J. P. 4753. Peter. V.^E. about 40. Joppa and because they could not possess land ; the whole of Canaan being, by the law of ^°^'^'^^- Moses, appropriated to the twelve tribes only. 1. In defence of this hypothesis. Dr. Lardner quotes Exod. xii. 48. Lev. xvii. 8. Num. ix. 14. and xv. 15, 16, all of which ordain a perfect similarity between the Israelite and the sojourning stranger. — Answer. These passages appear to prove that there were certain proselytes, or sojourners ; who were not however permitted to partake of the passover, or offer sacrifice, miless they were cir- cumcised. 2. He is of opinion, that no strangers but those who thus conformed impli- citly to the law of Moses, were permitted to dwell in Canaan ; with the excep- tion of travellers or mercantile aliens, whose abode however was not to be con- sidered permanent. — Ans. This is a'ssuming the point to be proved. 3. Dr. Lardner supposes that Eph. ii. 13, contains an allusion to the custom of receiving strangers as perfect proselytes in the Jewish commonwealth Ans. This may be, but the general opinion that there were two kinds of prose- lytes, is not thereby overthrown. 4. The word proselyte, Dr. Lardner observes, is of Greek origin, equivalent to "stranger," long since become a technical word, denoting a convert to the Jewish religion, or a Jew by religion. — Ans. It exactly corresponds to the He- brew word "13, which means stranger and convert. 5. They are called, in the fourth commandment, " the stranger within thy gates." — Ans. This passage is quoted by Prideaux, (see above, reference (a) to prove the opposite opinion. 6. The Jews, agreeably to the law of Moses, reckoned there were only three sorts of men in the world : Israelites, called also home-bom, or natives ; stran- gers within their gates ; and aliens — or otherwise there were but two sorts of men, circumcised or uncircumcised, Jews and Gentiles, or Heathens. — Ans. Tlie proselytes of righteousness were always considered as naturalized Jews, and enjoyed all the privileges as such — or it may be otherwise answered, that the strangers within the gate might refer to the two kinds of proselytes. 7. Dr. Lardner next asserts, that the word proselyte was always understood in the sense which he gives to it by ancient Christian writers. In support of his argument he adduces the authority of Bede, Theodoret, Euthymius, and Chris- tian Druthmar, who all define a proselyte as one who, being of Gentile original, had embraced circumcision and Judaism : and that the notion of two sorts of proselytes cannot be found in any Christian writer before the fourteenth century, or later. — Ans. We have the internal evidence of Scripture in our favour. The best Jewish writer, Maimonides, mentions them, as well as other Jewish records. 8. Cornelius is not called a proselyte in the New Testament. — Ans. But he is described by those characteristics attributed to proselytes of the gate. 9. The apostle refused to preach the Gospel to Cornelius, because he was un- circumcised, (Acts xi. 3.) — Ans. The proselyte of the gate, like every other uncircumcised Gentile, was regarded as polluted and unclean. Lightfoot, wha calls the proselytes of the gate sojourning strangers, observes, from the Jerus 118 THE PROSELYTES OF THE GATE ARE J. P. 4753. ACTS X. 1 — 17. V.^. about „ . . ^ „ 1 ^ ,. 40. iHERE was a certain man in Csesarea called Cornelius, a centurion of the band called the Italian band, Joppa and Ca;sarea. Jebamotli, fol. 8, col. 4, that a sojourning stranger was as a Gentile to all purposes. 10. The apostles were commissioned to preach the Gospel in "Jerusalem, in all Jiidjea, in Samaria, and to the uttermost parts of the earth." In these, and all other places, one and the same character comprehends all Gentiles. — Ans. There seems to be a striking diiference between the commission of St. Peter, who was more particularly the apostle of the circumcision, and the com- mission of St. Paul, who was the chosen vessel of Christ, to bear the testimony of the Gospel to the Gentiles. (Acts ix. 15.) The words " I will send thee far hence to the Gentiles," (Acts xxii. 21,) demonstrates the nature of his appoint- ment, and the character of those nations he was commanded to visit, which were beyond dispute idolatrous. St. Peter, to whom the keys of the kingdom of heaven had been committed, (Matt. xvi. 19,) is peculiarly employed for the admission of the devout Gentiles ; and the conversion of Cornelius has ever been considered as the fir.;t fruits of the Gentiles, in whom they were all typically cleansed and sanctified. If however St. Peter had been generally sent to the Gentiles, why was St. Paul so miraculously set apart for that purpose ? 11. Dr. Lardner gives this remark of Sueur, speaking of St. PauFs vision of the sheet, " God thereby shewed unto his servant, that henceforward he would have all the people of the world, without exception, called to partake in his gracious covenant in his Son Jesus Christ, and to the knowledge of salvation by him." It was so understood by the primitive Christians, the apostles, and evangelists. Ans. Granted : but this by no means opposes a gradual conversion, but seems rather to corroborate it. Providence, in .'ill his dealings with man, has ever observed a progressive system ; the divine dispensations have been always gradually unfolded. Although the apostles were commanded to evangelize all nations, it appears they did not comprehend the full extent of their mission : a vision was necessary to convince St. Peter that it was lawful for him to converse with, or to preach the Gospel to, an uncircumcised Gentile. This vision established the divine intention, that the Gentiles should all ba admitted into the Christian Church ; and after the prejudices and scruples of this zealous apostle had, by the intervention of Almighty power, been overcome, and a devout Gentile had been received into the Christian Church, St. Paul, by a similar intervention, by a tnmce in the temple, obtained his commission to teach and to preach to the distant and idolatrous Gentiles. The vision of the sheet demonstrated the conversion of the heathen world, and it must have acted as an encouragement to St. Paul, who was made the diief instrument of its accomplishment. Dr. Lardner, in another volume, adduces similar arguments against this hypo- thesis, which do not, however, appear more satisfactory. Dr. Lardner then proceeds to argue against the opinion of Lord Baningtou and Dr. Benson, that the conversion of the idolatrous Gentiles was unknown to the Church at Jerusalem. As I have not espoused this part of the theory of RECEIVED INTO THE CHRISTIAN CHURCH— CHAPTER X. 119 2 A devout man, and one that feared God with all his J. p. 4753. V. JE. about 40. these two eminent theologians, it is not necessary to enter further into the ques- . tion. Dr. Lardner, however, has omitted to mention (what appears to me the Joppa and principal objection,) that it would have been impossible to have concealed the circumstance of the conversion of the Gentiles, as the Jews went up yearly from the provinces to Jerusalem, and some of them must have known, and would without doubt have communicated, the exertions of St. Paul. Josephus {(i) tells us that all the worshippers of God, from every part of the world, sent presents to the temple at Jerusalem. His expression is the same as that which is used in Scripture (e), which Dr. Lardner arbitrarily interprets as referring to the proselytes of righteousness : and he would render the word ait.oiikvoi by worshippers, or proselytes of righteousness only — ttclvtuv tSiv Kara rrjv oiKOv/ievTjv 'lovdaiwv, (cat (TtCo/tevwj/ tov Oiov. But when we consider the very extensive manner in which the word (n€o- fikvot (e) is used in the New Testament, it is not reasonable to confine it to this very limited sense ; in addition to which there is an evident distinction made in different parts of the Acts, between the Jews (the proselytes of righteousness being always considered as such,) and the devout persons by whatever name they were distinguished. — See Acts xvii. 4. 17. xiii. 43. 50. Doddridge principally objects to the theory of two sorts of proselytes on the same grounds as Dr. Lardner, whose arguments he strenuously supports in op- position to those of Barrington and Benson. In his note on Acts xi. 20. he would refer the word 'EWrjviffTag to the idola- trous as well as to the believing or devout Gentiles. Dr. Hales (/) has professed himself to be convinced by the arguments of Dr. Lardner and Doddridge. Among the many eminent authorities who agree in the opinion which I have adopted, that there were two sorts of proselytes, may be ranked Selden (g), Witsius (Ji), and Spencer, who defends this side of the (d) Ant. 1. 14. vii. ap. Lardner, vol. v. p. 501. (e) ^o^ovfifvot, scil. ai€6- jiivoiTov Qeov vocabantur proselyti portce, v. 13. 16. 26. 43, &c. &c. Kuinoel Comment, in lib. N. T. Hist. vol. iv. p. 359. He quotes also the passage from Michaelis, mentioned below, vol. iii. Art. clxxxiv. of Smith's English translation. It may be proper here to set before the reader, at one view, the various names given in the Scripture History to those Gentiles vk-hom the Jews had turned from idols to worship the true God. avS^SQ siXa^tlg, ii, 5. 7rpoai]Xvroi, ii. 10. Proselytes. This name was given also to those Gentiles who received circumcision, and who were Jews in every respect, except in their descent. dvSpiQ £V(Tt€tig, X. 2. 7. (j>o€ov^(voi TOV Qebv, x. 2. xiii. 16. 26. ae€6ntvoi. Gtt('mEvoi TTporrrjXvToi, xiii. 43. worshipping proselytes. fft€6fuvoi EWrjvec, x\ii. 4. worshipping Greeks. ai€6iJ,evot tov Oebv, xviii. 7. TrpofTtpxa/itvoi T(p Qe(^, ii. xi. 5. ad Deum accedentes. This is the name proselyte, a little changed. — Macknight Ep. vol. vi. p. 311. (/) Hales' Analy- sis of Chronol. vol. ii. part ii. 1198. (g) De Jure Nat. et Gent. lib. ii. ap. Witsii jEgyptiaca, lib. iii. cap. xiv. sect 9. Summa demum est, actus omni- modos, q\ii viciniorum gentium idololatriam ejusve ritus omnino saperent, aut imitari viderentur, tametsi idoli cultus procul abesset, ex Jure interveniente, non vero communi sen naturali, Proselytis domicilii, ut ex civili Israelitis, iiiter- dictos. {h) .^gypt. lib. iii. cap. xiv. sect ix. p. 226, &c. 120 THE DEVOUT GENTILES ARE J. I'. 4753. house, which gave much ahus to the people, and prayed to Joppa and CEBsarea. question at great length, in his De legibus Hebrseorum. Michaelis (h) justly observes, whoever also acknowledged the revealed religion of the Jews to be divine, was not according to it under the least obligation to be circumcised. This is a point which is very often misunderstood, from circumcision being always represented as a sacrament equivalent to baptism, and from its being inferred without any authority from the Bible, and merely from that arbitrary notion, that since the time of Abraham, circumcision became universally neces- sary to eternal happiness. Moses has nowhere given any command, nor even so much as an exhortation, inculcating the duty of circumcision upon any person not a descendant or slave of Abraham, or of his descendants, unless he wished to partake of the passover : and in the more ancient ordinance relative to it, mention is made only of Abra- ham's posterity and servants, (Gen, xvii.) In none of the historical books of the Old Testament do we any where find the smallest '.race of a circumcision neces- sary to the salvation of foreigners, who acknowledged the true God, or requisite even to the confession of their faith ; no, not so much as in the detailed story of Naaman, (2 Kings v.) in which indeed every circumstance rather indicates, that the circumcision of that illustrious personage can never be supposed. In later times, indeed, long after the Babylonish captivity, there arose among the Jews a set of irrational zealots, with whom the apostle Paul has a great deal to do in his epistles, and who insisted on the circumcision even of heathens, as necessary to salvation. But tliey were opposed not only by the apostle, but also even before his time, and without any view to Christianity, by other temperate but strictly religious Jews. Vitringa {^•) acknowledges the distinction. The learned Drusius {I), Calmet {rn), Lightfoot {n), with the best English commentators (o), Danzius (p), in a very learned treatise, as well as Schoei- gen (q), who has drunk so deeply of the fountain of Talmudical knowledge, (i) On the laws of Moses, vol. iii. p. 64. (k) Observ. Sacrae, vol. ii. p. 47. (0 In the Critici Sacri. (?«) Calmet, Art. Proselyte— pnif i:> and au'tn "13. (;v) Lightfoot, Harm of the N. T. vol. i. p. 286. (o) Whitby, Hannnond, &c. &c. (/)) Danzins, in his treatise Cura Ilebra-orum in conquirendis I'rosclytis, apud Meuschen Nov. Test, ex Talnnide, p. 668. (q) Schoetgeu Hora; Ile- braicoe, vol. i. p. 454. Quamvis Judaei (says Schoetgen,) de prosclytis non tarn bene sentirent, prout ex scriptis eorundem iiinc inde constat, Deus tamen eosdeni chaios habnit et pra-clara saipe de iisdcm testatus est. Ratio ejus rei est, quod Israeiita; multa et maxima miracula Dei viderant, et tamen fidem ipsis habere nolebant : ])rosel) ti contra, qui ipsi miraculornm diviiiorum testes non erant, et eis tamen tidein adbibere non detrectarunt. Hinc ilia nomiiia quibus in his actis insigniuntur : dicuntur enim tiiXafetr^^, c. ii. 5. viii. 2. at€6nivoi\ c. xiii. 43. 50. xvi. 14. (po€ovntvoi tov Osoi', b. x. 2. xii. 16. 20. Ipsi tamen Juda-i iionnun(iuam claro vcritatis lumine convicti veritateni quoque ductu sacrarum litterarum confess! sunt: (|uorum pertinet locus in Hammidbar Ilabba, sect. viii. fol. 196. 4. ast verba Psalm cxivi. 9. Domiuus custodit peregrines : Multus est Deus in custodia ipsoruni ne a se rccedaut. (irati Deo sunt proselyti, nam Scrip- tura eosdeni sa'penumero Israelitis a'(iuiparat, q. d. Jesa II. S. 1-t vos Israel pervus mens et Jacob, &c. De Israelitis dicitur, quod Deus illos amet Malach. i. 2. Dilcxi vos, dicit domiiuis ; idem dc prooclytis, Dcutcr. x. 18. Et amat p.-Q- eclyUmi, ut det ipsi pancm ct vcstcs, RECEIVED INTO THE CHRISTIAN CHURCH— CHAPTER X. 121 3 He saw in a vision evidently about the ninth hour j. p. 47.53. V. M. about _ 40. agree with Lord Barrington, and have collected many testimonies to prove the joppa and same point. Caisarea. In the Critic! Sacri, vol. x. p. 155. sect. 14. are two dissertations by John Frischniuthius, on the Seven Precepts of Noah, who endeavours to prove that there were two sorts of proselytes. He quotes the words of Maimonides, upon which alone, as Dr. Lardner supposes, the whole question originated (r). We learn from these treatises that Deut. xiv. 21 . was interpreted of the proselytes of the gate, by II. Rlose Bar. Nachman, p. 156. sect, xx.: while others of the ancients considered it referring to the proselytes of justice. Kimchi says it de- noted both, or either : and this seems the most probable opinion. The ques- tion, indeed, seems never to have been doubted till Lardner proposed his objec- tions to Lord Barrington's hypothesis, which, as we have now seen, is corrobo- rated by the best and most learned authorilies. It is certain that in the time of the apostles there were a large class of persons who were neither Jews nor idolatrous Gentiles, and who, if they were not called proselytes of the gate, and received among the Jews in that capacity, were at least worshippers of the one true God — observed the hours of prayer — gave alms, and built synagogues, because they desired to please God — they must have been known, esteemed, and beloved by the Jews for their actions, although they refused to associate with them, because they were uncircumcised and Gen- tiles. After the Gospel had been made known to the Jews and Samaritans, to whom could the blessings of the new dispensation with more evident propriety have been revealed than to those devout Gentiles who worshipped the God of Israel, and devoted themselves and their wealth to his service ? God has ever imparted his spiritual knowledge to men, in proportion to their pimty and holiness of life — " He that doeth my will, shall know of the doctrine whether it be of God." The fulness of time for the admission of the Gentiles into the Church, as revealed long before by the prophets, had now arrived. The wall of partition was now broken down, and the devout Gentiles, as a pledge or an earnest of the approaching conversion of the whole heathen world, were ad- mitted even into the holy place, the sanctuary of their God. The beautiful prayer of Solomon, on the dedication of the second temple, is another strong evidence ia support of the hypothesis of different sorts of pro- selytes. Dean Graves (s) remarks, " We find the principle here stated, pub- licly and solemnly recognized : ' Moreover, concerning a stranger that is not of thy people Israel, but cometh out of a far country for thy name's sake ; for they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm, when he shall come and pray towards this place ; hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for : that all people of the earth may know thy name to fear thee, as do thy people Israel ; and that they may know that this house, which I have builded. Is called by thy name.' And again, at the conclusion of this devout address, the mo- narch prays, ' Let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he may maintain the cause of his servant, and the cause of his people Israel, as the matter shall (r) Vol. X. p. 155. sect. 11. (5) Graves on the Pentateuch, vol. i. p. 237. 122 THE DEVOUT GENTILES ARE J. P. 4753. of the day an angel of God coming in to him, and saying V. ^. about m^|.Q j^jj^^^ Cornelius. — 4 And when he looked on him, he was afraid, and cSea!'' said, What is it. Lord? And he said unto him. Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter : 6 He lodges with one Simon a tanner, whose house is require ; that all the people of the earth may know that the Lord is God, and that there is none else.' In this remarkable passage, which is the more decisive as it contains a solemn recognition of the principles and objects of the Jewish law, proceeding from the highest human authority, and sanctioned by the im- mediate approbation of God, whose glory filled the house of the Lord, during this solemn supplication, we perceive it is clearly laid down not only that the Jewish scheme was adapted and designed to make ' all the people of the earth know that the Lord was God, and that there was none else ; but also that the stranger from the remotest region, who should be led to believe in and to wor- ship the true God, was not only permitted, but called and encouraged to pray towards the temple at Jerusalem,' to join in the devotions of the chosen people of God, and equally with them hope for the divine favour, and the acceptance of his prayers, without becoming a citizen of the Jewish state, or submitting to the yoke of the Mosaic ritual or civil law. For the words of Solomon evidently suppose, that the stranger, whom he describes as thus supplicating God, remained as he had oiiginully been, * not of the people of Israel.' " From 2 Chron. ii. 17. it appears, Solomon found in Israel strangers of such a rank of life as were fit to be employed in assisting to l)uild the temple, 153,6 0. Tliese (as the commentators agree, vide Poll Synopsin, and Patrick,) were pro- selytes to the worship of the true God, and the observance of the moral law, though not circumcised. Patrick observes, " These were the relics (as Kimchi thinks) of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, mentioned afterwards chap. viii. 7. But they were not idolaters, for then David would not have suiFered them to dwell in the land. But they worshipped God alone, though they did not embrace the Jewish religion wholly, by being circumcised. These David had numbered, that he might know their strength and their con- dition, which did not proceed from such vanity as moved him to ninnber his own people ; but out of a prudent care that they might be distinguished from Jews, and be employed in such work as he did not think fit to put upon the Israelites." The institution of the Mosaic law which admitted the Gentile proselytes into a part of the temple called from this circumstance the court of the Gentiles, may be adduced as another conclusive argument to prove the truth of this proposi- tion. They were admitted to shew that they had not been forsaken by their merciful Creator, but that all tliose who would forsake idolatry, should be taken into covenant with him as well as the Jews. The constant predictions of their prophets of the eventual reception of the Gentiles, ought to have removed the strong prejudices and objections of the Jews on this subject. RECEIVED INTO THE CHRISTIAN CHURCH— CHAPTER X. 123 by the sea-side: he shall tell thee what thou ouo-htest to .'-P. 4753. ji. ° V.^. about . .40. 7 And when the angel which spake unto Cornelius was departed, he called two of his houshold servants, and a c'^s^rcar devout soldier of them that waited on him continually ; 8 And when he had declared all these things unto them, he sent them to Joppa. 9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour : 10 And he became very hungry, and would have eaten : but while they made ready, he fell into a trance ^ * In that admirable collection of tracts which compose the thirteenth volume of the Critic! Sacri, the reader will find a dissertation on the vision of St. Peter by Bernard Duysing. The whole of this discussion is well worthy of perusal. After examining many critical points, he gives the following explanation of the principal circumstances of the apostle's vision. The word OKtvog, vessel, which corresponds with the Hebrew '■"73, denotes every kind of vessel, and it is interpreted therefore by the word 696v7], sheet, or any thing woven from flax. Camerarius would render the word 696vt) by Mappa, a table napkin — Daniel Heinsius, by a shepherd's bag, or sack, in which they were accustomed to put food, platters, or trenchers, and other things. The sheet was full of four-footed and wild beasts, creeping things, or rep- tiles, and fowls of the air. Duysing is of opinion that every thing which is included in these various descriptions, was unclean : and he strongly objects to the opinion of Hammond, that the clean and the unclean were here blended together. St. Peter was commanded, from the animals before him to slay, and sacrifice, and eat. If they had been mingled together, as Hammond supposes, tile apostle might have selected a proper victim, and his answer would not have been correct. If it be said the clean animals were rendered unclean by con- tact, the Levitical law (Lev. xi.) teaches us that it was the dead body, and not the living body, that rendered unclean what was otherwise pure. The whole object of the vision was to enforce on the mind of the apostle a new doctrine, which related to the Gentiles only, and not to the Jews and Gentiles together. It was a type of the Christian Church, separated from the world, which in- cluded every kind of people. It was bound at the four corners, signifying that the whole world should be received into the universal Church of Christ ; and it corresponded with the four horns of the altar, and the oxen that supported the brazen sea, which were turned to the four quarters of the heavens. It was not without design that the sheet descended from heaven, in the sarae~ manner, as the new Jerusalem is represented in the Apocalypse. The Church, though it exists in the world, is not of the world ; it is of celestial origin. It is a kingdom which is opposed to the kingdoms of this world, which are uniformly described as wild beasts rising out of the earth, or out of the sea, aspiring to attain to heaven. Like its remarkable type, the tower of Babel, which inverts 124 THE DEVOUT GENTILES, &c.— CHAPTER X. J. P. 4753, 11 And saw heaven opened, and a certain vessel descend- 40/ ""'""^ing unto him, as it had been a great sheet knit at the four Joppa and Csesarea, — corners, and let down to the earth the natural order of things, the false Church has its foundation on earth, and in vain attempts to reach to heaven. For every one who considers the subject will acknowledge that the laws to be observed in the Church must proceed from God, and ought not to he planned by man under any plausible reason whatever. The drawing back of the sheet to heaven was designed to teach us, that the Church v.hich has its origin from heaven, will return victorious thither. In this, representation the condition of the believing Gentiles is described : they were now about to constitute one Church with the believing Jews, and were to be made witli them partakers of the heavenly inheritance. The vision of St. Peter is considered in the same manner by Jones of Kay- land. " This act of grace," he observes, " in the divine economy, was signified to St. Peter, by a new licence to feed upon unclean beasts. Peter could not have entered the house of Cornelius according to the Mosaic law, which he had always observed, because it commanded the Jews to keep themselves se'parate from heathens in their conversation ; as in their diet, they abstained from un- clean beasts. But when God had mercy upon all, and the Jew and Gentile became one fold in Christ Jesus, then this distinction was set aside." Mr. Jones thus explains the vision: — "The living creatures of all kinds which were pre- sented to St. Peter, were the people of all nations ; the linen sheet which con- tained them, signified their sanctification by the Gospel ; and it was knit at four corners, to shew that they were gathered together from the four quarters of the world, and brought into the Church. He further observes — The heathens were taken into the Church on condition that they should put off their savage man- ners, as the unclean creatures had before put off their natures, and became tame, when they were admitted into the ark of Noah, a figure of the Church. This change was again to happen under the Gospel ; and the prophet foretells the conversion of the heathens under the figure of a miraculous reformation of man- ners in wild beasts. See Isaiali xi. C. The moral or spirit of this law is as much in force as ever." Commentators generally translate the words Gvirov Kal (pdyi, (v. 13.) " sacri- fice and eat," rather than " kill and eat." Adam Clarke observes — " Though this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to be better to preserve that meaning here. Animals that were oflTered iii sacrifice were con- sidered as given to God : and when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it : and every sacrifice had in it the nature of a covenant, and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion ; God being supposed to be invisibly present with them, and partaking of the feast. The spirit of the heavenly direction seems to be this: " The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shall open the door of faith to the Gentiles, and be also the minister of the circumcision. Itise up ; already a PETER VISITS CORNELIUS— CHAPTER X. 125 12 Wherein were all manner of four-footed beasts of j. p. 4753. the earth, and wild beasts, and creeping things, and fowls ]^- ^- ''^""^ of the air. 13 And there came a voice to him, Rise, Peter ; kill, c"asfrea!'* and eat. 14 But Peter said. Not so, Lord ; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time. What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up aoain into heaven. SECTION II. St. Peter visits Cornelius, a Roman Centurion. ACTS X. 17—34. 17 Now while Peter doubted in himself what this vision c»sarea. which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's liouse, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him. Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing : for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius ; and said. Behold, I am he whom ye seek : what is the cause wherefore ye are come ? 22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. blessed sacrifice is prepared : go and offer it to God, and let thy soul feed on the fruits of his mercy and goodness, in thus shewing his gracious design of sav- ing both Jews and Gentiles by Christ crucified." Duysing thus defines the trance or extasy which St. Peter fell into. Per tKffTuaiv, secundum H. Stephanum ab eSiffrajuai dictam, intelligamus mentis quasi dimotionem ex statu suo naturali, per quem animse cum corpore commer- cium, sensuumque usus ad tempus ita suspenditur, ut homo illorum ope nihil extra se positum percipere possit, sed tola mente in imagines intus objectas con- vertatur — See Critici Sacri, vol. xiii. p. 610 — 620. Jones' Works, vol. iii. p. 44, 45. Clarke in loc. 126 CHRIST THE SAVIOUR OF ALL MEN— CHAPTER X. J. P. 4753. 23 Then called he them in, and lodged them. And on V ^. about j.|^g morrow Peter went away with them, and certain bre- — thren from Joppa accompanied him. casarea. 24 And tiic morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him, 26 But Peter took him up, saying, Stand up ; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them. Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation ; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I luito you without gainsaying, as soon as I was sent for : I ask therefore for what intent ye have sent for me ? 30 And Cornelius said. Four days ago I was fasting until this hour ; and at the ninth hour 1 prayed in my house, and, behold, a man stood before me in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner, by the sea side : who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee ; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are com- manded thee of God. SECTION III. St. Peter first declares Christ to he the Saviour of all, even of the Gentiles, who believe in him. ACTS X. 34—44. 34 Then Peter opened his mouth, and said, " Of a truth I perceive that God is no respecter of persons : 35 But in every nation he that feareth him, and work- eth righteousness, is accepted with him^ a Deut. X. 17. Kom. ii. II. 1 Pet. i. 17. * There is no name given under heaven, by wrhich men can be saved, but the name of Jesus Chiist. This is the truth which has been confirmed by miracles, CHRIST THE SAVIOUR OF ALL MEN— CHAPTER X. 127 oG The word which God sent unto the children of Israel, J. P. 4753. preaching peace by Jesus Christ: (he is Lord of all:) v.vE. about 37 That word \ I say, ye know, which was published _ CcBsarea. prophecy, and other most incontrovertible evidence. So amply has this truth been demonstrated, that no speculations, or theories of our reason, which clash with it, can be received ; however plausible the arguments on which they may rest. Without this belief our religion is degraded into a fine system of morality, and one half of the Scripture is useless and unmeaning. Some Freethinkers have grafted a dangerous error upon this declaration of St. Peter to Cornelius. Rejecting the Gospel dispensation, they endeavour to undervalue or exclude Christianity ; maintaining, that to fear God, and to work righteousness, are the only duties essentially necessary to salvation ; and that these were as " old as the creation," inculcated by natural religion, and adopted by the Patriarchal, Heb. xi. 6. Job xix. 25, and by the Mosaical, Matt. xxii. 40. This may be refuted.and it should seem fully and satisfactorily, 1. By the case of Cornelius himself, who, though he possessed these requi- sites, was further, by a special revelation, required to embrace Christianity. 2. By the general commission to the apostles, to publish the Gospel through- out the whole world, upon the further terms of faith and baptism in the name of the Trinity. 3. Upon both accounts therefore Peter required Cornelius to be baptized or admitted into the Christian Church, and entitled thereby to its higher benefits and privileges. 4. Paul has clearly stated the higher privileges of Jews above the Gentiles, and of Christians above both, in his doctrinal epistles to the Romans and to the Hebrews. 5. Natural religion, if opposed to revealed, is a mere fiction of false philo- sophy. That " the world by human wisdom knew not God," is a fact asserted by St. Paul, in his address to the philosophers of Greece. Such knowledge being too wonderful and excellent for the attainment of mankind, by the con- fession of the patriarchs and prophets, (Job xi. 7. xxxvii. 23. Ps. cxxxix. 6.) and of the wisest of the heathen philosophers. 6. The Patriarchal and Mosaical dispensations were only schoolmasters to the Christian, designed to train the world gradually for its reception in the fulness of time ; as subordinate parts of one grand scheme of redemption, embracing all mankind, instituted at the creation. Gen. iii. 15, and gradually unfolding to the end of the world, John iii. 16. Rev. i. 18. ■• The construction of this passage is diflBcult, and it has consequently exer- cised the ingenuity of the commentators. To)/ Xoyoj/ ov airk'^iikt toXq violq 'Iffpa/)\, are the words. Some suppose the accusative is here put for the nominative ; others that there is an ellipse of the preposition Kara. Erasmus and Schmidius would connect rbv Xoyoj/ with oiSuTt in the next verse, and read (ovrog £uke has inserted this account immediately after the narrative of St. Peter's visit to Cornelius, and his defence of that measure before the Church at Jerusalem, we may consider this preaching to the Greeks at Antioch, as the result of his public declaration of the vision he had seen : which would be justly considered as a command from God to those who were com- THE CONVERTS PREACH THE GOSPEL— CHAPTER X. 131 20 And some of them were men of Cyprus and Cyrene, j. p. 4754. which, when they were come to Antioch, spake unto the ^ • ^'^'- '^^' Grecians, preaching the Lord Jesus. JudaDaand 21 And the hand of the Lord was with them: and a great number beheved, and turned unto the Lord. SECTION VII. The Church at Jerusalem commissions Barnabas to make enquiries into this matter''. ACTS xi. 22 — 25. 22 Then tidings of these things came unto the ears of Jerusalem 1 1 ii'i -T 1 11 ii*ii ''"'' Antioch. the church which was m Jerusalem : and they sent lorth Barnabas, that he should go as far as Antioch. 23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24 For he was a good man, and full of the Holy Ghost and of faith : and much people was added unto the Lord. SECTION VIII. Barnabas goes to Tarsus for Saul, whom he takes with him to Antioch, where the Converts were preaching to the devout Gentiles. ACTS xi. 25, 26. 25 Then departed Barnabas to Tarsus, for to seek Saul : v.^1 4^2^.* missioned to preach, to go to the same description of persons as those whom St. Peter visited. The Jews (ver. 19,) seem purposely contrasted with the Greeks (ver. 20,) and the Evangelist designs to shew that the preachers of the Gospel obeyed the command of God, and visited the devout Gentiles of Antioch. ^ After the interview of St. Paul and St. Peter at Jerusalem, (Acts ix. 31, 32, Su^Xoi^ivoQ dia ■jrd.iTiov, says St. Luke,) St. Peter went to visit all the Churches of Judaea, GaUlee, and Samaria. He goes to Lydda, where he cured Eneas (ibid. ver. 33, 34,) who was a paralytic. After that he was called to Joppa, (ibid. ver. 36,) a maritime city of Judaea, where he raised Dorcas. He stops at Joppa, and lived there a long time. From Joppa he goes to Caesarea, (Acts X.) where he converts Cornelius, and stops with him some days, (ibid, ver. 48.) Upon the report spread at Jerusalem of St. Peter's having eaten with the Gentiles, he returns into that city, and defends himself before those of the circumcision, (Acts xi. 18.) This voyage of St. Peter's preaching in the pro- vinces of Judaea, Galilee, and Samaria, the long sojourn he made at Joppa, with the other events recorded by St. Luke, occupy a space of about three years, during which time St. Paul preaches in Cilicia. k2 132 IMPRISONMENT OF ST. PETER— CHAPTER X. J.P. 47:^5, 26 And when he had found him, he brought him unto ^' ^" ^'^' Antioch. And it came to pass, that a whole year they as- Antioch. sembled tliemselves *with the church, and taught much church""'^ people. And the disciples were called Christians first in Antioch ^ SECTION IX. Herod Agrippa condemns James the Brother of John to Death, Jerusalem. and Imprisons Peter, who is miraculously released, and prC" ^ Dr. Benson {a) endeavours to show that the Christians received their holy and honourable designation by a divine admonition ; and Witsius that it was solemnly proclaimed in the Churches, that such was to be their title (?;). Eras- mus (c) considers tlie word xp)jjiiari(7ai to be used for ovofiaZiodai, as do also the other writers in the Critici Sacri. See, however, the references and remarks of Wolfius (rf). Vitringa (e) endeavours to prove, from this passage, that the word " Church" here refers to the place where a congregation of Christians assembled for worship; or, rather, to that body of people which could assemble in one place. This is but one, out of many instances, in which this learned writer, in his zeal against episcopacy, has proved nothing, by attempting to prove too much. We are not acquainted with the numbers of the Church at Antioch ; but we know that at Jerusalem the thousands of converts could not be assembled in one place, yet they are still called the Church. The Codex Bcza supposes that the name was given by Saul and Barnabas, and renders the 25th and 26th verses thus : And hearing that Saul was at Tarsus, he departed, seeking for him ; and having found him, he besought him to come to Antioch ; who, when they were come, assembled with the Church a whole year, and instructed a great number ; and there they first called the disciples at Antioch Christians. The word (%p;/juart(Tai,) in our common text, which we translate " were called," signifies, in the New Testament, to appoint, warn, or nominate, by divine direction. In this sense the word is used, Matt. ii. 12, Luke ii. 26, and in the preceding chapter of this book, ver. 22. If, therefore, the name was given by divine appointment, it is most likely that Saul and Barnabas were di- rected to give it; and the name Christian, therefore, is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time, the Jewish converts were simply called, among themselves, disciples, i. e. scholars, believers, saints, the Church, or assembly : and by their enemies Nazarenes, Galileans, the men of this way, or sect; and by other names, which are given by Bingham (/). (a) Benson'splantingof Christianity, 2d edit. p. 248, note. (h) Meletem. Leidcnsia De vita Pauli, cap. ;}. sect. 5. p. 39. (c) Critici Sacri, vol. viii. p. 219. {(l) Wolfius Curx- Philologic.x, vol. ii. p. 116G. (e) See his dis- cussion De Synag. veteri, lib. i. pars. 1. cap. 3. p. 1 13, &c. (/) Bingham's Eccl. Antiq. vol. i. book 1. Dr. .\. Clarke in loc. IMPRISONMENT OF ST. PETER— CHAPTER X. 133 sents himself to the other James, who had been made Bishop of j. p. 4755. Jerusalem ", V. M. 42. _^ _____________^ Jerusalem. " ON THE GOVERNMENT OF THE CHURCH OF JERUSALEM AFTER THE HERO- DIAN PERSECUTION, AND ON THE EPISCOPATE OF ST. JAMES. The situation of the Church at Jerusalem was greatly altered by the Hero- dian persecution. It had hitherto been directed and governed by the joint council of the apostles. But, after that event, we learn, from ecclesiastical his- tory, that the superintendence of the Church was confided to James, the Lord's brother. It asserts that he was the first bishop of Jerusalem. The catalogues of the bishops of Jerusalem, which are extant in the early Christian writers, all place James at their head. In the first chapters of the Acts, St. Peter is con- stantly spoken of as the chief apostle, and the principal person in the Church of Jerusalem ; but from the twelfth chapter of that book, which is the first place wherein James is mentioned with any character of distinction, he is constantly described as the chief person at Jerusalem, even when Peter was present. For when St. Peter was delivered by the angel out of prison, he bid some of the disciples go shew these things, that is, what had befallen himself, to St. James, as the head of the Church ; and to the brethren, that is, the rest of the Church. Again, when St. Paul arrived at Jerusalem from his travels in preacliing the Gospel to foreign countries, being desirous to give an account of the success which God had given him, the day following he went in to St. James, as the bishop of that place, and all the elders, who were next in authority to him, were present. In the synod which was held at Jerusalem, about the great question, Whether the converts from Gentilism should be circumcised, St. Peter delivers his judgment as one who was a member of the assembly : but St. James speaks with authority, and his sentence is decisive. The name of James is placed by St. Paul before Peter and John : " James, Cephas, and John, who seemed to be pillars." And some of the Church of Jerusalem who came to Antioch, are said to be " certain who came from James ;" which implies that James was the head of that Church, otherwise they should rather have been said to come from Jerusalem, or from the Church of that place. From all this together, it plainly appears that the Church of Jerusalem was under the peculiar care and government of James. The unanimous testimony of the fathers affirms that St. James was made bishop of Jerusalem. Hege- sippus, who lived near the time of the apostles, tells us, that James the brother of our Lord received the Church of Jerusalem from the apostles, (Euseb. lib. ii. cap. 23.) St. Clement is quoted by Eusebius as asserting the same thing, (lib. ii. cap. I.) Jerome, Cyril, Augustine, Chrysostom, Epiphanius, Ambrose, and Ignatius, concur in their evidence- In interpreting those passages of Scripture, which men of equal judgment, equal piety, and equal knowledge, have rendered differently, there are but three ways of deciding — one is, to rely on our own judgment, without regard to any commentators or interpreters — another, to rely on those modern theologians who disregard the testimony of antiquity — and the third, to inquire into the conclusions of the fathers, and the ancient defenders of Christianity. The last plan will seldom lead us into error. The fathers of the Church are unanimous on all those points which peculiarly characterize true Christianity. They assert 134 THE HERODIAN PERSECUTION— CHAPTER X. J. P. 4756. ACTS xii. 1 — former part of vev. 19. V JP 4*i — ! — '—i 1 Now about that time Herod the king * stretched forth i^orfb^an. his hauds to vex certain of the Church. the divinity, the incarnation, and the atonement of Christ : and thus bear tlieir decisive testimony against the modern reasoners on those points. They are unanimous in asserting that the primitive Cliurches were governed by an order of men, who possessed authority over others wlio had been set apart for preach- ing and administering the sacraments : and certain privileges and powers were committed to that liigher order, which were withheld from the second and third. The reception of the canon of Scripture, the proofs of its authenticity and ge- nuineness, rests upon the authority of the fathers ; and there are customs of universal observance, which are not in express terms commanded in Scripture, and which rest upon the same foundation. We are justified, therefore, on these and on many other accounts, in maintaining the utmost veneration for their unanimous authority, which has never in any one instance clashed with Scrip- ture— which will preserve in its purity every Church which is directed by them, and check or extinguish every innovation which encourages error in doctrine, or licentiousness in discipline. The labours of the early fathers, therefore, are in many respects invaluable. They could not have been mistaken in their evidence upon some points, which must be considered as the great land-marks of the Christian Church, and which will ever continue to preserve in their purity the doctrines and institutions of the religion of our common Lord. The Holy Scripture only alludes to the elevation of tlie apostle in the passage before us. St. Peter directs his friends to go and tell James of his deliverance: James, accovding to the best and most generally received opinion, decided in tlie apostolic council, when St. Paul went up to Jerusalem, (Actsxxi. 17, 18,) the brethren received him gladly, and the next day he went in unto James, all the elders being present. " For what other reason," says the admirable and judi- cious Mr. Scott, " should Paul go in to James more especially, or upon what other account should all the elders be present with James, but that he was a person of the greatest note and figure in the Church of Jerusalem; and as he is called an apostle, that he was peculiarly the apostle of that Church. This, from Scripture, is probable j the unanimous testimony of the fathers of the Church to this opinion makes it certain ; and it would be difficult to learn why this large class of men, whose honesty, piety, and freedom from any erroneous bias, is universally acknowledged, should have conspired without any possible motive to deceive the world by useless falsehood." The remarks of Mosheim on this point seem to be deficient in accuracy and judgment. He acknowledges that all ancient authorities, from the second cen- tury downwards, concur in representing James the younger, the brother of our Lord after the flesh, as the first bishop of the Church of Jerusalem, having been so created by the apostles themselves ; and quotes Acta Sanctor. Mens. Maii> torn. i. p. 23. TillGuiont, Memoires pour servir a I'Histoire de I'Eglise, torn. i. p. 1008, et seq. He then proceeds to observe,—'* If this were as truly, as it is uniformly reported, it would at once determine the point which we have under consideration, since it must close the door against all doubt as to the quarter in THE DEATH OF JAMES— CHAPTER X. 135 2 And he killed James the brother of John with the J.P.475G. sword. V^._43^ Jerusalem. which episcopacy originated. But I rather suspect that these ancient writers might incautiously be led to form their judgment of the state of things in the first century, from the maxims and practice of their own times, and finding that after the departure of the other apostles on their respective missions, the chief regulation and superintendence of the Church rested with James, they without further reason concluded that he must have been appointed bishop of that Church. It appears indeed from the writings of the New Testament, that, after the de- parture of the other apostles on their travels, the chief authority in the Church of Jerusalem was possessed by James, For St. Paul, when he came to that city for the last time, immediately repaired to that apostle ; and James appears thereupon to have convened an assembly of the Presbyters at his house, where Paul laid before them an account of the extent and success of his labours in the cause of his divine Master. (Acts. xxi. 19, 20.) No one reading this can, I should think, entertain a doubt of James's having been at that time invested with the chief superintendence and government of the Church of Jerusalem, and that not only the assemblies of the Presbyters, but also those general ones of the whole Church, in which, as is clear from ver. 22, was lodged the su- preme power as to all matters of a sacred nature, were convened by his ap- pointment." " But it must be observed, that this authority was no more than must have devolved on James of course, in his apostolic character, in consequence of all the other apostles having quitted Jerusalem ; and that therefore this testimony of St. Luke is by no means to be considered as conclusive evidence of his having been appointed to the office of bishop. Were we to admit of such kind of rea- soning as this — the government of the Church of Jerusalem was vested in James, therefore he was its bishop ; I do not see on what grounds we could refuse our assent, should it be asserted that all the twelve apostles were bishops of that Church, for it was at one time equally under their government. But not to enlarge unnecessarily, the function of an apostle differed widely from that of a bishop, and I therefore do not think that James, who was an apostle, was ever appointed to, or discharged, the episcopal office at Jerusalem. The government of the Church in that city, it rather appears to me, was placed in the hands of its Presbyters, but so as that nothing of moment could be done without the ad- vice and authority of James ; the same sort of respectful deference being paid to his will as had formerly been manifested for that of the apostles at large. But although we deem those ancient writers to have committed an error, in pronouncing James to have been the first bishop of Jerusalem, it may without much difficulty be demonstrated that the Church of that city had a bishop sooner than any of the rest, and consequently that the episcopal dignity must have taken its rise there," &c. &c. If the unanimous testimony of Scripture and of the fathers can be set aside by such reasoning, which assumes as a postulate, that the witnesses are all in error, there remains no other guide to direct us in theological research, than our own caprice or imagination. Whitby, Cave, Lardner, and others, have asserted that James, the Lord's brother, was truly and strictly an apostle, being the same as James, the son of made. 136 IMPRISONMENT OF ST. PETER— CHAPTER X. J. P. 4756. 3 And because he saw it pleasad the Jews, he proceeded ^ • ^' "^^^ further to take Peter also. (Then were the days of un- Jenisaiem. Icaveued bread.) 4 And when he had apprehended him, he put Iwn in prison, and delivered hhn to four quaternions of soldiers to keep him ; intendmg after Easter to bring him forth to the people. * Or. '«";"" 5 Peter therefore was kept in prison: but * prayer was prai/er'wus madc without ccasing of the Church unto God for him. 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains : and the keepers before the door kept the prison. 7 And, behold, the angel '"of the Lord came upon him, Alpheus, one of the twelve. Bishop Taylor, and I believe the great majority of the Protestant as well as Romanist divines, relying on the authority of Eu- sebius, consider him to have been a different person, and to have been elected bishop of Jerusalem, with the title of apostle. Dr. Lardner's reasoning on the question whether St. James, the Lord's bro- ther, was the same as James the son of Alpheus, one of the twelve, has left the point doubtful. Jerome calls this James the thirteenth apostle. The judicious Hooker was of opinion that the apostles were dispersed from Judasa about this time, and that James was now elected bishop or permanent apostle of Jerusalem. He would attribute the public setting apart of St. Paul to the apostolic office, to make up again the number of the twelve, for the gathering in of the nations abroad. He supposes too that Barnabas was ap- pointed apostle instead of St. James, who was killed by Herod ; and Dr. Hales has approved the supposition. It is curious to observe that Dr. Lardner calls James the president, or super- intendent, carefully avoiding the word bishop : and in another passage (vol. i. p. 293,) he observes, "James abode in Jerusalem, as the apostle residentiary of that country." If he was president and apostle residentiary in Jerusalem, as the superintendent of the Church, which now consisted of many thousands and my- riads of converts, it is difficult to imagine the reason why this learned anti-episco- palian should not have adopted the appellation of the fathers, and have called him bishop of the Church at Jerusalem. This, however, is by no means the only instance of disingenuousness on these subjects, on the part of Dr. Lardner. Neither is his amiable coadjutor, Dr. Doddridge, entirely free from censure in his mode of treating the questions of Church government (a). '" ON THE CONTINUED AGENCY OF ANGELS. The German commentators of the sell-named liberal class, endeavour to (a) See the references and quotations in Scott's Christian Life, folio edition, p. 475, chap. vii. part ii. a work once highly popular, for the singular union of fervent piety, sober judgment, extensive reading, and good principles. — Arch- bishop Potter's Church Government, p. 91. — Mosheim on the affairs of the Christians before Constantinc, vol. i. p. 229, 230. — -Lardner's Supplement to the Credibility, Works, 'Ito. vol. iii. p. 382, 393. — Hooker's Ecclesiastical Polity, book vii. sect. iv. p. 346, folio edition of 1723. — Hales' Anal, vol- ii. part ii. AN ANGEL DELIVERS ST. PETER— CHAPTER X. 137 and a lieht shined in the prison : and he smote Peter on j. p. 4750. V. iE.43. explain away every miracle recorded in the New Testament, by representing them as natural events, which have only been considered as miraculous by the misapprehending of the Hebraisms of the inspired writers. I have not thought it worth while to stop in my way through the New Testament paradise, to pick up these poisonous weeds. They are unknown to the English reader in general, and I trust will long remain so. The explanation, however, of Hezelius, which I find in Kuinoel, is so singular, that it may appear doubtful whether in his eagerness to remove the opinion of a miraculous interference by an angel, he does not establish a still greater miracle. He thinks that a flash of lightning penetrated the prison in the night, and melted the chains of St. Peter, without injuring him. The apostle rose up, and saw the soldiers who guarded him struck prostrate to the ground, by the force of the lightning. He passed them, as if led by the flash of lightning, and escaped from the prison before he per- ceived that he had been liberated by the providence of God. So completely, however, has the sceptical philosophy of the day pervaded society, that even among professed Christians, he would now be esteemed a visionary, who should venture to declare his belief in the most favourite doctrine of the ancient Church. The early fathers regarded the ministry of angels as a consoling and beautiful doctrine, and so much at that time was it held in vene- ration, that the founders of Christianity cautioned their early converts against permitting their reverence to degenerate into adoration. We now go to the op- posite extreme, and seldom think of their existence ; yet what is to be found in this belief, even if the Scriptures had not revealed it, which is contrary to our reason ? We believe in our own existence, and in the existence of a God : is it utterly improbable, then, that between us, who are so inferior, and the Cre- ator, who is so wonderful and incomprehensible, infinite gradations of beings should exist, some of whom are employed in executing the will of the Deity towards finite creatures ? Does not God act even by human means in the visible government of the affairs of the earth ? what absurdity, then, can be discovered in the opinion that the spiritual nature of man should be under the guardianship of spiritual beings ? This, in fact, was a doctrine universally received ; till it became perverted and degraded by vain and idle speculations, till it became so encumbered with absurdities, that the belief itself was rejected. Some writers on this subject went so far as to imagine they could ascertain the orders of a hierarchy, and could even assert the numbers in each rank. Others changed the office and ministry of angels, investing them with independent control over the works of God, an opinion strongly and justly reprobated by the most emi- nent authorities (a). And because in the original Hebrew that which executes the will of the Deity is sometimes called an "angel," whether it be winds or storms, fire or air, many again have transformed the angels in the Old Testa- ment into obedient elements, accomplishing the designs of Providence. Ac- cording to which hypothesis, the aged patriarch must have prayed that the blessing of an element might descend on his grandchildren. The Messiah must have been created a little lower than the winds and the floods, who in like man- (a) See Horsley's Sermon on the Watchers, vol. ii. last Sermon, and gene- rally on this subject. — Hammond. — Wheatly — Aquinas. ]38 AN ANGEL DELIVERS ST. PETER— CHAPTER X. J. P. 4756. the side, and raised him up, saying, Arise up quickly. V. JE. 43. _^Q(j jjis chains fell off from his hands. Jerusalem. ner were commanded to worship him ; and again, when the superiority of Christ is declared, the passage must be rendered, — " To which of the elements said he at any time. Sit thou on my right hand, until 1 make thy foes thy foot- stool.'' Leaving all such fantastic and unreasonable interpretations out of the question, let us turn to that interpretation of Scripture on this point, which has been acknowledged by all classes and divisions of Christians, from the time of the apostles to the present day. From the evidence of revelation, we have grounds for believing that angels are spirits, superior to mankind, some of whom have lost, while others have preserved, the state of happiness in wliich they were primarily created, and that these are now opposed to each other. Of the precise cause of the fall of the evil angels we are not made acquainted. We know only that they retain the remembrance of their original condition; that they are powerful, though under restraint ; that gradations of superiority and influence exist among them ; that they acknowledge a superior head, and that they are destined to eternal punishment. Of the good angels we learn, that they continue in their primeval dignity. They are endued with great power, and because they are employed in the con- stant execution of the decrees of Providence, they have received the name of messengers or angels. They are called the armies and the hosts of heaven ; in innumerable companies they surround the throne of Deity ; they are made par- takers of his glory, and rejoice to fulfil his will. Their office as ministering angels to the sincere and accepted worshippers of our conuTion God is more fully and accurately related. Through the whole volume of revelation we read of the agency of superior beings in the affairs of mankind. They were stationed at the tree of life in Paradise. In Jacob's vision of the ladder, they are represented as ascending and descentling upon earth. They appeared to the patriarchs, to Abraham, to Lot, to Jacob, and they were made alike the ministers both of the vengeance and mercy of God. They were intrusted with the destruction of the cities of the plain. And the angel of the Lord went out, and smote in the camp of Sennacherib an hundred and fourscore and five thousand, (2 Kings xix. 35.) God sent an angel unto Jerusalem to destroy it — who was seen between the earth and the heaven having a drawn sword in his hand, stretched out over Jerusalem. In the New Testament they announced the birth of Christ, and of his forerunner ; they became visible to the shepherds, and proclaimed the glad tidings of salvation to the senseless world. They are interested for, and sympathize with man ; for * there is joy in heaven over one sinner that repenteth.' They were the watchful and anxious attendants of Christ in his human nature. They ministered to him after his triumph in the wilderness, and his agony in the garden. As they announced his birth, so also they proclaimed his resurrection, his ascension, and his future return to judg- ment. They were made the spiritual means of comnuinication between God and man. They were the divine witnesses of the whole system of redemption. By an angel Joseph was warned to flee into Egypt, (Matt. ii. 13.) By an angel Cornelius was directed to the house of Peter, (Acts x. 6 — 22.) By an angel that apostle was released from prison. And by the ministry of an angel, were signified to St. John those things that should be hereafter. In this last I AN ANGEL DELIVERS ST. PETER— CHAPTER X. 139 8 And the angel said unto him, Gird thyself, and bind J. P. 4756. on thy sandals. And so he did. And he saith unto him, ^' ^^' ^^' Cast thy garment about thee, and follow me. Jerusalem. 9 And he went out, and followed him ; and wist not that it was true which was done by the angel ; but thought he saw a vision. 10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city ; which opened to them of his own accord : and they went out, and passed on through one street ; and forthwith the angel departed from him ". 11 And when Peter was come to himself, he said. Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12 And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark ; where many were gathered together praying. 13 And as Peter knocked at the door of the gate, a dam- sel came * to hearken, named Rhoda. *OT,eoask ,..,, ., -r-»5- 1 i< who was mere. 14 And when she knew Peters voice, she opened not and mysterious revelation, the agency of superior beings is uniformly asserted, and they are represented as fulfilling the most solemn and important decrees of Omnipotence. They are represented as standing on the four corners of the earth, as having the seal of the living God, as offering on the golden altar the incense and prayers of the saints, as holding the key of the bottomless pit, and as executing the vengeance of God upon the visible creation, and upon all those who have not the seal of God upon their foreheads; all which, though metapho- rical expressions, imply the probable agency of these invisible beings, in the affairs of the world. And when time shall be no more, these holy beings who have sympathized with man here, and been the witnesses of his actions, and the infinite mercies of his Almighty Creator and Redeemer, will be the accusing or approving spectators of the sentence passed upon liim in eternity ; for our Sa- viour has expressly declared, that ' whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God. But he that denieth me before men, shall be denied before the angels of God.' " Schoetgen has shewn that the ancient Jews believed the angels sometimes assumed the form of a man, and has collected some curious instances to this effect. The Gentiles, as well as the Jews, thought that the gods sometimes assumed the appearance of some particular individual, and spake when thus disguised with the same tone by which that individual would be recognised. This super- stition is well described by Homer — 'A\\d Wocjiihawv Eierdjutroc Y^oKxavTi dkfiag Kal aTupea ^(ovriv, II. N. 43, 45, See also Schoetgen in loc. 140 AN ANGEL DELIVERS ST. TETEIl— CHAl'TER X. J. P. 4750. the gate for gladness, but ran in, and told how Peter stood v.AL 43. before the gate. Jerusalem ^^ And thcy Said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they. It is his angel. 16 But Peter continued knocking: and when they had opened l/te door, and saw him, they were astonished. 17 But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said. Go shew these things unto James, and to the brethren. And he departed, and went into another place '^ '* ON THE QUESTION CONCERNING ST. 1'ETER's VISIT TO ROME, AND THE WRITING OF ST. MARK's GOSPEL. We may be permitted to express our regret, that the evangelical narrative has not here given us the slightest allusion to the place where St. Peter secreted liimself from his persecutors. The word in the original is of the most indefinite kind. Dr. Lardner is of opinion that it refers only to some one of the houses in Jerusalem, or an adjacent village or town, and that the apostle soon returned to the city upon the death of Herod Agrippa, which took place at the end of the year. Some commentators have been of opinion that he went to Antioch, others to Rome. Dr. Lardner observes, that there is no good foundation for either of these opinions. That there is any foundation for the former I am not prepared to say. The interview between St. Peter and St. Paul at Antioch, which is mentioned Gal. ii. 11 — 16. occurred some time after this, and after the council at Jerusalem. That St. Peter took refuge at Rome ap'iears to me the most pro- bable. The silence of Scripture leaves us to the evidence of the fathers. With re- spect to this conclusion, that St. Peter went to Rome ; and the jealousy of Pro- testants on this point, because the Romanists would establish upon this fact, the alleged supremacy of St. Peter, Dr. Lardner justly remarks, it is not for our honour, or our interest, either as Christians or Protestants, to deny the truth of events, ascertained by early and well-attested tradition. If others make an ill use of facts, we are not accountable for it. While it appears to me not impro- bable that he took refuge from the Hcrodian persecution with some of the friends of Cornelius, there is no evidence that he founded the Church at Rome, nor even addressed himself to the Gentiles in that city. He would have considered himself guilty of a violation of the law of God if he had now done so. It was with the utmost difliculty St. Peter could be convinced, even by a vision from above, that tlie kingdom of heaven was to be open to the proselyted Gentiles ; much less can it be believed that he would preach at this period to the idolatrous citizens of Rome. " The Church of Rome," says a learned prelate of our own day, " was esta- blished as a Christian society during St. Paul's first visit, by the communication of the spiritual gift, which he intimates. It is evident that no otlier of the apostles had any share in this first establishment but St. Paul ; whatever may be said of St. Peter's episcopacy of twenty-five years. For the epistle to the Ro- mans appears to have been written not long before the apostle's first visit. And AN ANGEL DELIVERS ST. PETER— CHAPTER X. 141 18 Now as soon as it was day, there was no small stir j. p. 4750. among the soldiers, what was become of Peter. ^'- ^- ^'^- — — — Jerusalem. at that time his language to them certainly implies that no other apostle had been there before him : ' Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation (a).' " (chap. XV. 20.) St. Peter had fulfilled the prediction of our Lord, that he should open the kingdom of heaven to the Gentiles, when he preached to Cornelius and his family. The Roman centurion had been now admitted into the Christian Church ; he was probably one of those by whom prayer was made without ceas- ing for St. Peter's liberation, and we may justly conclude that he held this apos- tle in the highest veneration. Though Cornelius had not the power to release St. Peter from prison, (the Jews being very jealous of the interference of the Romans in all matters connected with religion,) it is not unlikely that more effectual protection could be afforded by a Roman in a case of persecution, than by any of the suffering Church. It is certain that the Romans had great in- fluence at this time ; for we read that when Herod was enraged with the people of Tyre, their embassy made Blastus, the king's chamberlain, their friend. Blastus was a Roman. The Romans did not hesitate to engage in the service of the tributary kings, and sovereigns dependent on the empire (b). It is not improbable, therefore, that the apostle, when he went to another place from the house of the mother of Mark, would take refuge among some of the Gentile con- verts ; and, as the indignation of Herod was so great, that he condemned the soldiers to death from whom Peter had escaped, it was but natural to apprehend that the apostle would soon be condemned to a similar fate. None of the Jews would shelter him, as they took part with Herod, against the infant Church. Under these circumstances, it appears not unlikely that the Gentile converts would provide for his effectual safety, by sending him among some of their own friends at Rome, who were cognizant in the real history of the extraordinary events that had taken place in Judsea. The same evidence which induces me to come to this conclusion, compels me to believe also, that St. Peter took with him to Rome the writer of the second Gospel, which bears so much internal as well as extrrnal evidence, that it was addressed to Roman converts. We read (Acts xii. 12.) that when St. Peter went from prison he proceeded to the house of Mary the mother of Mark. He staid there but a short time, and it is not, I think, improbable that St. Mark accompanied him, to aid him in case of danger. It will, however, be necessary to examine the hypothesis of Dr. Lardner, on the other side of the question, that the apostles did not leave Judaea till after the apostolic council. His first argument is derived from the fact that all the apostles were pre- sent at the council of Jerusalem : and he concludes that they could not have been to other countries before that time, from the total want of evidence on the subject. It may however be answered, that no argument can be derived from the silence of the inspired or heathen writers. We acknowledge the apostles to (rt) Bishop Burgess's Inquiry into the Origin of the Christian Church; re- printed in the " Churchman armed against the Errors of the Times," vol. i. p. 319. {h) Wetstein in loc. and Kuinoel in hb. N. T. Hist. Comment, vol. iv. p. 419. 142 ST. PETER LEAVES JERUSALEM— CHAPTER X. J. P. 475G. 19 And when Herod had sought for him, and found V, M. 4;i. Jerusalem. have been present, in all probability, at the council of Jerusalem ; the question is, whether they did not leave Jerusalem between the years 44, when the Hero- dian persecution was raging, and the year 49 or 50, when the council was held. Peter was well acquainted with the persecuting and cruel spirit of Herod — he had seen James the brother of John killed with the sword — he was himself ap- prehended and imprisoned, and while he remained in the city he continued ex- posed to the most imminent danger. Was it not, under these circumstances, more probable that he should absent himself from Jerusalem during the reign of this monarch, and that he did not return to his own country till his death, when Judaea was governed by the Roman procurators ? Biscoe has well shewn, that the Heathens protected the Christians in the exercise of their religion, against the fury of the Jews ; and we read many things in the Acts of the Apos- tles which prove the same point. Dr. Lardner then proceeds to observe, 1. " That it was fit and proper, and even expedient, that the apostles should stay a good while in Judaea, to assert and confirm the truth of Christ's resurrection, by teaching, and by miraculous works, and do their utmost to bring the Jewish people to faith in Jesus as the Christ. 2. " As this was fit, it is likely that they had received some command from Christ himself, or some direction from the Holy Ghost, to stay thus long in Judaea. 3. " There were considerations that would incline them to it, and induce them to do what was fit to be done, and was agreeable to the mind of Christ. One was the difficulty of preaching the Gospel in foreign countries. This would induce them to stay in Judsea, till the circumstances of things facilitated their farther progress, or called them to it. Another thing was their affection for the Jewish people, their countrymen, especially those of Judaea, with whom they had been brought up, and among whom they dwelt, together with a persuasion of the great value of the blessing of the Gospel. " This last consideration, I apprehend, would induce them to labour in Judaea, with earnest desires, and some hopes, of bringing all, or however many, to faith in Jesus. This influenced Paul also to a g^eat degree, and for a good while. Nor was he without hopes of persuading his brethren and countrymen to what appeared to himself very certain and very evident. So he says in his speech to the people at Jerusalem, Acts xxii. 17 — 20. He assures them, that whilst he was worshipping at Jerusalem, in the temple, he had a trance, or extasy : that he there saw Christ, who said to him, ' Make haste, and get thee quickly out of Jerusalem, for they will not receive thy testimony concerning me.' Paul pleaded, that they must needs pay a regard to his testimony, who was well known to have been for some while very zealous in opposing his followers, and was now convinced and persuaded. But the Lord said unto him, ' Depart, for I will send thee far hence unto the Gentiles.' This trance, or vision, seems to have hap- hened in the year 44, after that Paul had preached at Antioch with great suc- cess among the Gentiles. Nevertheless, he had an earnest desire to make one attempt more among the Jews of Judaea, where was the body of that people ; and if they could have been persuaded, many abroad would follow their example. And it required an express and repeated order from Jesus Christ, in vision, to THE KEEPERS ARE PUT TO DEATH— CHAPTER X. 143 him not, he examined the keepers, and commanded that J. P. 475G. thei/ should be put to death. ^- ^- ^^- Jerusalem. induce him to lay aside that design, and to proceed to preach to the Gentiles in remote parts." To all which it may be replied, 1st. That the apostles had now continued in Jerusalem till a Christian Church was established — the Gospel had been preach- ed to the Jews, and confirmed by miracle, and the most undeniable evidence ; but the Jews persisted in the rejection of their Messiah. 2. To the second, the command of Christ to his apostles to continue at Jeru- salem is not recorded : and even had it been given, it would prove only that the appointed time had expired. 3. The Herodian persecution prevented the apostles from following their own plans ; and the Jews themselves, by their unrelenting bitterness, took away from them the power of accomplishing their first great object, that of offering salvation to, and converting, their own countrymen, and their very lives depended upon flight. They could find no difficulty in preaching the Gospel in other countries, because they were endued with the gift of tongues for this express purpose ; in addition to which, they would have been admitted into the Jewish synagogues in every country. The conversion of Cornelius proves that the predicted time for the admission of the Gentiles had arrived; the Church was established, and the Jews had be- held the apostolic miracles ; they had been appealed to in vain, and there was now no necessity for the longer continuance of the apostles at Jerusalem, who were consequently instructed by a vision, that the time had come when they were to preach to the Gentiles. Dr. Lardner's last argument is quite extraordinary. He believes that the apostles were under no necessity of leaving Jerusalem during the Herodian per- secution, because they were under miraculous protection. He forgets that James, one of the twelve, had been killed already ; and it seems to me, that St. Peter was miraculously released from prison, that he might escape the same fate, by following the example of the rest of his brethren, and seeking safety in flight. This opinion is confirmed by the little evidence remaining to us in ecclesias- tical history. The general conclusion to which we are led by the fathers, is, that the apostles left Jerusalem twelve years after the ascension of our Lord. He ascended A.D. 29. The twelfth year therefore brings us to the beginning of the reign of Claudius ; the very period when Herod Agrippa took possession of the kingdom of Judssa. He lost no time in giving proofs of his zealous Judaism, and we may believe that he would lose no time in demonstrating his sincerity, by renewing the persecution ; in the course of which the apostles were obliged to leave Jerusalem. Clement of Alexandria (c), about 194, quotes a work, entitled the Preaching of St. Peter. " The Lord said to his apostles, if any Israelite will repent, and believe in God through my name, his sins shall be forgiven. After twelve years go ye out into all the world, that none may say, We have not heard {d)." (c) Wetstein in loc and Kuinoel in lib. N. T. Hist. Comment, vol. iv. p. 419. (rf) Clem. Strom, hb. vi. p. 636. Cave's Historia Literaria, tom. i. p. 5. Grabe's Spic. tom. i. p. 67. Ap. Lardner, vol. iii. p. 167-8. 144 ST. PETER LEAVES JERUSALEM— CHAPTER X. Eusebius mentions that Apollonius (undoubtedly in part contemporary with Clement, and placed by Cave at the year 192 — by Lardner at 211, as near the time of his writing against the Montanists,) relates, as from tradition, that our Saviour commanded his apostles not to depart from Jerusalem for the space of twelve years. The same historian, in his Ecclesiastical history, writes, " Peter, by the direction of Providence, came to Rome in the reign of Claudius, to con- tend with and overcome Simon Magus;" and, in his Chronicon, that after he had been at Antioch he went to Rome, in the second year of Claudius, i. e. the year of Christ 44. Those who espouse this opinion, suppose the Gospel of St. Mark to be written about this time. The same opinion also is maintained at the end of the Arabic version, and of many ancient manuscripts of this Gospel, particularly one mentioned by Dr. Hammond, two referred to by Father Simon, and thirteen cited by Dr. Mill, by Theophylact also, and others of the Greek scholiasts. Considering this supposition as correct, it by no means implies that St. Peter continued long at Rome, as the Romish Church assert. There is internal evi- dence to the contrary ; for we find St. Paul does not salute him in liis Epistle to the Romans — neither did he meet him on his first coming to Rome, in the be- ^ ginning of the reign of Nero. St. Paul does not mention St. Peter in any of the epistles he wrote from Rome ; and in his Epistle to the Colossians, St. Peter's name is not mentioned among his coadjutors. In the work of Lactantius (or of L. Caecilius, according to L. Clerc,) it is said Peter came to Rome in the time of Nero, and made many converts, and formed a Church — an account which at once confutes the fable that he had been there twenty-five years as Bishop of Rome, on which assertion the supremacy of the Pope is founded. The probable conclusion therefore is, that St. Peter took refuge at Rome, during the Herodian persecution, to which place he was accompanied by St. Mark, and after staying there some short time, Peter, like the rest of the apos- tles, superintended the Hebrew Christian, and not the Gentile Churches ; tra- velling from place to place, till he returned to Jerusalem, to be present at the apostolic council. That St. Peter was martyred at Rome, (a circumstance which many Protestant writers have discredited, from the fear of giving countenance to the unfounded, and therefore absurd, doctrine of the pope's supremacy,) has been asserted by Ignatius, Dionysius, Irenseus, Clement, Tertullian, Cains, Origen, Cyprian, Lactantius, Eusebius, Athanasius, Ephraim, Epiphanius, Jerome, Chrysostom, and many ofhers (e.) The quotations from the works of each of whom may be seen in Lardner. It is impossible to resist evidence to this extent. Nor does the fact of St. Peter's martyrdom at Rome enforce upon us the doctrine attaclied to it by one division of the Christian Church. (e) That St. Peter was certainly at Rome, is fully proved by the learned Pearson, in h.is Dissertation de Serie, et successione Primorum Romae Episco- porum. Diss. i. cap. vii. Roma; fuissc S. Petrum probatur vetcrum Testimoniis, p. 33. Cave, however, remarks upon the theory of his going to that metropolis upon the present occasion — Qpiod vero de hoc Romam adventu sonmiant, gratis omnino dictum est. Altum de eo apud veteres silcntium. Silet imprimis his- toria apostolica, quae de hoc aliove adventu ne vcrbulum habct, &c. &-c. — See Cave, Ilistoria Literaria, vol. i. p. 8. Bishop Burgess quotes with approbation the opinion of Bishop Stillingflect, which is founded on a passage in Lactantius, that St. Peter was never at Rome till the period of his martyrdom. Stilling- fleet's Origincs Britannicae, fol. edit. p. 48. — Barrow on the Pope's Supremacy, folio edit. p. 83. ST. MARK WRITES HIS GOSPEL— CHAPTER X. ]45 We are now to inquire into the probability of St. Mark's accompanying the apostle to Rome, and what evidence there is for his having written his Gospel about this time, at the request, and for the use of the converts in that city. It will appear, I think, that the internal evidence arising from the Gospel itself, and from the concurrent testimony of the fathers of the Church, unite in affirm- ing this to be the origin and object of his Gospel ; although, as it will appear, it was not officially committed to the Churches in general, till he was settled at Alexandria, as the bishop of the Church in that city. Michaelis has collected, in a very perspicuous manner, the different circum- stances related of St. Mark in the New Testament. He observes, " it appears, from Acts xil. 1 1. that St. Mark's original name was John ; the SOTname of Mark having probably been adopted by him when he left Judsea to go into foreign countries ; a practice not unusual among the Jews of that age, who frequently assumed a name more familiar to the nations which they visited, than that by which they had been distinguished in their own country. That St. Mark wrote his Gospel in Rome, with the assistance and under the direction of St. Peter, agrees extremely well v/ith the contents of the Gospel itself, and may serve like- wise to explain several particulars, which at first sight appear extraordinary. For instance, where St. Peter is concerned in the narration, mention is some- times made of circumstances which are not related by the other Evangelists, as at chap. i. 29 — 33. ix. 34. xi. 21. xiv. 30. And on the contrary, the high com- mendations which Christ bestowed on St. Peter, as appears from Matt. xvi. 17 — 19, but which the apostle, through modesty, would hardly have repeated, are wanting in St. Mark's Gospel. At chap. xiv. 47. St. Mark mentions neither the name of the apostle, who cut off the ear of the high pi-iest's servant, nor the circumstance of Christ's healing it. We know that this apostle was St. Peter, for his name is expressly mentioned by St. John ; but an EvangeUst, who wrote his Gospel at Rome during the life of St. Peter, would have exposed him to the danger of being accused by his adversaries, if he had openly related the fact. Had St. Mark written after the death of St. Peter, there would have been no necessity for this caution. " Further, as St. Mark wrote for the immediate use of the Romans, he some- times gives explanations which were necessary for foreigners, though not for the inhabitants of Palestine. For instance, chap. vii. 2. he explains the meaning oCKOivalg xsptri : and ver. 11. of Kop^av. In the same chapter, ver. 3, 4. he gives a description of some Jewish customs ; and chap. xv. 42. he explains the meaning of irapaaKtvi], At chap. xvi. 21. he mentions that Simon was the father of Alexander and Rufus, a circumstance not mentioned by the other Evangelists ; but to St. Mark's readers the circumstance was interesting, be- cause Rufus was at that time in Rome, as appears from Romans xvi. 13. See also Wetstein's notes to chap. vii. 26. xi. 22." St. Mark has more Latin words than the other evangelists : and these nu- merojs Latinisms not only show that his Gospel was composed by a person who had lived among the Latins, but also that it was written beyond the con- fines of Judaea. That this Gospel was designed principally for Gentile believers (though we know that there were some Jewish converts in the Church at Rome,) is further evident from the explaaations introduced by the Evangelist, which would have been unnecessary, if he had written for Hebrew Christians exclu- sively. Thus, the first time the Jordan is mentioned, the appellation " river," is added to the name, (Mark i. 5-) and instead of the word mammon, he uses VOL. II. L 146 ST. MARK WRITES HIS GOSPEL FOR THE the common term ;i^p9j/iaro, " riches." Again, the word Gehenna, which incur version is translated "hell," (ix. 43.) originally signified the valley of Hinnom, where infants had been sacrificed by fire to Moloch, and where a continual fire was afterwards maintained to consume the filth of Jerusalem. As this word could not have been understood by a foreigner, the Evangelist adds the words " unquenchable fire," by way of explanation. These particularities corroborate the historical evidence above cited, that St. Mark designed his Gospel for the use of Gentile Christians. Lastly, the manner in which St. Mark relates the hfe of our Saviour, is an additional evidence that he wrote for Gentile Christians. His narrative is clear, exact, and concise, and his exordium is singular ; for while the other Evan- gelists style our Saviour 'the Son of Man,' St. Mark announces him at once as " the Son of God," (i. 1.) an august title, the more likely to engage the attention of the Romans ; omitting the genealogy of Christ, his miraculous conception, the massacre of the infants at Bethlehem, and other particulars, which could not be essentially important in the eyes of foreigners. Many things seem to prove that St. Mark's Gospel was written, or dictated, by a spectator of the actions recorded. Chap. i. 20. They left their father in the ship with the hired servants. 1. 29. The names of James and John, omitted by Matt. viii. 14. are mentioned. i. 33. The crowd at the door. Compare Matt. viii. 16. and Luke iv, 40, 41. i. 35. His disciples seeking him when Christ had risen to pray. See Luke iv. 42. i. 45. The conduct of the leper after his cure. See Matt. viii. 4. and Luke v. 14, 15. ii. 2. The cure of the paralytic. See Matt. ix. 1, Luke v. 18, 19. Mr. Jones, in his work on the Canon, notices many circumstances omitted by St. Mark, which reflected honour on St. Peter. Compare Matt. xvi. 16 — 20. with Mark viii. 29, 30. Matt. xvii. 24 — 28. and Mark ix. 30—33. Luke xxii. 31, 32. John xiii. 6. and xviii. 10. compared with Mark xiv. 47. See also John xxi. 7. 15. 18. and 19. Dr. Townson too has fully proved, from a variety of minute incidents not noticed by the other Evangelists, that St. Mark's Gospel must have been either written, or dictated by an eye-witness. Cliap. iii. 5. Christ's looking round on the people. See Matt. xii. 9 — 13. Luke vi. 6 — 1 1, iii. 17. The names omitted by the other Evangelists are mentioned, iii. 21. This is pecuhar to St. Mark, iv. 26. Parable of the growing corn, so applicable to the call of the Gentiles, peculiar to St. Mark, iv. 34. Compared with Matt. xiii. 31 — 34. iv. 36. St. Mark relates the cause of our Lord's sleep in the ship ; that it was after the fatigue of the day. This is omitted Matt, viii. 24—26. Mark iv. 37, 38. Luke viii. 23, 24. iv. 36. ** Other little ships" with them. iv. 88. " He was in the hinder part of the ship, asleep on a pillow," are omitted by the others. The particularities mentioned by St. Mark In his account of the Gadarene USE OF THE ROMAN CONVERTS—CHAPTER X. 147 daemoniacs, see Matt. viii. 28 — 34. Mark v. 1 — 19. Luke viii. 26 — 39. — The number of the swine — the mentioning of the very words which our Lord spake to the daughter of Jairus, TaHtha cumi, (chap. v. 3L) — the blind man casting away his garment, (chap. x. 50.) — the mentioning of the names of those who came to him privately: (chap. xiii. 3, 4.) all which minutiae could have been known only to a spectator and hearer of our Lord's words and actions. The Gospel of St. Mark contains much internal evidence that it was written at the time when the devout Gentiles were first admitted into the Church. In chap. vii. 14 — 23, the spirituality of the law is compared with St. Peter's ad- dress to Cornelius. Chap. vii. 24 — 30. The Syrophenician woman received; a Greek having faith in Christ — so Cornelius was not a Jew, but accepted Chap. xii. 1 — 12. The parable of the vineyard, descriptive of the calling of the Gentiles ; the event which had now taken place. Chap. xiii. Prediction of the fate of the temple — the result of the rejection of the Jews. In chap. xiv. 24, is the expression, " My blood, which is shed for many;" which Dr. Lardner refers to the calling of the Gentiles. Chap. iv. 30 — 32. The grain of mustard-seed, descriptive of the rapid pro- gress of the Gospel which St. Mark had witnessed. Chap. xvi. 15. "St. Mark," says Dr. Lardner, " evidently understood the extent of the apostolic mission." Dr. Townson observes further, in confirmation of the opinion that St. Mark wrote for the Christians at Rome. " St. Mark having followed St. Matthew in saying tppaysWwffag, (Mark xv. 15,) then speaks of the praetorium : And the soldiers led him away into the hall, that is, the praetorium. AvXi), and praeto- rium, as here used, are synonymous terms in Greek and Latin, and denoted the palace of a governor or great man. This is certainly a better proof that he composed his Gospel at Rome, than that he composed it in Latin. For what ti-anslator, as Dr. Mill justly asks, would have rendered the Latin word ' spicu- lator,' (or speculator,) by 'SvcKuXarwp, which would so easily have been ex- pressed in proper Greek? St. Mark attends to the Roman division of the day in relating our Lord's prophecy to St. Peter, (xiv. 30.) • Verily, I say unto thee, that this, even in this night, before the cock crow twice, thou shalt deny me thrice.' " St. Mark, to explain the meaning of this day, adds, "even in this night ;" as the prediction was delivered before midnight, but fulfilled probably between two or three in the morning, these being parts of one and the same day in Judaea, but not at Rome (e). The testimony of the fathers confirms the internal evidence, that St. Mark wrote his Gospel at Rome, under the inspection of St. Peter ; and that it was even dictated by that apostle, and might with great justice have been called, as it has actually been, the Gospel of St. Peter. Eusebius, Histor. Eccles. lib. ii. c. 15, asserts that the Gospel of St. Mark was composed at Rome, in the reign of Claudius, at the request of the people in that city. He refers to Clemens, 6th book of Institutions, as his authority. (e) See Bishop Marsh's Michaelis, vol. iii. part i. p. 212 ; and vol. i. chap. iv. sect. x. p. 163. — Dr. Campbell's preface to Mark, voL ii. p. 82, 83. — Home's Critical Introduction on Mark. — Dr. Townson's Works, vol. i. p. 151, 163. l2 148 ST. MARK WRITES HIS GOSPEL— CHAPTER X. Clement of Alexandria (194,) says, that Peter's hearers at Rome intreated Mark, the follower of Peter, to leave a memorial with them of the doctrine which had been delivered to them by word of mouth, nor did they desist till they had prevailed with him (/). Clement states that Mark's Gospel was written at Rome, at the request of the Christians there, who were hearers of Peter. TertuUian observes (200,) the Gospel of St. Mark may be considered as that of St. Peter, whose interpreter he was. Origen, Peter dictated his Gospel to him. Eusebius (315,) Mark is said to have recorded Peter's relation of the acts of Jesus. And all things in Mark are said to be memoirs of Peter's dis- courses. The synopsis attributed to Athanasius, fifth century, says, the Gospel of St. Mark was dictated by St. Peter at Rome. Gregory Nazianzen — Mark wrote his Gospel for the Italians, or in Italy. Ebedjesu — the second Evangelist is Mark, who preached (or wrote) in Latin, in the city of Rome. Theophylact (1070,) and Euthymius (1100,)— the Gospel of St. Mark was written at Rome, ten years after Christ's ascension^ These testimonies seem to be sufficient to prove the early date of St. Mark's Gospel, and that it was probably written at Rome for the use of the proselyted Gentile converts, under the inspection of St. Peter. There are two considerable objections to this early date of St. Mark's Gospel. One that he is said (Acts xii. 25.) to have gone to Antioch with Saul and Bar- nabas ; the other, the allusion to the progress of the apostles, in the last verse of his Gospel. In reply to the first, it may be said that it is probable he would leave Rome immediately on hearing of the death of Herod, and arrive there at the time when Saul and Barnabas were about to return to Antioch ; which event is placed by Dr. Lardner at this period. It appears from the manner in which ver. 8. of chap. xvi. so abruptly terminates, and the evident commence- ment of a new summing up of the evidence, that some extraordinary interruption took place while St. Mark was composing his Gospel. The verse terminates with the words icpotovvro yap ; and many critics (as I have already shewn in the notes to the eighth Chapter of this arrangement,) have, from the rapid transition to the subject of the following verse, impugned the authenticity of tlie remaining verses of St. Mark's Gospel. I am inclined to impute this abrupt ending of the eighth verse of the sixteenth chapter, and the subsequent introduction of the contents of ver. 9, to the circumstances I have just re- lated. In all probabihty St. Mark returned to Jerusalem after the death of Herod with his unfinished Gospel ; that he afterwards accompanied Saul and Barna- bas, on their return to Antioch, (Acts xv. 35 — 37.); and after having attended the latter on his journey, he was finally settled at Alexandria, where he founded a church of great note. We are told by Jerome — Mark, at the desire of the brethren at Rome, wrote a short Gospel, according to what he had heard related by St. Peter. Taking with him the Gospel he had composed, Mark went to Egypt, and founded a (/) Ap. Lardner's Works, vol. iii. p. 177, vol. ii. p. 552, and vol. iii. p. 179. RELIEF IS SENT TO JERUSALEM— CHAPTER X 149 SECTION X. J. P. 4757. The Converts at Ant'ioch, being forewarned by Agabus, send 44. relief to their Brethren at Jerusalem, by the hands of Barnabas and Saul. ^""<^h- ACTS xi. ver. 27, to the end'\ Church at Alexandria. He died in the eighth year of Nero, and was succeeded at Alexandria by Anianus. Chrysostom — Mark wrote his Gospel in Egypt, at the request of the be- lievers there. Eusebius also relates of St. Mark, that he went into Egypt, and first preached there the Gospel he had written, and planted there many Churches. And in another chapter he says, that in the eighth year of Nero, Anianus, the first bishop of Alexandria after Mark the apostle and evangelist, took upon him the care of that Church {g). The accounts are so brief, that the exact period of his leaving Barnabas, and residing at Alexandria, cannot be ascertained. The last verse of St. Mark's Gospel, which contains an allusion to the progress of the Gospel, is supposed to be of a later date than the rest of the history, which has given rise to a doubt as to the authenticity of the last twelve verses ; but if we suppose the Gospel was first published at Rome, and completed at Alexandria, and the last twelve verses added there, we can have no difficulty in accounting for this diflference of date. The conclusion to which Dr. Townson has arrived, after considering the evidence in favour of the early date of St. Mark's Gospel, does not materially differ from that which I have been now advocating. He supposes that St. Mark's Gospel was pubUshed in Italy ; but that St. Mark came to Rome by him- self, studied the state of the Church there, returned to Asia, and, in conjunction with St. Peter, drew up his Gospel for the benefit of the converts in that city. Dr. Townson has adopted this perplexed theory, to avoid the opinion that St. Peter came to Rome in the reign of Claudius. Lord Harrington assigns to St. Mark's Gospel the date I have now adopted. After considering the whole evidence respecting the Gospel of St. Mark, I cannot but conclude that it was written at a much earlier date than has been generally assigned to it by Protestant writers. The Gospel of St. Matthew was written in the first persecution, when the tidings of salvation were preached to the Jews only. The Gospel of St. Mark was published during the second per- secution of the Christian Church, when the devout Gentiles, such as Cornelius, were appealed to. Both were mercifully adapted to these two stages of the Church's progress. The Gospel of St. Luke was addressed to the Gentiles of Asia, after the first Neronian persecution ; and that of St. John was the supple- ment to the rest, and completed and perfected the canon of the New Testament. Each was fitted to the condition of the Church at the time of their respective publication ; and they now form unitedly one sublime and perfect system of truth, the immovable foundation of the temple of God. " The transpositions in the ord«ir of the sacred narrative which I have thought it advisable to make in this, the preceding, and the following sections, {g) Euseb. Eccles. Hist. lib. ii. cap. 1(3 and 24.— Ap. Laidiier's Supplement to the Credibility. 150 THE FAMINE IN THE REIGN OF J. P. 4757. 27 And in these days came prophets '^ from Jerusalem v.^. about unto Antioch. 44. Antioch. have been adopted from a consideration of the circumstances of the Christian Church at this period. The first persecution of the Church by the Sanhedrim, was terminated by the conversion of St. Paul ; the second persecution, which had now begun, was the work of Herod Agrippa, the great favourite of the emperor Claudius. Dr. Lardner is of opinion that the previous repose of the Church continued only a year, or a little longer, and that the disturbances of the Church began in the year 41, when Herod was invested by Claudius with full power. He observes — "From the very beginning of his reign, especially from his arrival in Judaea, and during the remainder of it, the disciples must have been under many difficulties and discouragements." The Jews, and their new sovereign, who was very rigid and punctual in his observances of the Mosaic law, were alike disposed to harass the Christians, as an increasing heresy. The persecution, therefore, which had ceased for a time, would soon be openly re- newed ; and as James had been put to death, and Peter thrown into prison, I consider this {see note 11, p. 144, &c.) to have been the moment when the apes* ties for the first time left Judaea, and not, as Dr. Lardner supposes, about the year 49 or 50, after the apostolic council. Two circumstances related in the sacred narrative confirm me yet further in this opinion, and seem to justify the transposition I have here made. One is, that we read for the first time that prophets, who appear to have been next in order to the apostles, went down from Jerusalem to Antioch ; the other is, that when Paul and Barnabas arrived at Jerusalem, in consequence of their mission from the Church at Antioch, after the prophets had foretold the famine, the Church sent their contributions to the elders, and not to the apostles: (chap. xi. 30.) and that St. Paul, in his account of his coming up to Jerusalem on this occasion, tells us that he found none of the apostles at Jerusalem but James, the Lord's brother, (Gal. i. 18.) — See Lardner's Supplement to the Credibility, chap. vi. on the time when the apostles left Judaea. " One manuscript only, the Cambridge manuscript, reads here, "as we were together," from which it has been inferred, that St. Luke was now with St. Paul. This, however, is not sufficient authority to enable us to conclude against the general opinion of the Cliurcli, and the concurrent testimony of manuscripts, that this evangelist certainly joined St. Paul till his arrival at Mysia, (.\cts xvi. 10.) This prophecy of Agabus resembled those of the ancient prophets, not merely in the certainty but in the manner of its fulfilment. It was accomplished in the first (a) and second year of Claudius. A second famine (i) was in the fourth year of Claudius, when Helena, Queen of the Adiabeni, sent assistance to the Jews. A third famine (c) was in the ninth year of Claudius. A fourth (d) in the eleventh year. The most severe of these happened between the fourth and the eighth years of Claudius, under the government of Cuspius Fadus, or under that of Tiberius (a) This is mentioned, with its causes, by Die Cassius, 9. p. 949. Ed. Reimar, ap. Kuinoel in lib. Hist. N. T. Comment, vol. iv. p. 399. (h) Scaliger, animadv. ad Euseb. p. 192. and Whitby in loc. (c) Scaliger. ut sup. &c. p. 79. {d) Sueton. Vit. Claud, c. 18. See Walchius, Dissert, de Agabo vate. CLAUDIUS IS PREDICTED— CHAPTER X. 151 28 And there stood up one of them named Agabus, and j. p. 4757, signified by the spirit that there should be great dearth v. ^E. about throughout all the world : which came to pass in the days — of Claudius Ceesar. ^"''°*^''- 29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea : 30 Which also they did, and sent it to the elders '^ by the hands of Barnabas and Saul. Alexander, perhaps under both. There is some reason to imagine, that a famine was beginning to be feared in Syria, about the time of the death of Agrippa, the father, or the elder. St. Luke says that this prince, forming the design of making war upon the Tyrians and Sidonians, they sought a peace ; which they wanted, " because they obtained their provisions from the king's country." These nations, who had the sea open, would have had no fear of a famine, if there had been plenty of provisions elsewhere. '^ It is now that we first meet with the disputed word Presbyter. It occurs in the last verse of Acts xi. The corn collected by the Church at Antioch, for the relief of the brethren in Jerusalem, was sent to the Presbyters, or elders. The word to TrpeatvTspiov occurs in the New Testament three times — in Luke xxii. 66. Acts xxii. 5. and 1 Tim. iv. 14. The signification of the word must be ascertained from the interpretation given to it in the time of the inspired writers. The term Presbytery was applied to an united body of men, and the word Presbyter was given to the members of which it was individually composed. In the first of these passages it refers to the Sanhedrim, and it is well translated by Dr. Campbell " the national senate." In the second it has the same mean- ing. In the third it is used by St. Paul, to denote the collected body of the elders, or ministers, who assisted at the ordination of Timothy. As the Jewish Sanhedrim, with their head, consulted for the benefit of the Jewish nation, so might the Christian presbyters, with their head, consult for the public welfare of the Christian Churches. The members of the Sanhedrim were not equal in authority to the Nasi, neither were the Presbyters of the New Testament, reasoning on the same analogy, equal in authority to him who was their Na.d, or Prince ; that is, the apostle, or his successor. But the Presbytery who governed the Christian Church at Jerusalem, and to whom St. Paul went, had no civil power, their authority was exclusively spiritual ; and their head, or Nasi, or Prince, must therefore have possessed powers of a spiritual nature, superior to those whicli were possessed by the general body. And this appears to have been the case, from the unanimous testimony of antiquity. The privi- lege of preaching, teaching, and many other things, was common to all ; the power of ordaining, and deciding, was reserved for one. Thus Timothy was ordained with the concurrence and sanction of the Presbytery, or general body of ministers ; but he was not ordained by them, but by St. Paul. This, then, explains the meaning of the word in the third passage, in which the word Presbytery occurs, and enables us to ascertain with greater precision the import of the word Presbyter in this passage, where it is used with reference to the officers of a Christian Church. 152 THE DEATH OF HEROD AGRIPPA— CHAPTER X. J. P. 4757. SECTION XI. V.^. 44. r^, ^ , /. rr , ^ • The Death of Herod Agrippa. Cxsarea. ACTS xii. latter part of ver. 19, and ver. 20 — 24. 1 9 — And he went down from Judsea to Csesarea, and the7-e abode. *or,barcan 20 And Hcrod * was highly dipleased with them of inM^' Tyre and Sidon : but they came with one accord to him, + Gr./,w a"d, having made Blastus fthe king's chamberlain their v'asovert/ie friend, desired peace : because their country was nourished kings bed- ^ ^ -i ■ i chamber. by the Kmg S COUHtllJ. 21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. But we are enabled to learn the precise meaning of the word Presbyter not only from the phrase " the Presbytery," but from its usual acceptation both among the Jews and Gentiles. It sometimes occurs in the usual sense of " older in years," as contrasted with the word " younger," 1 Tim. v. 1. Sometimes it denotes the elders, or predecessors of the existing generation, who had exer- cised authority as teachers, or were remembered for their exertions, talents, or wisdom. (Matt. xv. 2. Mark vii. 3, 5. Heb. xi. 2.) It is a name of dignity, denoting the members of the Sanhedrim, the rulers of the synagogues, and leaders of Israel in general. It chiefly signifies those among the Jews, who ia their several cities were the heads and chiefs of congregations assembled for religious worship ; and from this use of the word it was adopted by the writers of the Acts and the Epistles, to describe those who were ordained to officiate in sacred things ; to administer the sacraments, to instruct and rule and control their respective congregations, under the direction of a superior head, to whom they were responsible, and to execute every ecclesiastical duty except those fevr of a higher nature, which were reserved for the acknowledged superiors, by whom they had themselves been appointed to the exercise of their spiritual functions : their pov/er was so great in these departments, and their office was so important, that they are honoured with the epithet of Bishop, or Episcopus, which in subsequent ages was exclusively confined to those who imparted the Prcsbyteral powci'. Whitby, however, is of opinion that the elders here mentioned might not even be Christians, but the elders of the Jewish synagogues, or the Trpwrot rUtv 'itpoaoKvfi'iTiov. the chief men of Jerusalem, to whom King Izates sent relief at the same time ; or if they were Christians, they might still be the elders of the synagogues, the Christians then retaining the Jewish rites. To the first of these opinions it may be answered, that in ver. 29, we read that the relief which the Church at Antioch sent to Jerusalem, was intended for their own brethren. The second opinion is conjectural, but not probable. The elders of the syna- gogues who were converted, might have been admitted among the elders of the infant Church. Whether the Christian Church was entirely constructed on the model of the Jewish synagogue, as Grotius asserts, will be considered in the notes to the next thapter of this arrangement. PAUL RETURNS TO ANTIOCH— CHAPTER X. 153 22 And the people gave a shout, saying. It is the voice J- p- 4757. of a god, and not of a man. ^' ^' '^' 23 And immediately the angel of the Lord smote him, csesarea. because he gave not God the glory : and he was eaten of worms, and gave up the ghost '". SECTION XII. The Churches continue to increase. ACTS xii. 24. 24 But the word of God grew, and multiplied. SECTION XIII. Saul having seen a Vision in the Temple^'', in which he is com- J. P. 4758. V. M. 45, «6 See the account in Josephus Antiq. 19. 7. 2. Jerusalem. " ON THE TIME WHEN ST. PAUL WAS APPOINTED TO THE APOSTOLATE. I refer the vision seen by St. Paul in the temple, mentioned in Acts xxii. 17— 24, and the commission he then received to preach to the Gentiles, to this period of his history, principally on the authority of Lord Barrington and Dr. Benson, who maintain also that this vision was the same as the extacy alluded to in 2 Cor. xii. 2, though Dr. Doddridge would rather refer this vision to St. Paul's first return to Jerusalem. Dr. Lardner discusses at some length the question when St. Paul was made an apostle, and concludes that he was appointed to the apostolic office on his conversion : one of his principal arguments is, that he began to preach so soon after that event. That the ultimate object which our Saviour proposed to St. Paul, was mentioned to him at his conversion, is evident, from his own narra- tion, Acts xxvi. 17, 18. But it is equally certain that he did not exercise the apostolic functions till the Holy Ghost separated him for the work to which he had been called, and till he had been ordained by the laying on of hands. With respect to Dr. Lardner's remark, that Paul was made an apostle, it is only necessary to observe, what perhaps the learned writer would not acknow- ledge, that there were various duties attached to the various orders of ministers in the service of God. The deacons, evangelists, and elders, might preach as well as the apostles ; but to the apostles only belonged the power of governing, and controlling, and superintending the Churches, the ordaining of elders, &c. &c. which things St. Paul did not attempt to do, till he returned from Jerusalem to Antioch. As the essay of Lord Barrington on this subject is not in the hands of many students of Scripture, I have added an abridgment of it. The learned writer defines an apostle to be one who was a chief and primary minister of the king- dom of Christ, who was commissioned by God to testify the great facts of Christianity, as far as he was personally acquainted with them ; particularly that of the resurrection; and who was endued with superior courage in times 154 PAUL RETURNS TO ANTIOCH— CHAPTER X. J. P. 4758. manded to leave Jerusalem, and to jircach to the Gentiles, V. iE. 45. returns rvith Barnabas to Ayitioch. Jerusalem. of danger, and with extraordinary powers of working miracles, and imparting the Holy Ghost. It is the object of this essay to fix the precise time when Paul received his commission, which Lord Barrington supposes to have been at his second visit to Jerusalem, when he saw Christ in a trance, A. D. 43. In support of the opinion, that at his conversion Paul was not made an apostle, the noble author argues, after discussing the question whether St. Paul saw Christ personally at his con- version, and deciding it in the negative, that St. Paul only preached to Jews, or Proselytes of the Gate, before his second journey to Jerusalem, and was not till that time properly an apostle : he seems to have acted only as a prophet or teacher, having only received a prediction that " God had chosen him that he should know his will." His preaching to the Jews does not prove his apostolic commission, for he was to be the apostle of the Gentiles ; nor can this term (Gentiles) be applied to the Proselytes of the Gate. These were obliged to submit to all the laws of Moses, and by Gentiles in Scripture are meant those who served false gods. They are described as those who are "carried away or led after dumb idols; without God, without hope, under the power of the wicked one." St. Paul is said to have "opened their eyes, and turned them from darkness to light, from the power of Satan unto God." This could not be applied to the Proselytes of the Gate, who had the knowledge of God's law, and are said to be of clean hands, and a pure heart, &c. ; and indeed the word used in Acts is always ap- plied to idolatrous Gentiles, unless particularly restricted in sense by some other word. It seems that it was not known to the Church, nor indeed to the other apostles, that St. Paul had received a commission to preach to the Gentiles till his third journey to Jerusalem, of which they would probably have been informed, had that commission been given very long before ; and he appeals to the being acknowledged as a fellow apostle by his enemies. None of his Epis- tles were written till some time after the year 43, and till that period he neither preached or acted with any boldness. His journey to Arabia, immediately after his conversion, Lord Barrington explains thus ; — He merely preached to Chris- tian Hebrews in an adjoining country to Judaa, who were protected by Aretas, king of the country, in opposition to Herod, with whom he was at war ; and here it is not probable he ever preached to proselytes, for CorneUus and his family are said to be the first-fruits of the heathens, (or proselytes,) who were converted about the year 41, and St. Paul's journey to Arabia took place in 35, A. D. The account St. Paul gives before Agrippa, (Acts xxvi.) has been adduced as an argument that he was appointed an apostle at his conversion ; but is it not more likely that he would give a brief and perhaps obscure relation of this event before the king, than that the two accounts of the circumstance (Acts ix. and xxii.) should be incorrect ? and in both these places it seems to specify that no commission was received. If, indeed, the Gentiles were converted so early as has been generally supposed, they would have formed part of the Christian Church, before Peter preached to the Proselytes of the Gate, which would destroy the wise order in which Christianily was spread, which was in the PAUL RETURNS TO ANTIOCH— CHAPTER X. 155 ACTS Xii. 25 '^ J. p. 4758. 25 And Barnabas and Saul returned from Jerusalem, ^- ^- ^^- — — — — — Jerusalem. order oiir Saviour had before preached, and agrees also to his prediction, as re- lated in Acts i. 8, &c. first to the Jews of the Holy City, then in Judaea, then in Samaria, to the proselytes, and lastly to the Gentiles. Again Paul says, that at first (after his conversion) he preached " the faith he once destroyed," and that afterwards he committed the Gospel he preached to the Gentiles. He did not change his name to Paul till ten years after his conversion, and he altered it then from a Jewish to a Roman name. He is always placed after Barnabas, till a short time after his second journey to Jerusalem, and the contrary from this period. Lastly, it is not probable that Christ gave him his commission at the time of his first journey to Jerusalem, for he says himself, " When I was come again to Jerusalem," Acts xxii. 17. ; and this may be better seen by com- paring Acts ix. 26. Gal. i. 18. with Acts xi. 29, 30. and xii. 25. At Paul's second journey to Jerusalem, he received from Christ an apostolic commission. Lord Barrington says, we may be sure this was the first time Paul saw the Saviour, from the particular emphasis he lays on the vision, Acts xxii. 18. He speaks of this revelation to the Corinthians, in his second Epistle to them, which was written about the year 58, as having taken place fourteen years preceding, and seems to point out that he then received his commission as apostle of the Gentiles, (2 Cor. xii.) which account agrees well with the predic- tion of Ananias. He speaks of it as an " high vision and revelation," some- thing whereof he might boast and glory — a mystery now to be made manifest — • a revelation of importance — (Colos. i. 27. Eph. iii.) where it appears St. Paul thinks it the greatest of all his revelations. Lord Barrington supposes that he had some view of the glory of heaven, for his encouragement in the difficulties he had to encounter, and makes a singular conjecture concerning the " thorn in the flesh," of which St. Paul speaks in his relation of his vision to the Corinthians, which he supposes to have been some bodily infirmity caused by the heavenly glory, which was too great for him to bear ; as stammering, or a convulsive motion in the muscles of his face, which made him fear that the Gentiles, who paid great regard to eloquence and out- ward appearances, would despise him, as Moses was afraid of appearing before Pharaoh for the same reason. He therefore besought the Lord thrice that it might depart from him ; but after he was assured that Christ's strength should be made perfect in his infirmities, he gloried in his weakness. There were none of the apostles at Jerusalem at Paul's second jom-ney there, probably that it might be manifest that he received his mission from no man ; and of this circumstance he often particularly informs us, that he received his message from Christ alone (a). '8 Mr. Fleming would place this passage after the account of the death of James, and in the interval between the committal and the deliverance of Peter from prison. Dr. Lardner, whose authority I follow, adheres to the present order of the sacred text, and argues that the commission of Barnabas and Saul was not given till after the death of Herod (h). (a) See Hales's Analysis, vol. ii. part ii. p. 1211 — Miscellanea Sacra, Essay iii. — Doddridge's Family Expositor, notes on Acts xxii. and Dr. Lardner. (6) Flem. fJhvistology, vol. ii. p. 230. and Lardner's Credibility, book i. chap, ii. sect. ii. vol. i. — Ap. Doddridge's Family Expositor, vol. iii. p. 88. 156 ST. PAUL IS MADE AN APOSTLE— CHAPTER XI. J. P. 4758. when they had fulfilled their * ministry, and took with thera ^■^- ^^- John, whose surname was Mark. * Or, charge. ch. xi. 29, 30. CHAPTER XI. Period for preachmg the Gospel to the idolatrous Gentiles, and St. Paul's Jirst Apostolical Journey. SECTION I. The Apostles having been absent from Jertisalem, nhen Saul saw his Fision in the Temple, he and Barnabas are separated to the Apostolic Office by the Heads of the Church at Antioch. ACTS xiii. 1 — 4. J.P.4758. 1 Now there were in the chm'ch that was at Antioch ■^'•^^- certain prophets and teachers ; as Barnabas, and Simeon Antioch. xh^t was called Niger, and Lucius of Cyrene, and Manaen, So?ur.brMer "^ ^^'^'^^^ ^"^^ h^QXi brought Up with Hcrod the tetrarch, and " Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away '. ' ON THE OCCASION OF ST. PAUL AND BARNABAS RECEIVING THEIR AP- POINTMENT TO THE APOSTOLATE. The learned and judicious Hooker (a) has conjectured that Barnabas and Saul were now set apart for their apostleship, to supply the vacancies in the original number, one having been killed by Herod, the other appointed bisliop of Jerusalem. Dr. Hales (6) approves this opinion. It is much to be regretted that the seventh book of the Ecclesiastical Polity is one of those which we cannot be certain received the last corrections of their author, or indeed were certainly written by him. The conjecture, however, is that of one who had carefully studied the Scripture narrative, and is by no means improbable. As St. Paul and Barnabas had been already peculiarly set apart to their high office, we cannot attribute their authority to the prophets and teachers in the Church at Antioch, who here officiated by an especial command of God, through the Holy Spirit. St. Paul expressly declares that he was not an apostle by man. We are assured, too, in another passage of Scripture, that " without all doubt the less is blessed of the greater :" if St. Paid, therefore, bad derived his commission as the apostle of the Gentiles from the Church at Antioch, the pro- phets who set him apart must have been either superior or equal to him. They (rt) Hooker's Ecclcs. Polity, lib. vii. sec. 1. p. ^337. (ft) Hales's Anal, of Chronol. vol. ii. pt. 2. p. Iii83. ST. PAUL BEGINS HIS FIRST JOURNEY— CHAPTER XT. 157 SECTION II. J. P. 4758. \'.^. 45. Saulf in company with Barnabas, commences his first Afostolical — — : Journey, by going from Antioch to Seleucia. were not superior, for the apostles are always ranked above any other class of ministers in the Christian Church— if they were equal, they must have been elevated themselves to the rank of apostles, as a learned divine has attempted to prove (c). The apostles were, in one sense of the word, each of them apostles to the whole world : but inasmuch as each took his peculiar department, he might be called the apostle of that district or division of their Lord's vineyard. Thus we are assured that the twelve took each of them his province, and ecclesiastical history gives us the name of their several districts. It is not improbable that when the Holy Spirit had separated them for the apostolic office in general, that St. Paul and Barnabas consented to become the apostles of the Church at An- tioch in particular. That Church had lately bestowed an honourable title upon the followers of Christ. It was the principal society, which did not consist of merely Jewish converts, and as St. Paul was set apart as the apostle of the Gen- tiles, it does not appear unreasonable to suppose that he would be willing to add to his influence the sanction of this venerable Church. The Church of Christ was at this time truly Catholic. It formed, as it ought ever to have done, and as it will again at the coming period of its promised prosperity, one great society. It was united through all its congregations under the authority of its superior pastors, who assembled in council to decide upon any matter in which all were interested. There was no supremacy either of St. Peter, or any other of the apostles, and no schism or heresy among its people. The condescending of St. Paul to become the apostle of the Church at Antioch, so far as it might be use- ful to the Catholic Church to act with their sanction, does not imply that their authority was superior to his. His object may have been to obtain in those places which were under the influence of Antioch, a better or an easier introduc- tion, than he would have otherwise experienced. This consideration appears to solve that great diflSculty which many have experienced, in reconciling the apos- tolic commission of St. Paul by the Holy Spirit, with his being set apart by ecclesiastical oflBcers of an inferior description. Among the prophets who were now in the Church at Antioch, we read of one Manaen. " There is an account in Josephus of one Manaen (says Dr. Briscoe) an Es- sene, who foretold concerning Herod the Great, that he should be a king, whilst he was yet a boy at school : and when it actually came to pass that he was king, being sent for by Herod, and asked how long he should reign, whether ten years ? he answered. Yes. — Twenty years ? Yes ; thirty years. Upon which Herod gave him his right hand, and from that time held in great esteem such who were of the sect of Essenes. Mr. Zachutus, a Jewish writer, says, that this Manaen was vice-president of the Sanhedrim under Hillel, and that Shammai succeeded him; that he went off into Herod's family and service with (c) Scott's Christian Life, pt 2. ch. vii. p. 491. folio edit. Joseph. Antiq. lib. 15. c. 10. sec. 5. Lightfoot, vol. ii. p. 685, and vol. i. 288—2008. ap. Bis- coe on the Acts. 158 J. p. 4758. V. JE. 45. ST. PAUL VISITS SELEUCIA, SALAMIS, &c.— CHAPTER XI. ACTS xiii. former part of verse 4. 4 So they, being sent forth by the Holy Ghost, departed unto Seleucia. Salamis, Paphos. SECTION III. From Seleucia Saul and Barnabas proceed to Salamis and Paphos, in Cyprus, 7vhere Sergius Paulus {jvhose name was assumed by Saul) is converted. Being the first known or recorded Convert of the idolatrous Gentiles. ACTS xiii. latter part of ver. 4—13. 4 And from thence they sailed to Cyprus. 5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews : and they had also John to their minister. 6 And when they had gone through the isle unto Pa- phos, they found a certain sorcerer, a false prophet, a Jew, whose name ^vas Bar-jesus : 7 Which was with the deputy - of the country, Sergius fourscore eminent men ; that he uttered many prophecies, foretold to Herod when he was yet very young, that he should come to reign ; and when he did reign, being sent for, foretold that he should reign above thirty years. The Talmudists also say, " That Manaen went out, and Shammai succeeded him. But whither went Manaen ? Abai says, he %vent into the service of the king, and with him went fourscore pair of disciples, clothed all in silk." It is very pro- bable that a son of this Manaen, or some nephew, or other kinsman to whom he gave his name, was educated in the family of Herod the Great. The young Manaen might be of the same age, and have the same preceptors and tutors as had Herod Antipas, one of the sons of Herod the Great, and for that reason be said to be brought up with him in particular. This Herod Antipas was, after his father's death, tetrarch of Galilee, and is the person who put John the Bap- tist to death. Josephus says, of the first named Manaen, that he was reputed a man of an excellent life. The Talmudists tell us, that when he left the vice- presidentship of the Sanhedrim to go into Herod's service, he went into all man- ner of wickedness. May they not have fixed this infamy upon him from his having shewn some mark of esteem for Christ and his followers ? or from the younger Manaen's becoming a Christian ? * Sergius Paulus was the first convert of the idolatrous Gentiles. He was a magistrate ; and, by his conversion and influence, the preaching of St. Paul would probably excite still greater attention. The conversion of a magistrate as the first-fruits of the idolatrous world, may be intended to shew to us that the Divine Author of Christianity appeals in a more especial manner to those who are vested with authority and power, to embrace his religion, and to sanction and protect it to the utmost. " It is observable here, (says Bishop Marsh, )that the evangelist Luke, relating these transactions of Paul in Cyprus, gives to Sergius Paulus, the Roman go- ELYMAS IS STRUCK BLIND— CHAPTER XI. 159 Paulus, a prudent man ; who called for Barnabas and Saul, J. P. 4758. and desired to hear the word of God. v^e^. 8 But Elymas ^ the sorcerer (for so is his name by inter- saiamis, pretation) withstood them, seeking to turn away the deputy ^^p''^*- from the faith. 9 Then Saul, (who also is called Paul *), filled with the Holy Ghost, set his eyes on him, vernor of that island, the Greek title of 'AvSrvirarog, which was applied only to those governors of provinces who were invested with proconsular dignity. And on the supposition that Cyprus was not a province of this description, it has been inferred, that the title given to Sergius Paulus in the Acts of the Apostles, was a title that did not properly belong to him. "A passage, indeed, has been quoted from Dion Cassius, who, speaking of the governors of Cyprus, and some other Roman provinces, applies to tl>em the same title which is applied to Sergius Paulus. But as Dion Cassius is speaking of several Roman provinces at the same time, one of which was certainly governed by a proconsul, it has been supposed that, for the sake of brevity, he used one term for all of them, whether it applied to all of them or not. That Cyprus, however, ought not to be excepted, and that the title which he employed, as well as St. Luke, really did belong to the Roman governors of Cyprus, appears from the inscription on a coin belonging to Cyprus itself, and struck in the very age in which Sergius Paulus was governor of that island. It was struck in the reign of Claudius Caesar, whose head and name are on the face of it : and in the reign of Claudius Caesar St. Paul visited Cyprus. It was a coin belonging to the people of that island, as appears from the word KYIIPIQN on the re- verse ; and, though not struck while Sergius Paulus himself was governor, it was struck, as appears from the inscription on the reverse, in the time of Pro- clus, who was next to Sergius Paulus in the government of that island. And on this coin the same title, AN9YnAT02, is given to Proclus, which is given by St. Luke to Sergius Paulus (a)." That Cyprus was a proconsulate, is also evident from an ancient inscription of Caligula's reign, (the predecessor of Clau- dius), in which Aquius Scaura is called the proconsul of Cyprus (b). ^ The word Elymas is derived, by Pfeiffer, from the Arabic D'bv, sciens, sapiens. See his Dubia vexata, p. 943. Loesneri observ. ad Nov. Testam. e Philone Alexand. p. 204, and Kuinoel. ■• It is uncertain on what account the name of Paul is used by St. Luke through the remainder of his narrative, instead of Saul (c). Some have sup- posed that Paul was the Roman name, given him from his birth, with his Jewish patronymic, Saul. Others, that it was a token of his humility ; the word " Saul" meaning "beloved," or "desirable ;" and " Paul" denoting " weak, or little." Others, and it is the most general opinion, that the name Paul was assumed by the apostle in memory of the conversion of the proconsul Sergius Paulus : A primo ecclesiae spolio proconsule Sergio Paulo victoriae suae trophaea retulit, (a) Bishop Marsh's Lectures, part V. pp. 85, 86. An engraving of the above noticed coin may be seen in Havercamp's edition of the Thesaurus MorelUanus, in the plate belonging to p. 106. (6) Gruteri Corpus Inscriptionum, tom. I. pars. ii. p. 360. no. 3. edit. Graevii. Amst. 1707. (e) See on this point Witsii Melet. Leidens. p. 47. 160 J. p. 4758. V. M. 45. Salamis, Paphos. ST. PAUL GOES FROM CYPRUS TO PERGA— CHAPTER XI. 10 And said, O full of all subtilty and all mischief, thou child of the devil, tliou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord ? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness ; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, be- lieved, being astonished at the doctrine of the Lord. Perga. SECTION IV. From Cyprus to Perga in Pamphylla. ACTS xiii. 13. 13 Now when Paul and his company loosed from Pa- phos, they came to Perga in Pamphylia : and John depart- ing from them returned to Jerusalem. SECTION V. From Perga to Antioch in Pisidia — St. Paul, according to his custom, first preaches to the Jews — Theij are driven out of An- tioch. ACTS xiii. 14 — 51. 14 But when they departed from Perga, they came to Antioch, in Autiocli in Pisidia, and went into the synagogue on the J. P. 4759. PUidia, sabbath-day *, and sat down erexitque vexillum ut Paulo, ex Saulu vocaretiir {d). Others, that it was assumed as a name more pleasing to the ears of his audiences among the Gen- tiles. * ON THE OFFICERS AND MODES OF WORSHIP IN THE SYNAGOGUES. The learned Mr. Biscoe (e) observes, that St. Paul, as a Jewish doctor, or teacher, was privileged to teach in the synagogues. We cannot sufficiently ad- mire the manner in which the providence of God ordained that every thing should contribute to the success of the new religion. The whole world was un- der one government, the protection of which ensured the common safety of the Jews and Christians under their own laws. When the Jews persecuted the Christians the Romans did not interfere, because they considered at first the Christians as a Jewish sect, and probably as very little better than criminals. The divisions between them must have been soon observed by the idolatrous Gentiles, and would naturally excite their curiosity and attention. The Jews ((/) Jerome, lib. i. ap. Kuinoel in lib. Hist. N. T. comment, vol. iv. p. 457. 9. v. (c) Biscoe on the Acts, vol. i. 271. ST. PAUL— AT ANTIOCH JN PISIDI A— CHAPTER XI. 161 15 And after the reading of the Law and the Prophets, j. p. 4757. V. M. 40. had hitherto been united among themselves, and had met with no opposition p'^M?*^*^' '" from their own nation, in the public profession of their religion, till the Chris- tians proclaimed to them, and to the world, the advent of the long promised Messiah — the abolition of the Mosaic law, and the establishment of a more per- fect dispensation, in which all mankind were alike interested. These novel and important truths, together with the miracle which the apostle had so lately wrought, were sufficient to secure to him the regard and consideration of the Heathen, and convince them at least of his superiority and power. For God " ordereth all things according to the council of his own will." Lightfoot, Vitringa, Grotius, Selden, and many others, have endeavoured to prove from this, and other passages, that the ministers, and the modes of wor- ship, in the primitive Christian Churches, were derived from, and were entirely assimilated to, the officers and services in the Jewish synagogues. As the first places of worship among the Christians virere either the temple, the synagogues, or the vTTtpioa, or upper rooms, so frequently mentioned in the Acts, it is by no means improbable that many of their customs would be derived from their for- mer faith and worship ; but it cannot be proved that the Christian Church was the mere transcript of that which preceded it. We have abundant reason to believe, that the modes of vi-orship among the early Christians were, in many respects, totally dissimilar to those of the synagogue. The learned Joseph Mede (b), as I have shewn above, has defended the opi- nion at great length, that there were Churches, ticKXjjffiai, properly so called, even in the apostolic age. He considers this word to mean Churches, or places for woi-ship, from its oi^position to o'lKiai, their own houses. See 1 Cor. xi. 22. The wTTfpfpoj/, or coenaculum, on Mount Sion, where the apostles are said to have assembled when the cloven tongues descended upon them, was afterwards 'enclosed. WHien it is considered to what a great variety of purposes the " up- per rooms,'' mentioned so often in the Acts of the Apostles, were applied, it appears that the opinion of Mede is most probably correct, that these were the places at first set apart for holy meetings ; and, in process of time, as the multi- tude of believers increased, some wealthy or devout Christian gave his v^hole house or mansion, while he lived, if he could do so, or bequeathed it at his death, to the saints, to be set apart for religious uses. After this, as the Church increased, structures were built for regular worship. {h) Mede's Works, book 2. p. 319. Treatises concerning Churches ; that is, appropriate places for Christian Worship, both in and ever since the Apostles' times. See also p. 323, fol. edit. Erant autem ilia privata iiTTtpfpa, loca a Judseis semper sacris usibus destinata, saltem ex quo Daniel propheta ascendisse in caenaculum ad orandum diceretur : Kal ai Qvo'iOfQ aveojyiiivai avT. (c/) Bingham's Eccles. Antici. vol. iii. book S, chap. 3. AT ANTIOCH IN PISIDIA— CHAPTER XI. 163 men and brethren, if ye have any word of exhortation for J. p. 4757. the people, say on, ^- "^- ^Q- ledge that there is a similarity in some instances, which perhaps could not be avoided, as the early worshippers of Christ had been so long under the jurisdic- tion of the Jewish discipUne. But these customs must not be, as they too often are, mistaken for institutions ; for in many instances we find them condemned by the inspired writers. Thus St. James, chap. ii. 3. declaims against the pre- cedency which was allowed to the rich ; who probably took the upper seats which were granted to the Jewish rulers in the synagogue, &c. &c. St. James ^vas the apostle of the circumcision ; the places of worship, therefore, in his dis- trict, would be more likely than others to be conducted on the model of the synagogue. The persons in the synagogue, who were invested with oflSce and dignity, were fii-st the nD3Dn U'Hn, the ruler of the synagogue, the aQ-x^KJvvaytayoQ of the Gospels. There were several of these in one synagogue. They directed its internal economy (e), gave permission to strangers to preach, and were re- spectable for age, or influence ; and decided inferior causes. These offices we find were all divided in the Christian Church. Its civil con- cerns were managed by the deacons, as is implied in the purposes for which they were originally set apart. So likewise no Christian minister could ever give another person permission to preach, unless he had been previously ordained to that office. It is singular to observe how often Vitringa is compelled to acknowledge that his parallel between the ministers of the synagogue, and the first Christian ministers, entirely fails (/). The ruler of the synagogue wore a Sudarium ; Vitringa confesses that he is ignorant, whether the Christian minister was ever known to wear it also {g). His attempts to prove its use in the Christian Churches, seem to me to be quite unsuccessful. Again, the ruler of the syna- gogue was sometimes called the pastor of the congregation ; but he who in this capacity had the power of inflicting stripes, and other corporal punishments, was not exactly such a shepherd as Christ would desire to instruct his flock. The rulers of the synagogues were called by various names, expressive of various degrees of power and honour. They first answered Amen to the prayers — they appointed the reader of the Scriptures — the reciter of the prayers — permitted (e) f n33 VS bi? nD3Dn U'K-i nD33n '131. The ruler of the synagogue is he, by whose voice the business of the synagogue is settled. R. Salomon in Annot. ad Sotae, cap. vii. sec. 7. ap. Vitringa Archisynagogus, p. 78. (/) Ecclesia tamen Christiana primseva, hunc titulum synagogae reliquit. _ Praepositos suos non vo- cavit, dpxovTag tijq tKKXrjaiag ; sed potius presbyteros, episcopos, pastores, ductores ; ideque ob banc manifestam rationem, quia ecclesia novi faederis nul- 1am fert apxyv, nullum imperium. De Synag. Vetere, lib. iii. Part 1. p. 610. Pra;ter hunc titulum, alius quidem quantum mihi constat, in scriptis N. T. non reperitur, qui directe ad praefecturam synagogue respicit. Vitringa de Archisyn. ap De Synag. vetere. lib. iii. part 1. cap. i. p. 611. Syrus interpres rovg 'Ap- XtcrvfaywynQ, apud Lucani verlit per Kmi':i3T Kiy-U'pj presbyteros Synagogae. I have, however, shewn that there is no analogy whatever between these and the Christian minister. Vitringa De Synag. vet. lib. iii. part 8. cap. 1. p. 614. ( g) Episcopi vero an in primis ecclesiis pro op;^i(rvi/aywywv, more sudaria agi~ tnrint, ego equidem fateor me ignorare, &c. &c. &c. For the meaning of the phrase sudaria agitarint, I must refer the reader to the treatise itself. M 2 Antioch, in Pisidia. 164 ST. PAUL PREACHES TO THE JEWS * J.P.47.",7. 16 Then Paul stood up, and beckoning uith ///s hand ^•^"•'^*'' said. Men of Israel, and ye that fear God, give audience'^. Antiorh, in • ■ * any stranger to preach, a privilege exceedingly useful to the apostles, and who were thus legally permitted to address the Jews, before they spoke to the Gen- tiles. There were many in each congregation, according to its magnitude ; they were equal, in the opinion of Vitringa, though not in the opinion of Grotius. In short, they seemed to have filled the various and opposite offices of church-war- den, parish clerk, and justice of the peace ; they were partly civil, partly eccle- siastical; an union of characters unknown in the Christian Church in any period of its history. Yet this is the officer whom Vitringa would assimilate to the principal minister in the Christian Church, and Christian congregation. Instead of the divine and simple appointment of bishop, priest, and deacon, he would encumber the primitive Church with all the customs of degenerated Judaism, and surname them the institutions of Cliristianity : and all this is written in pure zeal for the presbyteral government, in opposition to that of episcopacy. Another officer of the synagogue was the Til-v n-bii', or angel, or messenger of the congregation. It was his duty to offer up prayers for the whole congre- gation. This name has been applied in the Revelations to the heads of the Churches in Asia. It has therefore been inferred by Lightfoot, who wished to assimilate the rites of the Christian Church to those of the synagogue, that the name and office of the Bishop or Episcopus were the same as those of the She- liach Tzibbor, which he identifies with the Chazan. His remarks are fully con- futed by Vitringa (A). The "na'v n^bu', says a learned Hebraist, was, 1. To be an example and an instructor. 2. To begin the prayers. 3. To recite the prayers before the ark, in which the law was placed in the synagogue. 4. He recited some peculiar prayers. 5. Read the law. 6. Ordered what was to be done in public worship. 7. After service, directed the priest when to bless the people. 8. And, if the priest was absent, he blessed them himself. 9. Blew the trumpet at the beginning of tlie new year. 10. Scattered ashes on the fast days. A loud and clear voice — integrity of life — devotion and earnestness — a large family — suitable age — were required (i). The lin, Chazan, is generally supposed to have been of inferior rank ; the same as the iiTrjjptrjjc, who took the book from the reader ; as we are told was done in the case of our Lord, when he preached for the first time in the syna- gogue of Nazareth. He was an attendant only, and does not appear to have been at all analogous to the Christian minister. The D*D31S1, who took charge of the poor, &c. have been already noticed. The next description of officers in the service of the synagogue, were tlie {h) De Synag. vetere, lib. iii. pars. 2. cap. .3. p. 009. (;) Schoetgcn Horae llebraicjB, vol. i. p. 1081). " See page IOC. AT ANTIOCH IN PISIDI A— CHAPTER XI. 165 17 The God of this people of Israel chose our fathers, j. p. 47.57. ^'- *'^- ^**- Antinch, in OrpT, or elders. We will yet further inquire what is meant by this word Pisidia. among the Jews, and then what was denoted by its synonym TTptcrSyrtpoi, among the Christians. It will, I think, appear that there is not sufficient ana- logy between them, to warrant a conclusion that one was a counterpart to the other. Both were distinguished by the same name, as both were considered entitled to deference from their age, authority, rank, and piety. They were so named, because they were supposed to possess the influence of age (k). Their offices, however, were in all respects dissimilar. The word a-DDT, or presbyter, or elders among the Jews, was aUke used to describe their learned men, the members of the Sanhedrim, and their literary men. And as education was universal, and a certain proficiency in their sacred literature was deemed essential to all men of respectability, it may be considered as a word applicable to eminent men in general, who were not distinguished by some more particular title. The title was likewise extended to those, who for their acknowledged superiority and piety, were known by the name of DlD3nn, or "the wise men." It also denoted the powerful men, Matt. xxvi. 3. or the men of influence and authority (Z). From this general meaning of the word the Sanhedrim was called the presby- tery, Acts xxii. 5. 66. Age was peculiarly honoured among the ancient Jews (m) : and the word which expressed seniors, or elders, was consequently used as an appellation of dignity. Such were the significations of the word " elder" among the ancient Jews : we shall see that the word was never used in this very extensive sense, to denote those persons who were set apart for the service of the primitive Church. The Christian elders were persons appointed to fulfil certain specific duties, of a very difierent kind and nature. They were prophets, evangelists, teachers, inter- preters of tongues ; they had been endued, for the most part, with that great diversity of spiritual gifts, which must have fitted them for the infinitely higher duties than the Jewish elders ever fulfilled, even if they had not been further dedicated to the service of Christ by the laying on of the hands of the apostles. As the word presbyter designated the most honourable class among the Jews, it was transferred to the Christians, as the most significant and appropriate appel- lation for pious, holy, and gifted men. Their offices were different ; their names the same. One custom among Christians, is more evidently derived from the synagogue. The Jews ordained elders by a triumvirate, or by three elders ; with imposition of hands, prayer, and fasting. In the same manner, three bishops are neces- sary to consecrate a bishop ; a circumstance which seems to confirm the opinion, that the episcopal polity was established in large towns. Every synagogue was required to have its consistory of twenty-three or twenty-four elders. But a synagogue was to be built wherever ten men only of leisure could be found to form (k) Sallust says, the deliberative part of the Roman legislature were called fathers — vel state, vel curse similitudine. — See note 15, chap. x. of this arrange- ment. (/) See on this point Vitringa, De Nominibus Praefectorum Synagogse et Ecclesise— De Synag. vetere, lib. iii. pars. 1. cap. 1- p. 614. (w) Fleury's Manners of the Ancient Israelites, by Clarke, p. 162. and Schleusner on the word Trpinacv,^ 20 And after that 'he gave unto them judges about ^^f,,'^,^.'"'' the space of four hundred and fifty years, until Samuel fp„ctv, , 1 „ J J ■> bore, or, fed the prophet . them,asa ^ ^ nurschearcth, or, fecdet/i her child, Deut. i. known fact of the resurrection of Christ from the dead, as the principal evi- 2,y|^p",,Q^ji,jg' dence of the truth of his declaration, and concludes with enforcing that one a°f,^5o ^h;^' important truth, in which the whole human race are so immediately interested, sostom. that forgiveness of sins is to be proclaimed through Him alone ; and that Christ j judg. ii. 16. alone can justify the Christian, not only from those offences, from which they were typically purified by the ceremonial law, but from those sins also for which that law had made no provision. For we have now the comfortable hope that all manner of sin and blasphemy shall be forgiven to men, through the mercy • and intercession of Christ ; on the condition of sincere repentance, amendment of life, and faith in the great atonement. '' The word in the original ought rather to have been rendered, for forty years "he carried them in his arms, in the wilderness, as a nurse." It is used in a similar sense in the Alexandi-ian septuagint version, Deut. i. 31, irpofoipopriffai ac TLvpioQ, o}Q t'i TiQ rpo(po^opr](7ai dvOpojTroc tov viov avrov. " The Lord bare thee, as a man doth bear his son," is the translation in the authorized version. For iTp07rog, " about." And, it may be added, that the most correct writers often express a sum totally, but not exactly. Calmet has paraphrased these passages nearly to the same sense : the text may be thus connected, ver. 1 9. And having destroyed seven nations in the land of Canaan, he divided their land to them by lot, about one liundred and fifty years after. And afterwards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following : " The God of this peo- ple of Israel chose our fathers in the person of Abraham ; he promised him the land of Canaan, and, four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in posses- sion of that land, which he had promised so long before (a)." Lightfoot remarks on this passage : — " Amongst the many things that are offered upon this difficulty, I would choose this ; that in this number are reck- oned the years of the judges, and the years of those tyrants that oppressed Israel, computing them disjunctly and singly : which, at first sight, any one would think ought to be so reckoned, but that 1 Kings, vi. 1. gives a check to a too large computation." The years of the judges and tyrants, thus distinguished, answer the sum exactly : (rt) Hebrew and Tahnudical Excrc. on the Acts. Lightfoot, vol. viii. p. 466. See Dr. A. Clarke in loc. — Whitby — Doddridge — Bowyer's Ciit. Conj. and par- ticularly the Critici Sacri on 1 Kings vi. 18. AT ANTIOCH IN PISIDIA— CHAPTER XI. 169 timony, and said, " I have found David the so7i of Jesse, a j, p. 1757. man after mine own heart, which shall fulfil all my will. ^- ^^'^- -^^'- 23 " Of this man's seed hath God according to his pro- Antioch, in mise raised unto Israel a Saviour, Jesus : mVs. ixxxix. 24 ° When John had first preached before his coming n is. xi. 1. the baptism of repentance to all the people of Israel. oMatt. m. 1. 25 And as John fulfilled his course, he said, p Whoin p^-^"'^" '• -O' think ye that I am? I am not lie. But, behold, there Cometh one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the pro- phets which are read every sabbath day, they have fulfilled them in condemning him *. 28 '^ And though they found no cause of death in him, ^.^^^^^- ■'""'"■ yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of The Judges. Othniel 40 Ehud 80 Deborah .... 40 Gideon 40 Abimelech ... 3 Tola 23 Jair 22 Jcphthah .... 6 Ibsan 7 Elon 10 Abdon 8 Samson 20 Eli 40 The Tyrants. Chushan 8 Eglon 18 Sisera 20 Midian 7 Ammon 18 The Philistines. 40 In all.. Ill In all.. 339 So that reckoning three hundred and thirty-nine, and one hundred and eleven together, the sum amounts exactly to four hundred and fifty. ^ The construction of this verse is difficult. The word KQivavTtQ should be taken with tovtov, and dyvo))aavrec, with rdf (pbjvag. In which case it would run thus — They that dwell at Jerusalem, in condemning Him, not having known the voices of the prophets, which are read every sabbath day, have ful- filled (the prophecies). But see more on the passage in Knatchbull, Hammond, and the references and discussion in Kuinoel, in lib. Hist. N. T. Comment, vol. iv. p. 455. s Ps. ii. 7. Heb. i. 5. 170 ST. PAUL PREACHES TO THE JEWS J. p 1757. him, they took him down from tlie tree, and laid hitn in a ^•^^•^^' sepulchre. Antioch, in 30 '" But God raised him from the dead : riiaaxxviii. 31 And he was seen many days of them which came up *'• with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again ; as it is also written in the second Psalm, '' Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, noio no more to return to corruption, he said on this »G '^'ww ^^^^' * I ^'i^^ g^ve you the sure * mercies of David '". hoiylorjiJp 35 Wherefore he saith also in another Psalm, " Thou worfthr''"''' shalt not suffer thine Holy One to see corruption. thcpiace'of'" 36 For David, f after he had served his own generation inmaif' ^""^ ^^ ^^ ^^^^^ ^^ God, " fcll on sleep, and was laid unto his others use for fathers, and saw corruption : that whirn is^_-»^, ^ r\ i ■ ^ • intheHebrew o7 iiut he, whom God raiscd agam, saw no corruption. u Ps'/xvi. 10. 38 Be it known unto you therefore, men o;^fZ brethren, \adin{!i7ow7i tbat through this man is preached unto you the forgiveness cj^e served the of gij^g . will of God. xj Kings ii. 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is y Hab. i. 5. spokeii of in y the prophets ; 41 Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached X Or. in the to them t the next sabbath ". week belifcen, or in the sab. _^ . _^^_ ifiU/i between. '" The sure mercies of David are everlasting life, of which the resurrection was a pledge, and the blessings of the redemption of Christ an earnest, even in this world. The expression tu o/na, holy, or just things, is the word used by the LXX in Isa. Iv. 3. and in other places, for the word "iDn " mercies." The covenant which God established wiih David, 2 Sam. vii. 11, 12. which is ex- plained by Ps. Ixxxix. 3, 4. xxviii. 29 — 3fi. implies that the house of David should never be extinct. It should endure as the days of heaven, and as the sun, to all generations. As far as relates to this earth, liis family has long been extinct ; the prophecy must therefore receive another interpretation. " In this verse there is a great number of various readings; instead of " when the Jews were going out of t'.ic synagogue," several manuscripts of greai AT ANTIOCH IN PISIDIA— CHAPTER XI. 17} 43 Now when the congregation was broken up, many j. p. 4757. of the Jews and rehgious proselytes followed Paul and ^- ^- *^^- Barnabas : who, speaking to them, persuaded them to con- Antioch, in tinue in the grace of God. 44 And the next sabbath day came almost the whole city together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46 Then Paul and Barnabas waxed bold, and said. It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, ^ I have z^s- xux.e. set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 48 And wiien the Gentiles heard this, they were glad, and glorified the word of the Lord : and as many as were ordained '^ to eternal life believed. repute, with all the Syriac, the Coptic, Ethiopia, Armenian, Vulgate, and Italian, read, As they were going out, they intreated that these words should be preached unto them in the course of the week, or the next sabbath, so that, ac- cording to this well accredited reading, the words l/c rjje ffuvaywy/Jc Tiitv 'lovcaiiiJV, are left out in the first clause, avruiv being put in their place, and TO. tOvT], the Gentiles, is wholly omitted in the second clause. The most emi- nent critics approve of this reading ; indeed it stands on such authority, as to render it almost indubitable. Of the avTuiv, " them," which is substituted for the first clause. Professor White says, lectio indubie genuina ; this reading is un- doubtedly genuine ; and of the rd tOvi] tic, he says, certissirae delenda : they should certainly be expunged. We are therefore to understand the words thus : that " as they were going out," on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week, or sabbath. '^ ON THE SYSTEMS OF CALVIN AND ARMINIUS. " As many as were ordained to eternal life believed." The word rtTcty^'evoi, here rendered by our translators "ordained," has been more accurately inter- preted by Dr. Hammond "disposed." The word properly signifies to marshal, (as for a fight,) to constitute, order, appoint, &c. &c. See the very learned note of Dr. Hammond in loc. Mr. Scott defends the common translation. Dr. Doddridge selects the word " determined," or " resolved" to obtain eternal life. Mede translated the word as denoting the Proselytes of the Gate. Lim- borch and Mains (apud Eisner, Critic! Sacri, vol. xiii. p. 621.) would render it " predestined" or " preordained." Eisner would interpret it by " destined," or, "appointed before." Sir Norton KnatchbuU would connect the words dg C,w)v with the verb, not 172 ST. PAUL PREACHES TO THE JEWS AT ANTIOCH— CHAPTER Xr J. P. 4757. 49 And the word of the Lord was published throughout v./E. 4tj. oil ^jjg region. Antioch, in Pisidia. the participle, and read the passage iTriartvaav, oaoi i/aav Ttrayfitvoi, ttg Zt^ijv aititviov, " and as many as were collected together believed in everlasting life." ny, which is translated by the LXX , is rendered by others TOLTTOnai as Exod. xxix. 33. This interpretation, Kuinoel justly observes, is unwarranted and unsupported by authority; neither is ^w^v aiwviov ever used to denote the Christian doctrine; nor TTLariviiv tig Zujt)v alwvtov, to become a Christian. It is certainly time that the great question which once absorbed all other points of theology, the Aaron's rod of Divinity, should be considered in its true light. Prone to extremes, we seem determined to avoid one error by flying to another. The horror with which the Calvinist and Arminian regarded each other, about the time of the Synod of Dort, however ludicrous, still in some measure continues to prevail in existing Christian societies. Both parties are agreed in the same principles, or premises, both err in their conclusions. Both acknowledge that the future must be known to the Deity, and that man must have sufficient possession of the powers of his will to make him an accountable being. If God foresees all things, he must foreknow the eventual destinies of men — further than this we cannot penetrate ; the difficulties that crowd upon us are utterly inexplicable, if we permit ourselves to speculate on the subject. W^e can only arrive at some few very general conclusions, and there we must rest. We may be assured that every man who is admitted into the visible Church on earth, will be hereafter received into a future state of happiness, unless he wil- fully renders himself unfit for it. No man will be condemned to misery, be- cause God has decreed it. The truth is, that we call upon our reason to com- prehend God, and we are soon bewildered. Our guide is revelation. Our plan of studying that revelation must be to believe in the facts recorded, and make those facts the interpreters of the doctrines. We have had Calvinistic systems, and Arminian systems, deduced by forcing passages from their context, and by the most violent perversions of the simplest texts, of which the peculiar primary meaning has never once been regarded. The Scripture is appealed to witli confidence by both the Pelagian and the Calvinist, and both are confuted from the same book. The formularies of the Church of England are appealed to with equal confidence by both classes of religionists ; and nothing perhaps can more fully prove the Scriptural nature of its services, than the same result to both of these contending parties. All who are received into heaven are elected and predestinated, as it were, by the foreknowledge of God, to that end ; and all arc received into heaven, who accept the Gospel of Christ ; all are enabled to accept it by the same phm of mercy which proposed the system of redemption to mankind. The Gospel is offered to all ; the same grace is promised to all. Those who resist its influ- ences gradually quench the divine Spirit, while those who are led by it, to them is imparted grace upon grace. Thus the salvation of man proceeds from Ciod, who is the author of it, and who in his infinite mercy vouchsafes the assistance of his Holy Spirit, and appeals to him by every motive which can affect the will, or influence the heart. The atonement of Christ is the condition of our accept- ance, and the Spirit of God is the means of our acceptance ; working in us a ST. PAUL PROCEEDS TO ICONIUM— CHAPTER XI. 173 50 But the Jews stirred up the devout and honourable J. P. 4T57. women, and the chief men of the city, and raised persecu- ^- "^- '^^- tion ao;ainst Paul and Barnabas, and expelled them out of Anuocb, in their coasts. - _ ^"""'*- SECTION VI. Fro7n Antioch in Pisidia to Iconium in Lycaonia — The People about to stone them. ACTS xiii. 51, 52. xiv. 1 — former part of ver. 6. 51 -' But they shook off the dust of their feet against iconium. them, and came unto Iconium. ^ Man. x. n. 52 And the disciples were filled with joy, and with the Holy Ghost. 1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided : and part held with the Jews, and part with the apostles. 5 And when there was an assault made, both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 They v/ere ware of it, and fled unto Lystra. SECTION VII. From Iconium to Lystra, the People attempt to offer them Sacri' Jice, and afterwards stone them. ACTS xiv. 8 — former part of ver. 20. 8 And there sat a certain man at Lystra, impotent in his Lystra. complete change of nature, subduing the flesh with its affections and hists, till the old man or the inferior nature dies in us, and all things become new, Christ living in us. (Gal. ii. 20.) Thus neither the Calvinist nor the Pelagian can claim Scriptural authority in favour of their tenets, without admitting the de^ ductions of his opponent. Both are right in their premises, both are wrong in their conclusions ; because both exclude a great part of tiutli, to favour a pre- conceived hypothesis. 174 THE PEOPLE ATTEMPT TO OFFER THEM SACRIFICE— CHAPTER XI. J. P. 4757. feet, being a cripple from his mother's womb, who never ^^-^•'^6. had walked : Lystra. 9 The Same heard Paul speak : who stedfastly beholding him, and perceiving that he had faith to be healed, 10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked. 1 1 And when the people saw what Paul had done, they lifted up their voices, saying, in the speech of Lycaonia ^^, The gods are come down to us in the likeness of men. 12 And they called Barnabas, Jupiter; and Paul, Mer- curius'\ because he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14 Which when the apostles, Barnabas and Paul heard of, they rent their clothes, and ran in among the people, crying out, 15 And saying. Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, bCen. i. 1. ''which made heaven, and earth, and the sea, and all things Ps. cxlvi. 6. ,1 , , , . ' ° Rev. xiv. 7. that are tnereni : cPs. ixxxi. 16 *^ Who in times past suffered all nations to walk in their own ways. 17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruit- ful seasons, filling our hearts with food and gladness. 18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. '^ It is difficult to ascertain what this language or dialect might have been, Jablonski, who has written a very learned treatise on the subject, reprinted in the thirteenth volume of the Critici Sacri, and more lately in the first number of the new edition of Stephens's Thesaurus, endeavours to prove that it was a Greek dialect, in great measure derived from the Assyrian, and mingled with Syriac. Gulilingius (ap. Kuinoel,) wishes to shew that it was originally derived from the Greek : but by intermingling with the surrounding nations, the lan- guage, in the course of time, and by negligence, became corrupted. Grotius thinks it was the same as that of the Cappadocians. — See the treatise of Jablon- ski, and Kuinoel in lib. N. T. Historicos Comment, vol. iv. p. 482. ■'' The various particulars of this remarkable narrative ; the opinions of the ancients on the incarnations of their gods ; the reason why Barnabas was con- sidered as Jupiter, and Paul as Mercury ; the opinion of Chrysostom on the vehement and effectual manner in which the apostles repressed the intended homage of these people, &c. &c. are discussed at length in two treatises of the Critici Sacri, vol. xiii. by Christoph. Frederic. Boerner and Jo. Jacob. Pfizer, to which the reader is referred, 12. PAUL AND BARNABAS RETURN TO LYSTRA— CHAPTER XI. 175 19 And there came tliither certain Jews from Antioch j. P. -1757. and Iconium, who persuaded the people'* , '^ and, havmg ^'■^••^^>- stoned Paul, drew him out of the city, supposmg he had Ly^tra. ^ been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city. SECTION VIII. F)-om Lystra to Derhe. ACTS xiv. latter part of ver. 20, and latter part of ver. 6, and ver. 7. J. p. 47')S. 20 And the next day he departed with Barnabas to \.m.m. Derbe. • 6 — And Derbe, cities of Lycaonia, and unto the region that lieth round about : 7 And there they preached the Gospel. SECTION IX. St. Paul and Barnabas return to Lystra, Iconium and Antioch in Pisidia, ordaining in all the Churches. ACTS xiv. 21 — 24. 21 And when they had preached the Gospel to that lystm, ico. city, and * had taught many, they returned again to Lystra, "ch!"' and to Iconium, and Antioch, *manemany 22 Confirming the souls of the disciples, and exhorting ''"''/"'"• them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained '^ them elders in every '* It is probable that the Jews persuaded the people, that the apostles were magicians. The account which Mr. Faber has given in liis valuable treatise on the Origin of Idolatry, of the rise of the superstition here alluded to, is confirmed by all the researches I have been able to make. '^ The original is ')(i.ipoTovi]'' KaQiar^v. 4"/^i't£iv ; and Suidas interprets xfipo7-oj//j(Tai'rtf, by the synonym iK\i%a- fievot. See also Wetstein, N. T. torn. ii. p. 198. 17G DISSENSIONS AT ANTTOCH— CHAPTER XI, J. P. 17)8. church, and had prayed with fasting, they commended them ^' ^^■■^'' to the Lord, on whom they beheved. L}>tra, loo- iiiiini, Aiiti- och. SECTION X. J. P. 4759 \ . .¥.. IS. They jiroceed through Pis'idia, through Perga, and Attalia, in Pamphylia. ACTS xiv. 24, 25. 24 And after they had passed throughout Pisidia, they came to Pamphyha. garAttan"' 25 And when they had preached tlie word in Perga, they went down into Attaha. SECTION XL They return to Antioch, and submit an account of their proceed- ings to the Church in that place* ACTS xiv. 26 to the end. 26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work ^vhich they fulfilled. 27 And when they were come, and had gathered the church togetlier, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. SECTION XII. Dissensions at Antioch concerning Circumcision, before the com- mencement of St. Paul's second Apostolical Journey. ACTS XV. I, 2. 1 And certain men which came down from Juda;a taught the brethren, and said, ' Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dis- sension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem, unto the apostles and elders, about this (luestion. PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XL 1 77 SECTION XIIL St. Paul and Barnabas go up to Jerusalem, to consult the Apostles and Elders — Decree of James, and of the Church in this matter. ACTS XV. 3 — 30. 3 And being brought on their way by the church, they J- P. 1760. passed through Phenice and Samaria, declaring the con- ^ ' "^' '*"' version of the Gentiles : and they caused great joy unto all Jerusalem, the bretlnen. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders; and they declared all things that God had done with them. 5 '■' But there *rose up certain of the sect of the Phari- *pr,roseup, sees which believed, saying, That it was needful to cir- tain. cumcise them, and to command tJiem to keep the law of Moses. 6 And the apostles and elders came together for to con- sider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, *" Men a/id brethren, ye know how f cii.x.20. & that a good while ago God made choice among us, that the ^'' Gentiles by njy mouth should hear the word of the Gospel, and believe. 8 And God, which knoweth the hearts, bare them wit- ness, giving them the Holy Ghost, even as he did unto us ; 9 And put no difference between us and them, s purify- gch.x. 43. ing their hearts by faith. 10 Now therefore why tempt ye God, ''to put a yoke h Matt. xxiu. npon the neck of the disciples, which neither our fathers nor we were able to bear '" ? '7 This verse is not to be read parenthetically, but as a continuation of the declaration of St. Paul and Barnabas — " They declared what great things God had done to them ; but (said they) there have risen up some of the sect of the Pharisees who have professed their faith in Jesus," &c. Beza was probably the first who observed this ; .and his ancient manuscript gives a hint of it. Nothing (says Markland ap. Bowyer,) is more certain. At the end of verse 4, after H(t' a'urCjv, put only a comma. '^ ON THE TIME OF THE COUNCIL OF JERUSALEM. In Gal. ii. 11, 12, &c. we read that Peter was reproved by Paul for consent- ing, at the instigation of the Judaizing converts, to press upon the Gentiles the observance of the ceremonial law. Doddridge would place this occurrence after the present council of Jerusalem, Dr. Hales, relying on the ingenious remark of Basnage, before that event. Peter (says Basnage) would in all probability have opposed every attempt to establish VOL. II. N 178 PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XL J, P. 47G0. 11 But we believe that through the grace of the Lord ^- ^- '*'-^- Jesus Christ we shall be saved, even as they. Jerusalem. the works of the law among the idolatrous Gentiles, if the present apostolic decree had been then enacted. In this point of view the speech of Peter on this occasion may be considered as a noble retraction of his former conduct. It is probable that St. Peter came to Antioch from Rome, Antioch being pecu- liarly under Roman protection. The general tradition is, that St. Peter was Bishop of Antioch seven years. The efforts of the false brethren (Gal. ii. 4.) who endeavoured to persuade the faithful of the Gentiles, that unless they were circumcised, they could not be saved, occasioned the council of Jerusalem, to which St. Paul and Barnabas were sent. (Gal. ii. 1.) Titus accompanied them. (Gal. ii. 1.) We have reason for thinking that they took him with them in the room of John, sur- named Mark, (Acts xiii. 13.) whom they had left in Pamphylia. This third voyage of St. Paul to Jerusalem, (ver. 4.) is placed about the forty-ninth year of Christ, and ninth of Claudius ; it being evidently the voyage of which the apostle speaks, (Gal. ii. 1.) " Fourteen years afterwards I went again to Jerusalem." The epocha of fourteen years being dated from his con- version. This " fundamental date," as Dr. Hales very justly calls it, has been adopted by Petavius, Pearson, Barrington, Lardner, Paley, Michaelis, Hales, and the great majority of commentators. All of whom unite in referring the apostolic council to the year 49. It has, however, been much disputed, upon the grounds of the ambiguity of the original expression, — tTrtiTa, Sici StKaTiaaapuiv irwv, ttoXiv U2't€ijv ti'c 'IspoffSXvfia, Gal. ii. 1, It has been contended that these " fourteen years" are rather to be counted from Paul's visit to Jerusalem, three years after his conversion, A.D. 35+3= A.D. 38, (Gal. i. 18.) which would give the date of the council, A.D. 38 + 14= A.D. 52, three years later. And this has been adopted by Jerome, Usher, &c. and A.D. 51, By the Bible Chronology. But it is more natural to refer them to the fundamental date of his conver- sion; especially as another tTTtira intervenes, (Gal. i. 21.) to break the con- nexion with the first visit to Jerusalem, (Gal. i. 18.) Lardner observes, that the expression ciii, signifies " about," or " during," and that the fourteen years are current, not complete. If so, the date of the council should be A. D. 35 + 13 = A.D. 48, which perhaps is rather more correct. But Paley doubts whether the visit to Jerusalem might not have been dif- ferent from that at the time of the council, from the following differences in the circumstances of both. (Horse Paulinae, p. 195 — 207.) 1. Titus is mentioned as accompanying Paul and Barnabas, in the Epistle, but not in the Acts. But Titus is plainly included in the definite expression of their attendants, and " some others of them." (Acts xv. 2.) The name of Titus is nowhere found in the Acts. 2. Paul is said to have gone up to Jerusalem by revelation, (Gal. ii. 2.) whereas he is represented as deputed by the Cliincli of Antioch in the Acts. 12. PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XL 179 12 Then all the multitude kept silence, and gave audi- J. p. 47C0. ence to Barnabas and Paul, declaring what miracles aiKl ^'■^•^*J- wonders God had wrought among the Gentiles by them. Jerusalem. 13 And after they had held their peace, James answered, saying. Men and brethren, hearken unto me : 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 ' After this I will return, and will build again the ta- i Amosix. n, bernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up : 17 That the residue of men'^ might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the begin- ning of the world. Both these accounts are consistent ; thus Peter was sent for by Cornelius, but the Holy Spirit directed him to go with the messengers, (Acts x. 20.) 3. Paul communicated his Gospel to the Gentiles, " privately to them which were of reputation," or the pillars of the Church, Peter, James, and John, (Gal. ii. 2 — 9.) for which there seemed to be no occasion, since this formed the subject of his public mission. (Acts xv. 4.) But Paul's particular mission, as an extraordinary apostle to the remote Gen- tiles, Acts xxii. 21. (fiuKpav l^aTroffTsXu),) would have been offensive to the mother Church in general. The public avowal of it afterwards at Jerusalem, occasioned great offence to the Jewish I'lalots, and much persecution to the apostle, (Acts xxii. 21. xxvi. 21.) 4- The last and chief difficulty is, that in the Epistle no notice is taken of the deliberation and decree of the council of Jerusalem, which formed the busi- ness for the sake of which they were sent thither from Antioch. But Paley himself has furnished satisfactory answers to this : 1. It was not agreeable to St. Paul's manner to defer much to the authority of the apostles, with the chief of whom he reckoned himself equal; as re- ceiving his commission not from man, but immediately from Christ himself, (Gal. i. L) 2. The authority of the council of Jerusalem would have little weight with the Gentile Galatians. He, therefore, argues the point with them upon principle. 3. The decree did not go the length of the epistle, for the latter abrogated the Mosaic institution, even to the Jews themselves, in the case of justification by faith. — See Hales's Anal, of Chron. vol. ii. part. ii. p. 1110. '^ This quotation seems to be taken from the LXX version of Amos ix. 11, 12. which reads " the residue of DnN," or " Edom," which latter word is used to this day by the Jews, as a convertible term with tznx, to express the Pagan, heathen, or Gentile world. Many references to prove this point might be se- lected from the Jewish prayers, which are now used in their synagogues. N 2 180 PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XL J. P. 47G0. 19 Wherefore my sentence is, that we trouble not them, V. ^. 49. Yvhich from amono- the Gentiles are turned to God : Jerusalem. 20 But that we Write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and J/ow blood '^°. 2" ON THE APOSTOLIC DECREE RESPECTING BLOOD, &C. &C. To eat tilings offered to idols was a Gentile rite (a). To eat the flesh of ani- mals, without pouring off the blood, and to partake of the blood were also com- mon observances (6). The expression ttviktov icpkag, alludes to the manner in which the Gentiles prepared their food. They were accustomed either to inclose the carcase of the lamb, or animal, in an oven, or vessel, and dress it in its own vapour or steam ; or otherwise so to kill it, that the blood should not be shed, but remain in it. They were sometimes (Cic. pro Muraena,) accustomed to kill fowls by suffocation. With respect to the last command, it is evident that offences of this kind were regarded as of no consequence among the heathen. I interpret the word TTop- vtia, with our translators of the Bible, not thinking it worth while to consider here Michaelis's criticism on the passage. The writer who has paid more attention to this subject during the last century than any other, is Lord Barrington, who supposes that the decree was made for the Proselytes of the Gate alone : that is, as we have already observed, for those Gentiles by birth, who quitted the heathen idolatry, but did not fully embrace the Jewish religion ; and who, on account of their forsakitig Paganism, and ab- staining from the four things here mentioned, were permitted to dwell in Pales- tine, and had several civil privileges allowed them, with liberty to join in all acts of worship in use before the law, on condition oidy that they conformed to the laws of society, and those laws here enjoined. In the fourth essay of the Miscellanea Sacra, Lord Barrington endeavours to prove that the decree was not binding upon any but Christians, who had been Proselytes of the Gate, and to them only, while the Jewish polity lasted ; and therefore it abridges no other Gentile Christians of the liberty wiiicii the Gospel intended to give. By things offered to idols, which are prohibited in the first article, he under- stands any meat or drink offered to an image or idol, but especially such as had been offered in the idol's temple. By blood is meant the blood separated from the flesh, which was generally done with the greater beasts, and either drunk by itself, or mixed with other liquors, or flour, or spice, Src. By the third proposition is understood creatures strangled or suffocated, with design to keep the blood in them, in order to be eaten ; which was generally used in fowls, birds, and game : and I imagine every animal was understood to be strangled, which was not slain in such a manner as to have its blood " poured out," (Levit. xvii 13.) And by the last article Lord Barrington understands uncleanness of every (a) See Homer Odyss. V 473, and N 20. Virg. Eel. 3. 77, &c. &c. (b) Horn. Odyss. 18. V. 25. — Schoetgcii, llora; llcbr. vol. i. p. 4G1. quotes — Apitius de arte coquin, 1. \ni!. c. 8. — See too Tacit. Ainial. xii. 47. The instance of Cati- line's practical allusion to customs of iliis nature is well known. PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XI. 181 21 For Moses of old time hath in every city them that J. p. 4760. V. JE. 49. kind, the abominations practised by the heathen in their worship to their ®™*^ ®'"' idols. That these things are forbidden to the Proselytes of the Gate, will appear from the I7th and ISth chapters of Leviticus. The address of the letter is not to all Gentiles indiscriminately, but to the Gentiles which are turned unto God in Antioch, Syria, and CiHcia. The direction would probably have included the Gentiles also in Pamphylia, Pisidia, &c. had they not been brethren of another sort, and that the decree did not concern them. St. Paul delivered the decree to the churches in Lystra and Derbe, to be kept by them : but though it was intended as a general rule for Proselytes of the Gate, wherever they might happen to be scattered abroad, yet it was only addressed to the brethren in Syria and Cilicia. But Lord Barring- ton supposes that there is a transposition, and that the 5th and 6th verses of the 16th chapter should be added to the end of the 15 th ; being then read, the order of narration will appear more proper. However, even if this is not the case, and the decree were addressed to all the Gentiles, it is extraordinary that it was not carried farther on to Rome, Greece, &c. Why are these things forbidden, he observes, more than eating swine's flesh, or other unclean things, but because they were forbidden to the Proselytes of the Gate ? even the order of the decree is the same as the prohibition in Leviticus, and it is not the order in which they are mentioned by St. James. Why forbid to the Gentile converts at Antioch, what was allowed to the Corinthians, (1 Cor. iv. 25, 27. 31. viii. 10. 28.) Thus it is evident that all Gentile Christians are not bound to observe the decree, and therefore it is not probable that it should be more necessary for the Gentiles of Antioch than those of Corinth. As Christ's kingdom is not of this world, his doctrine and laws make no dif- ference in civil regulations. He that is subject to heathen powers must be so still. He that is married, must not seek to be loosed. Christian parents must love heathen children. Christian children must obey heathen parents,^ &c. Also 1 Cor. vii. 18. 20. the principal character of the Christian rehgion is an entire freedom to comply with all customs in which there is no moral turpitude. In this the decree agrees, for it is only a list of abstinences that were enjoined on Proselytes of the Gate, in virtue of the obedience they owed to the civil law of Palestine. St. Paul, so far from enjoining these abstinences to the idolatrous Gentiles, expressly declares that nothing is unclean of itself (Rom. xiv. 14. 20. Tit i. 15. 1 Cor. X. 25. 27,) ; and no where, in any epistle to the idolatrous Gentiles, does he insist upon or even mention the decree: indeed his argument (Gal. v. 24.) expressly forbids a compliance with the Jewish customs. His reasoning is, that if a Gentile considered circumcision to be necessary to salvation, he laid a weight upon an obedience to the law of Moses, which was in effect renouncing the mediation of Christ, and seeking to be justified by an observance of that law by which "no flesli living could be justified." A Jew might be circumcised, and obey all the laws of Moses, and yet not renounce Christianity ; indeed, St. Paul bids the Jews continue Jews ; that is, obey the laws of their country as the laws of their country, but not seek justification from an observance of them. If this, hypothesis be true, the authority of this decree only lasted as a civil regulation, 182 PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XI, J. P. 47G0. preach him, being read in the synagogues every sabbath ^•"^•'^'^- day. Jerusalem. while the Jewish polity lasted, and therefore the ad\'ice founded upon it must cease with the existence of tlie Jewish nation, and indeed never could have been addressed to the idolatrous Gentiles. Origan (continues Lord Barrington) was of opinion that the four prohibi- tions contained in the decree were particularly addressed to Proselytes of the Gate, though he imagined the decree itself to be addressed to all Chris- tians. The reason why these things were forbidden to the Proselytes of the Gate was, that they were at that time the chief enticements to, and concomitants of idolatry. And as renouncing idolatry was the only reason why any one should desire to become a proselyte, and the only reason the Jews sliould grant it (as an idolater being guilty of high treason under a theocracy was not to be suffered to live,) Moses expressly forbad those things which accompanied idolatry, and were likely to tempt them to a commission of the crime. That the decree only related to the Proselytes of the Gate, is attempted to be proved by many other considerations, to which the reader is referred. Lord Barrington further considers the Church at Antioch to have been at first designed by God, in his Providence, and continued all along, as a Church made up of Proselytes of the Gate, to prepare Paul and Barnabas for preaching to the idolatrous Gentiles ; and the Jewish Christians for receiving the news of whole churches being composed of those who had been idolatrous Gentiles ; and to be in some sort, if I may so express it, the mother Church of the idolatrous Gentiles, as Jerusalem was of the Jews. For as the apostles and apostolic men were sent from the Church at Jerusalem to convert Jews, Samaritans, and Proselytes of the Gate, to which afterwards they returned to give an account of their success ; so were the apostles Barnabas and Saul sent on their first peregrination by the Church at Antioch, to convert the idolatrous Gentiles to the faith, (Acts xiii. 2, 3. 5.) and return thither at the end of it, and "rehearse all that God hath done with them." (Acts xiv. 26, 27.) Moreover it is to be observed, that Paul set out from Antioch on his second and third peregrination, (Acts xxviii. 22, 23.) and perhaps Barnabas and Mark did so likewise, (Acts xiv, 39.) It is also highly probable, that after his first imprisonment at Rome, when he went up to Jerusalem, he might from thence go again to Antioch, as his custom was every other time he went up to Jerusalem after commencing an apostle ; in which case we have grounds for inferring that he set out again from that place on his fifth peregrination, which we gather from other passages of Scripture he went upon ; though St. Luke does not carry the history of St. Paul so far. Before having written tliis note, from the unassisted study of Scripture, I had come to the same conclusion, in opposition to those who would refer the apostles' journeyings from Jerusalem. Antioch was a city extremely well suited to these designs of Providence. It was situated in Syria, a country that was thought by the Jews to be of a sort of middle nature, between the holiness they ascribed to Palestine, and the pollution of other countries ; and like the Proselytes of the Gate, being neither holy nor profane (r), it became consequently a region fit for a great (c) See Reland's Sacred AiUiiiuilics of the Hebrews. PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XL 183 22 Then pleased it the apostles and elders, with the J. P. 4760. ^ V. JE. 49. Church of the Proselytes of the Gate converted to the faith. If tliis should be allowed, it accounts for the rise of the question — For it does not seem probable that Jews should require idolatrous Gentiles, who had never dwelt or sojourned in Palestine, to be bound by Moses' law — which they considered as obligatory only on themselves, or on those who would become Jews. And indeed I have some doubt whether at any time the zealots insisted on the necessity of the idola- trous Gentiles observing the laws of Moses, as they did in relation to the Pro- selytes of the Gate. This hypothesis agrees with Peter's argument, which is entirely taken from the case of Cornelius, from which he deduces that as the Holy Ghost was given to this devout proselyte, on the observance only of these four precepts, and not of any of the other laws of Moses ; in like manner the same conditions, and no others, should be required of the Proselytes of the Gate, who had been converted to Christianity at Antioch. There was a famous Jewish university at Antioch, and we learn both from Josephus (f?), and the Roman laws (e), that it was full of Jews, and of Proselytes of the Gate, who were always numerous where there were many Jews, and comprehended generally most of the well-disposed Gentiles, who did not go entirely over to the Jewish religion. The Proselytes of the Gate at Antioch, had been first converted to Christianity by the men of Cyprus and Cyrene, who were among those dispersed at the first persecution that ensued upon Stephen's martyrdom, and are called Grecians, which should be rather rendered Gentiles, reading "EWrjvae, and not 'EWtivkt- Tcig. And that they were devout Gentiles is further evident from the phrase, that, on the preaching of the men of Cyprus and Cyrene, they are said " to turn unto the Lord," they having been turned unto God already. However correct and ingenious this system of Lord Barrington may be, and the opinion of the majority of commentators, who justly suppose that the ab- staining from the four things was made to conciliate the Jews to their newly adopted brethren of the Gentiles ; it appears to me highly probable, that a more spiritual meaning also may have been intended in the prohibition. It may be that the apostle had a higher object in view, by instituting these four laws for their Gentile converts, and that these enactments contain a complete summary of Christian doctrine and practice. The prohibition against idolatry does not seem to me to have been designed to forbid the mere offering of idolatrous worship to images of wood and stone ; but to condemn also the indulgence of those vices which were sanctioned by the heathens, who had appointed a god or a goddess as the presiding patron of every vice. The prohibition to eat the blood of the animal that was permitted to be used for food, might not have been designed only against luxury, as Delaney ima- gines ; nor to prevent certain idolatrous practices, as Spencer and Young have represented. It is well known, that the blood of the animal that was to be offered in sacrifice, and afterwards eaten by the worshipper, was poured out at the altar, so was it necessary that he who would approach to God with accept- ance, must sacrifice the inferior and animal nature, and offer unto God a spiri- {tl) De Bell. Judaic, lib. vii. cap, ili. sect. iii. (i;) Grotius in proleg. ad Luc. 184 PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER X J.p. 47G0. whole church, to send chosen men of their own company V.JE.49. ' "^ Jerusalem. tual homage. The blood aptly typified also that divine sacrifice, whose blood was poured out, and who gave his life as a sacrifice for many ; and thus the meaning of the prohibition to abstain from blood would be, " Remember Him who shed his blood for you ; and die unto the world, with its affections and lusts, drawing near to God with a pure and contrite heart." The abstaining from things strangled might have had a similar meaning. In these the blood was not poured out, and the sacrifice could not be accepted. This still declared, that without the shedding of blood there is no remission of sin — that the sacrifice of flesh is required of all of us that we may become new creatures. The last command to abstain from impurity, requires no observation. I am confirmed in this view of the meaning of the apostolic decree, by the consideration that all the rites and ceremonies of the Mosaic law had a spiritual as well as a typical signification. They were designed to keep the Jews as a distinct people, and to serve as a wall or partition between the Gentiles and themselves ; but they all afforded likewise a moral instruction, and thus became the schoolmaster to bring them to the Christ, who was to come : in the same way these enactments might have been formed to enforce the remembrance of that Messiah who had now appeared, and was exalted to the right hand of God. It cannot be necessary to stop here to refute the conjecture of Bentley, that instead of Tropvsiag, in this passage, we should read xoipiiag, as this emenda- tion is unsupported by the authority of any manuscript. Neither does the interpretation of the word vopveia, by Michaelis, who refers it to flesh offered to idols, and sold in the shambles, appear worthy of farther notice. Dr. Delaney has endeavoured to prove tliat the prohibition to eat blood is still binding upon the Churches of Christ; and Dr. A. Clarke has embraced his opi- nion. 1 cannot say their reasoning appears to be conclusive. 'J'he arguments of Dr. Hammond, Dean Graves, &c. &c. appear much more supported — that the prohibition has ceased upon this principle, that laws are no longer binding, when the reasons for their enactment cease to exist. If at some future day, when it shall please God to bring about the accomphshment of his prophecies, and re- ceive the Jews into his Church again, the eating of blood and of things strangled shall prove a stumbling-block to the converts, it will then perhaps, and not before that time, become the duty of Christians to obey the decree of the apostolic council. Grotius (/) asserts that the converts were bound to abstain from l)Iood, be- cause it was so ordained to all the sons of Noah. He quotes from TertuUian, that the emperor Leo considered it unwholesome, and prohibited it bj' an edict. He further argues, that the observance of a command so easy, was not liable to the charge of superstition, and that the eating blood made men fierce and savage. (/) In the Treatise de Sanguine, et Suffocate, of J. Geo. Dorscha;us, ap. Critici Sacri, vol. xiii. p. 451 — 4C0. Spencer de legib. Hebrasor. — Delaney's Treatise in Revelation examined with candour. — Young's Religion, designed to prevent superstition, 2 vols. Svo. — Barrington's Miscellanea Sacra. — Witsius de vita Pauli Meletem. Leidens cap. iv. sect iv. and vi. PAUL AND BARNABAS GO UP TO JERUSALEM— CHAPTER XI. 185 to Antioch with Paul and Barnabas ; namely, Judas sur- J. P- 4760. named Barsabas, and Silas, chief men among the bre- ^ ' ^' ^^' thren : Jerusalem. 23 And they Avrote letters by them after this manner; The ajDOstles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia : 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law, to whom we gave no snch commandment : 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Bar- nabas and Paul, 26 Men that have hazarded their hves for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also iQ\\ you the same things by * mouth. *Gr. worrf. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things ; 29 That ye abstain from meats offered to idols, and He then endeavours to prove that the Christians VFere not commanded to ab- stain from blood, merely lest the Jews should be offended, which he would prove from the fact, that the converts abstained from blood, where no Jews were present, a circumstance which rests upon the authority of Eusebius and Ter- tullian. Grotius proceeds to demonstrate this point from the apostolical consti- tutions. Dorschseus replies to these assertions, that the precepts of Noah obliged only the Proselytes of the Gate — that it is even doubtful if these precepts are other than a Rabbinical tradition — it is doubtful if all the precepts of Adam and Noah were binding on mankind in general. He asserts, it is not true that Christ took nothing from the precepts of Adam and Noah, and only added to them new precepts. He then invalidates the authority of Tertullian, and the Emperor Leo ; and in reply to the two last observes, that the facility of obedience is no criterion of the reasonableness of a command, and ridicules the opinion, that eating blood in a state prepared by cookery can be injurious. Dorschaeus then attempts to shew that it was by no means an universal opinion among Christians, that they were to abstain from blood, and refuses to depend on arguments drawn exclusively from the apostolical constitutions. Witsius has shewn, in his discussion on the council at Jerusalem, that the more reflecting Jews believed that the pious among the heathen might be saved without circumcision. And he observes, that the discussion at the Coun- cil of Jerusalem does not weaken the claim of the apostles to inspiration. They were unanimous, but it was necessary to satisfy the consciences of their converts. 186 PAUL AND BARNABAS RETURN TO ANTIOCH— CHAPTER XI. J. P. 4760. from blood, and from things strangled, and from fornica- . ^•^•^'■^' tion : from which if ye keep yomselves, ye shall do well. Jerusalem. Fare ye well. SECTION XIV. St. Paul and Barnabas retit,rn to the Church at Antioch, with the Decree of the Church at Jerusalem, on the subject of the ne- cessity of Circumcision. ACTS XV. 30 — 36. Antioch. 30 So when they were dismissed, they came to Antioch : and when they had gathered the multitude together, they delivered the epistle : 31 Which when they had read, they rejoiced for the consolation. 32 And Judas and Silas, being prophets"' also them- " ON THE SPIRITUAL GIFTS, TITLES, AND OFFICES, IN THE CHURCH OF ANTIOCH. The chapter of this arrangement of the New Testament, which we have now concluded, contains an account of the first preaching of the Gospel to the Gen- tiles by St. Paul, who was miraculously elected from his brethren for that par- ticular purpose. In the former stages of the infant Church, we have hitherto found that an authority was exercised by one instructor over another, and that the higher order possessed powers which were not enjoyed by the lower. The Gentile Churches were principally founded by the apostle St. Paul ; and the question therefore respecting the constitution of these Churches divides itself into several branches, first whether any, or what control was exercised by the apostle himself over the Churches in general under his jurisdiction? and, secondly, whether there are any proofs that he delegated to others the powers he had him- self exerted ? These points appear to be at once decided by two passages of Scripture, the one Acts xiv. 23, where we read that the apostles Barnabas and Saul ordained them elders in every Church ; and the other in Titus i. and v. where St. Paul tells Titus — " I left thee in Crete, that thou shouldest ordain elders in every city, as I had appointed thee;" and he then proceeds to descant on the necessary quaUfications of him, on whom the honour of ordination should be conferred. The Church at this time was one Society, and it was subject throughout to the superintendence of the apostles. The apostles at Jerusalem till this time took care to superintend all the con- verts: they commissioned Barnabas to go as far as Antioch, where the greatest number of proselytes was assembled. He obeyed, and visited the several Churches as far as Antioch, and confirmed the converts in their faith. The account of his mission is so briefly related, that we are informed only in the most general terms of the manner in which he exerted his authority. But this instance proves that the apostles possessed the right of superintendence over the Churches out of Judaea, as well as those in their own country, or they could have had no authority to send one of their number to the Church of Antioch. PAUL AND BARNABAS RETURN TO ANTIOCH— CHAPTER XI. 187 selves, exhorted the brethren with many words, and con- j. p.4760. firmed them. v. ^.49. "~~ " — ^ — Antioch. The title "Prophets," which is given in this passage to Judas and Silas, and is applied to a class of tectchers inferior to the apostles, naturally leads us to inquire concerning the natui-e of the gifts that were imparted to the Church at this time, as well as the consequent gradations in the ministry which those gifts were intended to produce. Even in the bestowment of these holy gifts an order and distinction was ob- served, which clearly points out a distinct gradation of rank in ecclesiastical government. We will begin with the apostles, who were distinguished above all the others by the most excellent gifts and powers ; next to whom were placed the prophets, who were inspired men, foretold future events, and were also preachers of the Gospel : while others, from the portion of grace they had re- ceived, necessarily were considered of subordinate rank. There is ever an harmonious uniformity in the plans of Providence, enforcing the same divine truths. "As at the first settling of the Church of Israel in the wilderness, (says the deeply learned Lightfoot,) so it was in the first settling of the Gospel. The first fathers of the Sanhedrim in the wilderness were endued with divine gifts, such as we are speaking of; but when that generation was expired, those that were to succeed in that function and employment, were such as were qualified for it by education, study, and parts acquired. So was it with this first age of the Gospel, and the ages succeeding. At the first dispersing of the Gospel, it was absolutely needful that the first planters should be furnished with such extraor- dinary gifts, or else it was not possible it should be planted, as may appear by a plain instance — Paul comes to a place where the Gospel had never come ; he stays a month or two, and begets a Church ; and then he is to go his way, and to leave them. Who now, in this Church, is fit to be their minister? they being all alike but very children in the Gospel ; but Paul is directed by the Holy Ghost to lay his hands upon such and such of them ; and that bestows upon them the gift of tongues and prophesying ; and now they are able to be minis- ters, and to teach the congregation. But after that generation, when the Gospel was settled in all the world, and committed to writing, and written to be read and studied, then was study of the Scriptures the way to enable men to unfold the Scriptures, and fit them to be ministers to instruct others ; and revelations and inspirations neither needful nor safe to be looked after, nor hopeful to be attained unto. And this was the reason why Paul, coming but newly out of Ephesus and Crete, when he could have ordained and qualified ministers with abilities by the imposition of his hands, would not do it, but left Timothy and Titus to ordain, though they could not bestow these gifts ; because he knew the way that the Lord had appointed ministers thenceforward to be enabled for the ministry, not by extraordinary infusions of the Spirit, but by serious study of the Scriptures ; not by a miraculous, but by an ordinary ordination." 1. The apostles, then, were expressly chosen and appointed by our Lord him- self. (John XX. 21. xvii. 18. Acts i. 24, 25.) 2. They had all seen Christ in the flesh, avroTrrai, (Acts i. 8.) and so became witnesses of his resurrection. (1 Cor. xv. 5, 7.) 198 PAUL AND BARNABAS RETURN TO ANTIOCH— CHAPTER XI. J. P. 4760. 33 And after they had tarried there a space, they were V.^. 49. igj- gQ in peace from the brethren unto the apostles. Antioch. 34 Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teach- ing and preaching the word of the Lord, with many others also. 3. They were personally instructed by our Lord. (Luke xxiv. 45. John xx. 22. Acts xi. 4.) 4. They were iufallible in their teaching. (John xiv. 2G. and xvi. 13. Luke xii. 11, 12. Matt. X. 19, 20.) 5. They were the common instructors of the world. (Matt. xxix. 19. Mark xvi. 15.) 6. They had the power of imparting to others the gifts of the Holy Spirit. (Acts viii. 6, 7, 15, 17.) 7. They were endowed with miraculous powers. (Matt. x. 1. Acts iii. 6.) 8. They had miraculous power to punish offenders. (Acts v. 8, 9.) 9. Their wonderful success in their ministry was miraculous. (Acts xi. 41, &c.) In all these respects St. Paul was equal to either of the apostles. \. He was called by Christ himself. (Gal. i. 1.) 2. He saw Christ. (1 Cor. ix. 1.) 3. Was taught by Christ. (Gal. i. 12.) 4. Was infaUible. (2 Cor. xiii. 3. 1 Thess. ii. 13. and iv. 8.) 5. Teacher of the world. (Acts xix. 5. 1 Tim. ii, 7.) 6. Imparted the Spirit. (Acts xix. 6. 1 f im. iv. 14.) 7. Miraculous powers. (Acts xix. 11, 12. xxii. 9.) 8. Power to inflict punishment. (2 Cor. x. 3 — 6. Acts xiii. 8.) 9. And no apostle was more successful in his ministry. (Acts xxvi. 18. 1 Thess, xi. 5. Rom. xv. 17 — 19.) It is exceedingly difficult to define with accuracy the precise powers of the miraculous gifts, and the exact titles of the ministers who were severally endowed with them, and the functions which they individually performed in the Church. Grotius, Vitringa, Lightfoot, and many others of the most learned, have dis- cussed the subject, and have come to different conclusions. The principal theolo- gian of later days, who has written on this part of the sacred narrative, is Lord Harrington, with whom Dr. Hales, with the exception of some trifling differences of opinion, is generally agreed. The former has arranged the gifts of the Spirit, the offices of those persons on whom they were confirmed, and their different titles, in the following manner. SPIRITUAL GIFTS, TITLES, AND OFFICES. TABLE. im Ver. 28. The possessors of wlych Le respec. tively appointed. 1 Cor. xii. ver. 8, 9, 10. To one is given 1. Aoyo? aorpiat {a), the word of !• ripaJTOi' uTToo-ToXour, apostles, wisdom. Ver. 29, 30. They are are repeated with some variation, are all. 1. 'A7ro<7ToXo(, apOstles. 2. Ao^or TKiixewr (J), the word of 2. knowledge. AeurepoK irpoo-iTai9 XaXop>/TE9, in the third list, may comprehend prophecy, discernment of spirits, and the gift of tongues in the first list; inasmuch as these were generally the subjects those spoke of who had the gift of tongues. For we may always observe, throughout the history of the Acts, that those who had the gift of tongues prophesied, or spoke, the wonderful things of God, or magnified God : and St. Paul, in the fourteenth chapter, seems to intimate, that at least many of those who had the gift of tongues, could prophesy, in the sense I have explained it ; because he bids them prophesy rather than use the gift of tongues. St. Mark uses the gift of tongues even in something a larger sense than this; and puts it tor all the illumination which was ever uttered by the gift of tongues, (Mark xvi. 17.) as is plain from his not mentioning any other gift of illumination there. St. Paul places this gift last, except the interpretation of tongues, because it was of the least use and benefit in the Church, 1 Cor. xiv. 19—23 ; and m order to beat down the folly of the Corinthians, who prided themselves so extravagantly in it. 190 ON THE GIFTS, TITLES, AND OFFICES Dr. Hales objects, in this arrangement of Lord Barington, to the supposition that " helps" answer to " prophecy," and " governments" to " discerning of spirits." Bishop Horsley has classed the gifts of the Spirit nearly in the same manner as Lord Barrington. He thus contrasts the nine gifts described in ver. 8 — 10. with the ecclesiastical offices enumerated here. GIFTS. OFFICES. 1. The word of wisdom Apostles „ „, 1 r 1 11 t> I » < i- e. expounders of the Scrip- 2. The word of knowledge Prophet -' ^ C tures of the Old 1 estament. 3. Faith Teachers of Christianity, 4. Miracles Workers of miracles 5. Healing Healers r r> -u • 1- ^- tT 1 i avTiKriditig, such as Mark, Ty- 0, Prophecies or predictions Helps ? it ^j i chicus, Onesimus 7. Discerning of spirits Governments, Kv£tpvi](Ttie ^" _ J Gifted with tongues in various ways 9. Interpretation of tongues > The fourth and fifth gifts, miracles and healing, seem, he observes, to have changed places in the 9th and 10th verses. Miracles, it seems, must take place as the genus, and healing must rank below it as the species. Accordingly in ver. 28. miracles or powers are mentioned before healings, with this slight alteration, the list of gifts in ver. 8—10. seem to answer exactly to the list of offices in ver. 28. Dr. Doddridge and others, in consequence of the difficulty which has been experienced in the attempt to classify these gifts, have been of opinion that the same persons might have possessed many of them, and sustained several of these characters, which were not stated distinct offices, and might be called " helpers," in reference to their great dexterity and readiness to help those in distress ; and "governments," in regard to that genius for business, sagacity in judging the circumstances of affairs, and natural authority in the councils and resolutions of societies, which rendered them fit to preside on such occasions. This opinion is in some measure defended by Mr. Morgan, who has made the subjoined arrangement of the holy gifts, titles, and offices. OFFICE. TITLES. GIFTS. Eph. iv. II, 12. Rom. xii. 6—8. 1 Cor. xii. 28—20. 1 Cor. .\ii. 8—10. l,^"'"'"f 1 f Apostles f Word of wisdom Apostles< "'';?'""^'^ J> Apostles He that rulcth ■< Miracles ■< Miracles Sa 11 ts S ' ^^'^v'^rnments ( Discerning of Spirits Word of knowledge Healing Kinds of ton;?ues Presby- r^'l'/'T^, I Prophets f Prophecy i ??,'''''"r', r fJJ'"';'''" tVrs. ] "' VV' 1^ ( I'-'stors -i He that exliorteth ) ^""^, "^ "eal.ng i Healing (of Christ. J {_ ( Speakers with tongues (Kinds ol r^j- I <• 1 Evangc- ( He that teachcth Tt u C j^ -.i ^ Work of /lists > Dcaconship \ Teachers V Faith Deacons-^ the Minis- V^U^_ ^ He that eiveth < Helps ^Prophecies C'^y- 3ers (He that sheweth mercy (^"t^P'^cters ^Intcri>retation of tongues The writers in the Critici Sacri are very unsatisfactory on this subject. Though Lord Barrington appears to have given the best explanation, much light will be thrown on the meaning of the various gifts, if we endeavour to ascertain from the Septuagint, the received signification of the words which are used to express them. This version was generally adopted during the apostolic age, and must IN THE CHURCH OF ANTIOCH— CHAPTER XI. ■ 191 have been well known by the persons to whom St. Paul addressed the Epistle in which these gifts ai'e enumerated. The miraculous gifts enumerated by St. Paul are all described (1 Cor. xii. 7.) by one term, »; favtpMCiQ tov ■Kvtvy.aroq. The word (pavipwffig is not found in the LXX, but in Jer. xl. 6. of the division in the Oxford edition of the Sep- tuagint, which corresponds to chap, xxxiii. ver. 6. of the authorized English translation, and the Hebrew, we meet with the word from which (fiavipMatg is derived ; Kcd (pavtpdjffij avrolg, v;hich is the literal rendering of Dn'? Ti''by\ "I will reveal unto them." Our translators have rendered the word "The manifestation of the Spirit." I cannot but believe that the full meaning of the whole passage is, " That to him who has been favoured with the miraculous gifts of the Holy Spirit, in whatever degree they may have been imparted, the power is also granted of manifesting to others the nature and extent of those gifts." The whole clause of this passage in Jeremiah is :naKi D'lbu' mnj? Dnb "H-bJi which our translators have literally and justly rendered " I will reveal unto them the abundance of peace and truth." In which they are supported by the autho- rity of the Septuagint; which however does not in all instances give the accu- rate meaning of the Hebrew. Dr. Blaney rejects the literal interpretation, and translates the passage " I will also grant their prayer for peace and truth." He defends this rendering by observing, " iny signifies to pray in a devout, fervent manner. Hence mnj; may well be construed a devout and fervent prayer ; and to manifest to any one his petition seems to be the granting of it." The learned author should have been fully warranted in thus interpreting the phrase mnj? Ti'ba, " to grant a prayer." It is not sufficient in endeavouring to ascer- tain the meaning of a passage in Scripture, to inquire what may be the possible sense; but what is first the literal, and then the secondary meaning. If we render the word mnj? by "fervent prayer," instead of "abundance," we are still unwarranted in rendering the word *n>b3 " I will grant," which is unsup- ported by any authority. Even if we adopt its usual primary meaning "I will reveal," and translate the rest of the passage as Dr. Blayney proposes, we shall obtain only a probable signification. The prophet is predicting the future pros- perity of Jerusalem, and its temporal recovery of wealth and prosperity. From this prediction he passes, as is usual, to a more spiritual promise, and prophesies the full manifestation of their devout prayer for peace and truth in the latter days. Peace and truth were spiritual blessings, of which the restoration of the Jews from their captivity was highly typical and illustrative. Neither is it im- probable that the apostle alluded to this prediction when he used the word tpavsQOjaiQ, which is only found twice in the New Testament, in the Epistles to the Corinthians, 1 Cor. xii. 7. 2 Cor. iv. 2. I cannot, however, remember any authority for thus rendering the word mni?. Buxtorf supports the sense given by our translators, who, it should ever be remembered by the proposers of new meanings, were among the most eminent Hebrew scholars of a very learned age. The gifts which are thus represented as bestowed for the common benefit are first arranged under three general heads, (1 Cor. xii. 4 — C.) and are then divided into nine particulars. The three general heads are — • r xapi(Tnarwv 1 differences f of gifts C but the same Spirit. ciaipiatig} SiaKoviiiii> > or -i administrations < same Lord. I tvipyrjfidrojv ) diversities (_ operations C same God. AunpfffeiQ is only used in the New Testament in this passage. It frequently 192 SPIRITUAL GIFTS, TITLES, AND OFFICES occurs in the Septuagint in tlie same sense in wliich our translators have rendered it. It corresponds with the Hebrew words npbno 1 Par. 24. 1. chap. xxvi. 1. 12. 19. " The divisions," or " classes," which would be possibly a better word to express the meaning of the apostle than either " differences" or "diversities." The word xaptff/xa does not occcur in the Septuagint. It is however derived from xapiroo/xat, which is frequently used. Its evident meaning is a spiritual gift, or endowment of the mind, which could not be mistaken for the natural or cultivated talent of the teacher, upon whom it was conferred. — See Rom. i. 11. 2 Cor. i. 11. AiaKovia does not occur in the Septuagint, but it is fuun.i in 1 ^laccabees xi. 58. where it is used to describe the service or furniture which Antiochus sent to Jonathan the High Priest, for the ser^ce of the temple, in addition to the golden vessels — cnreffTiiktv avTip xpvcrai/inra Kal ciuKov'iav. Schleusner quotes from Athenaeus, lib. v. t. ii. p. 342, a passage in which CiaKOviai is used to denote the instruments which are in daily use. In the New Testament the word is repeatedly used to describe the general office or ministry consigned by our Lord to the apostles and teachers of the Church. (Acts i. 17. xx. 24. xxi. 19. Rom. xi. 13.) Tlie services they were commanded to perform were the appointed means of grace, for the perpetual and common service of the Church. Evepyrjfia is not to be found in the Old Testament, but in the Apocrypha only. Sir, xvi. 16. see Compl. It is derived from tvtpyew, and is well trans- lated by Macknight, " In- workings." It is used but twice in the New Testa- ment. Is it not possible, as these in-workings are ascribed to God the Father, that they may mean both those ordinary influences which proceed from the Holy Spirit of God, by which we alone can become the children of God, and say, "Abba, Father," and the right efforts of reasoning and the natur.il powers of the mind, which God as the Creator,has implanted in all human beings ? They appear to be different from the xapiff/iarn of the Spirit, and to be distinguished from them. It will be observed that the various gifts which build up the Christian Church, though they are all called the gifts of the Spirit, are ascribed in their arrange- ment by St. Paul, to the three Persons of the Holy Trinity. This is done, however, in such a manner, that the character under which each has been revealed to mankind, is carefully preserved. The Father is the Creator of man, to Him is assigned tlie internal natural energy or operations which he originally implanted in the human creation, or creature, and ttpon which, and with which the Spirit of God acts. The Son of God is the liedeemer; to him are ascribed the ministrations or offices which himself established as the ap- pointed means of grace. The Spirit of God is the Sanctifier, to Him are assigned the gifts which produce lioliness vv'ithin, and convince the world of the truth of the Gospel, of righteousness, and judgment. And all these are rightly said to be the gifts of the Spirit, as it is the Spirit of God alone, which, by its sacred office, overrules and changes the natural energies of will, understanding, and all the powers of mind whicli God has given us, and which makes all the means of grace appointed by Christ effectual ; and by pouring into the soul of man its own purifying, consoling, peaceful influences, makes us spiritually fit to become for ever the companions of superior beings. From this general classification of the gifts of the Holy Spirit, or of the Holy Tiinity, we proceed to the particulars. IN THE CHURCH OF ANTIOCH— CHAPTER XI. 193 The first is \6yoQ i- perai. yvtiSaii; jiiv trrri to (iSevoi rd ovra' (TOtpia Sk Kai to tu ovra yivuxi- Kfiv, Kai to tt)v twv avmrinTovTU)!' Xvaiv tTriararrOai. (c) In Arius Montanus' Bible, in the Septuagint, and in our own Bibles this passage is chap, ix. ver. 33. But in Bagster's small Hebrew Bibles it is Nehem. x. ver. 1. IN THE CHURCH OF ANTIOCH— CHAPTER XI. 195 were the great officers of his court ; his higher and confidential servants. The officers of the Christian Clutrch were peculiarly honoured, and received the same appellation which designated the companions of a sovereign. The fifth is evidently transposed in the three lists. The word tpepyi]fia does not occur in the LXX, though it is found in Eccles. xvi. 16. as we have observed. It seems to refer to the highest possible enlargement of the natural faculties, by which the teachers of Christianity were enabled to perform wonderful cures. They were supernaturally instructed, perhaps, to anticipate the knowledge and discoveries of a future age ; and to effect hkewise wonderful healings of disease, by an agency superior to any efforts of medical science, past, present, or future. In the next division of ihe miraculous gifts, " prophecy," irpoiptjTtia, and " the discerning of spirits,'' are classed together with ' AvTiXtj'peic, " helps," and Kv- ^tpvi)aiig, "governments;" which titles are equivalent, according to the ar- rangement in the third list, with rXtitrcraif XaXsvTt^, "speakers of tongues." This division, as we may judge from the order, which has hitherto proceeded regularly from the apostles to the lower gradations of the ministry, and the inferior gifts imparted to them, ought to signify something inferior to the gifts and titles which have been already enumerated. If we may, as we propose, fix the meaning of these much controverted words from the LXX, we shall find this opinion most singularly confirmed. The word 7rpo0»/r£(a is used in the LXX for the Hebrew pin, "vision," or "ecstasy," 2 Paral. xxxii. 32. Dan. xi. 14. which was a lower degree of inspiration than that which was given to Moses, who talked with the Divine Leader of Israel "face to face;" and consequently lower than was imparted to the apostles, who were honoured in the same manner by the Sacred Oracle himself {d). Lord Barrington's opinion, therefore, though de- rived from other considerations, that a lower degree of prophecy is here under- stood, appears to be correct ; as is likewise his additional remark, that in the word prophecy must be included the gift of teaching. As a necessary conse- quence, or as the inseparable attendant of this gift, was the power of discerning of spirits ; which was the talent or faculty of discerning both the truth and cer- tainty of what was spoken by other prophets, and likewise of ascertaining the thoughts and secrets of the hearts of those who might enter the Christian assem- blies, and consequently of knowing the precise mode of teaching which his cir- cumstances might demand. The persons who possessed these lesser gifts of prophecy, and knowledge of the thoughts of men, are called 'Avri\{]iptiQ, and Kv€tpvr]aeiQ. The first of which answers to n~iTV, " help," Ps. xxi. 19. (ap. LXX,) and xxii. 19. of the English version. " The word Kv€tpv{}(rtiQ," says Lightfoot, " is used by the LXX to translate ni'72nn, (Prov. i. 5. xi. 14. xx. 18. and xxiv. 6.) which word imports not the act, but the ability to govern ; and the words avri\r)\ptig and Kv€tpvfiitrt of Macedo- nia, which confirm the accuracy of Luke, and at the same time shew his atten- tion to the minutest particulars. It is further worthy of remark, that the histo- rian terms Philippi a colony. By using the word KoXwvia (which was originally a Latin word, colonia,) instead of the corresponding Greek word cnroiKia, he plainly intimates that it was a Roman colony, which the twenty-first verse plainly proves it to have been. And though the critics were for a long time puzzled to find any express mention of it as such, yet some coins have been discovered, in which it is recorded under this character, particularly one, which explicitly states that Julius Casar himself bestowed the dignity and privilege of a colony on the city of Philippi, which were afterwards confirmed and aug- mented by Augustus." — Introduction to the Critical Study of the Scriptures, vol. i. p. 227. ^ ON THE NATURE OF THE SPIRIT OF DIVINATION IN THE PYTHONESS. I have already observed upon the folly of making our present experience the criterion of truth. The age in which we live is undoubtedly, for the most part, by God's mercy, delivered from the terrible spectacle of human beings evidently possessed by evil spirits. But evil still exists amongst us, although in a less avowed and terrible form, and it still but too frequently, and too effectually withdraws our hearts from the service of its Maker. If it appeared to me to be warranted by the sacred text, I would willingly interpret this passage with Michaelis, Heinrich, Kuiiioel, Benson, and many ^02 THE PYTHONESS DISPOSSESSED— CHAPTER XII. J. P. 4761. 17 The same followed Paul and us, and cried, saying,. V. yE. 50. _^ . F ' •I'Pi- others, and believe that the damsel at Philippi was either an impostor, a ven- triloquist, insane, diseased with melancholy, or overpowered with her own fan- cies; but I cannot render the plain language of St. Luke in any but the literal manner. My reason shall always submit to Scripture ; and 1 cannot wrest the words of this Scripture to any other meaning than the usual one, that an evil spirit had influence over the mind and body of this person ; enabling her to utter oracular responses. The priestess of Apollo at Delphos, when placed on the tripod, uttered con- fused words and phrases, among strange contortions and gesticulations. Her words were interpreted by the priests, and were considered prophetic. The damsel at Philippi, when agitated by the evil spirit, by which she was pos- sessed, was probably much convulsed, uttered her oracular responses with various contortions and gesticulations. It was either on account of this parallel between her actions, appearance, and language, and those of the Pythian Priestess, that she is here said to have the spirit of Python ; or because the evil spirit by which she was actuated was of the same nature and power as that which prompted the priestess of the Pagan deity. The damsel at Philippi is generally supposed to have been one of the syya'^pifivOoi — that is, she spoke from the inside as a ventriloquist, in the same manner as the priestess of Apollo spoke from the tripod. Biscoe has reasoned with much justice on the question, whether this narra- tive proves that an evil spirit possessed this damsel or not. He sufficiently shews that it cannot be considered as a trick on the part of the girl, or that the apostles discovered the imposture, and reproved the deceiver. " Supposing this woman's speaking inwardly," he observes, " as from her belly or breast, were a trick of her own acquiring, and no ways owing to any demon or spirit that spake from within her, how could St. Paul's saying those words, ' I command thee to come out of her,' discover the trick, reveal the secret, and con- vince the by-standers that she was a mere impostor, and had no spirit of divina- tion within her : would it not rather convince tliem, that in his opinion she had such a spirit within her? But let us suppose, what is not so mucli as hinted in the text, that St. Paul spent much time in preaching to the people, and shewing them that this woman, by a particular formation of the organ of speech, and by long practice, had gained a habit of speaking so as no one should see her lips move, and the voice should seem to come from her breast ; I am yet at a loss to know how this could deprive her masters of their gan> : for surely this would go but a little way towards convincing the people, that she could not really predict things future. Her reputation was established ; there was a general belief that slie did foretell things, and a great concourse of people after her to make inquiry into their future fortunes. It is expressly said, that ' she brought her masters much gain by soothsaying.' The shewing that it was possible for her, by long practice, to attain the art of speaking inwardly, would no ways dissuade persons from following her, so long as they retained a notion that she really prophesied. We will advance therefore one step further, and suppose that St. Paul, not only discovered her trick of speaking inwardly, but that he also argued against her being a diviner or prophetess, and plainly laid before them, that she usually made her answers in ambiguous and general terms ; that ihcy much oAencr THE PYTHONESS DISPOSSESSED— CHAPTER XII. 203 These men are the servants of the most high God, which J. p. 47fii. shew unto us the way of salvation. v^^^. Philippi. proved false than true ; and that it was owing to mere accident, if at any time there seemed to be truth in what she had said. If we judge of the experience we have of mankind, we cannot reasonably suppose that these arguments should immediately prevail with all the by-standers, or indeed any considerable part of them, to lay aside the opinion they had entertained of this woman's gift. How- ever, we will suppose that all the by-standers were at once convinced of the truth and weight of the apostle's argument. Would they immediately be able to spread the same persuasion among all the inhabitants of Philippi ? And if all Philippi had believed her an impostor, might not her masters have sent her to another city, where by the practice of the same arts she might still have brought them mucli gain. The plain truth therefore is, St. Paul prevented her future prophesying ; or, if the word ' trick' pleases better, he wholly disabled her from doing the trick any more. He cast out the spirit which spake within her, so that she was heard no more to speak as from her belly or breast. Her masters soon perceived that she was no longer inspired or possessed, that she could now utter no more divinations or prophecies ; and therefore all hopes of their gains from her, whether in Philippi, or any other city, were wholly gone." After all, it is a dispute among learned men, whether she did speak inwardly, as from her belly or breast (a). They say the words do not necessarily imply this meaning, but only in general, that she was possessed of a spirit of divination or foretelling things to come. And they urge, that when she followed St. Paul, and said, " These men are the servants of the most High God, which shew unto us the way of salvation," she spake out with a loud and distinct voice. If this were the case, what trick had the woman, that St. Paul could discover to the people ? Vid. Wolfii Cur. in loc. Another thing, which demonstrates the absurdity of this interpretation, is the rage of the multitude against St. Paul. For no sooner had the masters of the girl accused him and Silas to the magistrates, but, it is said, " that the multitude rose up together against them," v. 22. Had he, as this interpretation supposes him to have done, convinced the whole city of Philippi that this maid-servant was an impostor, and could foretell things future no more than any other person, no doubt they would have taken part with St. Paul, and not with the masters of the girl. They would have thought themselves obliged to him for having discovered the cheat, and preventing their future expense in needless and fruit- less applications to one who could only amuse and deceive them, but not foretell any thing future. If they were incensed against any person, it is natural to suppose it should have been against the girl and her masters, for having imposed upon them, and tricked them out of their money. But that they should take (a) Probabilis tamen est sententia Delingii Obss. sac. part 2. p. 201. Wolfii curis ad h. 1. Walchius observes — Feminam illam iyvaarpifivOutv numero tion esse adscribendam, cum Lucas v. 17. verba distincte prolata ei tribuat, cum earn secutam esse dicat Paulum ejusque comites, atque adeo per id significet earn per plateas et cursitando vaticinatam esse: lyyaTpifivQoi, vero vel insidentes cuidam loco vel prostrati in terra oracula sua ediderint. V. Walchii Diss. 1. de servis etc. secU 7. Kuinocl, vol. iv. p. 540. 204 THE PYTHONESS DISPOSSESSED— CHAPTER XII. J. P. 1701. 18 And this did she many days. But Paul, being ^' ^•'*^- grieved, turned and said to the spirit, I command thee in Phiiippi. the name of Jesus Christ to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their part with the masters of this impostor against the person who had discovered the fraud, is so contrary to all the experience we have of mankind, that it is a de- monstration of the absurdity of this comment. On the other hand, if we take the story in the plain and literal sense, how natural is it, that the multitude of the city should side with the master, as being fully persuaded that it was not only a great piece of injustice done to them by the apostle, but a public injury of a very heinous nature ; as they had hereby lost what they esteemed an oracle, to which they might apply upon all urgent and doubtful occasions ! Nor is there any the least hint in the text of a change in the multitude, as though they had been first for St. Paul, and afterwards, by some secret management, brought over to side with the masters. We may justly therefore conclude with the majority of commentators, and the concun-ent testimony of the Church, that this also was a demoniacal possession, and being so, that it afforded another instance of the influence the evil spirit maintained over mankind, till the power and mercy of the Saviour delivered us from the bondage and tyranny of the destroyer. The object of the evil spirit, in bearing testimony to the truth of the apostle's preaching, is well explained by a modern commentator. " The evil spirit," he observes, "well knew that the Jewish law abhorred all magic, incantations, ma- gical rites, and dealings with familiar spirits ; he therefore bore what was in itself a true testimony to the apostles, that by it he might destroy their credit, and ruin their usefulness. The Jews, by this testimony, would be led at once to believe that the apostles were in compact with these demons ; and that the miracles they wrought were done by the agency of these wicked spirits ; and that tlie whole was the effect of magic : and this of course would harden their hearts against the preaching of the Gospel. The Gentiles again, when they saw that their own demon bore testimony to the apostles, would naturally con- sider that the whole was one system ; that they had nothing to learn, nothing to correct ; and thus the preaching of the apostles must be useless to them. In this situation, nothing could have saved the credit of the apostles, but their dispos- sessing this woman of her familiar spirit ; and that in the most incontestable manner: for, what could have saved the credit of Moses, and Aaron, when the magicians of Egypt turned their rods into serpents, had not Aaron's devoured theirs? And what could have saved the credit of these apostles, but the casting out of this spirit of divination, with which, otherwise, both Jews and Gentiles would have believed them incompetent (i) I" (b) See on the subject of this note, Dickinson's Delphi Phcenicizantes — the l)eginning of Faber's Origin of Pagan Idolatry — the references in Kuinoel — liiscoe on the Acts, vol. i. p. 198, &c. — Whitby — Hammond — Dr. A. Clarke, and on the manner in which the Pytliian Priestesses received their inspiration, the Treatise on Saul and the Witch of Endor, in the Critici SacrL THE JAILOR OF PIIILIPPI— CHAPTER XII. 205 gains was gone, they caught Paul and Silas, and drew J. P. 47Ci. them into the * market-place, unto the rulers, ^- ^- ^^- 20 And brouoht them to the mao;istrates, savino;, These PhiiippL ^ ■ '. ^ * Or cOHTt men, being Jews, do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates rent off their clothes, " and commanded «| ^xheL to beat them. "•'^• 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely : 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. 25 And at midnight Paul and Silas prayed, and sang praises unto God : and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken : and immedi- ately all the doors were opened, and every one's bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm : for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30 And brought them out, and said. Sirs, what must I do to be saved ? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. 35 And when it was day, the magistrates sent the Ser- jeants, saying. Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go : now there- fore depart, and go in peace. 37 But Paul said unto them. They have beaten us 206 ST, PAUL PROCEEDS TO THESSALONICA— CHAPTER XII. J. P. 4701. openly uncondemned, being Romans, and have cast us into V. JE. 50. pi-jgon; and now do they thrust us out privily? nay verily ; Phiiippi. but let them come themselves and fetch us out. 38 And the Serjeants told these words unto the magis- trates : and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought them out, and desired them to depart out of the city. d vcr. u. 4Q ^^^ ^jjgy went out of the prison, ^ and entered into the house of' Lydia : and when they had seen the Iirelhrcn, they comforted them, and departed. SECTION IX. From Phil'i'ppi through Amjihlpolis, and ApoUonia to ThessalonicUf where they are opposed by Jason. ACTS xvii. 1 — 10. Thessaionica. 1 Now when they had passed through Amphipolis and Apollonia, they came to Thessaionica, where was a syna- gogue of the Jews : 2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of tiie Scriptures ®, ^ This passage is generally quoted as one of those which prove the identity of the service of tlie primitive Church with that of the synagogue. In the in- stance of reading the Scriptures in both, the parallel certainly exists. This sub- ject, however, having been already in some measure considered, I shall merely observe, in this place, that we never read that any one of the primitive Churches had such an officer as the Arcliisynagogus, or were governed by the ten, the twenty-three, &c. neither were the primitive Churches built by the side of rivers; and many other points of dissimilarity might be shewn. Some writers indeed have gone to the opposite extreme, and derived the prin- cipal customs which prevailed among the early Christians from the Heathen insti- tutions established among them. The fact seems to be, that as the Jewish synagogues were necessarily the first places of worship, very many useful cus- toms were derived from the Jewish synagogue-service : and, as the number of the Gentile converts increased from the Heathen worship, some customs might be derived from them also. The Churches, in things indifferent, were left to their own discretion : there was, liowever, a general similarity of worship, as well as an unity of faith, among all the primitive Churches. As at the Refor- mation, our Church-service was not formed upon the model of the service of the Romish Church ; yet our Reformers wisely retained wlialever was useful ; so were many customs of the synagogues preserved. Tlie worship of God was placed upon a right foundation : there was neither a servile deference paid to antiquity, neither was there any capricious, or useless, or jealous removal of an- cient customs, merely because they were established. THE EPISTLE TO THE GALATIANS— CHAPTER XII. 207 3 Opening and alledging, that Christ must needs have J. P. 4762. suffered, and risen again from the dead ; and that this ^•^^•^^- Jesus, * whom I preach unto you, is Christ. xhessaionica. 4 And some of them beUeved, and consorted with Paul sai/he,/'"' and Silas ; and of the devout Greeks a great multitude, ^"^'^*- and of the chief women not a few. 5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and' gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and souo-ht to brinp- them out to the people. 6 And when they found them not, they drew Jason , and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also ; 7 Whom Jason hath received : and these all do contrary to the decrees of Csesar, saying that there is another king, one Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. 9 And when they had taken security of Jason, and of the other, they let them go. SECTION X. St. Paul writes his Epistle to the Galatians, to prove, in opposi- tion to the Judaizing Teachers, that Faith in Christ, and not their imperfect Obedience to the Ceremonial Law, rvas the cause of their Salvation '". § 1. Gal. i. 1—6. Paul vindicates his Apostlesldp, and salutes the Brethren. 1 Paul, an apostle, (not of men, neither by man, but '" GENERAL INTRODUCTION TO THE EPISTLES, AND ON THE EPISTLE TO THE GALATIANS. Revelation is the language of heaven, spoken by the lips of men ; and no where through the volume of Scripture do we more legibly read its characters of light, than in the portion to which we have now arrived — the Epistles of St. Paul. It is here that the discoveries are made which complete the perfection of the Christian dispensation. The preaching of Christ was past — the generation of witnesses who heard him speak " as man never spake," was rapidly dying away ; the reign of the Koly Spirit had begun, and the divine teaching was recalled to the minds of the Evangelists, and the deepest mysteries of God were imparted to the apostles. In the Gospels we read what Christ in his humiliation declared on eartii, in the Epistles are recorded what Christ on his throne of glory spake through the Spirit from heaven. Why should it excite our surprise, therefore. 208 THE EPISTLE TO THE GALATIANS— CHAPTER XII, J. P. 4762. by Jesus Christ, and God the Father, who raised him from ^^- "■•^^- the dead ;) Thessalonica. that all those who passionately long, or serenely hope, for their eventual attain- ment of the promises of God, should be so much attached to this portion of their holy Revelation ; when others again, of a different character, who seem unable •to appreciate their sublime excellencies, would altogether exclude them, as abounding with observations and directions which were primarily of a temporary nature only, and consequently, as they assert, irrelevant to the Christians of the present age ? On this principle nearly the whole of our Scriptures may be re- jected as useless ; for all the sacred books, either wholly, or in part, were first written to answer some temporary object, however profitable they may have been for instruction, reproof, and doctrine to the Catholic Church for ever. Man is the same in all countries. However his customs and habits may differ, the same principle of evil within him every where prevails — as the body is the sanie in one nation as in another, though the manner of his clothing and the ornaments of his dress may vary. It is to the principle witliin, "to the inner man," that the Scripture is addressed; and if therefore we meet either in the Old or New Testament with any passages which refer to customs that are now obsolete, we may consider the appeal of inspiration as directed to the motives of action ; and we shall then find that all Scripture is of universal application, and is written for our instruction in righteousness. It proceeds from the Father of Spirits, and is by him revealed to the spirit of man within him. Here it is that we are presented with a picture of the heart of man, and of the human nature with which we are born into the world, so faithful, that when we look within us, we acknowledge its justice with indignation, with sorrow, or remorse ; yet so vivid, so animated in its colouring — its impression so powerful, that we never cease to remember the terrible portrait of ourselves, which is drawn by the inspired pencil. Here it is that the supernatural energy of inspiration triumphs. We may call in to our aid the flatteries of our self-love, and arm ourselves with speculations on the dignity of human nature, and the infinite, uncovenanted mercy of God — We may palliate vice, and endeavour to satisfy ourselves that the natural or animal man may become a participator of a spiritual existence without change or repentance, or divine influence: if, however, we contemplate the likeness of ourselves as the character of the heart is drawn in these divine compositions, we shall deeply feel the absolute necessity of the same Spirit of God, which inspired these holy writers, to cleanse the thoughts of our hearts within us, that we may perfectly love and worthily magnify him. Here it is that we read in a clearer and fuller manner, than in any other part of the sacred volume, the mysteries of the world to come — the nature of our future existence — the recesses of the human heart — the majesty of the Son of God— the intimate union which may be formed, while we are still on earth between the human soul and God its Creator — and the unspeakable consolations which Christianity alone can afford us in the prospect of death, and the hour of our most painful sufferings. It would be easy to detail these at great length : each of them appeals to the heart, as the angel Jehovah, when he followed our first parents in the recesses of the garden, and exclaimed, " Where art thou?" In the devotional parts of St. Paul's Epistles, a voice from heaven, as the trumpet THE EPISTLE TO THE GALATIANS— CHAPTER XII. 2(50' 2 And all the brethren which are v/ith me, unto the j. p. 4762. churches of Galatia : ^ • '^- •^^• Tliessalonica. of the archangel, seems to appeal to the reader, " Where art thou ? what are thy employments ? to what world art thou going ?" The errors which distracted the Church in the apostolic age, are the same in principle as those which have always flourished, and which are abundantly pre- valent in our own day. Even now the advocates of natural religion, and the assertors of human reason, like the Gnostics of the apostolic age, embarrass themselves and their readers with vain philosophy, and crude speculations on the existence of God, the nature of the soul, the origin of the world, or the eternity of matter. Antichristian metaphysicians still deserve the censure of "profane and vain babblings." The Greek, the Oriental, and Jewish philosophy, united all their jargon to oppose a system of spiritual religion, which did not, and could not amalgamate with their metaphysical theories; and every Deistical dream which has been since invented, is uniformly opposed to the same object. Revelation is the only guide to the reason of man ; when its bright Hght is ob- scured, or disregarded, man must always stumble on the dark mountains of error. Did the Gnostics " forbid to marry, and command to abstain from meats ?" The apostle, in condemning them, passes his censure upon those corrupters of Christianity, who still in the Church of Rome inculcate the same doctrines — Did any profeiss to consider Christ as inferior to the Father ? The apostle is more especially urgent upon this fundamental point to enforce on the Church : That the Christ who took upon him our nature, is over all God blessed for ever — Did others maintain that Christ came into the world not to expiate the sins of man, or to appease the wrath of an offended Deity, but only to communicate to the human race the long-lost knowledge of the Supreme Being ? The Epistle to the Hebrews satisfied the ancient Church of the folly, absurdity, and wickedness, of this wilful blindness, and condemns, in language which modern courtesy would shrink from as illiberal and bigotted, the presumption of the German speculatist, and the blasphemy of the half-reasoning Unitarian. All metaphysical inventions which clash with the common-sense opinions which have originated in Scripture respecting God, the soul, and the compound nature of man, the origin, con- tinuance, and eventual conquest of evil, are alike condemned by the inspired Epistles. Among the various errors of the apostolic age, which are censured in tlieir different compositions, we meet with no traces of that fatal error which has been reserved only for modern presumption : we find no denial of the miraculous evidences upon which Christianity is founded, or of the facts which it records, as the basis of the doctrines it enforces. This effort of the enemy of the Church was reserved for the present critical and enlightened age, in which that reasoner is considered the most wise, who departs farthest from the only true wisdom ; and who, bewildered in the clouds and mists of error, " puts darkness for light, and light for darkness." If we turn to those subjects in which man may imagine himself to be more personally interested, as an immortal being, to the discoveries which it has pleased the Spirit of God to make to us by his apostles concerning the Saviour of the world, we might transcribe at great length the lofty titles and magnificent de- VOL. II. P 210 THE EPISTLE TO THE GALATIANS-^CHAPTER XII. J. P. 4702. 3 Grace he to you and peace from God the Father, and ^''^- ^^- from our Lord Jesus Christ, Thesealonica. scriptions with which the inspired language of the apostles describes Him, " who is the brightness of his Father's glory, and the express image of his person" — " the exact impression of his manner of existence" — "the image of the invisible God, in whom dwelleth the fulness of the Deity" — " who is highly exalted" — " at whose name all created things shall bow, whether in heaven or in earth ; visible or invisible" — "the object of the worship of angels" — "the Judge of the world." He is here described as " the one who was before all things :" as " the manifested Saviour, from the creation to the judgment." In these Epistles we are confirmed in the belief of our own resurrection — in the assurance that " this corruptible must put on incorruption." They corroborate the events related in the Gospels, and are the most decisive evidences we can possess of the rapid increase of Christianity. In them we hear, as it were, the angel of God declare, that "time shall be no more." We see the Saviour of the world resign his mediatorial kingdom to his Father, that God may be all in all — the harvest of the Church gathered in — the eternity that is past united to the eternity that is to come, and man made partaker of a heavenly and glorious immortality. With respect to the crime of dividing ov disturbing the Churches, the apostolic Epistles every where abound with the most explicit injunctions on this point — " I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you ; but that ye be perfectly joined together in the same mind, and in the same judgment : for it hath been declared unto me, of you, my brethren, that there are contentions among you. Submit to those that have the rule over you, for they watch for your souls, as those that must give an account ;" with many other passages to the same purpose. Still farther ; there are various portions of the Epistles, which incontrovertibly relate to our own times, and to times yet to arrive : those portions, namely, which are predictive. Of this description are the Epistle of St. Jude ; a part of the second Epistle of St. Peter; of St. Paul's second Epistle to the Thes- salonians, and of both his Epistles to Timothy ; and of the Epistles of St. John. It is needless to name other passages, or to enlarge on those prophecies which have been specified ; for who will deny them to pertain to the faith and the practice of the present age ? We must not, however, regard the Epistles as communications of religious doctrines not disclosed before : as displaying the perfection of a system, of which merely the rude elements had been indicated in the writings of the four Evan- gelists. The object of the Gospels seems supposed to be almost exclusively this : to prove, by a genuine narrative of miraculous facts, that Jesus Christ was the promised Redeemer ; and thus to lay ground for the belief of the doctrinal truths, which he should afterwards reveal by the Holy Ghost in the Epistles. " Is this opinion," says a learned modern {a), " consistent with antecedent probability ? Does it appear a natural expectation, that our blessed Redeemer 'in whom dwelt all the fulness of the Godhead bodily,' to whom the ' Holy (a) See Gisborne's first Sermon on the Epistle to the Colossians, p. 13, &c. THE EPISTLE TO THE GALATIANS— CHAPTER XII. 211 4 Who gave himself for our sins, that he might deliver j. p. 4762. V.^. 51. Ghost was given without measure,' sliould restrict within such scanty limits his 1'i®5^^°"'ca. personal communications of divine truths to his disciples : that he should thus restrict such communications to his apostles during the whole period of his public ministry, before his crucifixion and after his resurrection ? Is this opinion easily reconcileable with the declarations of the inspired writers, that, while our Lord * dwelt among them, they beheld his glory, as the glory of the only begotten of the Father, full of grace and truth,' (John i. 14.) and that 'after his passion he was seen of them forty days, speaking of the things pertaining to the king- dom of God?'" (Acts i. 3.) To bring the point in debate to the speediest issue, we will inquire, what are the new articles, what is the new article, of faith revealed for the first time in any one of the Epistles ? What are the articles of faith, what is the solitary article, on which any one of the Epistles throws such additional light, as in any degree to warrant an assertion, even with any ordinary benefit of hyperbole, that the Epistle imparts a rehgious doctrine not previously and clearly revealed in the Gospels, nor in the antecedent Scriptures of the Old Testament, which are continually receiving in the Gospels the plainest and the strongest sanction of our Lord? Is it the doctrine of the unity of God ? A claim will not be advanced as to that article. Is it the doctrine of the union of three divine persons in one Godhead ? Has the Old Testament, then, maintained silence on that article of faith ? Have the Gospels maintained silence ? I mean not to multiply testimonies. But is there no passage in the writings of Isaiah, which styles the predicted Saviour "the mighty God, God with us?" is there no passage in the Gospels which avers, that " in the beginning was the Word, that the Word was with God, that the Word was God ?" Is there no passage iu which our Lord affirms concerning himself, "Before Abraham was, I am; I and my Father are one?" Does no Gospel pronounce blasphemy against the Holy Ghost unpardonable ; or unite that divine Spirit with the Father and the Son, as the God to whom we are dedicated in baptism ? Is it the agency of our Lord in creating the universe ? The first chapter of St. John's Gospel answers the question. Is it the propitiatory sacrifice of our Saviour ? Have our copies, then, of the Old Testament lost the fifty-third chapter of Isaiah ? Do our copies of the Gospels no longer speak of " the Lamb of God that taketh away the sins of the world?" of " the good Shepherd who came to lay down his life for the sheep, to give his life a ransom for many ?" of one who " came down from heaven to give his flesh for the life of the world?" Is it the universality of the offer of redemption ? If the references in the preceding paragraph have not rendered an answer superfluous ; does no Gospel instruct us that Christ " was hfted up" on the cross, " that whosoever believeth in Him should not perish, but have everlasting life ?" Is there no Gospel still recording his final command to his apostles to "go into all the world, and preach the Gospel to every creature?" Is there no Gospel still recording his accompa- nying assurance — "He that believeth, and is baptized, shall be saved?" Is it our Lord's exaltation in his human nature to glory ? He replies by p2 212 THE EPISTLE TO THE GALATIANS— CHAPTER XII. J. P. 47G2. US from this present evil world, according to the will of ^•^■•'^- God and our Father : Thessalonica. — his Evangelists, " I ascend to my Father : all power is given unto me in heaven and in earth." Is the deficient article, the corruption of human nature? Not while the Old Testament emphatically records, that after the fall the sons of Adam were bora in his image, no longer that of God. Not while it records the declarations of the Most High, before the deluge and after it, that " the imagination of man's heart is evil from his youth ;" or his averment by the lips of Jeremiah, that " the heart is deceitful above all things, and desperately wicked." Not while the fifteenth chapter of St. Matthew's Gospel, or the seventh chapter of that of St. Mark, retains the catalogue of sins pronounced by our Saviour to be the off- spring of the heart. Not while another Gospel produces his words: " As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me : without me ye can do nothing." Is it the necessity of the entire renewal of the heart by the Holy Spirit? Not if the third chapter of St. John's Gospel be part of the canon of Scrip-, ture. Is it justification by faith in the blood of Christ ? Not while the corruption of human nature, and the necessity of a complete renewal of the heart by the Holy Spirit, are doctrines of the Old Testament and of the Gospels. Not while the Old Testament continues to exhibit the example of the father of the faithful, who " believed God, and it was counted to him for righteousness;" who "saw by faith the day of Christ, and rejoiced to see it." Not while the Almighty pro- claims by the prophet Habakkuk, that " the just shall live by his faith." Not while the passages already noticed respecting the atoning sacrifice of the Son of God, and the consequences of believing in Him, shall be found in the Old Tes- tament and the Gospels. Is it the resurrection of the dead, the final judgment, the glory of heaven, the damnation of hell ? On each of these points the Gospels are acknowledged to speak with decisive clearnesst i Can it be necessary to pursue the inquiry further ? Tliere is yet a topic, the omission of which would expose me to the charge of keeping out of sight the example, held in the estimation of many pious men to be the most adverse to my present argument. By certain of our brethren, the Calvinistic tenets are deemed to be signally developed in parts of the Epistles. And it is natural that persons regarding those tenets not merely as religious verities, but as the basis of Christian comfort and of Christian usefulness, should be led to think and to speak of the Epistles as containing the previously undisplaycd perfection of Christianity. A deliberate, and, as I would humbly hope, an honest com- parison of " things spiritual with spiritual," (1 Cor. ii. 13.) has not discovered to me Calvinistic tenets in any part of the sacred volume. But our brethren, who have formed an opposite conclusion concerning the divine plan of redemp- tion, may be the more easily induced to an exact appreciation of tiie Epistles, when they recollect that there are various passages in the Old Testament and in the Gospels which the Calvinistic divines consider as satisfactory proofs of their own system. " I have yet many tilings to say unto you ; but ye cannot bear them now. THE EPISTLE TO THE GALATIANS— CHAPTER XII. 213 5 To whom he glory for ever and ever. Amen. J. p. 47G2. ^ -^ V.TE.Sl. Thessalonica. Howbeit, when He, the Spirit of truth, is come. He will guide you into all truth," (John xvi. 12, 13.) This address of our Lord to his apostles is com- monly alleged in support of the assertion, that additional doctrines were to be propounded in the Epistles. That such cannot be the meaning of the passage, the preceding inquiry as to the several articles of Christian belief has proved. If the Epistles do not contain any new article of faith, to new articles our Sa- viour did not allude. Nor in the articles of faith stated in the Epistles does there appear to be any point, which would be offensive to the known preposses- sions and inclinations of the disciples. To what particulars then did our Sa- viour allude ? To truths not indeed new, for the Scriptures of the Old Testament had announced them, for repeatedly had he inculcated them himself; truths which, like his predictions of his own sufferings, and death, and resurrection, the apostles had frequently heard from him and still disbeheved ; truths in the highest degree offensive to their prejudices and their desires : that Christ was to be a light to lighten the Gentiles, no less than the glory of the people of Israel : that the peculiar privileges of the Jews were at an end : that the Samaritan, the Greek, and the Barbarian, were to stand on a level with the Israelite in the Christian Church, in the grace of the Gospel, in the kingdom of God. Allusion appears also to be intended to other very unexpected and unwelcome facts : that Christ did not purpose to enthrone himself in worldly sovereignty, and to con- stitute his apostles the great men of the earth : that it was not His will to restore at that time the kingdom to Israel. On the subject of the former class of par- ticulars the narrative of the Acts of the Apostles proves how great was the need of the instructive interposition of the Holy Ghost ; and with what energy the instruction was imparted. When the persecution, commencing with the death of Stephen, scattered the Christians from Judaea as far as Phoenicia, Cyprus, and Antioch, they " went every where preaching the word, to none (however, as it is emphatically added) but unto the Jews only." (Acts viii. 1. 4. xi. 19.) When the Ethiopian was to be converted, it was the Spirit that said unto Philip, " Go near, and join thyself to this chariot." (Acts viii. 29.) When the messengers of Cornelius came for Peter, " the Spirit said unto him. Go with them, doubting nothing, for I have sent them." (Acts x. 20.) The language of Peter to Corne- lius was that of a man recently overruled and enlightened. " God hath shewed me that I should not call any man unclean. Of a truth I perceive that God is no respecter of persons : but in every nation he that feareth him and worketh righteousness, is accepted with him." (Acts x. 28. 34, 35.) On his return to Jerusalem, when the Jewish converts reproved him for having associated with the household of a Gentile, how did he vindicate himself? " The Spirit bade me go with them. What was I that I could withstand God ?" (Acts xi. 12. 17.) When the hearers confessed the decisiveness of the authority, their expressions of submission were equally those of surprise : " Then hath God also to the Gentiles granted repentance unto life." (Acts xi. 18.) With respect to the speedy restoration of the kingdom to Israel, an event connected in the mind of the apostles with an earthly sovereignty on the part of Christ, and with earthly aggrandizement on their own ; though they pressed our Lord on the point to the very time of his ascension, and then received frpm Him a reply which, while it denied precise information, left them in suspense (Acts i. G, 7.) ; 214 THE EPISTLE TO THE GALATIANS— CHAPTER XII. J.P.4762. ^2. ver. 6 — 11. V.^. 51. St. Paul reproves the Galatians for their departure from his Gospel. 6 1 marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel : yet after the descent of the Holy Ghost on the day of Pentecost, we hear no more of the expectation. On the contrary, we hear the Holy Ghost negativing it by the inspired writings of the apostles. St. James, in his concluding chapter, apparently alludes to the impending destruction of Jerusalem. St. Paul anti- cipates the downfall, when he describes the Jews as " filling up their sins;" and the wrath of God as "come upon them to the uttermost.'' (1 Thess. ii. 16.) And the same apostle, when led by his argument to dilate on their approaching dispersion and their subsequent restoration, treats of the two events in a man- ner which implies, that it was by a long interval that they were to be separated. (Rom. xi.) The post then which the Epistles occupy in the sacred depository of revela- tion, is not that of communications of new doctrines. They fill their station as additional records, as inspired corroborations, as argumentative concentrations, as instructive expositions, of truths already revealed, of commandments already promulgated. In some few instances a new circumstance, collateral to an esta- blished doctrine, is added : as when St. Paul, in applying to the consolation of the Thessalonians the future resurrection of their departed friends, subjoins the intelligence, that the dead in Christ shall rise first to meet the Lord in the air, before the generation alive at the coming of our Saviour shall exchange mortal life for immortality. In the explication of moral precepts, the Epistles frequently enter into large and highly beneficial details. And as one of their principal objects at the time of their publication was to settle controversial dissensions, to refute heresies, and to expose perversions of scriptural truth, they in consequence abound in discussions illustrating the nature and the scope of sound doctrine ; and guarding it against the false and mischievous interpretations of the ignorant, of the subtle, of the unholy. So he who rejects one portion of Scripture rejects all, for " all Scripture is given by inspiration of God." The New Testament contains twenty-one Epistles, which are generally divided into two classes, those of St. Paul, and the Catholic Epistles. The latter are seven in number, and consist of the letters of St. James, Peter, John, and Jude ; these, as their name implies, were addressed lo Christians in general. The remaining fourteen were written by the great apostle of the Gentiles; and they have been religiously preserved and enrolled from the earliest periods among the number of the sacred writings. It has been a matter of doubt, whether St. Paul be the author of the Epistle to the Hebrews ; but there arc so many forcible reasons for attributing it to this apostle, at least the matter of it, that its authenticity seems to be fully substantiated. With respect to the other thirteen, they are incontestibly acknowledged as St. Paul's. It is true they have been rejected by various ancient heretics, by the Cerin- thians (b), and particularly by the Ebionites, who looked upon this apostle as (ft) Iren. lib. i. c. 26. Origen. adver. Cels. 1. 8. in fine. Euseb. Hist. Eccl. 1. 3. c. 27. Epiphan. Haeres. 30. sect. xvi. and xxv. Euseb. Hist. Eccl. I. 4. c. 29. THE EPISTLE TO THE GALATIANS— CHxVPTEIl XII. 215 7 Which is not another ; but there be some that trouble J. P. 4762. you, and would pervert the Gospel of Christ. v.M.^i. Thcssalonica. an apostate and forsaker of the law ; but this is not surprising, as they were the disciples of some false teachers, who maintained the necessity of the ceremonial law. Marcion (c) received only ten epistles of St. Paul, and destroyed many passages of them that overturned his impiety. The Gnostics rejected the two Epistles to Timothy (rf), because the apostle evidently alluded to these teachers in these words — " That they had erred concerning the faith." (1 Tim. vi. 20, 21.) But although each of these heretics have rejected the Epistles of St. Paul, either wholly or in part, they have not ventured to deny that they were his ; so that their testimony is united to that of the whole Church, in attributing them to this apostle. Moreover the same style, the same doctrine, the same spirit, though they have been written after the space of fifteen or sixteen years, are throughout perceivable. Antiquity has made mention of some other works attributed to St. Paul. Eusebius speaks of a book entitled, " The Acts of St. Paul," which in one place he ranks among the doubtful (c) Scriptures, and in another among the sup- posed (/) Scriptures. There was likewise an "Epistle to the Laodiceans," which was in existence in St. Jerome's time, and which he affirms to be rejected by every one (g). Marcion had one of them of the same title ; but there is no doubt but that was the Epistle to the Ephesians, which was inscribed to the Laodiceans, in his Apostolic, that is to say, in his collection of St. Paul's Epis- tles. There has also been brought from Asia, in these (/*) latter ages, a " Letter from the Church of Corinth to St. Paul," and an Epistle of St. Paul to the Corinthians. But the Armenians, through whom these two compositions have come down to us (i), acknowledge themselves that they are Apocryphal. There are also the Epistles of St. Paul to Seneca, and of Seneca to St. Paul, which St. Jerome (A:), contrary to his usual discrimination, seems willing to receive, although they are generally deemed spurious, and are without any marks of veracity. Eusebius was either not acquainted with them, or it is imagined did not consider them as worthy of mention. But with respect to the Epistles of St Paul (I), the same historian testifies, that they were universally acknowledged to be the work of that apostle. The Epistles of St. Paul are addressed to some Churches or to some individuals (c) Tertul. contr. Marc. 1. 5. Epiph. Hseres. 42. (tZ) Clem. Alexand. Strom. 1. 2. p. 383. (e) Euseb. Hist. Ecc. 1. 3. c. 3. (/) Ibid, c. 25— ei/ toIc voOoig. We have nothing remaining of this book but a fragment of a line or two, in the Latin version of a work of Origen, entitled " Principles,'' lib. i. c. 2. (g) Hieron. de Scrip. Ecc. in Paulo. We have even at this present day an Epistle of St. Paul to the Laodiceans, which is nearly of the size of the Epistle to Philemon, but it is doubtful whether it be that which St. Jerome had seen. {h) Usser in Notis ad Epis. Igu. ad Tral. Pag. 70. (i) Cotelin Notis ad Const. Apost. lib. vi. c. 26. p. 354. These two Epistles were printed in Armenia, and translated into Latin by Mr. Wilkins, a learned Englishman. They are very short, and bear manifest marks of being supposititious. (k) Hieron. De Scrip. Eccl. in Seneca. (I) Hist. Ecc. lib. iii. c. 25. — Kai ravra /.liv tv o/toXoyou/isvote, Eusebius in this place speaks of four Gospels, of the Acts of the Apostles, of thirteen Epistles of St. Paul (for we must not here include the Epistle to the Hebrews), of one of St. John, and of one of St. Peter. 216 THE EPISTLE TO THE GALATIANS— CHAPTER XII. J. P. 4762. 8 But though we, or an angel from heaven, preach any hessalonica. ^jjjj (.j^g ^j^^ ^^ instruction and edification, as Providence furnis)ied the occa- sion, or the subjects. They record the doctrine the apostles preached ; the first heresies that arose in the Church ; the decision of various questions proposed to St. Paul ; some prophecies relative to future events ; excellent precepts of mo- rality ; a sublime system of divinity ; the government of the apostolic Church ; tlie progress of the Gospel throughout the world ; the gifts that the Holy Ghost infused on its ministers, or rather on the faithful ; lastly, fine examples of zeal, courage, patience, disinterestedness, humility, charity, hope, and faith. It must also be remarked, that the Epistles of St. Paul, as Dr. Paley has proved at large, serve to authenticate the history of the Acts, as the history of the Acts in their turn corroborate the Epistles ; which is of no trifling consequence in establishing the veracity and authority of these sacred v.ritings. The excellent Epistles of St. Paul have been preserved for us with great in- tegrity, as may be seen by comparing the ancient versions, and the quotations of the old fathers, with the original text. The several readings or variations that have been collected from different manuscripts, are not by any means so numerous as those that are found in the manuscripts of the Gospels ; which perhaps may be attributed to the copyists, who having in mind the expressions of a different Evangelist, might easily refer them to that which they were trans- cribing. They seem indeed to have done it sometimes designedly, in order to clear one passage by another. This has less frequently hajjpened in St. Paul's Epistles ; and among these various readings that remain, we dare assert, that there are none of them that can do any injury, either to the authenticity of those divine writings, or to the apostolic doctrine which they inculcate. These Epistles have been long ranked in the order in which they at present stand. Epiphanius (m), who censures Marcion for having overturned this order, informs us that in his time the Epistle to the Romans was the fir^t in all the authentic copies. He remarks only, that the Epistle to Philemon, which was the last in most of the manuscripts, was placed the thirteenth in some others ; and that in some the Epistle to the Hebrews was the tenth, and preceded the Epistles to Timothy, Titus, and Philemon. It is certain that the Epistles are not chronologically arranged (n). The Epistle to the Galatians appears to have been the first written of them all : the Epistle to the Romans the eighth or ninth. The latter has probably been placed first, either on account of the pre- eminence of the city of Rome, or on account of the excellency of the Epistle itself, which has always been looked upon as St. Paul's master-piece, and the most polished of the apostolic monuments. The epistles were spread by slow degrees from one Church to another, St. Paul conunands the Colossians (1 Coloss. iv, IG.) to send to the Laodiceans what he wrote to them, in order " to be there read in the Church, and to cause (to) Epiph. Haircs. 42. The Epistle to the Galatians was the first in the Apostolic of Marcion : the Epistle to the Romans, was the fourth only. It is not known what order this heretic pursued, for he placed the second Epistle to the Thessalonians after the Epistle to the Romans, though they arc certainly more ancient. (n) St. Chrysostom has also remarked the same, in his Preface to the Ej)istle to the Romans; and he adds, that, in the arrangement of the prophets, the chronological order has not been pursued. THE EPISTLE TO THE GALATIANS— CHAPTER XII. 217 other Gospel unto you than that which we have preached J. P. 4762. unto you, let him be accursed. ^ • ^- ^^' Thessalonica. to be read in theirs those they should receive from Laodicea." There is no doubt but that tlie Churches of the metropolitan cities sent authentic copies of the letters addressed to them from the apostles, to others of their province. Hence these letters passed to Churches more remote. The Christians, who diligently sought after those of the martyrs, did not assuredly neglect those of the apostles. It is evident, from the letter that Polycarp wrote to the Philippians, that they asked him for those of St. Ignatius. " I send you," says Polycarp, " the letters that Ignatius has written to me, and in general all those that I have, as you have commanded me (o)." He means the letters that Polycarp, who was at Smyrna, in Asia, might have collected, either from the apostles, or from the disciples of the apostles ; for he adds, ' ' that they might be of use in strength- ening them in patience and faith." With respect to the time in which the Epistles of St. Paul began to be dis- persed, it is very difficult to mark it precisely, since there are very few complete records of that time remaining. Clement of Rome, who was contemporary with the apostle, has written a letter to the Church of Corinth, which is pre- served, in which he speaks of the first Epistle of St. Paul to the same Church. " Receive,'' says he, " the Epistle of the happy apostle St. Paul, what he has written to you at the time that you were only beginning to receive the Gos- pel (p)." He afterwards mentions the divisions with which the apostle re- proaches the Corinthians on account of Cephas, Apollos, and himself. There are, moreover, in this letter of St. Clement, some quotations, or manifest imita- tions of the Epistles to the Hebrews (_q), which prove, doubtless, that he had seen that epistle. St. Ignatius, bishop of Antioch, and a disciple of the apostles, has written more letters, which Eusebius (r) mentions, and of which, in these later ages, we have found the MSS. which do not appear to have been at all altered («). Writing to the Ephesians, he tells them, " You are the companions {t) of the faith of Paul, who has been sanctified, who has suffered martyrdom, who has obtained the highest happiness, and who, throughout his epistle, makes honour- able mention (m) of you in Jesus Christ." There is also another letter of St. Polycarp, the disciple of St. John, where he quotes this remarkable passage of 1 Cor. iv. " Know ye not that the saints shall judge the world {x) 1" There are (o) Polycarp. Epis. ad Philip. This passage of Polycarp's letter is mentioned by Euseb. Ecc. Hist. Hb. iii. c. 36. (p) Clem. Ep. ad Corinth, sect, xlvii. The Greek expression is sv apxy rov tvayYtXlov, which I understand to mean, " From the beginning of the preaching of the Gospel at Corinth." St. Paul makes use of the same expression in the like sense, (Phil. iv. 15.) See also the 37th and 49th sections of St. Clement's Epist. and compare 1 Cor. xii. and xiii. (q) Sect. xii. xvii. xxxvi. and compare them with Heb. ix. 31. 37. and i. 3 — 7. (r) Euseb. Eccl. Hist. lib. iii. c. 36. (s) Ignatius ad Ephes. sect. xii. (t) 2v/ J Tlicssaloiiica. moreover in it some instructions for tlie deacons and deaconesses, evidently copied from those which St. Paul gave to Timothy and Titus respecting those persons. In general, Polycarp speaks of St. Paul's Epistles to the Churches that knew God, at a time {y) when there was not as yet any Christian Church at Smyrna. This is what he sends to the Philippians respecting the apostle, " Neither I, nor any of my equals, were able to obtain the knowledge of the happy and glorious apostle Paul who has been aforetime among you, those who lived then have seen him in person ; who has taught you the clear and true doc- trine most exactly ; and who being absent wrote some letters to you, which all can now edify you in the faith, if you attentively consider them." These testi- monies evince the Epistles of St. Paul to have been propagated at the period here spoken of. There is also a very decisive proof that they were dispersed before this period, as St. Peter, writing to the faithful Jews who were scattered through Asia Minor, speaks to them not only of the Epistles that the apostle had addressed to the Churches of Asia, but even of those that he had written to others (s), as of works that were known, and which they might then peruse. It is likewise evident, in reading these compositions of the first ages of Chris- tianity, that the Epistles of the apostles were communicated immediately to the neighbouring Churches by those who had received them, and passed slowly to the Churches more remote. Eusebius has observed (a), that Papias, bishop of Jerusalem, has quoted the earliest Epistles of St. Peter and St. John. Poly- carp refers often to the first Epistle of St. Peter. Each of them was in Asia. There are, however, no evident quotations from the Epistle to the Romans, which having been sent into the west, passed very late into the east ; and there- fore could not have been so early recognised. The eloquence of St. Paul does not consist in the style only. It consists in the sublimity of thoughts, in the force of reasoning, in the admirable use he makes of the Scriptures, in the boldness and brilliancy of expression, in the justness of images, and in the multiplicity and beauty of figures. He is ani- mated, cogent, rapid, compact; frequently abrupt; often led away from his sub- ject by an accidental word or expression, and returning to it again without the usual forms of connexion : in other places he is pathetic, affecting, moving, and ever displaying that tender love and unction of the Holy Spirit, with which he was affected. He knew how to unite authority with compliance, and all the meekness of the apostle St. John, with the severity of the Baptist; but, as has been remarked, his style is in many places extremely negligent (li). St. Jerome speaks on this poi.it with great freedom (c) ; he gives him, nevertheless, in other respects, the greatest praise ; as well as Eusebius (d), who does not hesitate to ()/) The Latin version has (the Greek text of a part of this letter being lost,) Nos autem non noveramus, which is understood of the Church of Smyrna, of others of Polycarp himself. (s) 2 Pet. iii. 15, 16. St. Peter appears in parti- cular to mean the Epistle to the Hebrews in the 15th verse; for though it were addressed to the Hebrews of Judaea, it related in general to all the faithful of that nation. He speaks in the 16th verse of some other Epistles of St. Paul — " In all his Epistles," &c. («) Euseb. Hist. Ecc. lib. iii. c. 39. in fine. (6) See some examples of it — Rom. ii. 26. xi. 10. Eph. ii. 1 — 5. &c. (c) Hicron. Comment, in Ep. ad Ephcs. cap. 3. initio Episf. 151. ad Algas. Quaest. 10. (rf) Euscb. Hist. Ecc. lib. iii. c. 21. ttuvtmv iv TrapanKnn) Xoyiov Svva- THE EPISTLE TO THE GALATIANS— CHAPTER XII. 219 preach any other Gospel unto you than that ye have re- J- p. 47C2. ceived, let him be accursed, " y.M.^i. Thcesaloiiica. declare tliat St. Paul has surpassed all the other apostles, both in thought and expression. His excessive zeal leads him into many particularities. He abounds in broken sentences, and the most constrained metaphors, which occasion many and repeated difficulties. To account for his own declaration of himself, that when he should be rude and as " an idiot with respect to speech, he was not with respect to knowledge (e)," it must be remembered that he was born in th^ city of Tarsus (/), where the Greek language was not very pure, and that the Hebrew, or Syriac language, being as familiar to him as the Greek, his style was consequently less polished ; and is frequently mixed with Hebraisms, which render it a little harsh. He makes use also of some Greek particles in a sense we may term Hebraic, on which account they have not always determi- nate significations. Many of the illustrations of St. Paul are traceable to his private life and cir- cumstances. Tarsus, where he was born, was one of the most celebrated places of exercise then in Asia ; and, as Dr. Powell observes, apud Bowyer, p. 432, there is no matter from which the apostle borrows his words and images more than from the public exercises. He frequently considers the life of a Christian as a race, a wrestling, or a boxing ; the reward which good men expect here- after, he calls the prize, the victor's crown ; and when he exhorts his disciples to the practice of virtue, he does it usually in the very same terms in which he would have encouraged the combatants. From the apostle's country we descend tohisfmnily, and here we find another source of his figurative expressions. His parents being Roman citizens, words or sentiments, derived from the laws of Rome, would easily creep into their conversation. No wonder then that their son sometimes uses forms of speech peculiar to the Roman lawyers, and applies many of the rules of adoption, manumission, and testaments, to illustrate the counsels of God in our redemption. Nor are there wanting in St. Paul's style some marks of his occupation. To a man employed in making tents, the ideas of making camps, arms, armour, warfare, military pay, would be familiar ; and he introduces these and their concomitants so frequently, that his language seems to be such as might rather have been expected from a soldier, than from one who lived in quiet times, and was a preacher of the Gospel of peace. When we consider these things, with the others that have been already mentioned, there will remain nothing that is peculiar in St. Paul's manner of writing, of which the origin may not easily be discovered. He pursues an idea that presents itself, and leaves for a moment the main TioraTOQ, vor][iaai n iKavwrarog. Clement of Alexandria often gives the title of "this illustrious apostle," "this divine apostle," to St. Paul — ytvvalog 'AiToaToXoQ, SnankaioQ ' kiroOTokoq. Strom, lib. i. p. 316. ii. p. 420, &c. (e) 2 Cor. xi. 6. Indeed, St. Jerome observes on this passage — Illud, quod crebro diximus, etsi imperitus sermone, non tamen scientia, nequaquam Paulum de humilitate, sed de conscientia; veritate dixisse, etiam nunc approbamus. Hieron. ubi supra. He allows, nevertheless, St. Paul to possess Syrian or He- brew eloquence. (/) Quern sermonem cum in vernacula lingua habeat diser- tissimum, quippe Hcbraeus ex Hebraeis, et eruditus ad pedes Gamalielis, viri in lege doctissimi, se ipsum interpretari cupiens involvitur, &c. 220 THE EPISTLE TO THE GALATIANS— CHAPTER Xir. J. P. 4762. 10 Fordo I now persuade men, or God? or do I seek to V.yE. 51. Tliessalonica. one, to return to it again afterwards. With this, there are frequent ellipses, or words understood, which must be supplied either by what has preceded, or by what follows. In the parallel which he draws, in the fifth chapter of the Epis- tle to the Romans, between iVdani, the author of sin and condemnation, and Jesus Christ, the author of justification and life, his style is so concise and so elliptic, that a mere literal translation, without any supplement, would be not only barbarous, but unintelligible. It is the same in the fourteenth chapter of the first Epistle to the Corinthians, where the turn and the construction of the original is obliged to be changed, and some words added in italics, (that the reader may be able to distinguish what does not belong to the text) before the apostle's meaning can be properly understood. The subjects of which he treats add also to the obscurity of the Epistles of St. Paul. He discusses things which were only known at his time, and he answers some objections, which he sometimes only mentions. All this, how- ever, is no reason why the meaning of St. Paul may not be sufficiently clear in every essential point. The only thing necessary, is to find out whether every interpretation that can be given to the words is true in the end, and agrees with the doctrine of Christianity. The obscurity again that is met with in these Epistles, arises, very often, from commentators, who press some words too far, which they lay as foundations on which they build ill-founded systems, be- cause they do not pay sufficient attention to the design of the author, and to the general system of religion, which ought to serve as a light to clear up dark passages. St. Paul had been brought up in the school of Gamaliel, and had been in- structed in all the learning of the Jewish theology. This was the knowledge in highest esteem among the nation. " We reckon as wise among us," says Josephus (^), " those only who have acquired so thorough a knowledge of our laws, and the holy writings, as to be capable of explaining them ; which is a circumstance so rare, that scarcely two or three have succeeded in it, and deserved that honour." This knowledge, however, is what St. Paul has termed Judaism, Gal. i. 14. in which he testifies himself, that he had made very great progress. Hence it is that so many more vestiges of this theology are visible in his writings, than in those of the other apostles ; and that many of his arguments against the Jews are drawn from their own books (h), and from their own ex- positions of Scripture. His quotations from the Old Testament arc, for the most part, taken from the Septuagint version. Tliis version was received by the Jews, who were called Hellenists, and who were dispersed among the Greeks, speaking their language. It is to these Jews, and the Gentiles who had embraced the Gospel, that St. Paul has written all his Epistles, except the Epistle to the Hebrews. But besides the quotations from Scripture, there are some others that, according to the testimony of the ancients, are taken from some apocryphal books of the Jews. The apos- tles having a "spirit of discrimination," had the power of separating the true (g) Joseph. Antiq. lib. xxii. last cliapter. (/() Haud inusitnta res est passim in Novo Instnnncnto, (piin Clnlstus ct Apostoli Judroos e suis ipsorun* Scriptis et concessionibus redarguant. Lightfoot, torn. ii. p. 117. THE EPISTLE TO THE GALATTANS— CHAPTER XII. 221 please men? for if I yet pleased men, I should not be the j, p. 4762. servant of Christ. ^•^-5^- _____ Thessalonica. from the false, that was to be met with ia those books, and they quoted them without mentioning the books themselves. However, we may here make use of a very wise observation of St. Jerome (i), that it is by no means necessary to refer always to those apocryphal books, in order to find out St, Paul's allegations ; that it cannot be found in the same terms in the canonical books, because in quoting Scripture he sometimes unites many passages together, without distin- guishing what is taken from one prophet from that which is taken from another, and because he rather relates the sense than the words. His interpretation of the Old Testament is most commonly mystical, and what St. Jerome calls sensus reconditi, hidden meanings. The Jews, who studied the Holy Scriptures, were persuaded that beside the sense that naturally presented itself to the understand- ing, there was a concealed sense, a spiritual sense, which was the principal object of their study. They were consequently very much infatuated with allegories, in which they were imitated in a dangerous degree by some of the Christian teachers and fathers. This method of explaining the Scriptures being autho- rized, the apostle has made use of it under the divine direction. The Jews could apply only to their sacred books their own particular and ordinary know- ledge, whereas the apostles had received the spirit of prophecy, that is to say, the gift of explaining the ancient oracles, and they trusted their interpretations less to reason, than to a demonstration of spirit and power. They had the key of those sacred sayings, those " hidden mysteries," whose mystical senses, however vague and uncertain before, were made valid in the mouths of the apostles, on account of the gifts of prophecy and miracles. ■ We must discriminate in the passages which St. Paul quotes from the Old Testament, between those that are only allusions and applications, and those which are mentioned as oracles, which serve as proofs. Thus, when the apostle apphes to Gospel justification, what Moses has said respecting the law, "Say not in your hearts, or in yourselves. Who shall ascertd to heaven 1" it cannot be imagined that this is a prophecy, of which he discovers the profound and con- cealed sense. It is a mere application of what has been said of the law, to the Gospel : but a very beautiful and just application. The same may be observed of these words of the nineteenth Psalm, " Their words are gone out to the ends of the earth," which were said of the stars, and which St. Paul applies to the ministers of the Gospel, From the internal evidence afforded by the epistle itself — from the general testimony of antiquity — and the arguments both of Michaelis and Macknight, I am induced to place this Epistle to the Galatians before the others ; and assign the year 49 or 50 as its date. Semler quotes and approves the opinion of ano- ther German writer, that the epistle was written before the council at Jerusalem. (i) Hoc autem totum nunc idee observavimus, ut etiam in ceteris locis sicubi testimonia quasi de prophetis et de veteri testamento ab apostolis usurpata sint, et in nostris codicibus non habentur, nequaquam statim ad Apocryphoruni ineptias et deliramenta recurramus ; sed sciamus ea quidem scripta esse m veten testamento, sed non ita ab apostolis edita, et sensum magis usurpatum, nee facile nisi a studiosis posse ubi scripta sunt inveniri. Hieron. Comm. in Ep. ad Eph. ch. v. b. i. 222 THE EPISTLE TO THE GALATIANS— CHAPTER XTI. J. P.47G2. § 3. GAL. i. 11. to the end. ii. 1 — 11. _^ St. Paul, in Answer to the False Teachers, asserts he received his Apostleship from Thessalouica. God, and relates his Conversion, Commission, and General History. 1 1 But I certify you, brethren, that the Gospel which was preached of me is not after man. I have not been able to procure the work to which he alludes, neither can I dis- cover sufficient arguments to confirm his opinion. Various opinions have been entertained by the learned, as to the date of this epistle. Theodoret thought it one of those epistles which the apostle wrote during his first confinement at Rome, in which he is followed by Lightfoot and others. But seeing in the other epistles which the apostle wrote during his first confinement he hath often mentioned his bonds, but hath not said a word con- cerning them in this, the opinion of Theodoret cannot be admitted. Because there is nothing said in the Epistle to the Galatians of St. Paul's having been in Galatia more than once. L'Enfant and Beausobre think it was written during his long abode at Corinth, mentioned Acts xviii. IL and between his first and second journey into Galatia. This opinion Lardner espouses, and assigns the year 52 as the date of this epistle. The author of the Miscellanea Sacra, who is followed by Benson, sup- poses it to have been written from Corinth. Capel, Witsius, and Wall, say it was written at Ephesus, after Paul had been a second time in Galatia. See Acts xviii. 23. xix. 1. Fabricius thought it was written from Corinth during the apostle's second abode there, and not long after he wrote his Epistle to the Ro- mans. This likewise was the opinion of Grotius. Mill places it after the Epistle to the Romans, but supposes it to have been written from Troas, while the apostle was on his way to Jerusalem with the col- lections ; to which he fancies the apostle refers. Gal. ii. 10. and that the brethren who joined him in writing to the Galatians (i. 2.) were those mentioned Acts xxii. 4. Beza, in his note on Gal. i. 2. gives it as his opinion, that the brethren who joined St. Paul in his letter to the Galatians, were the eldership of the Church at Antioch, and that it was written in that city, in the interval between Paul and Barnabas's return from Paul's first apostolical journey, and their going up to Jerusalem to consult the apostles and elders concerning the circumcision of the Gentiles. Tertullian, as Grotius informs us in his Preface to the Galatians, reckoned this one of Paul's first epistles. Macknight's opinion is, that St. Paul's Epistle to the Galatians was written from Antioch, after the council of Jerusalem, and before Paul and Silas undertook the journey in which they delivered to the Gentile Churches the decrees of the council, as related Acts xvi. 4. To this date of the epistle he is led by the following circumstances : — the earnestness with which St. Paul established his apostleship in the first and second chapters of this epistle, and the things which he advanced for that purpose, shew that the Judaizers, who urged the Galatians to receive circumcision, denied his apostle- ship ; and, in support of their denial, alleged that he was made an apostle only by the Church at Antioch, and that he had received all his knowledge of the Gospel from the apostles. This the Judaizers might allege with some plausibi- lity, before Paul's apostleship was recognised at Jerusalem. But after Peter, James, and John, in the time of the council, gave him the right hand of fellow- THE EPISTLE TO THE GALATIANS— CHAPTER XII. 223 12 For I neither received it of man, neither was I taught J. P. 4762. it, but by the revelation of Jesus Christ. ^•^•^^- [ Tliessalonica. ship, as an apostle of equal authority with themselves, and agreed that he should go among the Gentiles, and they among the Jews, his apostleship would be called in question no longer in any Church, than while the brethren of that Church were ignorant of what had happened at Jerusalem. We may therefore believe, that immediately after the council, the apostle would write his Epistle to tlie Galatians, in which he not only gave them an account of his having been acknowledged by the three chief apostles, but related many other particulars, by which his apostleship was raised beyond all doubt. This argument, however, does not prove that the epistle was necessarily writ- ten, as the learned author supposes, at Antioch, though it might be written not long after the council. Macknight's second reason is taken from the inscription of the epistle, in which it is said, that all the brethren who were with St. Paul joined him in writing it. For as the only view which any of the brethren could join the apostle in writing to the Galatians, was to attest the facts which he advanced in the first and second chapters, for proving his apostleship, the brethren who joined him in writing it must have been such as knew the truth of these facts. Wherefore they could be neither the brethren of Corinth, nor of Ephesus, nor of Rome, nor of Troas, nor of any other Gentile city, where this epistle has been dated, except Antioch. As little could they be the brethren who accom- panied the apostle in his travels among the Gentiles, as Hammond conjectures. For none of them, except Silas, had any notice of the facts advanced in this epistle, but what they received from the apostle himself; so that their testimony was, in reality, the apostle's own testimony. The only brethren who could bear effectual testimony to these things, were those who lived in Judaea and its neigh- bourhood, particularly the brethren of Antioch, who, by their intercourse with those of Jerusalem, must have known what happened to St. Paul there, as fully as they knew what happened to him in their own city, where he had resided often and long. I therefore have no doubt that the Epistle to the Galatians was written from Antioch, and that the brethren who joined St. Paul in writing it, were the brethren there, whose testimony merited the highest credit. For, among them were various prophets and teachers, whose names are mentioned, Acts xiii. 1. with others of respectable characters, whose place of residence, early conversion, eminent station in the Church, and intercourse with the brethren in Jerusalem, gave them an opportunity of knowing St. Paul's manner of life be- fore his conversion. His being made an apostle by Christ himself — his being acknowledged as an apostle by his brethren in Jerusalem — his teaching uniformly that men are saved by faith, without obedience to the law of Moses — his having strenuously maintained that doctrine in the hearing of the Church at Antioch — his having pubUcly reproved St. Peter for seeming to depart from it, by refusing to eat with the converted Gentiles ; and that on being reproved by St. Paul, St. Peter acknowledged his misconduct, by making no reply. All these things the brethren of Antioch could attest, as matters which they knew and believed ; so that, with the greatest propriety, they joined the apostle in writing the letter wherein they are asserted. Dr. Macknight, however, has omitted to observe that the circumstances of St. 224 THE EPTSTLE TO THE GALATIANS— CHAPTER XII. J. P. 4702. 13 For ve have heard of my conversation in time past V.^.51. J J r Thessalonica. Paul's conversion, preaching, and call to the apostleship, were known to all the brethren, whether of Rome, Corinth, Ephesus, or any other place ; and there- fore the testimony of any who were well acquainted with these facts would be sufficiently satisfactory to the Galatian converts. It is not necessary therefore to suppose that the brethren who are mentioned in the inscription of the epistle, must have been of Antioch. Dr. Macknight's third argument for the early date is derived from the omission by St. Paul of his usual command, that the persons to whom he wrote should *' remember the poor." This is evidently an unsafe mode of reasoning. When the apostle wrote his Epistle to the Galatians, he had heard of the de- feotion of some of them from the true doctrine of the Gospel. This defection he represents as having happened soon after they were converted, Gal. i. 6. "I wonder that ye are so soon removed from liim who called you into the grace of Christ." But if the Epistle to the Galatians was written either from Rome, during the apostle's first confinement there ; or from Corinth, during his eight- teen months' abode in that city ; or from Ephesus, where he abode three years ; or from Troas, in his way to Jerusalem with the collections, the defection of the Galatians must have happened a considerable time after their conversion, on the supposition that they were fii'st called when Paul and Barnabas went into their country from Lycaonia. Wherefore if the apostle's expression, " I wonder that ye are so soon removed," is proper, the Epistle to the Galatians could not be written later than the interval between the council of Jerusalem and the apostle's second journey into the Gentile countries with Silas, when they delivered to the Churches the decrees of the council. These arguments seem to prove, that the Epistle to the Galatians was written soon after the council of Jerusalem: the exact time seems, however, to be more satisfactorily ascertained by Micliaelis, who has assigned it to some part of this second apostolical journey, before St. Paul came to Berea, where the brethren appear to have left him. St. Paul's first visit to the Galatians was not long after the council which had been held in Jerusalem, as appears from Acts xvi. 4, 5, 6, " And as they (namely, Paul and Silas) went through the cities, they delivered them the decrees for to keep, which were ordained of the apostles and elders which were at Jerusalem ; and so were the churches established in the faith, and increased in numbers daily. Now when they had gone through Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia," &e. &c. From this passage we see that St. Paul preached the Gospel in Galatia; for the prohibition was confined to the Roman pro- consular province of Asia, to which Galatia is here opposed. This is further confirmed by Acts xviii. 23. where St. Luke relates, that St. Paul again visited Galatia, strengthening his disciples, so tliat converts must have been made on his first visit (/r). Now let us follow St. Paul on his first journey from Galatia to Berea, in Macedonia, where he seems to have arrived in the same year, (k) Macknight's Preface to the Galatians, vol. iii. p. 84, Src. — Marsh's Mi- chaelis, vol. iv. p. 9. chap, xi — Haics's Analysis of Clironologv, vol. ii. part ii. p. 1117. THE EPISTLE TO THE GALATIANS— CHAPTER XII, 225 in the Jews' religion, how that ^beyond measure I perse- J. p. 4762. cuted the Church of God, and wasted it : ^ ■ "^- ^^- Thessaloiiica. — — e Acts ix. 1. and we shall be convinced that he wrote his Epistle to the Galatians upon this journey. When he left the Galatians he was accompanied by several brethren, namely, by Silas (or Silvanus), chap. xv. 40. by Timothy, chap. xvi. 3. and perhaps by others. This circumstance is particularly to be noted. They travelled through Rlysia to Troas, ver. 8. where St. Paul had a remarkable dream, which induced him to go into Macedonia. Before he left Troas, St. Luke was added to St, Paul's other companions, and in their company he travelled to Philippi, ver. 11, 12. where he preached the Gospel, ver. 13 — 40. and thence to Thessalonica, chap. xvii. 1 — 9 : here some of the brethren appear to have left St. Paul, and he travelled with Silas alone to Berea, ver. 10. When he was no longer in safety here, he left Galatia, he left Silas behind, and went to Athens, so that when he arrived in that city, none of the brethren were with him, in whose company he had travelled from Galatia. Now St. Paul's Epistle to the Galatians is written not only in his own name, but in the name of all the brethren who were with him. Who, then, were these brethren ? Were they known or unknown to the Galatians ? St. Paul would hardly have written to them in the name of the brethren who were with him, without determining who those brethren were, unless they had been the same who attended when he left Galatia, and who therefore were known to the Galatians without any farther description. Consequently this Epistle must have been written before St. Paul separated from these brethren, that is, before he left Thessalonica. " Whether it was writ- ten in this city, or before he arrived there, I will not, (says Michaelis,) attempt to determine ; but it certainly was written during the interval which elapsed between St. Paul's departure from Galatia, and his departure from Thes- salonica." Again, St. Paul, in the two first chapters, gives the Galatians a general review of his life and conduct from his conversion, to the apostolic council in Jerusalem, and at the farthest to his return to Antioch. Here he breaks off his narrative. It is probable therefore, that from that time to the time of his writing to the Galatians, nothing remarkable had happened except their conversion. Lastly, the supposition that St. Paul wrote to the Galatians at the period which I have assigned, accounts more easily than any other for St. Paul's mentioning to the Galatians, that he had not obliged Titus to undergo the rite of circumcision, namely, because he had obHged Timothy to submit to it immediately before his first visit to the Galatians ; and St. Paul's adversaries had appealed, perhaps, to this, in support of their doctrine, that the Levitical law should be retained, " The particular year of the Christian era, (continues MichaeHs), in whidi the Epistle to the Galatians was written, it is difficult to determine with preci- sion; though we are especially interested in the date of this Epistle, because it appears from chap. iv. 10, that the Galatians were on the point of celebrating the Jewish Sabbatical year, and in that of their seduction by the Jewish zealots, of leaving their lands uncultivated for a whole year, though the law of Moses on this article could not possibly extend to Galatia." VOL, II. Q 226 THE EPISTLE TO THE GALATIANS— CHAPTER XTI. J. P. 4763. 1 4 And profited in the Jews' religion above many my Thessalonica. "What Michaelis conjectured (says Dr. Hales), but was not able to establish, from the discordant systems of Chronology in his time, may be now proved. The first year of our Lord's public ministry, A.D. 28, was a sabbatical year, and also a jubilee." Therefore A.D. 49, which was 3x7 = 21 years after, was also a sabbatical year. It is more probable, however, that the Epistle was not written during the sabbatical year itself, in which Paul attended the council at Jerusalem, (Gal. xi. 1.) but rather the year after, A.D. 50, during the apostle's circuit through the Churches of Syria and Cilicia, to confirm them in the faith, and to communicate to them the apostolical decree, (Acts xvi. 36 — 41. xvi. 4.) and to this year I have assigned it. To understand the design of this Epistle, we must take into consideration cer- tain opinions which were prevalent in the apostolic age. The Jews beUeved that God demanded implicit obedience to the law of Moses — that this obedience would justify them, or place them, with respect to God, in the same situation in which they would have been, if they had not trans- gressed ; and it had the power of obtaining for them also eternal life. They thought that man was not so fallen, but that he was of himself able to obey the law, and thus fulfil the conditions on which eternal life was promised. These opinions were so blended in the minds of the Jews with undoubted truths, that it would have been difficult to have answered them satisfactorily, imless by divine inspiration. The apostle, however, proves by in-efragable arguments, both here, in his Epistle to the Galatians, and in his Epistle to the Romans — that the jus- tification of man could not be accomplished by his own obedience. It was utterly impossible that man could fully and satisfactorily obey the demands of a law, which was designed rather to convince men of sin, and enforce upon them the conviction that something more was necessary to obtain the favour of God, and that the ceremonies of their Levitical law were only typical of some better and more perfect salvation : the law was as a servant, leading them as children from the painfulness and bondage of school, to the glorious liberty of the sons of God and heirs of heaven. In opposition to this Judaizing heresy, St. Paul addresses the Galatians, and endeavours to convince them, by a masterly train of argument, that the doctrine of salvation by faith alone is the doctrine of Scripture. After having established his apostolic commission against the attacks of the false teachers, he asserts, that as the law has no power to give life, it is useless to compel the Gentiles, or the Christian converts, to conform to the full observance of the ceremonial law. He assures them no flesh can be justified by the law, but by the faith of Christ Jesus, for if righteousness come by the law, then Christ shall be dead in vain ; and he proves the superiority of the new covenant, by referring to those gifts they had received from the Holy Spirit since their admission into the Christian dispensation. He further assures them, that the Christian covenant was founded on the pro- mise given to Abraham and to his seed, which was made and confirmed by God in Christ, four hundred and thirty years before the law ; therefore it was not pos- sible that the law should disannul or make the promise of a redeeming Saviour of Isaac's line of none cfiFect. If. then, the Gospel was preached before unto Abraham, and we through him (and not tlirough the law arc to be blessed), we THE EPISTLE TO THE GALATIANS— CHAPTER XII, 227 *= equals in mine own nation, being more exceedingly zea- j. p. 4762. lous of the traditions of my fathers. ^- ^-51. ' ' ~" Thessalonica. must inquire into that faith which rendered this eminent father acceptable in the * *^^''- '''7"«'« sight of his Almighty Creator. " He believed God, and it was accounted to him for righteousness." Christ himself declares, that Abraham saw his day afar oflf, and was glad — like the holy martyrs of the Christian dispensation, the faithful Abraham was called to give an evidence of his integrity, by the most painful of all human sacrifices — he was required not indeed to offer up himself, but his son, his only son, the beloved companion of his age, in whom all the blessings and promises of God were to be fulfilled, and from whom the Saviour of the world was to be born — without any revelation as to the manner in which this apparently contradictory command could be made to agree with the former im- portant predictions. His faith was " the substance of things hoped for — the evi- dence of things not seen." He understood the promise conveyed in those gracious words — " In thee shall all nations be blessed." He knew that the same Almighty Being who gave Ufe could restore it ; and in this faith he acted ; he took the knife, and in the full assurance of faith, the father prepared to become the slayer of his only son, "accounting," as the apostle tells us, " that God was able to raise him up even from the dead." (Heb. xi. 17.) Abraham was justified by his faith, and by works was his faith made perfect ; and if we would become his children, we must give the same evidence of our sincerity and faith. We must declare our faith by our works. Macknight remarks on this subject, refeiTing to the Epistle of St. James, that faith and works are inseparably connected as cause and effect; that faith, as the cause, necessarily produces good works as its effect, and that good works must flow from faith, as their principle ; that neither of them, separately, is the means of our justification, but that, when joined, they become effectual for that end. Wherefore, when in Scripture we are said to be "justified by faith," it is a faith accompanied by good works. On the other hand, when we are said to be justified by works, it is works " proceeding from faith." Therefore, in this Epistle, St. Paul must be considered as arguing against the possibility of salva- tion or justification by works of the lav/, while he enforces, by the example of Abraham, the necessity of good works on the principle of a well-grounded or justifying faith on the Son of God. This doctrine of justification, however, has been infinitely discussed and controverted — many depreciating good works in favour of faith alone ; but this error frequently arises for want of a proper con- sideration of the apostle's arguments. It is dangerous, so far as it checks exer- tions, and insidiously draws men from those outward forms which are the land- marks of religion. Under the pretence of encouraging, it destroys internal religion ; by representing it as a system of pious feelings, which are independent of those outward ordinances which were ordained by Christ himself. The whole system of revelation corroborates the view here taken of "justification by faith." It is illustrated by all tlie eminent characters of the Old Testament, and is con- firmed in the New, by the parables and actions of our Lord himself. It will excite surprise among those who are interested in theological studies, that I have made little or no use of the labours of two writers, who of late years have paid great attention to these Epistles — Mr. Belsham, and Dr. Semler of Halle. My reasons shall be briefly given': Q 2 228 THE EPISTLE TO THE GALATIANS— CHAPTER Xlt. J. P. 4762. 15 But when it pleased God, who separated me from my ^•^^•^^- mother's womb, and called we by his grace, Thessaionica. 16 To revcal his Son in me, that 'I might preach him among the heathen ; immediately I conferred not with flesh and blood : 17 Neither went I up to Jerusalem to them which were apostles before me ; but I went into Arabia, and returned again unto Damascus. *°V^' ^^ Then after three years I "^^ went up to Jerusalem to see Peter, and abode with him fifteen days. 19 But other of the apostles saw I none, save James the Lord's brother. 20 Now the things which I write unto you, behold, be- fore God, I lie not. 21 Afterwards I came into the regions of Syria and Cilicia ; 22 And was unknown by face unto the churches of Judaea which were in Christ : 23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. I am unwilling to occupy the time of the reader with difSculties and objec- tions, which are not generally known, merely to refute them. Both these theo- logians have deviated so widely from the beaten track, that the Christianity, which they have deduced from the inspired writings, bears no similarity to that which is received, and has ever been received, by the Christian Church. The Protestant Churches have been long divided upon the question of Church govern- ment; the Church of Rome, and the Protestants in general, have been divided concerning several articles of faith and discipline ; but all these have liitherto maintained, and I trust will long maintain, the doctrines of the atonement and divinity of Christ ; the inspiration of Scripture, and its freedom from error. Both of these writers deny the whole of these fundamental truths. Semler considers the New Testament as any other uninspired book, and expresses his surprise that we should pay regard to the Jewish mythology, which abounds in it ; and Mr. Belsham reproves St. Paul for false and incorrect reasoning. It is not my wish to direct attention to these works ; one quotation from each, which I now sub- join, will sufficiently justify me in saying, that as the principles upon which we proceed are so diametrically opposite, it will be better to reserve for another op- portunity the discussion of the good or evil to be found in their labours {I). (l) Nemo porrc retinct aut tuetur istam explicationeni bcncficii, quo Christus nos affecif, suscepto isto supplicio crucis : quo diabolum fefellisse et vicisse, mor- tisque istud tam antiquum imperium disjecisse, et primi peccati funestam poenam sustulisse dicebatur ; licet antiqua sit, et multa per secula continaata fuerit ilia explicatio, multisque declaniandi artificiis exornata, a Gra;cis Latinisque rhetoribus. — Semler Prolegom. ad Galatas, p. 202. — Belsham on the Epistles — " Such is the train of the apostle's reasoning, the defect of which need not be pointed out." Vol. i. p. 112. " This argument of St. Paul appears to me irrelevant and inconclusive." Vol. ii. p. 105, with many others. THE EPlStLE TO THE GALATIANS— CHAPTER XII. 229 24 And they glorified God in me. J. p. 4762. 1 Then fourteen years after, I went up again to Jeru- ^'^' ^^' salem with Barnabas, and took Titus with tne also. xhessaionica. 2 And I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles, but * privately to them which were of reputation, lest by any *or,se. means I should run, or had run, in vain. veraiit,. 3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised : 4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bon- dage : 5 To whom we gave place by subjection, no, not for an hour ; that the truth of the Gospel might continue with you. 6 But of those who seemed to be somewhat, whatsoever they were, it maketh no matter to me : ^ God accepteth no g Rom. ii. ii. man's person : for they who seemed to be somewhat in con- ference added nothing to me : 7 But contrariwise, when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apos- tleship of the circumcision, the same was mighty in me toward the Gentiles :) 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellow- ship ; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor ; the same which I also was forward to do. § 4. GAL. ii. 11, to the end. St. Paul reproves Peter for Judaizing — He maintains the Doctrine of Justification by Faith, and argues, that if those Jews who liad embraced Christianity were convinced of the insufficiency of the Ceremonial Law, as the means of Salvation ; it was impossible that the Gentiles should be expected to conform to it, or that it should be obligatory on them. 1 1 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles : but when they were come, he with- drew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him \ 230 THE EPISTLE TO THE GALATIANS— CHAPTER XII. J. P. 4762. insomucli that Barnabas also was carried away with their ^•^•^^- dissimulation. Tiiessaionica. 14 But wlien I saw that they walked not uprightly ac- cording to the truth of the Gospel, I said unto Peter before them all. If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews ? 15 We who are Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have be- lieved in Jesus Christ, that we might be justified by the h Rom. m. 20. f^ii-^ Qf Christ, and not by the works of the law : for '' by the works of the lav/ shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin ? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor". *' ON ST. PAUL'S SILENCE RESPECTING THE APOSTOLIC DECREE. That is, as St. Chrysostora observes, " by setting up that law whicli I allow God has aboUshed ;" for if, as the apostle argues, the Jewish law can give sal- vation, then Christ is the minister of sin, as encouraging us to seek justification through him ; or, as the preceding verse (17,) may be read without an interro- gation— " If we be sinners in seeking to be justified by Christ, then Christ is the minister of sin." God forbid. But as a Christian I am dead to the Jewish or ceremonial law, and I live by the faith of the Son of God, who gave himself fwr me. — See also Pyle's Paraphrase, vol. ii. p. 14. "As the professed design of the epistle was to establish the exemption of the Gentile converts from the law of Moses, and as the apostolic decree pronounced and confirmed that exemption, it may seem extraordinary," says Dr. Paley, "that no notice whatever is taken of that determination by St. Paul on the present occasion, nor any appeal made to its authority. Much, however, of the weight of this objection, which applies also to some other of the apostle's epistles, is re- moved by the following reflections : — 1. It was not St. Paul's manner, nor agree- able toil, to resort or defer much to the authority of the other apostles, especially whilst he was insisting, as he does generally throughout this epistle insist, upon his own original inspiration. He who could speak of the very chiefest of the apostles in such terms as the following — ' Of those who seemed to be somewhat (whatsoever they were it maketh no matter to me), God accepteth no man's person, for they who seemed to be .somewhat in conference added nothing to me'— he, I say, was not likely to support himself by their decision. 2. The epistle argues the point upon principle ; and it is not perhaps more to be won- dered at, that in such an argument St. Paul should not cite the apostolic de- cree, than it would be that, in a discourse designed to prove the moral and reli- gious duty of observing the Sabbath, the writer should not quote the thirteenth THE EPISTLE TO THE GALATIANS— CHAPTER XII. 231 19 For I through the law am dead to the law, that I J. P 47G2. might live unto God. \'.M.5i. 20 I am crucified with Christ : nevertheless I live ; yet xhessaionica. not I, but Christ liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not frustrate the grace of God : for if righteous- ness come by the law, then Christ is dead in vain. canon. 3. The decree did not go the length of the position maintained in the epistle ; the decree only declares that the apostles and elders at Jerusalem did not impose the observance of the Mosaic law upon the Gentile converts, as a condition of their being admitted into the Christian Church. One epistle argues that the Mosaic institution itself was at an end, as to all effects upon a future state, even with respect to the Jews themselves. 4. They whose error St. Paul combated, were not persons who, submitted to the Jewish law, because it was imposed by the authority, or because it was made part of the law of the Christian Church ; but they were persons who, having already become Christians, afterwards volun- tarily took upon themselves the observance of the Mosaic code under a notion of attaining thereby to a greater perfection. This, I think, is precisely the opinion which St. Paul opposes in this epistle. Many of his expressions apply exactly to it — ' Are ye so foolish, having begun in the Spirit, are ye now made perfect in the flesh ?' (chap. iii. 3.) ' Tell me, ye that desire to be under the law, do ye not hear the law ?' (chap. iv. 21.) ' How turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage ?' (chap. iv. 9.) It cannot be thought extraordinary that St. Paul should resist this opinion with earnestness ; for it both changed the character of the Christian dis- pensation, and derogated expressly from the completeness of that redemption, which Jesus Christ had wrought for those that believed in him. But it was to no purpose to allege to such persons the decision at Jerusalem, for that only shewed they were not bound to these observances by any law of the Christian Church. Nevertheless they imagined there was an efQcacy in these observances, a merit, a recommendation to favour, a ground for acceptance witli God, for those who complied with them. This was a situation of thought to which the tenor of the decree did not apply. Accordingly St. Paul's address to the Galatians, which throughout is adapted to this situation, runs in a strain widely different from the language of the decree — ' Christ is become of no effect unto you, whosoever of you are justified by the law,' (chap. v. 4.) whosoever places his dependence upon any merit he may apprehend to be in legal observances. The decree had said nothing like this ; therefore it would have been useless to have produced the decree, in an argument of which this was the burden. In like manner as contending with an anchorite, who should insist upon the severe holiness of a recluse ascetic Ufe, and the value of such mortifications in the sight of God, it would be to no purpose to prove that the laws of the Church did not require these vows, or even to prove that they expressly left every Christian to has liberty. This would avail little towards abating his estimation of their merit, or towards settUng the point in controversy." 232 THE EPISTLE TO THE GALATIANS— CHAPTER XH. J. P. 4762. c J. ... ^ _ V.iE.51. §5. GAL. 111. 1 — 5. Thessalonica. .y^^ p^j^i reproves the Galatians for deserting their first Principles of Faith, in supposing that the New Dispensation was not sufficient for Salvation ; although it had been confirmed to them by those spiritual Blessings and Gifts which were unknown to the Mosaic Law. 1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you ? 2 This only would 1 learn of you. Received ye the Spirit by the works of the law, or by the hearing of faith ? 3 Are ye so foolish ? having begun in the Spirit, are ye now made perfect by the flesh i * Or, sugraii. 4 Havc yc suftcred * so many things in vain ? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith ? § 6. GAL. iii. 6 — 19. at. Paul proves the Truth of his Doctrine by the Example of Abraham, who ivas justified by his Faith in the Promises of God. i Gen. xv. 6. 6 Evcu as ' Abraham believed God, and it was * ac- * Or, imputed. , i ^ i • r • i ^ counted to hmi tor righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto kGcn. xii.3. Abraham, saying, ^ In thee shall all nations be blessed. 9 So then they which be of faith '^ are blessed with faith- ful Abraham. 10 For as many as are of the works of the law arc 1 Deut.xxvii. under the curse : for it is written, ' Cursed is every one that '^' continueth not in all things which are written in the book of the law to do them. 1 1 But that no man is justified by the law in the sight tn Hab. ii t. of God, it is evident: for, '" The just shall live by faith. Kom. i. 17. ' 'J J Hcb. X. ys. '* We are all justified by a religious faith in the promises of God, like that of faithful Abraham, producing good works ; and not by the rigid observances of all the rites of a typical law, which exacted an undeviating conformity) under the penalty of death, which it had not the power to redeem. Had the Jewish dispensation continued, the Gentiles could not have been united with the Jews, as the children of promise, but must have remained with them the children of law, and of bondage. THE EPISTLE TO THE GALATIANS— CHAPTER XII. 233 12 And the law is not of faith: but, "The man that J. P. 4762. doeth them shall live in them. ^•^" s'- 13 Christ hath redeemed us from the curse of the law, xhessaionica. being made a curse for us: for it is written, ^ Cursed fss. every one that hangeth on a tree : 23!^^"'" '""" 14 That the blessing; of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it. be but a man's * covenant, yet if it be confirmed, no man *or, testa. disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many ; but as of one. And to thy seed, which is Christ '^ " Lord Barrington, in an ingenious dissertation on this mucli-discussed pas- sage, supposes the word Christ here signifies "anointed," as it does in Ps. cv. 15. " Touch not mine anointed," (rendered XptToiif, according to the LXX.) and Heb. xi. 26. That tlie seed, or the one seed, v. 16. signifies all those of the works of the law, and of faith, who are made one by being anointed with one Spirit, or by being baptized into one Spirit, as the one Spirit of the one Lord (Mediator), and of one God, even the Father. But the covenant, or the pro- mises that God made to Abraham, he made to his seed, (Gen. xii. 13. xvii. 7, 8. xxii. 18.) then it cannot be two seeds; for, says he, that one seed is Christ, or the two different sorts of people, Jews and Gentiles, considered as one, being anointed with the same spirit, and therefore the promises and blessings belong to the Gentiles, who are of the one seed of faith, and have by it received the Spirit, as well as the Jews. If then it should be asked, why was the law added 1 St. Paul answers, it was added to shew the Israelites the punishment due to trans- gression, that they, seeing themselves so manifestly concluded under sin, by the frequent breaches of the numerous laws they were under, which were often followed by death, might be led by the law to the Gospel, which promised them righteousness and life. But this law was only added till that one seed should come, to whom the promise of life and blessedness is made ; which one seed is composed of a body of Jews and Gentiles, by one faith in one God, through one Lord, and by one Spirit. The believing Jews receiving the Spirit first after Christ's ascension, and afterwards the Gentiles, both idolatrous and devout. "Now," argues the apostle, " the law was ordained by angels in the hand of a mediator," (v. 19.) Moses. But still, says he, the law could not vacate the promise made to Abraham, and his seed ; because Moses (as Mr. Locke first shewed us) was only the mediator at the giving of the law of Sinai, therefore only one of the parties concurred to that of Abraham's covenant, which was between God and Abraham, and his one seed of faith in God's promises ; therefore the covenant of works entered into with Moses, and the carnal seed of Abraham, could in no way disannul the covenant of promise made unto Abraham, and his spiritual seed of all nations. If then we are one (seed) in Christ Jesus ; that is, by faith in God, through Christ Jesus, then are we Abraham's (one) seed, to whom the promise was made, (Gen. xii. 3.) as explained Gen. xviii. 7, 8. and confirmed 234 THE EPISTLE TO THE GALATIANS— CHAPTER XII. J. P. 4702. 17 And this I say, That the covenant, that was con- ^•^' ^^' firmed before of God in Christ, the law, which was four Thessaionica. hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For 'if the inheritance be of the law, it is no more of promise : but God gave it to Abraham by promise. § 7. GAL. iii. 19, to the end. St. Paul declares the object of the Mosaic Law was to preserve the Jews, from whom Christ was to be born, from the idolatrous Practices and Rites of the Hea- thens, and to educate them in the Hope and Expectation of the promised Mes- siah. 19 Wherefore then serveth the law? It was added be- cause of transgressions, till the seed should come to Vvdiom the promise was made ; and it was ordained by angels in the hand of a mediator, 20 Now a mediator is not a mediator of one, but God is one. 21 /s the law then against the promises of God ? God forbid : for if there had been a law given which could have given life, verily righteousness should have been by the law. pRom. iii. 9. 22 But the Scripture hath concluded p all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, xxiL 18. and (consequently) heirs according to that promise. If it should be objected against the sense I have given to the word Christ, (ver. IG, 17.) viz. anointed, the seed anointed by the Spirit ; I answer, that it is not an uncommon thing to find St. Paul keep his term and vary his sense. But I must observe, that it is not likely that he has done so in this chapter. He here varies his term, and his sense together; for there are very good copies that give us other readings in these verses : ver. 13. some copies read kvqioq, ver. 24. XpiTov 'ItiaSv, ver. 27. some copies read as ver. 24. and ver. 29. is read with the same addition. " I prefer,'' says Lord Barrington, " these readings to Stephen's, which our tran- slators followed ; because I find, that whenever St. Paul designed to denote Christ's person by the name Christ, in every other verse of this chapter, he adds Jesus to it: an addition that he does not always make elsewhere ; as if he designed to reserve the word XpiTOC, to denote this one seed anointed by the Spirit, whether Jews or Gentiles ; and so added Jesus to Christ every where else in the chapter, to prevent mistakes." Mediator non est unius partis sed duarum, eai'umque dissidentium. Cum igitur Moses Mediatorem ageret inter Deum et populum, hoc ipso testatur — esse dissidium inter duas istas partes. Deus autem unus est. Tsque semper idem, semper sibi constans. Dissidium igilur illud non Dei, sed hominis, mutationi de- putandum est. Jac. Capellus, ap. Cradock Apost. Harmony, p. 14S. THE EPISTLE TO THE GALATIANS— CHAPTER XII. 235 shut up unto the faith which should afterwards be re- j, p. 4762. vealed. v. ^.51. 24 Wherefore the law was our schoolmaster to bring us Thessaionica. unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For ^ as many of you as have been baptized into 1 ^o™- ^i- 3. Christ have put on Christ '\ 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female : for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. § 8. GAL. iv. 1—12. St. Paul adds another illustration, shelving the Purport of the Law, and reproving the Jeivish and Gentile Converts for their desire again to place themselves in Bondage — His Fear on that account. 1 Now I say. That the heir, as long as he is a child, dif- fereth nothing from a servant, though he be lord of all ; 2 But is under tutors and governors until the time ap- pointed of the father. 3 Even so we, when we were children, were in bondage under the * elements of the world : * or, rudi. 4 But when the fulness of the time was come, God sent '^"'*' forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth "■ the >• Rom. viu. Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son ; and if a son, then an heir of God through Christ. 8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. '* In the extracts from Photius, at the end of the fifth volume of Wolfius Curae Philologicse, p. 737, is a curious illustration of this passage — ivSvfia Si to ■TTVivfia TO ayiov XeysTai twv ttitwi/, ovk i)Q ijuariov, aS^ g evSverai ffiSrj- poQTo TTvp. oi/K k^tbOev 7r£|0ij8aXX6jU£vof, aX\' oXog Si' oX« — tuto yap, &c. &c. and it is very certain that if we, by the assistance of the grace of God, can ever be said to put on the Spirit — to put on Christ — to be clothed with the Spirit, &c. &c. it can only then be, when the whole man is so embued with a desire to fear God, and to love and serve him, that the inferior or animal nature, shall be conformed into that more spiritual nature, to which we are commanded to aspire. 236 THE EPISTLE TO THE GALATIANS— CHAPTER XII, J. P. 4762. 9 But now, after that ye have known God, or rather '^•^■^^- are known of God, how turn ye * again to the weak and V'orTbac/c':^' '^^Sg^^^X t elements, whereunto ye desire again to be in + oxlrudi'. bondage ? mens,\ei. j^ y^ observe days, and months, and times, and years '^ 111 am afraid of you, lest I have bestowed upon you labour in vain. § 9. GAL. iv. 12—21. St. Paul appeals to the Jews by their former Zeal, and their Affection for him. 12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 13 Ye know how through infirmity of the flesh I preach- ed the Gospel unto you at the first. 14 And my temptation which was in my flesh ye des- jMsed not, nor rejected ; but received me as an angel of God, even as Christ Jesus. t Or, wTiai 15 J Where is then the blessedness ye spake of? for I was en. j^^^^ ^^^ rccord, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 16 Am I therefore become your enemy, because I tell you the truth ? 17 They zealously affect you, but not well; yea, they \ Or, us. would exclude § you "^, that ye might affect them. 18 But it is good to be zealously affected always in a good thing, and not only when I am present with you. 19 My little children, of whom I travail in birth again until Christ be formed in you, 20 I desire to be present with you now, and to change iior, /«M my voice ; for 11 I stand in doubt of you. perplexed for ./ ' " J '■""'' § 10. GAL. iv. 21, to the end. at. Paul contitiues his Appeal by an Illustration from the Old Testament, demon- strating tlw inferiority of the Law to the Gospel Covenant. '^ By a very ingenious conjecture, which has been already alluded to, Mi- chaelis reckons, that these years (Gal. iv. 8 — 10.) meant Jewish sabbatical years ; and that the Galatians were then on the point of keeping such a year, by leaving their lands uncultivated ; though the Mosaical law, designed for the Holy Land, certainly did not extend to Galatia. But the year A.D. 49, the year of the first apostolic council held at Jerusalem, on the question whether the Gen- tile Church was bound to observe the law of Moses, he suspected was a sabbati- cal year, and the same in which the epistle itself was written. — Marsh's Michaelis, Introduct. vol. iv. p. H. Hales's Anal. vol. ii. p. 1117. '* That is, from the Christian rovenant, unless you are circumcised, and fol- low the opinions of the Judaizing teachers. THE EPISTLE TO THE GALATIANS— CHAPTER XII. 237 21 Tell me, ye that desire to be under the law, do ye not J. p 4762. hear the law ? ^l^h. 22 For it is written. That Abraham had two sons, tlie Thessaionica. one by a bond-maid, the other by a free-woman. 23 But he who loas of the bond-woman was born after the flesh ; but he of the free-woman was by promise. 24 Which things are an allegory " : for these are the tv\ o * covenants ; the one from the mount f Sinai, which gen- *or,testa. dereth to bondage, which is Agar. t Gr. 'sma. 25 For this Agar is mount Sinai in Arabia, and ;|: an- tor, ?«;»/*« swereth to Jerusalem which now is, and is in bondage with wm. her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, ^Rejoice, ^Ao?/ barren that bearest s is. hv. i. not; break forth and cry, thou that travailest not : for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are Hhe children of t Rom. ix. 8. promise. 29 But as then he that was born after the flesh, per- secuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the Scripture ? " Cast out yp^^^. xxi. the bond- woman and her son : for the son of the bond- woman shall not be heir with the son of the free-woman. " "Many, (says Bishop Marsh,) have endeavoured to prove, that the Mosaic history is mere allegory, by appealing to this passage. Since an allegory is a picture of the imagination, or a fictitious narrative, they conclude that St. Paul himself has waiTanted, by his own declaration, that mode of allegorical inter- pretation, which they themselves apply to the subversion of Scripture history." If the pretext, which infidelity thus derives from the words of our authorized version, had been afforded also by the words of the original, we might have found it difficult to reply. But as soon as we have recourse to the words of the original, the fallacy of the appeal is visible at once. If St. Paul himself had been quoted, instead of the translators of St. Paul, it would have instantly ap- peared, that the apostle did not apply, as is supposed by English readers, the title of allegory to any portion of the Mosaic history. The word 'AXXijyopia has never been used by St. Paul, in any one instance, throughout all his Epis- tles, nor indeed does it occur any where in the Greek Testament, nor even in the Greek version of the Old Testament. At the place in question, St Paul did not pronounce the history itself an allegory, he declared only that it was allegorized. His own words are, "Ativo. eotiv aXXriyopovfisva, which have a very diflferent meaning from the interpretation of them in our authorized version. — On the subject of this passage see Schoetgen, Hor. Hebr. vol. i. p. 1205. Vitringa, Obser. Sacrae, vol. i. lib. i. cap. 6. p. 215. 238 THE EPISTLE TO THE GALATIANS— CHAPTER XIT. J. P. 4762. 31 So then, brethren, we are not children of the bond- ^•^•^'- woman but of the free. Tbessalonica. § 11. GAL. V. St. Paul asserts that all those who depend upon the Jewish Law for Salvation, de- prive themselves of the Blessing of the Christian Dispensation, and become Debtors to the whole Law — He exhorts them to practise the Graces and Virtues required bij the Spiritual Religion of the Gospel, taking care to avoid those Moral Offences which the Law of Moses condemned, and suppressing that Spirit of Fain Glory atid Desire of Distinction, luliich is the cause of so much Provo- cation and Envying among Christians. I Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. X Acts XV. 1. 2 Behold, I Paul say unto you, that ''if ye be circum- 3.* '=^''"- cised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law ; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righ- teousness by faith. 6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision ; but faith which worketh by love. * Or, who did 7 Ye did run well; * Mho did hinder you that ye should ^^r/"" not obey the truth? 8 This persuasion cometh not of him that calleth you. y 1 Cor. v.G. 9 ^ A little leaven leaveneth the whole lump. 10 I have confidence in you through the Lord, that ye will be none otherwise minded : but he that troubleth you shall bear his judgment, whosoever he be. I I And I, brethren, if I yet preach circumcision, why do I yet suffer persecution ? then is the offence of the cross ceased. 12 1 would they were even cut off which trouble you. 13 For, brethren, ye have been called unto liberty ; only use not liberty for an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even in this; 2 T^v. xix. IS. 2 Thou shalt love thy neighbour as thyself. kom! xiVil'si' 15 But if ye bite and devour one another, take heed that ^' ye be not consumed one of another. i Or, fulfil 16 This I say then, Walk in the Spirit, and fye shall ""'■ not fulfil the lust of the flesh. 1 7 For the flesh lusteth against the Spirit, and the Spirit THE EPISTLE TO THE GALATIANS— CHAPTER XII. 239 against the flesh : and these are contrary the one to the j. P. 4762. other : so that ye cannot do the things that ye would. ^ • '^- ^^' 18 But if ye be led of the Spirit, ye are not under the xiiessaionica. law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like : of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love joy, peace, long- suffering, gentleness, goodness, faith, 23 Meekness, temperance : against such there is no law. 24 And they that are Christ's have crucitied the flesh with the * affections and lusts. ti^yu^"^' 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another. § 12. GAL. vi. 1—11. St, Paul exhorts them to Christian Charity, from a consideration of their own Weaknesses — from the Necessity of examining their Actions, for which all shall he accountable — and from the Duty of contributing to the Support of the Mij nistry, and to the Necessities of all Mankind, particularly to our fellow Christians. 1 Brethren, f if a man be overtaken in a fault, ye which t or, are spiritual, restore such an one in the spirit of meekness; " "'"^'" considering thyself, lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For ''every man shall bear his own burden. aicor. in. s. 6 '' Let him that is taught in the word communicate unto b i cor. ix. him that teacheth in all good things. ^^' "' 7 Be not deceived ; God is not mocked : for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption ; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And " let us not be weary in well doing : for in due j^s xiiess. iii. season we shall reap, if we faint not. 240 ST. PAUL GOES TO BEREA— CHAPTER XII. J. P. 4762. 10 As we have therefore opportunity, let us do good unto ^ • ^' ^^' all men, especially unto them who are of the houshold of Thessalonica. faith. § 13. GAL. vi. 11. to the end. St. Paul concludes, by reminding the Galatians, that the Zealots for Judaism did not keep the Law, and desired only to have their Proselytes circumcised, that they themselves might escape Persecution; but St. Paul, on the contrary, declares, that he cannot he actuated by such selfish Motives, for he bears in his Body the Marks of his Sufferings for the Lord Jesus ; and testifies, that Holiness alone availeth with God. He prays for a Blessing on the Church. 1 1 Ye see how large a letter I have written unto you with mine own hand. 12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised ; only lest they should suffer persecution for the cross of Christ. 13 For neither they themselves who are circumcised keep the law ; but desire to have you circumcised, that they may glory in your flesh. 14 But God forbid that I should glory, save in the cross *or, of our Lord Jesus Christ, * by whom the world is crucified ^'fercb!/. yj^^Q ^^^ ^^^ I y^^Q ^Yie world. 15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 1 7 From henceforth let no man trouble me : for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. [End of the Epistle to the Galatians.} SECTION XL From Thessalonica to Berea — The Causes for which the Bereans arefavourabb/ disposed to receive the Gospel. ACTS xvii. 10 — 15. 10 And the brethren immediately sent away Paul and Silas by night unto Berea ; who coming thither went into the synagogue of the Jews. 1 1 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. 1 2 Therefore many of them believed ; also of honourable women which were Greeks, and of men, not a few. ST. PAUL'S CONDUCT AT ATHENS— CHAPTER XII. 241 13 But when the Jews of Thessalonica had knowledo;e J. P. 4762. that the word of God was preached of Paul at Berea, they ' came thither also, and stirred up the people. ^'^"*- 14 And then immediately the brethren sent away Paul, to go as it were to the sea ; but Silas and Timotheus abode there still. SECTION XII. From Berea, having left there Silas and Timothy, St. Paul pro- ceeds to Athens, where he ineaches to the Philosophers and Students. ACTS xvii. 15, to the end. 15 And they that conducted Paul brought him unto ^'''^"*- Athens : and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they de- parted. 16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city * wholly given to f^^il'^""''-^ idolatry. 17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him '^ '^ ON ST. Paul's plan of preaching. The wisdom of St. Paul's conduct, in varying liis manner of address, accord- ing to the persons to whom he spoke, and the circumstances in which he was placed, renders him the model by which every minister of God, and particularly every one who assumes the arduous office of a missionary, should form his own plans of action. When he spoke to the Jews, he reasoned with them from their own Scriptures, referring them to the law and the prophets : when he pleaded before Agrippa, he availed himself of the king's inward convictions, (which St. Paul, as a discerner of spirits, discovered, ) as well as his known acquirements in the Jewish law. But the wisdom of the apostle's conduct will be further conspicuous by a re- view of the circumstances in which he found himself at Athens. In ver. 16. we read — " His spirit was stirred within him." The original may mean rather, " He was vehemently agitated, on beholding the idolatry of the Athenians." He did not, however, proceed rashly and unadvisedly. He made use only of all the opportunities which lawfully presented themselves. He began (ver. 17.) by endeavouring to attract the attention of the Athenians in the most gradual manner, first, by his usual custom of appealing to the Jews; then, by conversing with those devout persons, or proselytes of righteousness, who frequented the synagogue, and worshipped Jehovah, yet would not comply with the whole Mosaic ritual. And having thus in some measure made himself known, he proceeded to the public places of resort ; where he was well assured he should meet with many persons, who, on seeing that he was a stranger, would question him on various subjects, according to their usual custom. VOL. II. R 242 ST. PAUL'S CONDUCT AT ATHENS— CHAPTER XII. J. P. 4762. 18 Then certain philosophers of the Epicureans, and V.JE.51. Qf i\^Q Stoicks, encountered him. And some said. What Athens. — " The market-place" (ver. 17.) is an expression which ought rather to have been rendered " the Forum, or Agora." Of these there were many at Athens, but the two most celebrated were the old Forum in the Ceramicus, which ex'- tended both within and without the town on one side, and the new Forum, which was out of the Ceramicus, in the place which was called Eretria. It is probable that the Evangelist refers here to the latter. There was no forum, except these, which was called " the Forum," as some epithet was always given to the others, to distinguish them from each other. We learn from Strabo that in the time of Augustus, that forum which was called " the Forum," was removed from the Ceramicus to Eretria, and it was there that the greatest assemblage of per- sons was always collected. We read, too, in the next verse, that while St. Paul was thus conversing in the Forum, certain of the Stoicks and Epicureans encoun- tered him. The forum Eretria was opposite the porch in which the Stoicks held their disputations. The conversations of St. Paul having now attracted attention, some of the more distinguished philosophers of the Stoicks and Epicureans were induced to question him. The Epicureans were Atheists. According to them the world was made by chance, out of materials which had existed from eternity. Ac- knowledging, from complaisance, the gods, who were publicly worshipped, they excluded them from any concern in human affairs; and affirmed, that regardless of the prayers and actions of men, they contented themselves with the enjoy- ment of indolent felicity. They pronounced pleasure to be the chief good, and the business of a wise man to consist in devising the means of spending life in ease and tranquillity. All genuine motives to the practice of virtue, and all just ideas of virtue itself, were bani«5hed from the philosophy of the Epicureans ; which made self-love the sole spring of our actions, and gave loose reins to the sensual appetites. The system of the Stoicks was of a different character ; they believed the exis- tence of God, his government of the universe, and the subsistence of the soul after the death of the body. But they confounded the Deity with his own works, and supposed him to be the soul of the world. If on the subject of Pro- vidence they expressed many just and sublime sentiments, they connected with it the doctrine of fate, or of an inexplicable necessity, the immutable decrees of which, God, as well as man, was compelled to obey. Their notions respecting the soul were very different from the Christian doctrine of immortality ; for they imagined, that in the future state it should lose all separate consciousness, and be resolved into the divine essence. Unlike the herd of Epicureans, they placed the happiness of man in the practice of virtue, and inculcated a comparatively pure and exalted morality ; but the praise to which this part of their system entitled them, was forfeited by a spirit of pride, strained to the most audacious impiety. Can we be surprised that among such men the stranger Hebrew, one of a despised people, whose personal appearance is supposed to have been by no means in his favour, who ventured in his conversation to differ from the deci- sions of the gay and the proud, should be treated with contempt? The word UTTtpfjioXoyog (babbler), by wliich they expressed tiieir bitter ridicule, !< very ST. PAUL'S CONDUCT AT ATHENS— CHAPTER XH. 0-43 will this * babbler say? other some, He seemeth to be a j.p. 47G2. setter forth of strange gods : because he preached unto ^'•^••^^- them Jesus, and the resurrection. Athens. * Or, base fellow. expressive. It is said that the term a-m^fioKoyoQ was originally applied to a bird that picks up seeds in the highway. It was then used of mean persons, that were used to pick up the refuse of things that had been brought to market : then it came figuratively to denote those who retailed the sayings of other men. The apostle, we may suppose, was gradually led, from his conversing and ques- tioning, to more lengthened discussion, for it is said he preached to them Jesus and the resurrection. Many indeed have been of opinion that St. Paul was taken by violence to the court of Areopagus, and compelled to plead his cause before the assembled mem- bers, to whom appeal was made in all matters of religion ; and capital punish- ment was inflicted upon all who, upon their private authority, introduced the worship of new gods. There does not, however, appear to be sufficient proof in support of this opinion. It seems more probable, that the philosophers, who crowded round him, removed him for their own convenience to an eminence on the Mars' Hill ; as a higher part of the city, where the principal persons who would interest themselves in any novel philosophical discussion, might assemble, and listen without interruption. Through the whole of the narrative there is no appearance of a trial. We read neither of accusers nor judges ; nor does St. Paul argue as if he was defending himself against any charge (a). Amidst this assemblage of philosophers, disputers, senators, statesmen, and rhetoricians, stood the despised and insulted stranger; surrounded by the pro- fessed lovers of pleasure on one side, and the proud supporters of the perfecti- bility of human reason and wisdom on the other. St. Paul, without the small- est compromise of his personal dignity, or the least departure from the purity of his faith, endeavours to conciliate the good will of his assembled hearers, by commencing at the points on which they are all united. By taking advantage of the professed ignorance of the Athenians, he shields himself from the power of that law which considers the introduction of a new God into the state as a capital offence, and avails himself of that acknowledgment to declare the nature and attributes of that God, who was already sanctioned by the state, although confessedly unknown. {a) Bishop Pearce, and the majority of commentators, support the general opinion, that St. Paul was taken violently (so they render the word £7ri\a66- fiivoi, (ver. 19.) see Luke xxiii. 26. and Acts xx. 26.) to the court of Areopa- gus, as a teacher of strange gods, to be there tried as a criminal. Bishop War- burton, and Kuinoel, whose work is before me, and whose reasoning I have adopted, espouse the contrary opinion. It has been said that there is so little appearance of a defence in St. Paul's address, because he was not permitted to conclude, being interrupted when he had merely finished his introduction. It seems to me on the contrary, that the apostle was permitted to conclude, as the address is complete, as we now receive it. Markland observes on the words iTTiXaiofiivoi Tt avrov, not with violence or fear (fiSTO. [3iag, ver. 26.) but in a friendly manner; probably kTriXatofievot r»}e x^'P^C, as being desirous to hear what he had to say. This further appears from the language i]yayov, they conducted him, not tiKKov, they dragged him, though this is not certain ; and from Swd/jLtQa yvutvai, may wc know? — Markland ap. Bowyer's Critical Con- jectures, p. ,389. 11 2 244 ST, PAUL'S CONDUCT AT ATHENS— CHAPTER XII. J. P. 4762. 19 And they took him, and brought him unto * Areopa- ^' ^^- ^^' gus, saying. May we know what this new doctrine, whereof Athens. thou speakest, is ? * Or, Mars' hill. It was the higlicst court in Athens. He offends no prejudice, makes no violent opposition — he keeps back all that was difficult or mysterious in his own beloved and holy faith, till those who heard him might be able to bear it. He appealed to them from their own prin- ciples and practice, however deficient the former, or corrupt the latter. He united at once zeal, judgment, faithfulness, and discretion. He declared the unknown God, whom the Athenians ignorantly worshipped, to be the great Creator of the world, in whom, and by whom, all things were made, and exist. From the visible proofs of his Providence, in his government of the world, he leads them to the consideration of his spiritual nature ; and thus condemns the idolatrous worship of the Athenians, while he gradually unfolds to his philoso- phical audience, the important truths of their accountableness and immortality, which were demonstrated by the fact of Christ's resurrection from the dead. The same mode of reasoning is to be observed in all St. Paul's epistles. With the Jews, he constantly alludes to some acknowledged principles of their belief, and endeavours to overcome their prejudices against Christianity, by explaining to them the spiritual intention of their own law ; and by referring them to the declarations of their own prophets. With the Gentiles, on the contrary, he begins by asserting those simple and evident truths which must be acknowledged by all; and having once established the existence and attributes of a God, and the necessity of a moral conduct, he gradually reveals those great and important doctrines which are the very basis of Christianity. In all the pursuits of life, in all the acquirements of science, there must be some progressive initiation, some previous introduction. Is it, then, to be believed, that the highest attainments to which human intellect and human wisdom can aspire, the knowledge, both of God, and of the immortal accountable spirit, requires no such elementary preparation 1 Our Saviour has set the question at rest, by beautifully inculcating this system of instruction, and the gradual developement of his Gospel in his parable of the man who should cast seed into the ground ; in which we read, as in the usual course of vegetation, the seed of the word of God must first produce " the blade, then the ear, after that the full corn in the ear." This system of revelation has been adopted throughout the whole economy of Providence (6), from the fall of Adam till the present day ; it was acted upon by the apostles, and unless it be persisted in, the great work of evangelizing the world can never be so effectually, consistently, or advantageously carried on, and must conse- quently fall short of our highest and fondest hopes or expectations. The conduct of St. Paul at Athens is a model for the missionary to foreign lands. He proves to us that whatever be the zeal, the talents, the piety, the disinterestedness, of a minister of Christ, sobriety, prudence, and discretion, nmst direct all his actions if he would succeed in his holy warfare. The apostle obtained the victory at Athens by the blessing of God, upon these Immblcr means. He succeeded by reasoning with the Athenians on their own principles, (i) See various notes on this subject in the Arrangement of the Old Testa- ment, and Lord Darrington's Essay on (he Dispensations. — Law's Theory of lleligion. ST. PAUL'S CONDUCT AT ATHENS— CHAPTER XTI. 245 20 For thou bringest certain strange things to our ears : J. P. 47C2, we would know therefore what these things mean. ^' ^•^^- and thereby directed his successors in the vineyard to proceed on a similar plan of action. Does the self-devoted missionary hazard his life among the learned and intel- ligent idolaters of Hindostan ! would it not be possible to demonstrate to the Brahmin that the facts which are recorded in the first books of Scripture, are probably the foundation of his religion ; and that the corruptions of those truths may be severally traced to various periods of a comparatively late date ? Might it not be shewn that their belief in the incarnations of Chrishna, for instance, originated in the general expectation of the one incarnate God, who has now appeared among men, and established a pure faith ? Could not the imagined atonements of their self-inflicted tortures be traced to the perversion of the great truth, that " without shedding of blood there is no remission," but thatagreater and more perfect dispensation now prevails ? The Buddhist believes in the doctrine of an incarnate spiritual being : could not this truth be gradually explained without offence, and the true Incarnate be pointed out ? The Mahomedan acknowledges that Christ is a great prophet : on this con- fession could not another be grafted, and the infatuated follower of Mahomet be led to acknowledge the divine nature of the Son of man ? The grossest idolater believes in his superiority to the brutes ; could not even this conviction be made the means of imparting to him the great doctrines of his accountableness and immortality ? It is, however, an easy task to sit at home and form plans for the conduct of the noble-minded servants of God who have hazarded their lives unto death ; and met the spiritual wickedness of the world in its own high places. Hannibal smiled with contempt when the theoretical tactitian lectured on the art of war. We who remain in our homes in Europe, may be called the pretorian bands of Christianity. The missionary, like the legionary soldier, goes forth to the de- fence of the frontier, to combat with the barbarian enemy. Peace be with the ministers of God, and may the days of the kingdom of universal righteousness come ! But the Scripture is the common charter, and it prescribes system, dis- cipline, and regulation to the best, as well as conquest over the worst feelings- The cause of missions would no longer be the source of misapprehension among many ; if in the teaching of the missionary, they were all united in doing good in the appointed way. Happy too would it be for mankind, if every Christian society could be bound together, as one holy family, by one law of union — if they were subject to the same accountableness and discipline, as the best security against their own infirmities, and the errors as well as the vices of the world (c). (c) See on this note the Dissertation De Gestis Pauli, in Urbe Atheniensium, ap. Critici Sacri, vol. xiii. p. 661, &c. and the next to it on the same subject by J. Ludov. Schlosser, and Kuinoel, who refers to Meursii Diss, de Ceramico gemiiio, sect. xvi. and Potter's Antiquities. I may remark here, that it is with great satisf^iction that I have observed the very high rank which the English theologians seem to bear among the continental divines. Every where among 246 ST. PAUL PREACHES AT ATHENS— CHAPTER XII. J. P. 17C2. 21 (For all the Athenians and strangers which were ^•'^•^'' there spent their time in nothing else, but either to tell, or Athens. to hear some new thing;.) t/^l^cter' 22 Then Paul stood in the midst of * Mars' Hill," and pagitcs. said. Ye men of Athens, I perceive that in all things ye are too superstitious. t?u,on/f/''"^ ^'^ ^'^^ ^^ ^ passed by, and beheld your f devotions, I TtZITi. found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24 '" God that made the world and all things therein. '^ ON THE ALTAR AT ATHENS, AND THE EXISTENCE OF GOD. Whether this altar at Athens was raised, as some have told us, to the unknown God, whom the philosophic Athenians invoked in the time of a pestilence, after they had uselessly paid their adorations to all the greater and lesser deities of their Pantheon ; or whether it was raised to Pan, whom they had hitherto ne- glected, or to the God of the Jews, whom the Athenians thus described from the manner in which the Jews spoke of Jehovah, as unutterable and incomprehen- sible— is equally uncertain. Diogenes Laertius thus accounts for the erection of this and other altars, bearing the same inscription — " The Athenians being afflicted with pestilence, invited Epimenides to lustrate their city. The method adopted by him was to carry several sheep to the Areopagus, whence they were left to wander as they pleased, under the observation of persons sent to attend them. As each sheep lay down it was sacrificed on the spot io the propitious God. By this ceremony it is said the city was relieved ; but as it was still unknown what deity was pro- pitious, an altar was erected to the unknown God, on every spot where a sheep had been sacrificed (a)." Some have maintained that the inscription ought to be translated : " to a God unknown." Athens at this time was filled with idols ; and Pausanias asserts it to have contained more than all the rest of Greece. Witsius supposes that the Athenians had obtained some obscure notions of the God of the Jews through the medium of commerce. The doctrine of the existence of one God the Creator of the world, is the foun- dation of all religion : it is the immutable and solid foundation upon which the whole structure of faith must be raised. The disputes of the last century respect- ing matter and spirit seem to have restored much of the quibbling of the ancient schools of philosophy. A Creator, without a creation — a king, without subjects — a God, without an object either of his wisdom or his benevolence, his love or his power — a A?j- Ihe references of Kuinoel, Wolfius, Carpzovius, Walchius, Michaclis, and others, whose names do not immediately occur to me, 1 have observed the respect paid to our theological writers. (rt) See Home's Critical Introduct. vol. i. p. 241 ; but on the subject of the altar erected at Atliens to the unknown God, see Wolfius, Curse Philolog. ill inc. Witsius, Meleteni. Leidens. De Vit.Fauii, p. 84. Whitby, and the references in Kuinoel, where the quotations from Luiian, I'hiloslratiis, Diogenes Laertius, and Jerome, who all mention this altar, are collected. ST. PAUL PREACHES AT ATHENS— CHAPTER XII. 247 seeing that he is Lord of lieaven and earth, '^ dwelleth not J. P. 47G2. in temples made with hands ; x.JE.^y. Athens. d C h. vii. 48. fitovpyoQ aviv tCjv drjiiiovpyT][idTO)v, and a navroKpdrwp dvev rdv Kparov- fi'ivmv — is certainly a mystery which overwhelms the faculties of man. But the opposite difficulty, that this beautiful frame of the visible creation is eternal, and therefore self-existent ; and by unavoidable consequence, independent of a Deity, is much more incomprehensible. Ignorant as vye undoubtedly are, and limited as are the powers of our reason, the weakest understanding can discover the infinitely greater probability that this magnificent and beautiful world should have been created by some wise and powerful God ; rather than its suns and stars should have kindled their own lamps, or the flower have formed its own fragrance, and every proof of design visible throughout the universe, should be an effect without a first and adequate cause. If we deny the true origin of the world, that it was produced from nothing by the sovereign will of an omnipo- tent Being, we are reduced to the necessity of embracing one of the follow- ing hypotheses (h), each of which are alike repugnant to reason and reve- lation. Either the world must have existed from eternity as it now is, or matter is eternal, though not in its present form, and the Deity has merely reduced it to order, and fashioned the creation from pre-existent substance. The great argu- ment upon which this hypothesis rests, is the celebrated axiom, ex nihilo nihil fit. The difficulties involved by this hypothesis are greater than those of the other. The Deity thus introduced, as forming the visible universe from this eternal collection of matter, is limited in his power by something which is in- dependent of himself. Either the Deity must or must not be omnipotent ; if he is omnipotent, pre-existent matter is not necessary to the formation of his worlds. if he is not omnipotent, he must be subject to, and inferior to that which he cannot control ; and the intelligence which can frame a world, is indebted to the inert masses of which it is composed. His power must be infinite to enable him to govern, and at the same time it is not infinite, for he is dependant upon matter, and cannot execute his will. If matter be eternal, it must be unproduced, and therefore of necessary exis- tence: it must have caused itself, and be possessed therefore of infinite power: it compels God to be subject to its laws, instead of receiving its laws from God, with many other absurdities. Another hypothesis which presents itself to our choice, is that the world arose from a fortuitous concourse of atoms; an idea which appears to me as ab- surd, as to suppose, that many thousand alphabets might be fashioned by chance into an Iliad ; yet this would be easier than that they should form one hmb of an animal, or one blade of grass. If these hypotheses will not please, the last is perhaps more plausible, that the universe originated from the eternal laws of motion and matter. Such are the inconsistencies to which men are compelled to have recourse, when they forsake the fountain of living waters, and hew out to themselves the broken cisterns of false philosophy and science. If there are laws to matter, who is the lawgiver 1 (h) Stillingfleet's Origines Sacrae, b. iii. chap. 2. sect. 2. p. 26G. fol. edit. 248 ST. PAUL PREACHES AT ATHENS— CHAPTER XII. J. P. 4762. 25 Neither is worshipped with men's hands, ^ as though Athens. c Ps. 1. 8. As every house is builded by some man, so He who built all things is God : this is the only rational conclusion of Scripture and common sense, which have never yet been at variance. Setting aside, therefore, all ideas of the eternity of matter, whether in its present or in any other state, we receive the lesser difficulty — that God reigned alone supreme before the borders of the world stood, or the innumerable com- pany of Angels were gathered together. The Christian, then, who believes that a period has been when the Omnipotent alone existed, will not shrink from the questions of the boldest inquirer (c). He will not shrink from the question — " If the world were made by a Deity, why was it not made by him sooner ? or, since it was unmade, why did He make it at all ? Cur mundi sedificator repente extiterit innumerabiha ante ssecula dor- mierit(«?) ? " " How came this builder and architect of the world, to start up on a sudden, after he had slept for infinite ages, and bethink himself of making a world ? Was something wanting to his happiness ? Was he completely happy without this new world ? Then, ' wanting nothing,' he made superfluous things {e) 2" To these, and aU such questions, we may answer — Although God was per- fectly happy in himself, he created the world from his overflowing goodness, that other beings, from the archangel to the lowest scale of created life, might be happy likewise. He created all things for his own glory, and of that glory the happiness of sentient beings is permitted to form a part ; if they had not been created, the sum of happiness would have been diminished. To the question, " If God's goodness were the cause of his making the world, why was it not made sooner ?" we might with equal propriety inquire. Why was not the world an eternal emanation from an eternal cause ? why was it not self-existent I As far as our faculties can comprehend God, we shall find that there is as great an impossibility that the world should be eternal, as that two and two should make five. If it was created, it must have had a beginning. Time, which is well defined by Locke to be only a measured portion of eternity, began at the commencement of the world ; before which there was no sooner or later, which are indeed but terms to express the succession of ideas in the minds of finite beings. With the Deity is neither change, contingency, nor succession. To him the world was equally present, whether made or unmade. Space is the theatre, and eternity the duration of his agency in the universe ; neither may we comprehend if any other causes may influence the divine will, than those which have been revealed to us. In this stage of our existence we are enabled to discover, both from revelation and reason, that the visible world was com- manded to exist, and it existed. The curiosity of presumption which proposes the inquiry, for what reason the world was created a millenary earlier or later, cannot be satisfied with any answers of speculative philosophy. When, however, we have established the certainty of the creation of the (c) Cudworth's Intellectual System, b. i. ch. 2. sec. 19. (d) Velleius ap. Cicer. de natura Deorum, lib. i. rap. 9. (e) f^irjCfv fXXftTTwv Kti'mc ffitWd' fTTixupt^v irpa^hi — ap. Cudworth, where see much more on this interesting subject, b, i. ch. 5. ST. PAUL PREACHES AT ATHENS— CHAPTER XII. 249 he needed any thing, seeing he giveth to all, life, and J. P. 4762. breath, and all things ; \.JE.5\. world ; we are taught that the world itself is one great delusion, that matter does not exist. " The existence of bodies," says Berkeley, " out of the mind perceiving them, is not only impossible, and a contradiction in terms, but were it possible, and even real, it were impossible we should ever know it." Or, in other words, when I am not in London, London does not exist. Religion, affection, law, duty, science, and all the arts of life, are founded on facts ; but of the certainty that any one single fact has taken place, which the mind has not perceived, we have no demonstration, and consequently our belief in their reality may be erroneous. " Thus the wisdom of philosophy is set in opposition to the common sense of mankind. Philosophy pretends to demonstrate that there can be no material world ; that every object is merely a sensation in the mind, or an image of those sensations in the memory, and imagination ; having, like pain and joy, no ex- istence, unless thought of. Common sense can conceive no otherwise of this opinion than a kind of metaphysical lunacy, and concludes that too much learn- ing is apt to make men mad (/)," &c. &c. It is, indeed, with some difficulty that men of sober judgment, unsophisticated by the delusions of these grave absurdities, can believe that men of talent and learning have bsen thus misled. The arguments by which the system of Berkeley is defended are to be found in Reid's Inquiry into the Human Mind ; Beattie on the Immutability of Truth; the Philosophical Essays of Dugald Stewart, with the Notes and Illustrations, p. 548, 549. 1st edit. 4to. and the Appendix to part second of Doddridge's Lectiu'es, edited by Kippis. The subject is too extensive to be entered upon largely in this place. I shall content myself with mentioning the quibble upon which the whole controversy hinges. "All our knowledge, (says Berkeley,) is gained by the senses: but by the senses, we have knowledge of nothing, but our sensations : but our sensations are qualities of the mind, and have no resemblance therefore to any thing inanimate." This system confounds two things, which are entirely distinct from each other: sensation and perception, Extension, figure, motion, are ideas of sensation, or they are not. If they are sensations only, Berkeley cannot be refuted, though he may be rejected : if they are however, ideas, accompanying sensations, as Hutclieson describes them, and Reid asserts, the ideal system is the dream of a visionary. The word properties is generally used to express with greater accuracy the idea we may form of the creation of the world from nothing. " Matter, (says Locke,) is the adherence of certain qualities in some unknown substratum." The idea of this imagined substratum is now exploded. If we define matter to be the adherence of properties, we may understand in what manner a visible creation might be formed, where no material substance had hitherto existed. (/) Vide Reid on the Human Mind, ch. v. sec. 7. On the Existence of the Material World, Reid has written an admirable book. He does not think it ne- cessary to be a sceptic, to prove his right to the title of philosopher. 250 ST. PAUL PREACHES AT ATHENS— CHAPTER XII. J. P. 4702. 26 And hath made of one blood all nations of men for '^^' to dwell on all the face of the earth, and hath determined Athens. the times before appointed, and the bounds of their habi- tation ; 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us : 28 For in him we live, and move, and have our being; as certain also of your own poets have said. For we are also his offspring ^°. God commanded this union of properties to take place. Extension, solidity, and motion, were combined with colour, variety, and order. As modern chemistry can dissolve water into its component airs, and the liardest substances into gases invisible to the human eye, and by other processes can change that which was before invisible to the eye, and imperceptible to the touch, into hard, solid (g) and tangible bodies ; so, to compare great things with small, it is easily conceiv- able that Omnipotence might call every object of our senses to life, without pre- vious material, as the chemist presents to the two senses of sight and touch an object hitherto imperceptible to both. As a rustic could not comprehend how tlie man of science could perform this apparent miracle, neither can the most studious researclies of the learned penetrate the veil which conceals the wisdom of Omnipotence. Tliere is however some slight analogy between the manner in which the limited skill of an educated man can astonish an ignorant mind, and that incomprehensible wisdom, before which the genius of Newton, and the sagacity of Aristotle, are more inferior than the prattlings of an infant to tlie sublimest efforts of these lofty intellects (/(). ^ Bishop Barrington suggests that this quotation might have been made, with a slight variation, from the beautiful hymn of Cleanthes to the Supreme Being, and not, as is generally supposed, from Aratus. He refers to H. Sleph. Poesis Philosoph. p. 49, and Fabricii Bibl. Grrec. vol. ii. p. 397. See also Cud- worth's Intellec. System, vol. i. 4to. edit. (Birch's), p. 432. The passage is from the fourth line — Kvciffr' uOavaTwv, TToXi^wj^iYie, TTayK^artg uUl TiEVQ, ipvffitOQ apxtiyi vo/Lia fitTii iravTa Kv€tnviov Ti.aipt. St yap iraai Bkfiig BvifroTcri irpoaavSav, 'Ek aov yap ykvog ifffxh', ijx^ ^''a")A*« \a\6vreQ Movvov, ocxa ^citt rt Kai fpirti dvijT inl yalav. Duport, the once celebrated Greek professor, who translated the Psalms into (g) Hardness is the property which resists the touch with greater power. Solidity, tliat by wliicli one body excludes another from the place it occupies. Gold and water are equally solid : thougli gold is harder than water. Vide Locke. (h) Vide the ([notations from llutchesori — ('rouzaz, (the man who was so un- justly ridiculed by Pope) — Baxter's Innnateiiality of the Soul, and from D'Alem- bert's Elemens de la lMiilo,so])liic, article Metaphysique ; with the subsequent observations of Mr. Dugald Stewart, in note F. to the Philosophical Essays, p. 552. ST. PAUL GOES TO CORINTH— CHAPTER XIT, 251 29 Forasmuch then as we are the offspring of God, ^we J. P.4762. ought not to think that the Godhead is hke unto gold, or ^•^'^••'^^- silver, or stone, graven by art and man's device. Athens. . • • • f Is xl 18 30 And the times of this ignorance God winked at ; but now commandeth all men every where to repent : 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained ; whereof he hath * given assurance unto all * f^r- 'iff'>:rcd men, in that he hath raised him from the dead. 32 And when they heard of the resurrection of the dead, some mocked : and others said. We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit certain men clave unto him, tmd believed : among the which was Dionysius the Areopagitc, and a woman named Damaris, and others with them. SECTION XIII. From Athens St. Paul proceeds to Corinth, where he is reduced to . labour for his Support — S'ilas and Timothy join him at Corinth. ACTS xviii. 1 — 6. 1 After these things, Paul departed from Athens, and corinth. came to Corinth ; 2 And found a certain Jew named ^ Aquila, born in gRom. xvi.s. Pontus, lately come from Italy, with his wife Priscilla ; (because that Claudius had commanded all Jews to depart from Rome '-' :) and came unto them. Greek verse, has translated this hymn into very elegant Latin verse. I subjoin his version of the above lines. " Magne Pater Divum, cui noniina multa, sed una Omnipotens semper virtus, tu Jupiter autor Naturae, certa qui singula lege gubernas, Rex salve. Te nempe licet mortalibus segris Cunctis compellare ; omnes namque tua propago Nos sumus, aiterna; quasi imago vocis, et echo Tantum, quotquot humi spirantes repinius." -' Suetonius has made mention (a) of this banishment, without taking notice of the time of it. Neither Tacitus, Josephus, nor Dionysius say any thing of it. It is certain Claudius was not partial to the Jews ; he would have driven (Dion, lib. 60. p. 6G7.) them out in the beginning of his reign, had he not been in fear (a) Judaeos Impulsore Chresto assidue tumultuantes Roina expulit. Sueton. in Claudio, c. 26. If Suetonius here understood our Lord Jesus Christ, he has committed a very gross error , but if he understood any chief of the Jews, whom he named Chrestus, it is a person entirely unknown to the historians. 252 SILAS AND TIMOTHY JOIN ST. PAUL— CHAPTER XII. J. P. 4762. V.^^,. .51. * Or, is the Christ. 3 And because he was of the same craft, he abode with them, and wrought : for by their occupation they were tent- makers. 4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5 And when Silas and Timotheus were come from Ma- cedonia, Paul was pressed in the spirit '^ and testified to the Jews that Jesus * was Christ. of a disturbance, for they were very numerous. The edicts which he at first made in their favour, were the effect of his esteem and gratitude to Agrippa. (Joseph. Antiq. hb. xv. c. 4.) We cannot perceive, by any means, that they excited any troubles in Rome during the reign of Claudius. There were some under the government of Cumanus, in Judea (6), and, if it were on that account that Claudius banished them, this expulsion will have been about the year 51. If they were banished at the time the astrologers were, (Set. Calvisi ad An. Pearson Annal. Paul, p. 12.) it will have been in 52. But was it not, perhaps, to appease (c) the Roman citizens, oppressed by an extreme famine in Rome {d) in the year 51 ? Under similar circumstances, the emperors obliged every foreigner to leave Rome. If this conjecture be true, we shall see the reason why neither Josephus nor Tacitus have mentioned this expulsion of the Jews. There was nothing that fixed any stigma upon them, since it was common to all other foreigners who dwelt in Rome. However it may be, St. Paul came to Corinth about the year 51 : and the proconsulship of Gallio (e), before whom the apostle appeared, agrees with this period. -2 The present reading of this passage in the Greek vulgate, is ffV}>eixtro rip irvf-vyLaTi, Griesbach admits into the text, instead of T(j> TTveii/iari, Tip Xdyii), on the authority of the Alexandrian and other MSS. The passage, therefore, with this reading, may mean, " He was affected with the report which Silas and Timothy had brought to him from Macedonia." The Vulgate translates it, instabat verbo, " pressed, or urged the word." The late Dr. Gosset would read \oy<^, with Griesbach, and translate the passage with Krebsius — magna orationis vi disputabat. Bishop Pearce would paraphrase the passage thus ; — " And when {h) Cumanus succeeded Tiberius Alexander at the time of the death of Herod, king of Calchis. This prince died the eighth of Claudius. Joseph. Antiq. lib. XX. cap. 3. or the War of the Jews, lib. ii. c. 11. The troubles in Judaea must have happened in 50 or 51. Joseph. Antiq. lib. xxii. c. 5. But it is very hard to attribute this expulsion of the Jews to the troubles of Judoca. Josephus and Tacitus, who mention the disturbances, would have said what was the punish- ment of them. Tacit. Annal. lib. xii. c. 54. Moreover, Claudius, who punish- ed Cumanus, who sacriiiced the tribune Celer to the Jews, would he have banished them from Rome, for a matter which was of service to them ? (c) This is the opinion of H. de Valois. Auct. in Euseb. Hist. Eccl. lib. ii. 2. 28. Au- gustus, says this author, had done the same, and his successors very often made use of the same practice, when Rome was afflicted v.ith a famine. {d) There was an excessive famine at Rome in the year 51, insomuch that the people being very much pressed, Claudius could scarcely save himself in his palace, (c) Art. xviii. v. 12. Claudius banished Seneca, the brother of Gallio. He re- called Seneca as soon as he married Agrippina, which was in the ninth year of his reigu. Tacitus Ann. lib. xii. c. 8. It is very probable, indeed, that this was not till after Gallio was proconsul of Achaia^ Pears. Ann. p. 13. ST. PAUL WRITES FROM CORINTH HIS FIRST EPISTLE, &c. 253 SECTION XIV. J. p. 4762. S't. Paul writes his First Epistle to the Thessalonians, to establish ' ' them in the Faith, (when they were exposed to the Attacks Corinth. of the Unconverted Jews,) by enforcing the Evidences of Christianity ^. Silas and Timotheus were come from Macedonia, Paul set himself together with them, wholly to the word ; i. e. he was fully employed now that he had their assistance in preaching the Gospel, (called word, in chap. iv. 4. xxvi. 6. 32. and xvii. 11.) St. Luke seems to have intended to express here something relating to St. Paul, which was the consequence of the coming of Silas and Timotheus. We may therefore regard both these interpretations as correct. He pressed, or urged the word, after the arrival of Silas and Timothy, to the Jews in his preaching; and in his great anxiety on their account, he enforced it in his Epistle to the Thessalonians. 23 Silas and Timothy, with St. Paul, had preached the Gospel to the Jews at Thessalonica, in the synagogues of that place, (Acts xvii. 1.) They were inter- rupted in this work, and compelled to leave the city, by the persecution there raised against them ; they then proceeded to Berea, whither they were followed by the same unbeheving Jews. St. Paul then went to Athens, but Silas and Timothy remained at Berea, till they received orders from Paul to follow him to that city, (Acts xvii. 15.) Timothy, we learn, (1 Thess. i. 2.) was then imme- diately dispatched to Thessalonica, and it is most probable Silas accompanied him, as they generally were commissioned two and two, according to the first appointment of our Lord. It is not, however, expressly asserted how Silas was employed at this time ; they both rejoined Paul at Corinth, (Acts xviii. 5.) and it is natural to suppose they there gave him a full account of their labours : when, as we read (Acts xviii. 5.) "he was pressed in spirit;" or, as it may be read, " he was deeply affected with the account brought to him by his coadjutors," which, from the nature of the first Epistle to the Thessalonians, and the pre- vious occurrence which occasioned St. Paul's separation from them, it appears probable, related to the unceasing persecutions to which the Thessalonians were exposed. Under the influence of this impression, I believe the apostle to have composed this epistle. That it was written from Corinth, during his present residence, in the year 51, or soon after, may be considered as almost the unani- mous Qpinion of commentators ; although the particular occasion is disputed. The general object of the epistle is certainly to confirm the Thessalonians in their faith, by enforcing the evidences of the Christian religion, while he opposes some opinions held by the Heathens. The immediate design of St. Paul in writing this epistle, seems to have been to supply the converts with arguments against the reasonings of the philosophers and men of learning, who might have endeavoured, as mere theoretical specu- latists have uniformly done, to argue against facts, by suggesting their improba- bility— or have called the doctrines of Christianity foolishness — its precepts severe — its discipUne superstition. The exceeding utility of this epistle to the preachers of Christianity, is particularly evident. In all his epistles, or, as they may be called, his written sermons, he uniformly enforces Christian morality, upon Christian principles ; but in this epistle he enters into the evidences on which those principles were founded. In the Greek Vulgate, the present reading of Acts xvii. 4. is ruiv ct^on'iVMv 2o4 ST. PAUL WRITES FROM CORINTH HIS V''i?fi §1. 1 THESS. i. 1-5. The Introduction and Salutation. Corinth. 1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians vJiich is in God the Father and in the Lord Jesus Christ: Grace he unto you, and peace, from God our Father, and the Lord Jesus Christ. 2 '' We give thanks to God always for you all, making mention of you in our prayers ; 3 Remembering without ceasing, your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father ; t/oodfyour 4 Knowing, brethren * beloved, your election of God. election. § 2. 1 THEss. i. 5, to the end. St. Paul derives Ms first Argument for the Truth of Christianity, from the Mira- culous Gifts of the Holy Spirit— He rejoices in, and commends their steady Ad- herence, to the Christian Faith. 5 For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assu- rance ; as ye know what manner of men we were among you for your sake. 6 And ye became followers of us, and of the Lord, hav- ing received the word in much affliction, with joy of the Holy Ghost. 7 So that ye were ensamples to all that believe in Mace- donia and Achaia. 8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad ; so that we need not to speak any thing. 9 For they themselves shew of us what manner of en- tering in we had unto you, and how ye turned to God from idols to serve the living and true God ; 10 And to wait for his Son from heaven, whom he raised 'EWjjvwv TToXi) irXijOaQf which is rendered by our translators "Of the devout Greeks, a great multitude." The Codex Alex, and Codex Beza, with some others, read twv at€onkviiiv Kal "EX\>;vajr, which Dr. Paley would render — " those who worshipped the true God, and of the Greeks" — that is, of those who had been previously Heathens, (1 Thess. i. 9.) He would infer, from the passage thus translated, that the Church at Thessalonica consisted of some few Jews, many who worshipped the one true God, and many of the Heathens, and of the chief women. It was highly necessary therefore that St. Paul, under these circumstances, should strengthen the faith of these his converts, who had " turned to God from idols,'' by every possible argument and encouragement. FIRST EPISTLE TO THE THESSALONIANS— CHAPTER XII. 255 from the dead, even Jesus, which delivered us from the J. p. 47G2. wrath to come. ^'•^- •^'- 1 •• 1 1 A Corinth. ^3. 1 THESS. 11. ] — 14. From the Character, Conduct, and Sufferbi^^s of the Preachers of the Gospel, St. Paid demonstrates its Truth — and thanks God that the Thessalomans had i-eceived if, not as a System of Philosophy, but as the Word of God — which was shewn by its Influence on their Conduct. 1 For yourselves, brethren, know our entrance in unto you, that it was not in vaii,i : 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at 'Philippi, Me were i Acts xvi. 22. bold in our God to speak unto you the Gospel of God with much contention. 3 For our exhortation urns not of deceit, nor of unclean- ness, nor in guile : 4 But as we were allowed of God to be put in trust with the Gospel, even so we speak ; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness ; God is witness : 6 Nor of men sought we glory, neither of you, nor yet of others, when we mio-ht have *been burdensome, as the *or,used ,, r /-^^ • . authority. apostles 01 Christ. 7 But we were gentle among you, even as a nurse che- risheth her children : 8 So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our labour and travail : for ''labouring nio-ht and day, because we would not be t Acts xx. 34. ^ ^ ^ 1 Cor iv 12 chargeable unto any of you, we preached unto you the sThess.'ni.a Gospel of God. 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe : 11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12' ' That ye would walk worthy of God, who hath called 'p^fj'\\^7 '• you unto his kingdom and glory. coi. i. 10. 13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe. 256 ST. PAUL WRITES FROM CORINTH HIS J.P.47G2. V. M. 51. Corinth. * Or, chased us out. * Or, glory- ing. § 4. 1 THESs. ii. 14, to the end. St. Paul shews the persecuting Spirit of the Jews, by which the power of the Gos- pel, and the Faith of Converts is tried — their Repugnance to the Gospel being preached to the Gentiles — their Iniquity and Destruction — He declares his Love for them, and his desire to see them, tvhich has only been prevented by the Influ- ence of Satan over the Hearts of his Opponents. 14 For ye, brethren, became followers of the churches of God which in Judgea are in Christ Jesus : for ye also have suffered like things of your- own countrymen, even as they have of the Jews : 15 Who both killed the Lord Jesus, and their own pro- phets, and have * persecuted us ; and they please not God, and are contrary to all men : 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway : for the wrath is come upon them to the uttermost. 17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abun- dantly to see your face with great desire. 18 Wherefore we would have come unto 3'ou, even I Paul, once and again ; but Satan hindered us. 19 For what is our hope, or joy, or crown of * rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming ? 20 For ye are our glory and joy. § 5. 1 THEss. iii. 1 — 6. St. Paul declares his Anxiety for the Thessalonians, and remijids them that he had sent Timotheus to confirm their Faith, and comfort them in those various Afflic- tions to which all Christians, as they had been before warned, were exposed. 1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone ; 2 And sent Timotheus, our brother, and minister of God, and our feHow-labourer in the Gospel of Christ, to establish you, and to comfort you concerning your faith ; 3 That no man should be moved by these afflictions : for yourselves know that we are appointed thereunto. 4 For verily, when we were with you, we told you before that we should suffer tribulation ; even as it came to pass, and ye know. 5 For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain. FIRST EPISTLE TO THE THESSALONIANS— CHAPTER XII. 257 5) 6. 1 THEss. iii. 6, to the end. J. P. 47G2. St. Paul declares himself to be comforted by Timothy's account of them — He desires another opportunity of seeing them again — aiid prays for their perse- Conntii. verance in holiness till the coming of Christ. 6 But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you : 7 Therefore, brethren, we were comforted over you in all our affliction and distress by your faith : 8 For now we live, if ye stand fast in the Lord. 9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God ; 10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith ? 1 1 Now God himself and -our Father, and our Lord Jesus Christ, * direct our way unto you. *or,gmtie. 12 And the Lord make you to increase and abound in love one toward another, and toward all wiew, even as we do toward you : L3 To the end he may "Establish your hearts unblame- micor. i. s. able in holiness before God, even our Father, at the com- ing of our Lord Jesus Christ with all his saints. § 7. 1 THESS. iv. 1 — 13. St. Paul shews the Gentile Converts the necessity of holiness and purity, and warns them against those vices to ivhich they had been before addicted, and which were still practised by the Heathens — He exhorts them to brotherly love, and industry in their callings. 1 Furthermore then we ■f- beseech you, brethren, and + or, rfqucst. ;|; exhort you by the Lord Jesus, that as ye have received of j or, itj,r,c/;. us how ye ought to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you by the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye should abstain from fornication : 4 That every one of you should know how to possess his vessel in sanctification and honour ; 5 Not in the lust of concupiscence, even as the Gentiles which know not God : 6 That no man go beyond and §> defraud his brother || in 5 or,oppress, , ^ y , T I • .1 r 11 or.ovcireacfi. any matter; because that the Lord is the avenger or alliior,/»Me such, as we also have forewarned you and testified. VOL. II. s 258 ST. PAUL WRITES FROM CORINTH HIS J. P. 4762, V.^.51, Corinth. *Oi, rejecteik. nJohn xiii. 34. & XV. 12. f Or, o/no wan. o I Cor. XV. S3. p I Cor. XV. 52. X Or, exhort. 7 For God hath not called us unto uncleanness, but unto holiness. 8 He therefore that * despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit. 9 But as touching brotherly love ye need not that I write unto you : for ye yourselves are taught of God " to love one another. 10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more ; 1 1 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we com- manded you ; 12 That ye may walk honestly toward them that are without, and that ye may have lack f of nothing. § 8. 1 THEss. iv. 13, to the end. St, Paul warns them against those zealous Jews who would deprive them of their hope of a future happiness — they are called upon not to indulge as the Heathens did in immoderate grief over their dead, whom they supposed would not rise again — As an additional evide7ice of the great truth of the resurrection, St. Paul describes its manner, as he had been taught by Christ himself. 13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so ° them also which sleep in Jesus will God bring with him. 15 For this we say unto you by the word of the Lord, that we which are alive a)id remain unto the coming of the Lord, shall not prevent them which are asleep. 16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with p the trump of God : and the dead in Christ shall rise first : 17 Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air : and so shall we ever be with the Lord. 18 Wherefore ;}; comfort one another with these words. § 9. 1 THESS. v. 1 — 12. St. Paul shews tlte necessity of holiness from the sudden and terrible appearance of Christ, and the inevitable destruction of the wicked, and of those who are not prepared for the day of his coming — Those who continue firm in the faith and practice of the Gospel, are comforted with the assurance that this day mil be a day of salvation to them through Jesus Christ. 1 But of the times and the seasons, brethren, ye have no need that I wiite unto you. FIRST EPISTLE TO THE THESSALONIAXS— CHAPTER XII. 259 2 For yourselves know perfectly that "^ihe day of the J. P. 4762. Lord so Cometh as a thief hi the night. y.M.5i. 3 For when they shall say, Peace and safety ; then f onnth. sudden destruction cometh upon them, as travail upon a 43, ^i.Vptt ' woman with child ; and they shall not escape. 3.''& xvi^^Ib!"' 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5 Ye are all the children of light, and the children of the day : we are not of the night, nor of darkness. 6 Therefore let us not sleep, as do others; but let us watch and be sober. 7 For they that sleep, sleep in the night ; and they that be drunken, are drunken in the night. 8 But let us, who are of the day, be sober, ■■ putting on i[,'^; ''^^j- j|- the breast-plate of faith and love ; and for an helmet, the ic, n. hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake or sleep, we should live together with him. 1 1 Wherefore * comfort yourselves together, and edify * or, cxnori. one another, even as also ye do. § 10. 1 THEss. v. 12, to the end. St. Paul admonishes them to have a due regard for their spiriiual instructors, with various other impressive exhortations — and concludes with prayers and salutations. 12 And we beseech you, brethren, * to know them which «Heb. xiu. 7, labour among you, and are over you in the Lord, and ad- monish you ; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we -f-exhort yoii, brethren, warn them that are for.beseec/,. ;}: unruly, comfort the feeble-minded, support the weak, be tor,d>sor. patient toward all men. '^'^^ 15 *See that none render evil for evil unto any man ; t vrov. xx. but ever follow that which is good, both among yourselves, ^; Hom! Ih. and to all men. I''- ' p^'. iu. 16 Rejoice evermore. 17 " Pray without ceasing. " coMv''^J''* 18 In everything give thanks : for this is the will of God in Christ Jesus concerning you. 19 Qudnch not the Spirit. 20 Despise not prophesyin^s. 21 Prove all things ; hold fast that which is good. 22 Abstain from all appearance of evil. 2.'i And the very God of peace sanctify you wholly ; s 2 2G0 ST. PAUL WRITES FROM CORINTH HIS J. P. 47G2. and / pray God your whole spirit and soul and body be ^'•'^•"'' preserved blameless unto the coming of our Lord Jesus Corinth. Christ. 24 Faithful is he that calieth you, who also will do it. 25 Brethren, pray for us. 26 Greet all the brethren with an holy kiss. *or,n,(/«m 27 I * charge you by the Lord, that this epistle be read unto all ^' the holy brethren. ** THE HOLY SCRIPTURES INTENDED FOR ALL. St. Paul addresses himself to the whole Church in many of his epistles — in those to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians ; but here he does it in a most solemn and peculiar manner — adjuring them " by the Lord, that it should be read to all the holy brethren." From this deviation from his usual manner, it is conjectured that the apostle might have had some cause of suspicion. It is possible that at this time the Scriptures were prohibited from the people at large, and that the adjuration of the apostle was directed to the " mystery of iniquity which then began to work.'.' (See 2d Epist. chap, ii.) In the Romish Church, the Scriptures are, in general, withheld from the people ; or suffered to be read under such restrictions, and with such notes, as totally subvert the sense of those passages on which this Church endeavours to build her unscriptural pretensions. It is generally allowed that the Vulgate version is the most favourable to these pretensions ; and yet even that version the rulers of the Church dare not trust in the hands of any of their people, even under their general ecclesiastical restrictions, without their counteracting notes and comments. Surely truth has nothing to fear from the Bible. When the Romish Church permits the free use of this book, she may be stripped, indeed, of some of her appendages, but she will lose nothing but her dross and tin, and become, what the original Church at Rome was, " beloved of God, called to be saints, and have her faith once more spoken of throughout all the world," Rom. i. 7, 8. She has in her own hands the means of her own restoration ; and a genuine Protestant will wish, not her destruction, but her reformation : if she consent not to be reformed, her total destruction is inevitable. It is evident, from tliis passage, that the epistles of St. Paul were not designed merely for the teachers of the Churches. The Spirit of God, which gave the Scriptures of the Old Testament for the common benefit of the Jewish Church, was now completing the New Testament for the use of all mankind. Wherever, therefore, the doctrines of Christianity are to be inculcated, the Scriptures are to be in the possession of the people. Their perusal is one means of grace. In this opinion all descriptions of Protestants are united. It is curious to ob- serve the manner in which opposite errors meet. The Romish Church pro- hibits the universal perusal of the Scriptures, and the learned Semler, the Uni- tarian theologian, has argued that the epistles were not designed for the people at large (a). There has been, it is true, of late years, much discussion respecting the man- (a) Communis fuit doctrina, sed non fuit in omnium manibus cpistolarum aut librorum aliorum exemplum : doctrina tradebatur a presbytcris, qui doctrinos auctoritatem derivabant ex bin libris, quos ab apostolo alii afque alii acceperunt. FIRST EPISTLE TO THE THESSALONIANS— CHAPTER XIT, 261 28 The grace of our Lord Jesus Christ be with you. J. p. Amen. ^' ' 470J V. M. 51. •[[ The first epistle unto the Thessalonians was written from Athens. Corinth. SECTION XV. 67. Paal being rejected by the Jews, continues at Corinth, preach- ing to the Gentiles. ACTS xviii. 6 — 12. 6 And when they opposed themselves, and blasphemed, "he shook his raiment, and said unto them, Your blood be « Matt. k. u. upon your own heads ; I am clean : from henceforth I will go unto the Gentiles. 7 And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8 y And Crispus, the chief ruler of the synagogue, be- y i cor. l i4. lieved on the Lord, with all his house ; and many of the Corinthians hearing believed, and were baptized. 9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace : 10 For I am with thee, and no man shall set on thee to hurt thee : for I have much people in this city. 1 1 And he * continued there a year and six months, • cr. sat teaching the word of God among them. ner in which the Scriptures ought to be distributed. That the common people, however, should receive them, and read and study them, is the opinion of all Protestants. One class of religionists would distribute them in every way pos- sible, whenever an opportunity presents itself; and would unite for that purpose every description of persons, whatever be their theological opinions, as in any other charitable labour. Another class, however, have decided, that in all our attempts to do good, regard must be paid to the means, as well as to the end ; and that the indiscriminate union, for religious purposes, of the maintainers of every opposite opinion, sanctions error. The only controversy, therefore, be- tween Protestants is — not whether the people should read the Scriptures, but by whom they should be given to the people. Itaque recte quidem epistolse dicuntur destinari ecclesise seu ecclesiis, sed intel- ligitur doctrina, quam presbyteri, et doctores ex libris, vel epsitolis apostolorurn hauriunt; et Christianis, per partes commodas, impertiunt. Manserunt igitur omnes libri sacri in manibus clericorum, seu ministrorum ; quidam tradebanlur lectoribus; alii presbyteris et episcopis tantum patebant. Quod vel istis narra- tionibus de traditoribus confirmatur ; nemo ex laicis unquam traditor fuit, quia esse non potuit : nee enim libros sacros manibus suis ipse umquam usurpavit. Seraler Prolegomena ad Galatas, p. 29. 262 SECOND EPISTLE TO THE THBSSALONIANS— CHAPTER XII. J. P. 47G3. SECTION XVI. V. /E. 52. Corinth. '^^' Paul writes his Second Epistle to the Thessalonians, in order to refute an error which theij had fallen into concerning the sudden coming of the Day of Judgment — He prophesies the rise, prosperity, and overthrow of a great Apostacy in the Christian Church ^. § 1. 2 THESS. i. I, 2. St. Paul's Salutation. 1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ : 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 2* The Second Epistle to the Thessalonians is generally supposed to have been written by St. Paul a few months after the former. It is dated from the same place, Corinth ; and Silvanus and Titus are both mentioned in the Introduction. It was most probably written a little before, or a little after, the insurrection of the Jews at Corinth, when St. Paul was dragged before Gallio, (Acts xviii. 12.) as the apostle, in 2 Thess. iii. 2. seems either to apprehend, or anticipate this violence, or else prays to be delivered from these unreasonable and unbelieving persecutors. It has been already shewn, that the majority of the Church of Thessalonica had been converted from among the idolatrous Gentiles, and that the first epistle was addressed to those who had been so, and had become Chris- tians. It seems no less evident, that the present epistle was sent to the same persons, from the various allusions it contains to the first epistle. St. Paul having been informed that some expressions in his first epistle had been either perverted or misunderstood by the Thessalonians, (see 1 Thess. iv. 15. 17. V. 4. G.) who supposed the end of the world and the coming of Christ to be at hand, immediately addresses them for the purpose of refuting this error; which, while resting on apostolical authority, would be alike injurious to his Christian converts, and to the continued propagation of the Gospel. Grotius would rather refer this epistle to the year of our Lord 38, in the second year of the reign of Caligula ; but his arguments are overthrown by the fact that Sil- vanus and Timothy, who joined with St. Paul in the introduction to this epistle, were not converts to the Christian faith till long after the death of Caligula ; and Timothy was but a youth (1 Tim. iv. 12.) when St. Paul wrote his first epistle to him, in the year of Christ 57, or 58, and of Nero four; and seems to have been converted by St. Paul and Barnabas, in the year of Christ 46, and of Claudius six ; and not to have become the companion of Paul till about four years after ; at which time Silvanus also became his fellow-labourer. The same learned divine has also endeavoured to prove that this was not the Second Epis- tle to the Tiicssalonians, their order being inverted — but on this point he is snf- riciently refuted by its own internal evidence. SECOND EPISTLE TO THE THESSALONIANS— CHAPTER XII. 263 §2. 2 THESS. i. 3 — 7. J. P. 4703. V. ^. 62. St. Paul rejoices at their constancy under persecution ; and assures them that their patient endurance is an evidence of a future judgment, when they will receive Corinth. their reward. 3 "" We are bound to thank God always for you, bre- | ^3'^''^''* • thren, as it is meet, because that your faith groweth exceed- ingly, and the charity of every one of you all toward each other aboundeth ; 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure ^^ : 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer : 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you. § 3. 2 THESS. i. 7, to the end. St. Paul predicts the coming of Christ to judgment, and the everlasting destruction of all those who have rejected his Gospel. 7 And to you who are troubled rest with us, when * the fg' '"'^''- '"• Lord Jesus shall be revealed from heaven with * his miffhty *GT,thean. , 27 o ./ gels of his angels , power. 8 In flaming fire, f taking vengeance on them that know fOr, pieidmg. not God, and that obey not the Gospel of our Lord Jesus Christ : 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power ; 10 \Vhen he shall come to be glorified in his saints, and to be admired in all them that believe (because our testi- mony among you was believed) in that day. 11 Wherefore also we pray always for you, that our God would '^ count you worthy of this calling, and fulfil all t or, vouch. the good pleasure of his goodness, and the work of faith with power : 12 That the name of our Lord Jesus Christ may be 2« 111 the former epistle (1 Thess. i. 3. 6 — 10. ii. 14. and xiv. 9, 10.) the apostle thanks God for the beginnings of their faith, love, and patience— in this and the following verses he mentions their increase. In 1 Thess. i. 9. he speaks of their ready reception of the Gospel. St. Paul and his fellow-labourers now glory in them, ^ Dr. Macknight has very satisfactorily proved, against Grotius, Locke, and others, in his Preface to this epistle, that St. Paul and the other apostles, did not expect the day of judgment in their own age. 264 SECOND EPISTLE TO THE THESSALONIANS— CHAPTER XII. J. P. J7C3. glorified in you, and ye in him, according to the grace of v.^. r>2. our God and the Lord Jesus Christ. § 4. 2 TiiEss. ii. 1 — 13. The Apostle here begins to rectify their error, with regard to the speedy coming of Christ to judgment — He warns them against any pretended revelations or spurious epistles, and calls to their memory what he had already told them, that a grand apostacy must first take place : the character of which he fully de- scribes **. 1 Now we beseech you, brethren, by the coming of 2^ POPERY THE PREDICTED APOSTACY. When the religious opinions of a large body of the community have become the subject of frequent discussion in the legislature of a country, the judgment which the theological student may either form or express, concerning those opinions, will unavoidably appear to connect itself with the political discussions of the day. In considering this passage of Scripture, and in adopting that in- terpretation which Benson and various other Protestant commentators have given of St. Paul's prophecy of the apostacy from the purity of the Church, and of the power of the Man of Sin, I have no wish to obtrude my opinion on the political question, whether the state would be justified in granting legislatorial privileges to a certain class of subjects ; I confine myself to the religious, or theological part of the question, as all Protestants ought in some measure to con- sider it, and cautiously avoid any further allusion to the political part of the subject. The rapid increase of the grossest superstitions of popery within the last half century, has rendered it an imperious duty on all who are convinced of its fatal tendency, to examine its pretensions, and expose their danger and fallacy. This system of error has extended so widely among mankind — it has prevailed so many centuries — its characteristics are so opposite to those which distinguished the Church of Jerusalem, the perfect model of a Church, (as Churches ought to be established among every nation), that we may justly suppose the spirit of prophecy, which instructed his servants the apostles, in the things that were to take place in his Church till the second advent, would have related to them the principal features of this chief corruption of Christianity. Many passages are to be found which, in the opinion of the Protestant divines, and before them of the early opponents of the corruptions of the Church of Rome, fully and satis- factorily confirm this opinion. The objectors to the Protestant interpretation of the passages in question, affirm that they are merely descriptive of the various sects and heresies which disgraced the Church of Christ in the days of the apostles. But this solution would by no means set the controversy at rest. Even if we suppose that the apostle did not prophesy the rise and progress of the Church of Rome, but merely of various sects of Gnostics, &c. &c. his con- demnation of the practices and opinions of tliose .sects, would be still our warn- in"- against similar customs and errors wherever they prevail. If, for instance, St. Paul, in his epistle to Timothy, censures those teachers in a Church who forbid to marry : the Gnostics, or other heretics, who taught this absurdity, are pot more certainly condcnmed on this account, than the Church of Rome, which SECOND EPISTLE TO THE THESSALONIANS— CHAPTER XII. 265 our Lord Jesus Christ, and hy our gathering together unto J. P. 4763. him, ll^fi Corinth. still enforces the same unrequired austerity : and the same mode of reasoning is applicable to various false doctrines, which need not at present be enu- merated. It is not, however, against particular errors only, that we may thus antici- pate the denunciations of the spirit of prophecy. As the ancient " dark idola- tries of alienated Judah" were described and condemned as systems of delusion and falsehood ; so also has the same spirit of prophecy described the mass of errors which characterise the corrupt and seducing superstitions of the unaltered and unalterable Church of Rome. One of the principal passages which deli- neates tliis Church, is this second chapter of the Second Epistle to the Thessa- lonians, which has been amply discussed by Dr. Benson. This laborious writer has examined, with true liberality and candour, the various interpretations of the chapter, and concludes with embracing the general opinion of the Protestant writers, that the Church of Rome is described and condemned by the spirit of prophecy, in the language of St. Paul. As the subject in the present, and in- deed in every age, till the second coming of Christ, is of so much importance to all Christians, I shall freely subjoin a few of the principal topics of his admirable dissertation, with their corroboration from other authors. He begins with examining the various interpretations which have been given of this prophecy. Grotius would persuade us that Caius Caligula, the Roman emperor, was here predicted ; whereas this epistle was written about twelve years after his time. Dr. Hammond would refer it to Simon Magus and the Gnostics ; but the for- mer had already appeared, and was therefore already revealed. Others sup- pose it foretells the persecution of the Christians by the unbelieving Jews, be- fore the destruction of Jerusalem. But as the other parts of the prophecy do not agree with this interpretation ; the unbelieving Jews never having been unit- ed under one head, or leader, or never having been able to exalt themselves even to imperial dignity, much more above " all that is called God, sitting in the temple of God, showing himself to be God ;" this explanation entirely fails. Dr. Whitby, and some others, would have the unbelieving Jews who revolted from the Romans, and the Jewish converts who apostatized from the Jewish to the Christian religion, to be here signified. Whereas it is evident that one sort of apostacy is only here mentioned — an apostacy from the true religion — as the word aTTOTaaia implies in other parts of Scripture. The apostle confines him- self to this point, and intimates that this apostacy would be carried on and sup- ported by pretended miracles, and all the deceit of unrighteousness, and it would prevail among those persons " who believed not the truth," but preferred a lie, and " had pleasure in unrighteousness," The unbelieving Jews could not have apostatized from the Christian religion, because they had never em.braced it — Mahomet never professed the Christian i-eligion, he therefore could not be called an apostate. This prediction, however, has been considered as relating to him, as he was the cause of the apostacy of many Christians, and his religion was partly built upon the ruin and corruption of Christianity; on which account he is said by some " to sit in the temple of 266 THE GREAT APOSTACY PREDICTED— CHAPTER XII. J. p i7()3. 2 That ye be not soon shaken in mind, or be troubled, V. JE. 52. God." It is likewise stated that Mahomet was also a man of sin — a prophet — (and in allusion to the prophecy of St. John, which is considered the same as that of St. Paul,) that Constantinople, the residence of the Grand Turk, his successor, stands upon seven hills. To this it is answered, that Rome also stood upon seven hills — and that Constantinople is not the city which in St. John's time reigned over the kings of the earth ; whereas these two marks are both united in St. John's prophetic description of the spiritual Babylon. (Rev. xvii. 9. xviii. 2.) The man of sin was also " to come after the working of Satan, with all powers, and signs, and lying wonders." That is, with open and great pre- tensions to miracles, whereas few miracles are ascribed to Mahomet, which are entirely renounced by their learned men ; and Mahomet, in his Koran, lays no claim to the power of working miracles. The writers in the communion of the Church of Rome would refer this pro- phecy to the reformation from popery, to the falling away of the Protestants from the Church of Rome ; whereas it does not appear that there was a Chris- tian Church at Rome, when St. Paul wrote his Second Epistle to the Thes- salonians, nor are the Protestants united under one common and visible head upon earth ; nor do they pretend to establish their doctrine by mi- racles. As we have rejected these interpretations, the next thing is to point out the apostle's meaning ; and I think it may be said, that no prophecy could be more exactly accomplished than this has been in the Bishop of Rome, and his ad- herents. This apostacy is plainly of a religious nature, and has been predicted by Daniel in the old dispensation, by St. Paul in the new, and by St. John in the Revelations, (chap. xvii. 1.) In the original it is distinguished as the apos- tacy ; the article being added to give it strength, on which account it is supposed to allude to some previous prophecy, and that St. Paul referred to the prediction of Daniel (chap. vii. 25. and ix. 36.) is clear, as he has adopted the same ideas and expressions. The article is also placed before " the man of sin," (or, as it may be rendered, the lawless one,) to give it a similar emphasis. This phrase may relate either to a single man, or a succession of men, but as it was used in Daniel in relation to the latter, there are good grounds for considering it in the same sense here. The comparison between these two prophecies of Daniel and St. Paul is well given by Macknight in the following passages. 2 Thess. ii. 3. "And that man of sin be revealed, tlie son of perdition." 2 Thess. ii. 4. " Who opposeth and exalteth himself above all that is called God, or that is worshipped ; so that he, as God, sittetli in the temple of God, shewing himself that he is God." Dan. vii. 21. "And the same horn made war with the saints, and prevailed against them." Ver. 25. "And he shall speak great words against the Most High, and shall wear out the saints of the Most High." Dan. xi. 36. "And the king shall do according to his will ; and he shall exalt himself above every god, and shall speak marvellous things against the God of gods." Dan. viii. 25. " He shall also stand up against the Prince of princes." THE GREAT APOSTACY PREDICTED—CHAPTER XII. 267 neither by spirit, nor by word, nor by letter as from us, as J. P. 4763. that the day of Christ is at hand. ^- ^- •^'^- Corinth. 2 Thess. ii. 7. "Only he who now letteth, will let, until he be taken out of the way." 2 Thess. ii. 8. " And then shall that wicked one be revealed." Dan. vii. 8. "I considered the horns, and behold there came up among them another little horn, before whom there were three of the fu-st horns plucked up by the roots." 1 Tim. iv. 1. "Giving heed to seducing spirits, and doctrines of devils." Ver. 3. " Forbidding to marry." Dan. vii. 25. " And he shall think to change times and laws, and they shall be given into his hand." See Dan. viii. 24. Dan. xi. 38. " In his state he shall honour the God of forces (Mahuzzin), gods who are protectors, that is, tutelary angels and saints." Dan. xi. 37. " Neither shall he regard the God of his fathers, nor the desire of women." 2 Thess. ii. 8. " Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." Dan. vii. 11. "I beheld then, because of the voice of the great words which the horn spoke, I beheld, even till the beast was slain, and his body destroyed and given to the burning flame." Ver. 26. " And they shall take away his dominion, to consume and to destroy it to the end." Dan. viii. 25. *' He shall be broken without hand." It will be now necessary to examine the particular clauses of this extraordi- nary prediction. The apostle first foretells, that, before the coming of the Lord, there will be a falling away, or an apostacy. And, accordingly, we find the members of the Church of Rome, instead of relying on one Mediator between God and man, have substituted the doctrine of demons, that is, of the spirits of men, who have departed this Hfe ; and, not considering the atonement and in- tercession of Christ all-sufficient, they make to themselves other mediators and other advocates — invoking the Virgin Mary and the saints, more frequently than God himself. They have succeeded Rome in the seat of empire, and have also apostatized to her imagery and idolatry. When the grand apostacy had arrived at its height, then was to be revealed one who should be deservedly called the man of sin, on account of his wickedness, and the son of perdition, because of the great and terrible punishment which should eventually be inflicted on him. The man of sin began accordingly to be revealed as soon as the Roman em- perors, and the heathen magistrates, lost their power. As soon as Constantlne became a Christian, the power of heathen Rome was restrained, and the Chris- tians ceased to be pei-secuted ; then it was that " the man of sin" gradually exalted himself; then it was that the worship of saints and angels was intro- duced, robbing God of the honour due to his name. Celibacy was recommended by feigned visions of angels, and certain kinds of meats prohibited ; miraculous cures were attributed to the bones and relics of the martyrs ; and departed spirits returned to earth, in order to prescribe particular forms and ceremonies, for the relief or mitigation of their sufferings in purgatory. By these decrees, srid by these artifices, " the man of sin" was first revealed. 268 THE GREAT APOSTACY PREDICTED— CHAPTER XH. J. P. -1703. 3 Let no man deceive you by any means : for that day shall 7iot come, except there come a falling away first, and that man of sin be revealed, the son of perdition; The apostle continues, by describing him as opposing, and exalting himself above, all that is called God ; sitting in the temple of God. The word Qtog, used here without an article, (in opposition to 6 Qtog, the supreme Deity,) signifies a god (a name given in Scripture to princes and magistrates, Ps. Ixxxii. 6.) and particularly to the Roman emperors, whose title in the time of the apostle was atSaarog, and who are here signified by atSacrfia, as God is by the word QeZov. If, then, we thus interpret the word, St. Paul here declares that "the man of sin" would exalt himself above all the great of the earth, and even above the imperial dignity. And in this point of view, all history bears record of the signal fulfiiment of this prophecy. The Bishop of Rome has been styled a God, who ought not to be called to an account ; the supreme Deity upon earth, by whom princes reign, and upon whom the right of kings depends. The Bishop of Rome has dethroned princes, absolved subjects from their allegiance, and made emperors his vassals ; treading upon the neck of one king, and kicking off the imperial crOwn of another with his foot. He sits also in the temple of God, shewing himself that he is God. The temple of God is here supposed to signify the Christian Church, as it is not probable it referred to the temple of Jerusalem, whose approaching destruction was known to the apostle. By this prophetic intimation we are taught to expect that " the man of sin" would profess himself a Christian ; and we conseijuently find that the Bishop of Rome exalted himself above all other bishops, and centred in himself all ecclesiastical authority and influence, claiming infallibility, and anathema- tizing all those who did not fall into his unprincipled plans and intrigues ; till at last he succeeded in establishing a spiritual and ci\il tyranny over the whole Christian world. The obstacle that impeded the revealing of " the man of sin" is generally supposed by the ancient fathers to be the Roman empire. (See also Rev. xiii. and xvii.) The cautious manner in which the apostle hints at it, avoiding even the mention of the restraining power in writing, although he had previously de- clared it to the Thessalonians, strengthens this suggestion. And it is a remarkable circumstance, that so much was this the general opinion of the primitive Chris- tians, that they were accustomed to pray for the continuance of the Roman empire, being well convinced that the moment the Roman empire was dissolved, " the man of sin" would be revealed. That this part of the prophecy was not misunderstood, is clear from the event; for, in proportion as the power of the empire decreased, the power of the Church increased, till at last " the man of sin" was fully revealed. The Roman empire, the obstructing power, began to be " taken out of the way," when the barbarous nations made their first incur- sions ; after which the western empire was divided into the ten kingdoms, pre- figured in Daniel's vision as the ten horns of the fourth beast, when the Bishop of Rome made himself its sovereign, and became at the same time the predicted little horn which had "the eyes of a man, and a mouth speaking great things." In process of time he obtained possession of three of the divided kingdoms of the western empire ; fulfilling the prophecy of the little horn plucking up by the roots three of the horns of Daniel's fourth beast ; and he assumed the title of THE GREAT APOSTACY PREDICTED— CHAPTER XII. 269 4 Who opposeth and exalteth himself above all that is j. p. 4763. called God, or that is worshipped ; so that he as God ^- -^^- ^'^- Corinth. the Vicar of Christ, and pretended that Christ had transferred to him all his divine authority. But uniike his holy Master, he called down fire from heaven on all who ventured to differ from or oppose him ; and by his cruel and bloody persecutions, he wore out the saints of the Most High, and was drunk with the blood of the saints and martyrs of Jesus. (Rev. xvii. 6.) He assumed uncon- trollable and supreme power, inventing new ceremonies and conditions of salva- tion, opening the gates of heaven, and shutting them at his pleasure, according to his own avarice and caprice, or to the wealth and relative situation of the supplicant, " making the word of God of none effect by their traditions." The coming of "the man of sin," or the lawless one, is "after the working (or energy) of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness." This prediction is abundantly fulfilled by the records of every age, whicli fully prove the many pretences to miracles made by the Church of Rome. This Church, indeed, from its earliest infancy, has been supported by feigned miracles and visions, impostures and artifices of various kinds. Even in our own day the miracles of the Church of Rome have revived. The mystery of iniquity, we read ver. 7, began to show itself in the apostle's time; idolatry was stealing into the Church, (t Cor. x. 14.) and a voluntary humility and worshipping of angels, (Colos. ii.. 18.) adulterating the word of God, (2 Cor. ii. 17. iv. 2.) a vain observation of festivals, and distinc- tions of meat, (Gal. iv. 10. 1 Cor. viii. 8.) with many other innovations and corruptions. May we not add to these beginnings, that system of ignorance which was essential to the success of the Romish superstitions and observances, which induced the necessity of keeping the Scriptures from the common people ; and had not St. Paul suspected that this Epistle would not have been read to all the Church of Thessalonica, is it probable he would have commanded it to have been done in so solemn a manner? We, who have lived to see the wonderful accomplishment of this prophecy, by the concurrent testimony of history, must consider it as another evidence of the truth of Revelation, and one safeguard against the attacks and innovations of Popery. It is the fashion, indeed, of the present day, to make loud boasts of liberality and candour, and to suppose that the Church of Rome is too enlightened to retain any longer the former perse- cuting spirit, or more irrational dogmas. A great change is said to have taken place — But in what is the Church of Rome changed ? Has it abated any one of its lofty pretensions to infallibility, miracle, or the possession of exclusive truth ? Has any council been called to repeal one objectionable dogma of their religious faith ? Has any bull from their spiritual father commanckd them to prefer their allegiance to their sovereign, as Christian subjects, to their imaginary duty to the Roman Pontiff? Are the poor allowed the free use of the Scripture ? Are tliey allowed to read and to meditate on the word of life ? The members of the Church of Rome are still kept in the same darkness, still bound by the same spiritual tyranny, and actuated, even at the present day, by the same mad, cruel, and ferocious fanaticism. They declare their Church unalterable, and are themselves unaltered. The causes, which first compelled our ancestors to preserve their liberties and religion by vigilant jealousy of the members of the Church of Rome, exist in 270 SECOND EPISTLE TO THE THESSALONIANS— CHAPTER XII. J. P.47C3. sitteth in the temple of God, shewing: himself that he is ^-^•^^- God. ^ Corinth. 5 Remember ye not, that, when I was yet with you, I told you these things ? ♦ Or, hoidcth. 6 And now ye know what * withholdeth that he might be revealed in his time. 7 For the mystery of iniquity doth already work : only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the h!)s vi' 5 Lord shall consume '* with the spirit of his mouth, and shall Rev.'ii.ic. destroy with the brightness of his coming: 9 Even him, whose coming is after the w'orking of Satan with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish ; because they received not the love of the truth, that they might be saved. 1 1 And for this cause God shall send them strong delu- sion, that they should believe a lie : 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness. § 5. 2 THEss. ii. 13, to the end. He rejoices over the Thessalonians, and exhorts them to continue steadfast in the doctrines in which they had been instructed. 13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctifica' tion of the Spirit and belief of the truth : their original force — the Papist remains the same — the Protestant alone it changed, and has become, it is to be feared, too lukewarm and too indifferent. Under the well-meant disguise of universal charity and toleration, he welcomes the enemy to the citadel, with bows and smiles. He feels himself enlightened, and supposes the Papist is equally so. He forgets that infallibility or unchange- ableness is the very foundation of the creed of the Romanist, precluding thereby all possibility of refomiation. The errors of the Church of Rome are not merely to be attributed to the darkness and superstitions of any particular age, but are interwoven with the very frame-work of this corrupt religion. Unless the pages of history are written in vain, and the experience of the past is to direct us no longer, the statesmen of a Protestant country are required to pre- serve to the present generation, and to hand down unimpaired to our posterity, that code of laws which secures to the majority of the people of England a pure religion, and well-defined liberties ; and provides also for a succession of rulers who shall maintain the same, so long as it shall please God to continue the power, the splendour, or even the existence of the wonarchy. SECOND EPISTLE TO THE THESSALONIANS— CHAPTER XII. 271 14 Whereunto he called you by our Gospel, to the ob- J. P. 47G3. taining of the glory of our Lord Jesus Christ. ^' ^- ^^^ 15 Therefore, brethren, stand fast, and hold the tradi- corinth" tions which ye have been taught, whether by word, or our epistle. 16 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us ever- lasting consolation and good hope through grace, 17 Comfort your hearts, and stablish you in every good word and work. § 6. 2 THEss. iii. 1 — 6. St. Paul desires them to pray for him and his companions, that the Gospel of God may be glorified as much in other Gentile nations as with them ; and that they may be delivered from their persecutors — He repeats his prayer for their faith and patience. 1 Finally, brethren, '^ pray for us, that the word of the « Eph. vi. la Lord * may have free course, and be glorified, even as it is * cr. may With you : 2 And that we may be delivered from f unreasonable + Cr. absurd. and wicked men : for all men have not faith. 3 But the Lord is faithful, who shall stablish you, and keep you from evil. 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. 5 And the Lord direct your hearts into the love of God, and 1 into the patient waiting for Christ. tor, t/ie patience qf c -, n ••• r> 1 1 Christ. § 7. 2 THESS. ni. o, to the end. St. Paul here advises the Thessalonians how to act towards those who still continue to live a disorderly and idle life, contrary to the express commands they had re- ceived from him — His prayer and blessing. 6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us ^®. 7 For yourselves knew how ye ought to follow us : for we behaved not ourselves disorderly among you ; ^ In his First Epistle to the Thessalonians, chap. iv. 11. 12., St. Paul had exhorted some disorderly Christians not to be unruly and slothful. He here en- larges on the subject, and reproves them more sharply, as not having attended to his foi-mer admonitions. Some understand by "the tradition which they had received," the example of St. Paul and his companions. Perhaps he had both these argument^ in view ; in either case the reading remains the same. 272 ST. PAUL IS BROUGHT BEFORE GALLIO— CHAPTER XII. J. P. 47G3. 8 Neither did we eat any man's bread for nought ; but ^^ ^ •'^' wrought with labour and travail nioht and day, that we Corinth, might not be chargeable to any of you : 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with you, this we com- manded you, that if any would not work, neither should he eat. 1 1 For we hear that there are some which walk among you disorderly, working not at all, but are busy bodies. 12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. d Gal. vi. 9. 13 But ye, brethren, '^ * be not weary in well doing. tot/' ""' 14 And if any man obey not our word -f-by this epistle, t/Mi^mfn'^ note that man, and have no company with him, that he "For after that in the wisdom of God the world by m Rom. i, 20. wisdom knew not God, it pleased God by the fooHshness of preaching to save them that believe. 22 For the "Jews require a si o-n, and the Greeks seek n Matt. xii. after wisdom : VOL. II. U 290 THE GOSPEL NOT FOUNDED ON PHILOSOPHY— CHAPTER XIIL J. P.1770. 23 But we preach Christ crucified, unto the Jews a stum- ^' ^' ^^' bhng-block, and unto the Greeks foohshness ; i-phesus. 24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men ; and the weakness of God is stronger than men. 26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty ; 28 And base things of the world, and things which are despised, hath God chosen, i/eo, and things which are not, to bring; to nought thinp's that are : O O c5 29 That no flesh should glory in his presence. 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctifica- tion, and redemption : oJer. ix.23, 31 That, accordiug as it is written, "He that glorieth, ix '^ ^"'- "• let him glory in the Lord. § 5. 1 COR. ii. 1 — 6. St. Paul declares, that when he preached the Gospel to them, unlike their false teachers, he adorned it with no hitman learning or eloquence, but that his argu- ments were drawn from tlie testimony of divine revelation, confirmed by the power of miracles — therefore their faith should not be founded on the wisdom or philosophy of men. 1. ch. i. 17. 1 And I, brethren, when I came to you, p came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. q2Pet. i. iG. 4 And my speech and my preaching •> was not with * en- tuasibi'f.'' ticing words of man's wisdom, but in demonstration of the Spirit and of power : + Gr. if. 5 That your faith should not f stand in the wisdom of men, but in the power of God. § 6. I COR. ii, C, to the end. The Apostle next shews, that although he uses not worldly wisdom, the Corinthians have no cause to glory in their false teachers, for he {St, Patd) speaks the hidden THE GOSPEL REVEALED BY THE HOLY SPIRIT— CHAPTER XIIL 291 mystery of God revealed to him by the Spirit, which, no Imman industry or study j p_ 4770. could attain to ; and declares to them, by the preaching of the Holy Ghost, the V. M. 57. deep things of God, which can he revealed only by the Spirit of God, and cannot Ephesus. even be received by tlie natural or animal man, who has no other help but his human faculties. 6 Howbeit we speak wisdom among them that are per- fect : yet not the wisdom of this world, nor of the princes of this world, that come to nought : 7 But we speak the wisdom of God in a mystery, even the hidden loisdom, which God ordained before the world unto our glory : 8 Which none of the princes of this world knew : for had they known it, they would not have crucified the Lord of glory. 9 But as it is written, ^ Eye hath not seen, nor ear r is. ixiv. *. heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit : for the Spirit searcheth all things, yea, the deep things of God. 1 1 For what man knoweth the things of a man, save the spirit of man which is in him ? even so the things of God knoweth no man, but the Spirit of God, 12 Now we have received, not the spirit of the world, but the Spirit which is of God ; that we might know the things that are freely given to us of God. 13 ^ Which things also we speak, not in the words which sspet.i. is. man's wisdom teacheth, but which the Holy Ghost teach- eth ; comparing spiritual things with spiritual. 14 But the natural man receiveth not the things of the Spirit of God : for they are foolishness unto him : neither can he know tliem, because they are spiritually dis- cerned. 15 *But he that is spiritual *judgeth all things, yet he tProv.xxviii. himself is f judged of no man. *or, dis. 16 " For who hath known the mind of the Lord, that he "fo/'ais. :j; may instruct him ? But we have the mind of Christ. u'^iTxi. 13. Wis'd. ix. 1'3. § 7. 1 COR. iii. 1, to former part of ver. 10. iG^.'Mi.' St. Paul sliews that divisions in a Church, arising from the opinions of the people on the various qualifications of their ministers, are destructive of spirituality. 1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with '' milk, and not with meat : for ^ Heb. v, 12. hitherto ye were not able to bear it, neither yet now are ye able. u2 292 HEATHEN PHILOSOPHY VANITY— CHAPTER XIII. J . P. 4770. V. M. sr. Ephesus. * Or, factions. f Gr. accord- ing tu man. y Ps. Ixii. 12. Gal. vi. 4, 5. X Or, Ullage. 3 For ye are yet carnal : for whereas there is among you envying, and strife, and * divisions, are ye not carnal, and walk t as men ? 4 For while one saith, I am of Paul ; and another, I am of Apollos ; are ye not carnal ? 5 Who then is Paul, and who is AjdoIIos, but minis- teis by whom ye believed, even as the Lord gave to every man ? 6 I have planted, Apollos watered ; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth ; but God that giveth the increase. 8 Now he that planteth and he that watereth are one yand his own labour. 9 For we are labourers together with God : ye are God's J husbandry, j/e are God's building. 10 According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. every man shall receive his own reward according to ^ Gr. is re » euled. § 8. 1 COR. iii. latter part of ver. 10 — 16. Jesus Christ the only foundation of Christianity — those who build upon this foun- dation are cautioned to take heed, as they must pass a severe examination — the teacher who has introduced false doctrines, will see his converts fall away in the time of persecution, as wood, hay, and stubble in the fire, escaping themselves with difficulty — On the other hand, with those who have built upon tl us founda- tion sound and good doctrine, their converts, like silver and gold, tvillpass through the trial of fire, and the teacher himself will receive the reward of his labours, 10 But let every man take care how he buildeth there- upon. 11 For other foundation can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble ; 13 Every man's work shall be made manifest : for the day shall declare it, because it § shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built there- upon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss : but he himself shall be saved ; yet so as by fire. § 9. 1 COR. iii. 16, to the end. St, Paul declares, that the teacher who ivilfully i7itroduces false doctrine into the Church will be destroyed, however successful in his attempt — The wisdom of this tvorld is folly in the sight of God, therefore they should not glory in their teachers HEATHEN PHILOSOPHY VANITY— CHAPTER XIII. 293 nar tJwir boasted pliilosophy, making divisions in the Church — the true glory of j. p. 4770 a Christian is in Christ, tvho is God's, through whom alone we obtain the pro- ^ • ■'E. 57. mises of salvation, which cannot be given by the preachers of the Gospel. •'^ Ephesiis. 16 ^ Know ye not that ye are the temple of God, and zch. m. 19 that the Spirit'of God dwelleth in you ? ^^"^ "'• '•"• 17 If any man * defile the temple of God, him shall *oi,rf4i/roy. God destroy ; for the temple of God is holy, which temple ye are. 18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God : For it is written, *He taketh the wise in their own a Job v. 13. craftiness. 20 And again, ''The Lord knoweth the thoughts of thebPs xciv.ii. wise, that they are vain. 21 Therefore let no man glory in men. For all things are your's ; 22 Whether Paul, or Apollos, or Cephas, or the world, or Ufe, or death, or things present, or things to come ; all are your's ; 23 And ye are Christ's, and Christ is God's. § 10. 1 COR. iv. 1 — 6. The Apostles, as servants of Christ, are required to dispense the mysteries of the Gospel as men were prepared to receive them — In vindication of the censure passed upon him by the false teachers, for not having instructed the Corinthians in the deeper doctrines of Christianity, St, Paul declares, it is of little moment to be condemned by man's judgment ; for God alone can jtcdge righteously, to whom only the secrets of the hearts are known — He exhorts them, therefore, not to pass judgment on their spiritual instructors. 1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful. 3 But with me it is a very small thing that I should be judged of you, or of man's -f-judgment : yea, I judge not fcrrf'^v. • 1 /* Cfl. 111. io, mme own selt. 4 For I know nothing by myself; yet am I not hereby justified : but he that judgeth me is the Lord. 5 ^Therefore judge nothing before the time, until the c Matt. vm. Lord come, who both will bring to light the hidden things *""■ " '' of darkness, and will make manifest the counsels of the hearts : and then shall every man have praise of God. 294 TRUE AND FALSE TEACHERS COMPARED— CHAPTER XIII. J. P. 4770. 5, 11. 1 COR. iv. 6—14. V. M. 57. ^ ^ . St. Paul declares he has made use of his own name, and that of ^polios, that they might learn not to think too highly of their separate leaders, and so become puffed up with anger and contempt for each other — St, Paul and Apollos were only the servants of Christ, by whose ministry the Christians had believed — They dis- claimed all titles and distinctions among them, that by their example the Corin- thians might learn not to esteem their teachers above what he had written — The Apostle then addresses himself to the false teachers — The former are called igno- rant and foolish, because they preach the first article of the Christian faith ; while the false teachers, from their specidations and traditions, are considered wise men and philosophers — The Apostles are despised — They are honoured— • The Apostles are exposed to every kind of danger, while they are in the full en- joyment of affluence and every comfort. 6 And these things, brethren, I have in a figure trans- ferred to myself and to Apollos, for your sakes ; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. ♦ Gr.rfis""- 7 For who *maketh thee to differ yroTW another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it ? 8 Now ye are full, now ye are rich, ye have reigned as kings without us : and I would to God ye did reign, that we also might reign with you. t Or, US the 9 For I think that God hath set forth f us the apostles astapo>, ct, j^g^^ ^^ .^ were appointed to death : for we are made a t Gi.theattc. '\. spcctacle unto the world, and to angels, and to men. 10 We are fools for Christ's sake, but ye are wise in Christ : we are weak, but ye are strong ; ye are honourable, but we are despised. 1 1 Even unto this present hour we both hunger, and thirst, and are naked, and are buffetted, and have no cer- tain dwelling-place ; ON THE ERRONEOUS TRANSLATION OF VER. 9. Many have concluded, from this passage, that the Epistle of St. Paul, in which this precept was contained, has perished. A little attention however to the passage will place the whole matter in a very different point of view. In the first place we must remark, that the words which are here translated "in an epistle," ought, without any doubt, to be rendered, "in the," or "in this epistle," such being the sense of the article in the original. Accordingly we find in the beginning of the chapter the very precept in question : " It is re- ported commonly that there is fornication among you." As, therefore, the com- pany of such offenders, " like a little leaven, would leaven the whole lump," the apostle commands them to " purge out therefore the old leaven," i. e. those fornicators whose society would corrupt and defile them. Lest, however, they should so far mistake the command, as to withdraw themselves entirely from the world, the apostle explains himself, and informs them that his injunction does not extend to fornicators among the heathen, for with such, in the ordinary in- tercourse of life, they must associate, but that it applies only to their Christian brethren. "9 1 wrote to you in an epistle not to company with fornicators. " 10 Yet not altogether with the fornicators of this world, or with the cove- tous, or extortioners, or idolaters, for then must ye needs go out of the world. "11 But now have I written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner — with such an one no not to cat." As an additional proof of an error in the translation, we are to observe, that the identical word which in the ninth verse is translated " I wrote," i^ the eleventh verse is translated " I have written." Let the latter tense be adopted, as it ought to be, in both verses, and with the addition of the demonstrative article, the sense of the passage will be perfectly clear, without having recourse to the improbable supposition of any previous epistle. The following paraphrase of the verses in question, which very nearly coincides with that of Mr. Jones, may, perhaps, be thought satisfactory. "9 I have written to you, a Uttle above, (ver. 2.) in this letter, that you ^hould separate yourselves from tliose who arc fornicators, and because you may CHRISTIANS TO AVOID EVIL SOCIETY— CHAPTER Xlll. 297 10 Yet not altoo;ethGr with the fornicators of this world, J. P- 4770. '^ \.JE. 57. or with the covetous, or extortioners, or with idolaters ; for then must ye needs go out of the world. EpUesus. 1 1 But now I have written unto you not to keep com- pany, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner ; with such an one no not to eat. 12 For what have I to do to judge them also that are without ? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person. § 15. 1 COR. vi. 1 — 9. The Christians are reproved for referring their differences to heathen courts of be in danger of being polluted by them, that you should purge them out from among you, as the old leaven, (vei*. 5, 6.) "10 Do not, however, mistake me : I do not mean that you should separate from such among the heathen as are fornicators, extortioners, or idolaters: for if you were to do so, you might as well go out of the world. "11 But this is the meaning of what I have written to you ; that you should not hold any communication, nor admit to the supper of the Lord, any among your Christian brethren, who are offenders in these points." There are many passages indeed in this epistle, which lead us to think that it was the first communication of the apostle to the Corinthians, since his depar- ture from them. In the beginning both of the second and of the fifteenth chap- ters, he recalls their attention to his residence among them, and to what he then said and did, as if he had sent them nothing, which might either have refreshed their faith, or renewed their obligations. Now as in the second epistle, he refers perpetually to the first, we might fairly suppose that in this epistle, which we now call the first, he would have referred also, in a manner equally decisive, to his former one, if any such had ever existed. Such a reference, indeed, would have been especially necessary, as, if we suppose a former epistle, we must also suppose that the offence, against which he forewarned them, had been subse- quently repeated ; he would not, therefore, have failed to have charged them with direct disobedience to his positive command. So far, however, from this being the case, it appears from the ^ery expressions which he uses, that he had 'but recently heard of the offence. This cuxumstance of itself militates against the supposition of any previous epistle ; for if the crime had prevailed to such a degree, as to have already required the interference of the apostle, he would not have written the second time, as if he had but just heard of the accusation from common report, " It is reported commonly that there is fornication among you." Besides, the very words in which he passes his judgment of excommunication against the offender, (ver. 3, 4, 5,) lead us to believe that it was now passed for the first time. The supposition, therefore of a lost epistle is groundless ; nor do the words of the apostle, when fairly examined, lead to any such conclusion (a). (a) See the late lamented Mr. Rennell's tract on Inspiration. See the subject discussed in Home, and the references, p. 149 — 152. 298 ON SETTLING DISPUTES AMONG CHRISTIANS— CHAPTER XIII. J. P. 4770. judicature, by which their Christian profession is dishonoured — Instead of laying V. IE. 57. them before their inspired teachers, who gave laws fur the present ruling of the Enhesus world — They are rebuked also for attempting to injure and defraud their Chris- tian brethren. 1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world ? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life ? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren ? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, be- i Matt. V. 39. cause ve go to law one with another. 'Why do ve not Luke VI. 29. ^ T ^ i i i v- ? Rom. xii. 19. rather take wrong i why do ye not rather suffer yoiirseives to be defrauded ? 8 Nay, ye do wrong, and defraud, and that your bre- thren. § 16. 1 COR. vi. 9, to the end. The Apostle here confutes the arguments of the false teacher, by which he appears to have sanctioned luxury aiid fornication, and declares that no unclean person can inlierit the blessings of the Gospel— The immoderate indulgence of things in themselves lawful, is sinful in Christians, ivho are God's both by creation and redemption. 9 Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived : neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. ,n Tit. ill. a 11 And such were '" some of you : but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. I) ch. X. 23. 12 "All things are lawful unto me, but all things are not » Or, pro. * expedient: all things are lawful for me, but I will not be jitabie. brought under the power of any. 13 Meats for the belly, and the belly for meats : but God shall destroy both it and them. Now the body is EXCESS IN LAWFUL THINGS IS UNLAWFUL— CHAPTER XIII. 299 not for fornication, but for the Lord; and the Lord for J.P.4770. the body. y,m.57. 1 4 And God hath both raised up the Lord, and will also Ephcsus. raise up us by his own power. 15 Know ye not that your bodies are the members of Christ ? shall I then take the members of Christ, and make them the members of an harlot ? God forbid. 16 What? know ye not that he which is joined to an harlot is one body ? for " two, saith he, shall be one flesh, o Gen. n. 21. 17 But he that is joined unto the Lord is one spirit. Eph.v?3i'. ' 18 Flee fornication. Every sin that a man doeth is without the body ; but he that committeth fornication sin- neth against his own body. 19 What ? P know ye not that your body is the temple of p ch. iii. ic. the Holy Ghost ivhich is in you, which ye have of God, and ye are not your own ? 20 For lye are bought with a price: therefore glorify qCh.vii. 23. God in your body, and in your spirit, which are God's. § 17. 1 COR. vii. 1—18. St. Paul proceeds to answer the questioiis of the Corinthians, and gives rules of conduct both to married and single persons, according to their several tempers, and to the present state of the Church in a time of persecution. 1 Now concerning the things whereof ye wrote unto me : It is good for a man not to touch a woman. 2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 3 Let the husband render unto the wife due benevo- lence: and likewise also the wife unto the husband. 4 The wife hath not power of her own body, but the husband : and likewise also the husband hath not power of his own body, but the wife. 5 Defraud ye not one the other, except it be with con- sent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 6 But I speak this by permission, and not of command- ment ^ ^ ON THE PLENARY AND PERPETUAL INSPIRATION OF ST. PAUL. It has been said, by many very respectable divines, that St. Paul did not con- sider himself to have been always inspired, but that he has distinguished be- tween those parts of his epistles which were dictated by the Spirit of God, and those that were not. This is the only chapter in any of his epistles where this may at first sight appear to be so ; a little attention, however, will shew that the notion is founded on a total misconception of the meaning of the apostle ; 300 RULES FOR MARRIED PERSONS— CHAPTER XIII. J. P. 4770. 7 For I would that all men were even as I myself. But ^'•^•^'^- every man hath his proper gift of God. one after this man- Ephesus. ner, and another after that. who, so far from denying his plenary inspiration, vindicates its existence to the very utmost. The Corinthians, it appears, had written to the apostle to know his opinion, first, concerning marriage and the duties of the married state, with reference perhaps to the peculiar circumstances of the Church under its impending trou- bles. To this inquiry the apostle in substance replies, that a state of celibacy was good, but that as the power of continency was not universal, it was better for those who felt so disposed, to enter into the marriage state, and for those who were already married to live together. " But," says he, " I speak this by per- mission, and not of commandment," ver. 6. The sense of which words is clearly this, that the Gospel gave no command either with respect to marriage, or to an abstinence from it — but that it permitted every man to act as from his own self-experience he might think to be best. The commandment then, and the permission, have reference not to the writing of the apostle, but to the con- duct of the Corinthians. The next point on which the Corinthians had consulted him, related to the preservation of the marriage bond among those Christians who were already married. " Unto the married I command, yet not I but the Lord ; Let not the wife depart from her husband," &c. ver. 10. Here, then, there was no latitude of permission, but a positive command from Christ himself, in whose code of morality this preservation of the marriage bond formed a very new and striking feature. To Christ himself therefore he refers, who. Matt. v. 32. had most decisively forbidden all divorces, excepting in the case of adultery. The Corinthians knew the command of the Lord too well to need that it should be either reiterated or reinforced by himself; nor was it any disparagement of hb apostolical power to appeal to the words of his heavenly Master. The third point on which they had consulted him was this — whether the mar- riage of a believer and an unbeliever ought to be dissolved. This being a new case, he writes upon it at some length. " To the rest speak I, not the Lord, if any brother hath a wife that believeth not," &c. ver. 12. As therefore this was an extraordinary circumstance, respecting which Christ had not left any com- mand, St. Paul proceeds to supply the deficiency, and gives a very decisive opinion, that no separation ought to take place on the part of the believer. So far indeed is he from undervaluing his power, that in the full persuasion and consciousness of his inspired authority, he concludes, " And so ordain I in all the Churclies," ver. 17. The fourth point upon which they had consulted him, respects those who had never yet been married. Upon this point he thus commences his decision : " Now concerning \'irgins, I have no commandment of the Lord ; yet 1 give my judgment, as one that hath obtained mercy to be faithful," ver. 25. As then Christ had left no command upon the point, the apostle proceeds to decide the matter upon his own authority. But how does lie decide it ? Not as an ordinary man, — but as " one who had obtained mercy to be faithful." The word xvhicli is translated " faithful," sipiiifrcs in this, as in various other places, " worthy of confidence or credit." The bamc term, both in the original and in the Iran- RULES FOR MARRIED PERSONS— CHAPTER XIII. 301 8 I say therefore to the unmarried and widows, It is J. P. 4770, good for them if they abide even as I. v. ^.57. 9 But if tliey cannot contain, let them marry : for it is Ephesus. better to marry than to burn. slation, is applied to God himself, 1 Cor. i. 9. " God is faithful." Again we find, Tit. i. 19. " The faithful word," i. e. the Gospel. In 1 Tim. i. 12. we find the word peculiarly applied to the inspired ministry, " I thank Jesus Christ our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry." When, therefore, St. Paul speaks of his having " obtained mercy of the Lord to be faithful," he asserts the grace and authority of an inspired minister and apostle, and as such he pronounces his solemn determination and judgment. Such a judgment was not his own private opinion and decree, but it was the determination of a mind divinely assisted and inspired. This the apostle again asserts, in the words with which the subject is concluded. " She is happier, if she so abide, after my judgment, and I think also that I have the Spirit of God." These latter words, which many have imagined to imply a doubt or hesitation in the mind of St. Paul respecting his inspiration, are, if rightly understood, the strongest affirmation of it. Some have considered the doubt as an ironical ex- pression, with a view to put his adversaries to shame. But in reality he has expressed no doubt or hesitation at all. The misconception has arisen from the double meaning of the English word " think ;" which ordinarily expresses a degree of uncertainty in the mind of the speaker, with respect to the fact in question. Whereas the word, in the original, signifies " I am of opinion," or " I profess," implying thereby a very high degree of confidence and self- persua- sion. This language, therefore, so far from impeaching his inspiration, is even stronger than if it were only a siinple affirmation of the fact. It is an assevera- tion upon the credit of his own personal knowledge and assurance. Before we dismiss this chapter from our consideration, we may remark two other circumstances, which are both of importance with respect to our present inquiry. First, that when St. Paul says, " To the rest speak I, not the Lord," he refers to Christ personally, and to his ministry upon earth. The influence of the Holy Spirit is in these words neither mentioned nor alluded to. There is no distinction, therefore, drawn between Paul when inspired, and Paul when uninspired ; nor is it asserted that in the one case he spoke with the Spirit, and in the other without it. The distinction is this — that in the one case there existed a direct command of Christ, but that in the other there did not. The inspiration of the apostle, then, is not the point in question. We may remark, secondly, that in this chapter, as indeed in other places, the term " I speak," is applied by St. Paul to his writing. This is a strong argument, if any indeed were wanting, for considering his preaching and his writings as armed with the same authority, and as dictated by the same Spirit. From this chapter, therefore, we may conclude that St. Paul unequivocally asserts his plenary and perpetual inspiration, that he entertains no doubt, nor admits any qualification, either as to its influence or its extent. He claims it every where, and that claim, as Christians, we must admit (a). (a) See Mr. Rennell's tract on Inspiration, and his references at the end. 302 CHRISTIANITY DOES NOT CHANGE OUR NATURAL DUTIES. J. P. 4770. 10 And unto the married I command, yet not I, but the v.^. 57. Lord, "" Let not the wife depart from her husband : Ephesus. 11 But and if she depart, let her remain unmarried, or & xf"/" ^^' ^6 reconciled to her husband : and let not the husband put Luke xv/ 18 ^w^y '"* wife. 12 But to the rest speak I, not the Lord : If any bro- ther hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13 And the woman which hath an husband that be- lieveth not, and if he be pleased to dwell with her, let her not leave him. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the hus- band : else were your children unclean ; but now are they holy. 15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases : but *Gx.inpcacc. Qod hatli callcd us * to peace. 16 For what knowest thou, O wife, whether thou shalt f Gr. what, save thy husband ? or -f- how knowest thou, O man, whether thou shalt save thy wife ? 17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. §18. 1 cor", vii. 18— 25. St. Paul teaches that Christianity makes no change in the common relations and natural obligations of life. 18 1s any man called being circumcised ? let him not become uncircumcised. Is any called in uncircumcision ? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is no- thing, but the keeping of the commandments of God. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it : but if thou mayest be made free, use it rather. 22 For he that is called in the Lord, being a servant, is the Lord's t freeman : likewise also he that is called, being free. ivQQ, IS Christ s servaut. s oil. vi. 20. 23 ^ Ye are bought with a price ; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with God. CELIBACY BEST IN TIMES OF PERSECUTION— CHAPTER XIII. 303 ^ 19. 1 COR. vii. 25, to the end. J. p. 4770. ^ V.M.57. St, Paul recommends both virgins and widows to continue unmarried in times of ■ persecution ; and, to maJce them less solicitous about the present cares and plea- ^I*^*"^- sures of life, he reminds them of its shortness and insignificance. 25 Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath ob- tained mercy of the Lord to be faithful. 26 I suppose therefore that this is good for the present * distress, I say, that it is good for a man so to be. *or, «cc«. 27 Art thou bound unto a wife ? seek not to be loosed. *'*' Art thou loosed from a wife? seek not a wife. 28 But and if thou marry, thou hast not sinned ; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh : but I spare you. 29 But this I say, brethren, the time is short : it re- maineth, that both they that have wives be as though they had none ; 30 And they that weep, as though they wept not ; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not ; 31 And they that use this world, as not abusing it: for the fashion of this world passeth away. 32 But I would have you without carefulness. He that is unmarried careth for the things fthat belong to the Lord, t Gr.o/the 11 1 ,iTi Z,o»-rf, as ver, how he may please the Lord : 31. 33 But he that is married careth for the things that are of the world, how he may please his wife. 34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit : but she that is married careth for the things of the world, how she may please her husband. 35 And this I speak for your own profit ; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. 36 But if any man think that he behaveth himself un- comely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sin- neth not : let them marry. 37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. 38 So then he that giveth her in marriage doeth well ; but he that giveth her not in marriage doeth better. 39 * The wife is bound by the law as long as her husband t nom. vii. 2. 304 ALL OFFENCES TO THE WEAK TO BE AVOIDED— CHAPTER XIH. J. P. 4770. liveth ; but if her husband be dead, she is at hberty to be ^ • ^' ^^' married to whom she will ; only in the Lord. Ei.hesus. 40 But she is happier if she so abide, after my judg- ment : and I think also that I have the Spirit of God. § 20. 1 COR. viii. 1, to the end. St. Paul, in reply to the converts, instructs them that though the eating of things offered to idols was indifferent in itself, the custom was to be avoided, as their example might lead the weaker brethren into si7i, by encouraging them iii the idea that their idol is a real God. 1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3 But if any man love God, the same is known of him. 4 As concerning therefore the eating of those things u ch. X. 19. that are offered in sacrifice unto idols, we know that " an idol is nothing in the world, and that tJiere is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) X Rom. xi.36. 6 But to US there is but one God, the Father, "^ of whom *or,/or/iim. are all things, and we in * him ; and one Lord Jesus Christ, by whom are all things, and we by him ^. 7 Howbeit there is not in every man that knowledge : for some with conscience of the idol unto this hour eat it as a thing; offered unto an idol ; and their conscience beins; weak is defiled. 8 But meat commendeth us not to God : for neither, " This passage has frequently been considered as one principal support of the Socinian opinions. This mistake has arisen from not carefully attending to the apostle's argument. He is speaking of the many non-entities whom the Heatlien worship, and then adds, in contradiction, " To us there is but one God, the Father, (or producing generating cause) of whom are all things." Here hi contrasts their theism with the Gentile polytheism — but many of the wiser Heathens had attained so far towards the truth, and therefore he adds, (to dis- tinguish betwixt the Christian and philosophic theist,) " and one Lord Jesus Christ, by whom are all things ;" that is, (" by whom God made the worlds, or by whom he gave the ministry of reconciliation,") " and we by him ;'' that is, by him we are that in which we differ from other men, purified and sanctified. The passage has not the least reference, one way or another, to the question of Unitarianism, and is only tantamount to the commencement of the creed, " I believe in God the Father, &c. and in Jesus Christ his only Son our Lord." ST. PAUL ASSERTS HIS RIGHT TO A i\IAINTENANCE-.CHAP. XIII. 305 if we eat, * are we the better; neither, if we eat not, fare j. p. 4770. we the worse. \'.JE.ri7. 9 But take heed lest by any means this J Hberty of your's Ephesus. become a stumbling-block to them that are weak. themoiT^'" 10 For if any man see thee which hast knowledge sit at W'tl-ss"."^ "'' meat in the idol's temple, shall not the conscience of him t^^ /«'"''''■• which is weak be § emboldened to eat those things which ^ ot. edified. are offered to idols ; 1 1 And through thy knowledge shall the weak brother perish, for whom Christ died ? 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13 Wherefore, ^if meat make my brother to offend, I y,"°"''''^- will eat no flesh while tiie world standeth, lest I make my brother to offend. §21. 1 COR. ix. 1—15. Tlie Apostle here vindicates his apostleship by appealing to their own conversion from Heathenism, and the spiritual gifts he had conferred upon them — He argues against the objections made against his apostolic character by his ene- mies, whose views and conduct luere totally opposite to his own : by asserting, that although he declined receiving maintenance from the Corinthians, he was fully entitled to demand it both for himself and for his sister, or wife, as well as the other Apostles — He defends his right to a maintenance from the conunon prac- tice of mankind ; by the law of Moses ; and likewise by the express command of Christ. 1 Am I not an apostle ? am I not free ? ^ have I not seen z ch. xv.s. Jesus Christ our Lord ? are not ye my work in the Lord ? 2 If I be not an apostle unto others, yet doubtless I am to you : for the seal of mine apostleship are yc in the Lord. 3 Mine answer to them that do examine me is this, 4 Have we not power to eat and to drink ? 5 Have we not power to lead about a sister, a ||wife, as wor, woman. well as other apostles, and as the brethren of the Lord, and Cephas ? 6 Or I only and Barnabas, have not we power to forbear workino; ? 7 Who goeth a warfare any time at his own charges ? who planteth a vineyard, and eateth not of the fruit there- of? or who feedeth a flock, and eateth not of the milk of the flock ? 8 Say I these things as a man ? or saith not the law the same also ? 9 For it is written in the law of Moses, * Thou shalt not a oeut. xxv. muzzle the mouth of the ox that treadeth out the corn. * Doth God take care for oxen ? VOL. II. X 306 ST. PAUL ASSERTS HIS RIGHT TO A MAINTENANCE— CHAP. XIII. J. P. 4770. 10 Or saith he ii altogether for onr sakes? For our ^'•^- ^^- sakes, no doubt, this is written : that he that ploweth should Ephesus! plow in hope ; and that he that thresheth in hope should be partaker of his hope. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things ? 12 If others be partakers of this power over you, are not we rather ? Nevertheless we have not used this power ; but suffer all things, lest we should hinder the Gospel of Christ. b Num. xviii. 13 ^ Do ye not know that they which minister about holy a ■&vi"m.'i. things * live of the things of the temple ? and they which * or,/ctrf, "v^'ait at the altar are partakers with the altar ? cGai.^^-6. 14 Even so hath the Lord ordained Hhat they which preach the Gospel should live of the Gospel. § 22. 1 COR. ix. 15, to the end. St, Paul gives Ms reasons for not having asserted his right to a maintenance from the Christian Church at Corinth, in the fear that by burthening them he might make the Gospel less successful — He declares his great desire to excel in his ministry ; contenting himself toith the indispensable duty of preaching, he shows his condescension and conformity to the weaknesses and prcjtidices of all sorts of people, that he might ivin them to Christ — The Apostle (v. 24.) proves the fjropriety of his conduct in thus exposing himself to hardships and unnecessary labours, by an allusion to the customs of their own countrymen, who oidy hope to obtain a corruptible crotvn; and invites all the converts to follow his example, being encouraged with the certain hope of an incorruptible one — They are ex- horted to a life of continued self-denial and abstinence. 15 But I have used none of these things: neither have I written these things, that it should be so done unto me : for it were better for me to die, than that any man should make my glorying void. 16 For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me ; yea, woe is unto' me, if I preach not the Gospel. 17 For if I do this thing wilUngly, I have a reward : but if against my will, a dispensation of the Gospel is com- mitted unto me. 18 What is my reward then? Verihj that, when I preach the Gospel, I may make the Gospel of Christ without charge; that I abuse not my power in the Gospel. 19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became as a Jew, that I might gain the Jews ; to them that are under the law, as under the law, that I might gain them that are under the law ; WICKED CHRISTIANS cannot ESCAPE PUNISHMENT—CHAP. XHI. 307 21 To them that are without law, as without law, (be- J. p. 4770. ing not without law to God, but under the law to Christ,) ^•^••''^- that I might gain them that are without law. Kphesus. 22 To the weak became I as weak, that I might gain the weak : I am made all things to all men, that I might by all means save some. 23 And this I do for the Gospel's sake, that I might be partaker thereof with you. 24 Know ye not tliat they which run in a race run all, but one receiveth the prize ? So run, that ye may obtain. 25 And every man that striveth for the mastery is tem- perate in all things. Now they do it to obtain a corrup- tible crown ; but we an incorruptible. 26 I therefore so run, not as uncertainly ; so fight I, not as one that beateth the air : 27 But I keep under my body, and bring it into subjec- tion : lest that by any means, when I have preached to others, I myself should be a cast a way. §23. 1 COR. X. 1—13. The Apostle, from the conduct of the Israelites of old, wishes to convince the Co- rinthians that as tlic favoured people of God were so severely punished for their irregularities and idolatry; so also the Christians, under the Gospel dispensa- tion, who indulge in the same sinful conduct and gratifications, will be as cer- tainly punished as the Israelites under the law — He cautions them from these examples to avoid the same offences, and warns them not to have too much con- fidence in themselves, as being members of the Christian Church, but to take heed lest they also fall into sin. 1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under •* the cloud, ^ex. xhi 21. f ,„',,, , ' Num. IX. 18. and all passed through ^ the sea ; e Ex. xiv. 22. 2 And were all baptized unto Moses in the cloud and in the sea ; 3 And did all eat the same *^ spiritual meat; f e>c. xvi. 15. 4 And did all drink the same ^ spiritual drink: for they f^;^^; ^'^"jf drank of that spiritual Rock that *' followed them : and that *pr,went Kock was Christ. Dent. ix. 21. 5 But with many of them God was not well pleased : for they ^ were overthrown in the wilderness. h5.' "™' '"'^'' 6 Now these things were f our examples, to the intent ^„^,!'^,f"' we should not lust after evil things, as ' they also lusted, p^^cviiik*' 7 Neither be ye idolaters, as ivere some of them ; as it is written, ''The people sat down to eat and drink, and rosej^^'^^^''''- up to play. 8 Neither let us commit fornication, as some of them committed, and ' fell in one day three and twenty thou- 1 Num. sxv. sand. rate. 308 ALL EXPOSED TO THE SAME TEMPTATIONS— CHAPTER XIIL J. P. 4770. 9 Neither let us tempt Christ, as some of them also v^^uT^ tempted, and '"were destroyed of serpents. Ephesus. 10 Neither murmur ye, as some of them also murmured, iTi jsum. XXI. ^^^ n ^Yere destroyed of the destroyer. n_Num.xiv. ^j Now all thes8 things happened unto them for * en- * Ox, types, samples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. § 24. 1 COR. X. 13—23. The Corinthians exposed onli/ to similar temptations as others, are exhorted to ab- stain from idolatry, and from eating nf things offered to idols — The Apostle proves by a reference to our oivn communion, and to the ceremonial law, that by such an action there was an outward worshipping of the demons on whose sacri- fices they feasted, and to whom they united themselves — The worship of the true God and idols incompatible, and derogatory to the honour of Christ. t Or, wodc 1 3 There hath no temptation taken you but f such as is common to man : but God is faithful, who will not suffer you to be tempted above that ye are able ; but will with the temptation also make a way to escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry. 15 I speak as to wise men; judge ye what I say. 16 The cup of blessing which we bless, is it not the com- munion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ ? 17 For we being many are one bread, and one body : for we are all partakers of that one bread. 18 Behold Israel after the flesh : are not they which eat of the sacrifices partakers of the altar ? 19 What say I then ? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? oDeut.xxxii. 20 But I SOI/, that the things which the Gentiles "sacri- fice, they sacrifice to devils, and not to God : and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils : ye cannot be jwrtakers of the Lord's table, and of the tabtc of devils. 22 Do we provoke the Lord to jealousy? are we stronger than he ? §25. 1 coTc. X. 23, to the end. xi. 1. St. Paul affirms, that though all meats under the Gospel dispensation were lawful, in opposition to the false teachers he declares them not expedient, as the edifica- tion of others should be the first consideration — The Corinthians are permitted to eat whatever was sold in the shambles, or placed on the tabic of a heathen, unless 17. Ps. cvi. 37. CHRISTIANS TO AVOID GIVING OFFENCE— CHAPTER XIII. 309 by so doing they offcndthe conscience of weaker Ifethrcn — Christians are required J. p. 4770. to consult, even in the most indifferent actions, the glory of God, and the advan- ^ • ^^- ^"^ • tage of others, rather than their own iiicliiiations — They are called upon tofolloiv Ephesus. the disinterestedness of St. Paul, who followed Christ. 23 All thin<^s are lawful for roe, but all things are not expedient ; all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's luealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake : 26 For P the earth is the Lord's, and the fulness thereof, p^''"! ^: '^- ' . , Ps. XXIV. 1. 27 If any of them, that believe not bid you to ajeast, and ye be disposed to go ; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you. This is offered in sacri- fice unto idols, eat not for his sake that shewed it, and for conscience sake: for ^the earth is the Lord's, and the ful- ^s^xxhri."' ness thereof: 29 Conscience, I say, not thine own, but of the other : for why is my liberty judged of another mans conscience? 30 For if I bv * e,race be a partaker, why am I Q\\\*or, thanks. spoken of for that for which I give thanks ? 31 ^ Whether therefore ye eat, or drink, or whatsoever i"*^"'"' '"• ^ye do, do all to the glory of God. 32 ^ Give none offence, neither to the Jews, nor to the sscor. vi.s. -]• Gentiles, nor to the Church of God : t Gr. Greeks. 33 Even as I please all men in all things, not seeking mine own profit, but the projit of many, that they may be saved. 1 Be ye followers of me, even as I also am of Christ. §26. 1 COR. xi. 2— 17. St. Paul commends them for having observed his ordinances — He explains their nature, by shewing the subordination of all men to Christ, of the luoman to the man, and the subordination of Christ to God — TIlb veil being a mark of inferi- ority and subjection, women are forbidden to appear unveiled. 2 Now, I pi'aise you, brethren, that ye remember me in all thino;s, and keep the t ordinances, as I delivered them to tor, tradi. you. 3 But I would have you know, that *the head of every tEph. v. -^3. man is Christ ; and the head of the woman is the man ; and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonoureth his head. 5 But every woman that prayeth or prophesieth with her 310 WOMEN TO WORSHIP, VEILED— CHAPTER XIII. J-P-4770, head uncovered dishonoureth her head : for that is even ' '^^' all one as if she were shaven. Ephesus. 6 For if the woman be not covered, let her also be shorn : but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For a man indeed ought not to cover his head, foras- u Gen. i. 26. much as " he is the image and gloiy of God : but the woman is the glory of the man. 8 For the man is not of the woman ; but the woman of the man. l\%]' "■ '^' ^ " Neither was the man created for the woman ; but the woman for the man. t(I^r%g,'in 10 For this cause ought the woman to have * power on sign that she Jigr head because of the angels •". ts under the . & power of her \\ Nevcrthelcss neither is the man without the woman, neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman ; but all things of God. 13 Judge in yourselves : is it comely that a woman pray unto God uncovered ? 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him ? 15 But if a woman have long hair, it is a glory to her : ior, vff/, fov ]iQr hair is given her for a -f covering. ] 6 But if any man seem to be contentious, we have no such custom, neither the churches of God. § 27. 1 COR. xi. 17, to the end. Tlie Apostle reproves them for their divisions and separate parties, when they meet together for the celebration of tlic Lord's Supper — They are required not only to assemble themselves in one place, but to receive the Lord's Supper as one body, uniting in commemorating the death of Christ — He condemns them for bringing meat into the church, and joining it to the Lord's Supper, profaning the holy ordinance — To correct these disorders, the apostle gives an account of the institution of the Eucharist, with directions for its due observance. 17 Now in this that I declare vnto yon I praise you not, that ye come together not for the better, but lor tlie worse. 18 For first of all, when ye come together in the church, '" Mr. Locke observes on this passage — " What the meaning of these words is, I confess I do not understand." The generaUty of commentators, after Mede and Heinsius, suppose the word " power" to signify "veil" — either from the Hebrew T"n, root ~\i'\ — or to distinguish tlieni from tlie unmarried — or as an acknowledgment of their husband's authority. — See Mr. Slade's excellent work on the Epistles, where the criticisms of Michaelis, Whitby, &c. &c. &c. are well summed up. DIRECTIONS FOR THE COMMUNION— CHAPTER XIII. 311 I hear that there be * divisions among you ; and I partly j. p. 4770, beUeve it. ^- ^- 57- 19 For there must be also t heresies among; you, that Ephesus. .1 1-1 J r, J -p \l * Ov,sc/i/sms. they which are approved may be made manirest among tor,«6c<*. you. 20 When you come together therefore into one place, J this is not to eat the Lord's supper. t or, !/c can. 21 For in eating every one taketh before otlie?' his own ""'''"'■ supper : and one is hungry, and another is drunken. 22 What ? have ye not houses to eat and to drink in ? or despise ye the Church of God, and shame § them that \OT,f/,em have not? What shall 1 say to you ? shall I praise you in '" ""^^'"^''' this ? I praise you not. 23 For I have received of the Lord that which also I de- livered unto you, ^ That the Lord Jesus the same night in y Mat xxvi. J ' o 2(3^ Mark xiv. which he was betrayed took bread : 22.' Luke xxii'. 24 And when he had given thanks, he brake it, and said, Take, eat : this is my body, which is broken for you : this do II in remembrance of me. l^mbZncI:' 25 After the same manner also he took the cup, when he had supped, saying. This cup is the new testament in my blood : this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, * ye do shew the Lord's death till he come. *or,s/ww^c. 27 Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh t damnation to himself, not discerning the t orjudg. Lord s body. xiii. 2. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home ; that ye come not together unto :j: condemnation. And the rest will 1 1,^^}^'"'^' set in order when I come. 312 VARIOUS SPIRITUAL GIFTS IMPARTED— CHAPTER XIII. J. P. 4770. V.yE. 57. EphesuB. * Or, ana- thci/ia. z IJoin. xii. 4, ^c. t Or, minis- tries. X Or. Greeks. § 28. 1 cou. xii. 1. to former part of ver. 31. Tlie power of Christ shewn to he superior to the idols, by the spiritual gifts he im- parted— The Christians are desired to judge of the inspiration of their teachers by the doctrines they taught — Spiritual gifts, however various, derived from one and the same Holy Spirit, and for the same end, the common benefit of the Christian Church — Wldcli is excmpjlified, by a comparison to the human body and its members. 1 Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus * accursed ; and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4 Now ^ there are diversities of gifts, but the same Spirit. 5 And there are differences of + administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom ; to another the word of knowledge by the same Spirit ; 9 To another faith by the same Spirit ; to another the gifts of healing by the same Spirit ; 10 To another the working of miracles ; to another pro- phecy ; to another discerning of spirits ; to another divers kinds of tongues ; to another the interpretation of tongues : 1 1 But all these worketh that one and the self-same Spirit, dividing to every man severally as he will. 12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body : so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we he Jews or '\. Gentiles, whether uc he bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the hand, I am not of the body ; is it therefore not of the body ? 16 And if the ear shall say. Because I am not the eye, I am not of the body ; is it therefore not of the body " ? *' Benzelius (as quoted by Macknight in loc.) thinks that in this allegory the foot signifies the r ommon people in the Church ; the hand the presidents ; the eye& ihe teachers ; and the ears the learners. The apostle affirms, (continues VARIOUS GIFTS, &c. IN THE CORINTHIAN CHURCH. 313 17 If the whole body were an eye, where ivere the hear- J. P. 4770. ing ? If the whole 2vere hearing, where rvere the smelling ? ^- ^- '^^• 18 But now hath God set the members every one of gphesus. them in the body, as it hath pleased him. 19 And if they were all one member, where were the body ? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee : nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary : 23 And those members of the body, which we think to be less honourable, upon these we * bestow more abundant *or,;)i//o». honour ; and our uncomely par/s have more abundant come- liness. 24 For our comely parts have no need : but God hath tempered the body together, having given more abundant honour to that part which lacked : 25 That there should be no f schism in the body; but f or.rfw./on. that the members should have the same care one for ano- ther. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. 27 Now ye are the body of Christ, and members in par- ticular. 28 And God hath set some in the Church ''j first apos- aEph. iv. 11. ties, secondarily prophets, thirdly teachers, after that mira- cles, then gifts of healings, helps, governments, * diversities * O''.*'"*'*. of tongues. -. Macknight,) that the eye and the head, the two principal members of the body, need the service of the inferior members, (ver. 21, &c.) to teach such as hold the most honourable offices of the Church, not to despise those who are placed in the lowest stations. For, as in the body, the hands need the direction of the eye, and the eye the assistance of the hands, so in the Church they who follow the active occupations of life, need the direction of the teachers ; and, on the other hand, the teachers need the support of the active members. Were we to interpret this part of the allegory strictly, so as by "the head" to understand Christ, it would be equally true of him in quality of head of the Church, as it is of the head of the natural body, that he could not say to any of his members, " I have no need of thee." All the members of the Church are necessary to render it complete, and fit it for supporting itself; not excepting such members as are unsound. For by censuring them, and cutting them off, the sincere are powerfully instructed, corrected, and strengthened. — Macknight on the Fust of Corinthians in loc. 314 VARIOUS GIFTS, &c. IN THE CORINTHIAN CHURCH. J. P. 4770. 29 ilre all apostles? are all prophets? are all teachers ? ^ • ^^''- ^'^' are all * workers of miracles ? Ei>hc«us. 30 Have all the gifts of healing? do all speak with *br. powers, tongucs ? (lo all interpret ? 31 But covet earnestly the best gifts. § 29. 1 COR. xii. latterpartof ver. 31. xiii. 1. to the end. Charity founded on the love of God is preferable to the best spiritual gifts. 31 And yet shew I unto you a more excellent way. 1 Though I speak with the tongues of men and of an- gels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift o/* prophecy, and under- stand all mysteries, and all knowledge ; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 3 And though 1 bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. 4 Charity sutfereth long, and is kind ; charity envieth ■f Or, is not not ; charity -f- vaunteth not itself, is not puffed up, nis/i. ^ Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil ; t Or, tvi/ntho 6 Rejoiceth not in iniquity, but rejoiceth ;}:inthe truth ; "* '■ 7 Beareth all things, believcth all things, hopeth all things, endureth all things. 8 Charity never failcth : but whether there be prophecies, they shall fail ; whether there be tongues, they shall cease ; whether there be knowledge, it shall vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 1 1 When 1 was a child, I spake as a child, I understood s Or, reason, ^s a cliild, I § thouglit as a child : but when I became a '■''• man, I put away childish things. II Gr. in a 12 For now we see through a glass, 1| darkly ; but then rituiie. ^^pg i^Q ^^pg . j^Q^ J know in part ; but then shall I know even as also I am known. 13 And now abidcth faith, hope, charity, these three ; but the greatest of these is charity. § 30. 1 COR. xiv. 1—26. The miraculous gifts being sometimes perverted, by being used to ostentation, St. Paul sheujs that prophecy is to be preferred to tongues, as it tends more to the edification of the Church. 1 Follow after charity, and desire spiritual gil'fs, but ra- ther that yc may prophesy. PROPHECY SUPERIOR to the GIFT OF TONGUES— CHAPTER XIII. 315 2 For he that speaketh in an unknown tongue speaketh J. P. 4770. not unto men, but unto God : for no man * understandeth ^' ^' ^^' him ; howbeit in the spirit he speaketh mysteries. Ephesus. 3 But he that prophesieth speaketh unto men to edifica- IftsxxiLy.^' tion, and exhortation, and comfort. 4 He that speaketh in an ttnknoion tongue edifieth him- self; but he that prophesieth edifieth the Church. 5 I would that ye all spake with tongues, but rather that ye prophesied : for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying. 6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine ? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the f sounds, t or, tunes. how shall it be known what is piped or harped ? 8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle ? 9 So likewise ye, except ye utter by the tongue words J easy to be understood, how shall it be known what is t or. sisniju spoken ? for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall he a barbarian unto me. 12 Even so ye, forasmuch as ye are zealous § of spiri- ^or.o/s/iiw/s, tual gifts, seek that ye may excel to the edifying of the Church. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14 For if I pray in an unknown tongue, my spirit pray- eth, but my understanding is unfruitful. 15 What is it then ? I will pray with the spirit, and I will pray with the understanding also : I will sing with the spirit, and I will sing with the understanding also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 1 thank my God, I speak with tongues more than ye all : 19 Yet in the church I had rather speak five words with 3 16 DIRECTIONS FOR the MIRACULOUSLY ENDOWED— CHAPTER XIII. J. P. 4770. my understanding, that by my voice I might teach others ^" ^' ^'^' also, than ten thousand words in an unkiiown tongue. Ephcsus. 20 Brethren, be not children in understanding : how- b Matt. xvm. |jgj|. -j^ malicc ''be ye children, but in understanding be * Gr. pnfecl, * mCn. or, fif a ripe * .... ^ age, ch. 11.6. 21 In the law it is ^ written. With men of other tongues c is. xxviii • • 1 • 11, ii. ■ and other lips will I speak unto this people ; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not : but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad ? 24 But if all prophesy, and there come in one that be- lie veth not, or one unlearned, he is convinced of all, he is judged of all : 25 And thus are the secrets of his heart made manifest ; and so, falling down on his face he will worship God, and report that God is in you of a truth. § 31. 1 COR. xiv. 26. to the end. St. Paul gives directions for the most profitable tvay of exercising their gifts in the public assemblies — Women are forbidden to speak in the Churches — lie submits the truti} of his doctrine to those who were discerners of spirits — He commands that every thing be done in their churches both decently, and according to the observances already established among Christians. 26 How is it then, brethren ? when ye come together, every one of you hath a psahn, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27 If any man speak in an unknoivn tongue, let it be by two, or at the most bj/ three, and that by course ; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church ; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If ani/ thinir be revealed to another that sitteth by, let the first hold his peace. 3 1 For ye may all prophesy one by one, that all may learn, and all may be comforted. 32 And the spirits of the prophets arc subject to the prophets. ■THE RESURRECTION OF CHRIST PROVED— CHAPTER XIIL 317 33 For God is not the author of * confusion, but of peace, J. P. 4770. as in all churches of the saints. ^- ^-57. 34 ^ Let your women keep silence in the churches : for Ephesus. it is not permitted unto them to speak ; but thei^ are com- Irfunquktf*' manded to be under obedience, as also saith the ^ law. d'Txim i- 35 And if they will learn any thing, let them ask their n. i*^- husbands at home : for it is a shame for women to speak in the church. 36 What ? came the word of God out from you ? or came it unto you only ? 37 If any man think himself to be a prophet, or spiri- tual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order. § 32. 1 COR. XV. 1—12. St. Paul proceeds to refute a Judaical error which had prevailed among the Corin- thians respecting the resurrection, and appeals to the testimony of the eye-wit- nesses, as the best evidences of the resurrection of Christ. 1 Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand ; 2 By which also ye are saved, if ye f keep in memory f or, ;iow J what I preached unto you, unless ye have believed in-^1% ^^^^^t vain. */"'■'■'*• 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins *^ according to f is. nii. 5, the Scriptures ; ^''^^' 4 And that he was buried, and that he rose again the g ps. xvi. lo. third day, " according to the Scriptures. 5 And that he was seen of Cephas, then ^ of the twelve : hJoimxx. lo. 6 After that, he was seen of above five hundred brethren at once ; of whom the greater part remain unto this pre- sent, but some are fallen asleep. 7 After that, he was seen of James ; then of all the apostles. 8 ' And last of all he was seen of me also, as of ^one j Actsix.4. cnixl born out of due time. {dT,'anabor. 9 For I am the least of the apostles, that am not meet '"'^* to be called an apostle, because I persecuted the Church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain ; but 318 THE ORDER OF THE RESURRECTION REVEALED— CHAP. XIII. J. P. 4770. I laboured more abundantly than they all : yet not I, but V. ^.57. ^jjg grace of God which was with me. Ephesus. 1 1 Therefore whether it were I or they, so we preach, and so ye believed. § 33. 1 COR. XV. 12—23. St. Paul proves the certainty of the resurrection of the dead from the resurrection of Christ — Mankind stihjected to death hy Adam, and raised to life by Christ. 12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resuiTection of the dead ? 13 But if there be no resurrection of the dead, then is Christ not risen : 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God ; be- cause we have testified of God that he raised up Christ : whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised : 17 And if Christ be not raised, your faith is vain ; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable. 20 But now is Christ risen from the dead, and become l^^]^-^^- ^ the first-fruits of them that slept. 21 For since by man came death, by man cowe also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. § 34. 1 COR. XV. 23—29. St. Paul reveals the order of the resurrection — The resignation of the mediatorial kingdom of Christ, after the resurrection of mankind from the grave, and the annihilation of sin and death. 11 Thcss. iv. 23 But ' every man in his own order : Christ the first- fruits ; afterward they that are Christ's at his coming. 24 Then coniellt, the end, when he shall liave delivered up the kingdom to God, even the Father ; when he shall have put down all rule and all authority and power. wPs, ex. 1. 25 For he must reign, "'till he hath put all enemies under his feet. 26 The last enemy thai shall be destroyed is death. nPs. viii.6. 27 For he "hath put all things under his feet. But when he saith. All things arc put under Mm, it is manifest that he is excepted, which did put all things under him. NATURE OF THE FUTURE BODY— CHAPTER XIII. 319 28 And when all things shall be subdued unto him, then j. p. 4770. shall the Son also himself be subject unto him that put all ^'- ^- ^^' things under him, that God may be all in all. Ephesus. § 35. 1 COR. XV. 29—35. Tfie disbelief of the resurrection inconsistent with the nature of our baptismal pro- fession, and encourages licentiousness — He exhorts them not to be deceived. 29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then bap- tized for the dead ? 30 And why stand w^e in jeopardy every hour? 311 protest by * your rejoicing which I have in Christ * some read, Jesus our Lord, I die daily. 32 If t after the manner of men I have fought with tor, to speak beasts at Ephesus, what advantageth it me, if the dead rise nero/men. ' not ? ° Let us eat and drink ; for to-morrow we die. o is. xxii. 13. 33 Be not deceived : evil communications corrupt good manners. 34 Awake to righteousness, and sin not : for some have not the knowledge of God : I speak this to your shame. § 36. 1 COR. XV. 35—45. St. Paul answers the philosophical objections raised to the resurrection of the dead, from the analogy of the growth of a plant from its seed — He shews that the human body, which is committed to the ground, will in the same manner rise again at the resurrection, changed in its properties, and more beautiful in its form. 35 But some man will say. How are the dead raised up ? and with what body do they come ? 36 Tlion fool ! that which thou sowest is not quickened, except it die : 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat or of some other grain : 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh is not the same flesh : but there is one kind qfflesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial : but the glory of the celestial is one, and the glort/ of the terrestrial is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars : for one star differeth from another star in glory. 42 So also is the resurrection of the dead. It is sown in corruption ; it is raised in incorruption : 320 THE BURIED AND RISING BODIES OP MEN DIFFER. J. P. 4770. V.yE.57. Ephesus. p Gen.ii. 7. r\ Matr Txiv. ni. I Thess. iv. 10. r Ts XXV. 8. s H(>9. xiii. 14. 43 It is sown in dishonour ; it is raised in glory : it is sown in weakness ; it is raised in power : 44 It is sown a natural body; it is raised a spiritual body. There is a natmal body, and there is a spiritual body. § 37. 1 COR. XV. 45—50. T/ie truth of the resurrection proved to the Jews by the analogy between the first and second Adam. 45 And so it is written, The first man Adam p was made a living soul ; the last Adam 7uas made a quickening spirit. 46 Howbeit that vuis not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy : the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy : and as is the heavenly, such are they also that are hea- venly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. § 38. 1 COR. XV. 50, to the end. St. Paul asserts that our present bodies cannot be admitted into a spiritual state — He describes the manner of the resurrection, and the glorioui change which will take place in a state of immortality, with the complete victory over sin and death — From these considerations the Corinthians are exhorted to an active aild stedfast faith, 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God ; neither doth corruption inhe- rit incorruption. 51 Behold, I shew you a mystery ; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump : '' for the trumpet shall sound, and the dead shall be raised incorruptible, and we ghall be changed. 53 For this corruptible mdst put on incorruption, and this mortal tnust put on immortality. 54 So when this corruptible shall have put on incorrup- tion, and this mortal sliall have put on immortahty, then shall be brought to pass the saying that is written, "^ Death is swallowed up in victory. 55 * O death where is thy sting ? O * grave where is thy victory. 56 The sting of death is sin ; and the stiength of sin is the law. 57 But thanks be to God, which giveth us the victory throuffh our Lord Jesus Christ. ST. PAUL CONCLUDES HIS EPISTLE— CHAPTER XIII. 321 •58 Therefore, my beloved brethren, be ye stedfast, un- J. p 4770. moveable, always abounding in the work of the Lord, for- ^' ^- "'^' asmuch as ye know that your labour is not in vain in the Ephesus. Lord. § 39. 1 COR. xvi. 1—5. St, Paul, in reply to the last inquiry of the Corinthians, gives directions as to the manner Christians should provide for the poor, and promises to send their collec- tions to Jerusalem. 1 Now concernino; the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the tirst f/cry of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by ^/our letters, them will I send to brino; your * liberality unto * cr.pijt, •4 , ' " •' "'2 ('(ir. viii. i, Jerusalem. g, lo. 4 And if it be meet that I go also, they shall go with me. § 40. 1 COR. xvi. 5, to the end. St. Paul concludes his Epistle with various messages and salutations — He gives an account of his son Timothy, and Apollos's intention of coming to see them — Recommends Timothy to them — He exhorts them to faith and charity — Re- commends Stephanus, Fortunatus, and Achaicus to them — He concludes with greetings and salutations. 5 Now I will come unto you, when I shall pass through Macedonia : for I do pass through Macedonia. 6 And it may be that I will abide, yea, and winter witli you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way ; but I trust to tarry awhile with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost. 9 For a great door and effectual is opened unto me, and there a?'e many adversaries. 10 Now if Timotheus come, see that he may be with you without fear : for he worketh the work of the Lord, as I also do. 1 1 Let no man therefore despise him : but conduct him forth in peace, that he may come unto me : for I look for him with the brethren. 12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren : but his will was not at all to come at this time ; but he will come when he shall have convenient time. 13 Watch ye, stand fast in the faith, quit you like men, be strong. VOL, II. Y 322 ST. PAUL REMAINS AT EPHESUS— CHAPTER XHI. J. P. 4770. 14 Let all your things be done with charity. ^" ^' "''^' 15 I beseech you, brethren, (ye know the house of Ste- Ephesus. phanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 17 1 am glad of the coming of Stephanas and Fortunatus and Achaicus : for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and your's : there- fore acknowledge ye them that are such. 19 The churches of Asia salute you. Aquila and Pris- cilla salute you much in the Lord, with the church that is in their house. tRom.xvi.i6. 20 All the brethren greet you. * Greet ye one another with an holy kiss. 21 The salutation of me Paul with mine own hand. 22 If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. 23 The grace of our Lord Jesus Christ he with you, 24 My love be with you all in Christ Jesus. Amen. SECTION VII. St. Paul continues at Ephesus — A Mob is occasioned at that place by Demetrius. ACTS xix. latter part of ver. 22, to the end '\ 22 — But he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen ; 25 Whom he called together with the workmen of like occupation, and said. Sirs, ye know that by this craft we liave our wealth. 26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands : 27 So that not only this our craft is in danger to be set " On the shrines of Diana — the Asiarclis — the worshippers of Diana, vtwKopot —and other subjects mentioned in this section, see Biscoe, ar.d his numerous references. THE TUMULT AT EPHESUS— CHAPTER XIII. 32^ at nought ; but also that the temple of the great goddess j. p. 4770. Diana should be despised, and her magnificence should be ^- ^- ^'^' destroyed, whom all Asia and the world worshippeth. Ephesus. . 28 And when they heard these saijings, they were full of wrath, and cried out, saying. Great is Diana of the Ephc- sians. 29 And the whole city was filled with confusion : and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the peo- ple, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not ad- venture himself into the theatre. 32 Some therefore cried one thing, and some another a for the assembly was confused ; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. 35 And when the town clerk had appeased the people, he said. Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is * a worshipper of * cr. tkr um. the great goddess Diana, and of the image which fell down^*^ ^^^^'^' from Jupiter ? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, "f-the law is fOr, t/iccourt open, and there are deputies: let them implead one ano- "^"'"''^ ^^ ' ther. 39 But if ye enquire any thing concerning other matters, it shall be determined in a t lawful assembly. tor,ordi. Ai-\ rf • 1 1 11 1 • • r nary. 40 tor we are m danger to be called m question tor this day's uproar, there being no cause whereby we may give an account of this concourse. 4 1 And when he had thus spoken, he dismissed the as- sembly. n-24 ST. PAUL WRITES KIS FIRST ^:^-Ml^- SECTION VIII. ^.iE. 57. >Iacednnia. St, Paul leaves Ephesus and goes to Macedonia. ACTS XX. ver. 1. 1 And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. SECTION IX. St. Paul writes his First Epistle to Timothy, to direct him how to proceed in the Suppression of those false Doctrines, and Cor- ruptions, which the Jeivish Zealots were endeavouring to estab- lish in the Church of Ephesus, over which he was appointed to preside '^. '5 BRIEF ACCOUNT OF TIMOTHY, AND OF THE FIRST EPISTLE TO HIM. Paul and Barnabas, in the course of their first apostolic journey among the Gentiles, came to Lystra, a city of Lycaonia, where they preached the Gospel for some time ; and, though persecuted, with considerable success. — (See Acts xiv. 5, 6.) It is very Hkely that they here converted to the Christian faith a Jewess, named Lois, with her daughter Eunice, who had married a Gentile, by whom she had Timothy, and whose father was probably at this time dead ; the grandmother, daughter, and son, living together. — (Compare Acts xvi. 1 — 3. with 2 Tim. 1 — 5.) It is also probable that Timothy was the only child ; and it appears that he had been brought up in the fear of God, and carefully in- structed in the Jewish religion, by means of the Holy Scriptures. — (Compare 2 Tim. i. 5. with 2 Tim. iii. 15.) When the Apostle came from Antioch, in Syria, the second time, to Lystra, he found Timothy a member of the Church, and so highly reputed and warmly recommended by the Church in that place, that St. Paul took him to be his com- panion in his travels, Acts xvi. 1 — 3. From which passage we learn, that although Timothy had been educated in the Jewish faith, he had not been cir- cumcised, because his father, who was a Gentile, woul4 not permit it. When the apostle had determined to take him with him, he found it expedient to use that precaution ; not from any supposition that circumcision was necessary to salvation, but because of the Jews, who would neither have heard him nor the apostle, had not this been done ; they would not have received the Gospel from Timothy, because he was a heathen ; and they would have considered the apos- tle in the same light, because he associated with such. Timothy had a special call of God to the work of an Evangelist, which the elders of the Church at Lystra knowing, set him solemnly apart to the work, by the imposition of hands. (1 Tim. iv. 14.) And they were particularly led to this, by several prophetic declarations relative to him, by which his divine call was most clearly ascertained. — (See 1 Tim. i. 18. and iii. 14.) After this ap- pointment by the elders, the apostle himself laid his hands on him : not perhaps for tlie purpose of his evangelical designation, but that he might receive those extraordinary gifts of the Holy Spirit, so necessary, in those primitive times, to EPISTLE TO TIMOTHY— CHAPTER XIII. 325 § 1. 1 TIM. i. 1, 2. J. P. 4770. \. M. 57. Tlie Sahitation. 1 Paul, an apostle of Jesus Christ by the commandment Macedonia. demonstrate the truth of the Gospel. (See 2 Tim. i. 6, 7.) Yet it is not proba- ble that Timothy had two ordinations ; one by the elders of Lystra, and another by the apostle ; as it is most probable that St. Paul acted with that ■K^f.atvri- piov, or eldership, mentioned 1 Tim. iv. 14. among whom, in the imposition of hands, he would undoubtedly act as chief. Timothy, thus prepared to be the apostle's fellow-labourer in the Gospel, accompanied him and Silas, when they visited the Churches of Phrygia, and delivered to them the decrees of the apostles and elders at Jerusalem, freeing the Gentiles from the law of Moses, as a term of salvation. Having gone through these countries, they at length came to Troas, where St. Luke joined them, as appears from the phraseology of his history. Acts xvi. 10, II, &c. In Troas a vision appeared to St. Paul, directing them to go into Macedonia. Loosing tlieretbre from Troas, they all passed over to Neapolis, and from thence went to Philippi, where they converted many, and planted a Christian Church. From Philippi they went to Thessalonica, leaving St. Luke at Philippi, as appears from his clianging the phraseology of his history at verse 40. We may therefore suppose that, at their departing, they committed the converted at Philippi to the care of St. Luke. In Thessalonica they were opposed by the unbelieving Jews, and obliged to flee to Berea, whither the Jews from Thessalonica followed them. To elude their rage, St. Paul, who was most obnoxious to them, departed from Berea by night, to go to Athens, leaving Silas and Timothy at Berea. At Athens Timothy came to the apostle, and gave him such an account of the afflicted state of the Thessalonian converts, as induced him to send Timothy back to comfort them. After that, St. Paul preached at Athens ; but with so little success, that he judged it proper to leave Athens, and go forward to Co- rinth, where Silas and Timothy came to him, and assisted in converting the Corinthians. And when he left Corinth they accompanied him, first to Ephesus, then to Jerusalem, and after that to Antioch, in Syria. Having spent some time in Antioch, St. Paul set out with Timothy on his third apostolical journey ; in which, after visiting all the Churches of Galatia and Phrygia, in the order in which they had been planted, they came to Ephesus the second time, and there abode for a considerable period. In short, from the moment Timothy first joined the apostle, as his assistant, he never left him, except when sent by him on some special errand. And by his affection, fidelity, and zeal, he so recom- mended himself to all the disciples, and ^.cquired such authority over them, that St. Paul inserted his name in the inscription of several of the letters which he wrote to the Churches, to shew that their doctrine was one and the same. The apostle expressed his esteem and aftection for Timothy still more conspicuously, by writing to him those excellent letters in the canon, which bear his name ; and which have been of the greatest use to the ministers of Christ ever since their publication, by directing them to discharge all the duties of their function in a, proper manner. . The date of this epistle has been a subject of much controversy, some assign- ing it to the year 56, 57, or 58, which is the common opinion ; and others to 64 326 FIRST EPISTLE TO TIMOTHY— CHAPTER XIII. J. P. 1770. of God our Saviour, and Lord Jesus Christ, ivhich is our V. M. 57. Macedonia. hope ; or 65. I have adopted, with Dr. Doddridge, the hypothesis which seems to have prevailed most generally, that it was written about the year of our Lord 57 or 58, when St. Paul had lately quitted Ephesus on account of the tumult raised there by Demetrius, and was gone into Macedonia, Acts xx. 1. This is the opinion of many learned critics, ancient and modern, particularly of Athana- sius, Theodoret, Baronius, Ludovic, Capellus, Blondel, Hammond, Grotius, Salmasius, Lightfoot, Benson, Lord Barrington, Michaelis, and others. On the other hand. Bishop Pearson, and after him Rosenmiiller, Macknight, Faley, Bishop Tomline, &c. endeavoured to prove, that it could not be written till the year 64 or 65, between the first and second imprisonment of St. Paul at Rome ; and I'Enfant, without any hesitation, embraces this hypothesis. It is universally allowed that St. Paul must have written this first Epistle to Timothy at some journey which he made from Ephesus to Macedonia, having in the mean time left Timothy behind him at Ephesus ; for he expressly says to Timothy, (1 Tim. i. 3.) " I besought thee still to abide at Ephesus, when I went into Macedonia." Bishop Pearson, accordingly, in order to prove that the date of this epistle was as late as he supposes, having observed that we read only of three journies of St. Paul through Macedonia, (viz. Acts xvi. 9, 10. xx. 1. 3.) endeavours to shew, that it could not be written in any of these, and must consequently have been written in some fourth journey, not mentioned in the history, which he supposes was about the year 65, after St. Paul was released from his imprisonment at Rome. That it was not written at the first or third of these journies is readily allowed, and it appears from the whole series of the context in both places; but it is the second that is generally contended for. The Bishop supposes that the Epistle was not written at this second journey, because it appears from Acts xix. 22, that St. Paul did not leave Timothy then at Ephesus, having sent him before into Macedonia, and appointed him to meet him at Corinth. (See 1 Cor. iv. 17. xvi. 10.) To this it is answered, that though St. Paul did not indeed send Ti- tnothy from Ephesus, yet, as we are told that St. Paul made some stay there after that, (Acts xix. 22.) Timothy might be returned before the tumult, and so the apostle might, notwithstanding, leave him behind at Ephesus, when he him- self set out for Macedonia. (For, it should be observed, that he changed his scheme ; and, before he went to Corinth, where he had appointed Timothy to meet him, he spent some time in Macedonia ; from whence he wrote his Second Epistle to the Corinthians, in company with Timothy, who came to him in his return from Corinth, and continued with him while he remained in these parts.) Now that Timothy returned to Ephesus before the apostle departed, will indeed appear very probable, if (as Mr. Boyse argues from Acts xx. 31, compared with xix. 8. 10.) St. Paul spent three years at Ephesus, and in the neighbouring parts, and sent Timothy away nine months before the tumult : which would leave him time enough to perform his connnission, and return to Ephesus before the apostle had left it. (See Family Expos, vol. iii. sect. 43, note, p. 189.) To which it may be added, that it appears from 1 Cor. xvi. 10, 11. which Epistle was written from Ephesus, that St. Paul expected Timothy, after his journey to Macedonia and Corinth, would return to him at that city. FIRST EPISTLE TO TIMOTHY— CHAPTER XIII. 327 2 Unto Timothy, my own son in the faith : Grace, mercVj J. p. 4770. V. M. 57. The Bishop further objects to the Epistle's being written at this second jour- Macedonia, ney, mentioned Acts xx. 1, that when the apostle set out he proposed to go into Macedonia, and to visit the Churches there and in Greece ; which must neces- sarily take up a considerable time j whereas, in his Epistle to Timothy, he speaks of his intention to return very soon, (1 Tim. iii. 14. iv. 13.) But it is natural to suppose that some unforeseen accident might detain him longer than he de- signed, and, being disappointed of some assistance he expected from Macedonia, he might afterwards send for Timothy to come to him ; who, as the passage by sea might be accomplished in a few days, miglit arrive at Macedonia before the apostle wrote his Second Epistle to the Corinthians. The Bishop further argues, that it appears from the Epistle to Titus, as well as from some passages in his Epistle to the Philippians and to Philemon, that St. Paul actually made another journey into those parts after his imprisonment at Rome ; in which journey he left Titus behind him at Crete, which lay in his way from Rome, (Tit. i. 5.) Now it must be allowed the Bishop, that the supposi- tion that Salmasius makes is not at all likely, that St. Paul touched at Crete when he was going from Achaia to Macedonia, for then he carried a collection with him, (1 Cor. xvi. 1. 5. Acts xxiv. 17.) and therefore it was not probable he would go so much out of his way ; and when he was about to sail into Syria, and heard that snares were laid for him, (Acts xx. 3.) it is not to be supposed he would go into the mouth of them, or that he would take up his time in preaching at Crete, when he was in haste to be at Jerusalem, (Acts xx. 6.) or that he would winter at Nicopolis, (Tit. iii. 12.) when winter was passed, and he desired to be at Jerusalem before the passover. But then it had been ob- served, that perhaps the Epistle to Titus might be among the first St. Paul wrote, and his voyage to Crete one of the many events before his going up to the coun- cil at Jerusalem, which, in his history of the Acts, St. Luke, not being in com- pany with him when they occurred, had entirely passed over, and of which there are notwithstanding some traces in St. Paul's Epistle, particularly 2 Cor. xi. and Rom. XV. 19; or if it be allowed that the Epistle to Titus was written by St. Paul after his first imprisonment, it will not follow from thence, that the first Epistle to Timothy must have been written at the same time. This is a brief account of the arguments for Bishop Pearson's hypothesis, that this Epistle was written about the year 65, with their respective answers. In favour, however, of the later date assigned to this Epistle, it has been far- ther observed, that Timothy was left in Crete, to oppose the following errors : 1. " Fables" invented by the Jewish doctors, to recommend the observance of the law of Moses, as necessary to salvation. 2. Uncertain " genealogies," by which individuals endeavoured to trace their descent from Abraham, in the per- suasion that they would be saved, merely because they had Abraham for their father. 3. Intricate " questions," and strifes about some words in the law ; per- verse disputings of men of corrupt minds, who reckoned that, which produced most gain, to be the best kind of godliness: and 4. " Oppositions of knowledge, falsely so named." And these errors, it is said, had not taken place in the Ephe- sian Church, before the apostle's departure ; for, in his charge to the Ephesian elders at Miletus, he foretold that the false teachers were to enter in among them after his departing, (Acts xx. 29, 30.) "I know that after my departing, 328 FIRST EPISTLE TO TIMOTHY— CHAPTER XIII. J. P. 4770. and peace, from God our Father and Jesus Christ our V.^.07. Macedonia. Lord. shall grievous wolves enter in among you, not sparing the flock. Also of your ownselves, shall men arise, speaking perverse things, to draw away disciples after them." The same thing, it is said, appears from the two Epistles which the apostle wrote to the Corinthians, the one from Ephesus, before the riot of Demetrius, the other from Macedonia, after that event ; and, from the Epistle which he wrote to the Ephesians themselves, from Rome, during his confinement there. For in none of these letters is there any notice taken of the above men- tioned errors, as subsisting among the Ephesians at the time they were written, which cannot be accounted for, on the supposition that they were prevalent in Ephesus when the apostle went into Macedonia, after the riot. It is inferred, therefore, that the first Epistle to Timothy, in which the apostle desired him to abide in Ephesus, for the purpose of opposing the Judaizers and their errors, could not have been written either from Troas or from Macedonia, after the riot ; but it must have been written some time after the apostle's release from confine- ment in Rome ; when no doubt he visited the Church at Ephesus, and found the Judaizing teachers there busily employed in spreading their pernicious errors. But it may be answered, that it is not certain what errors were alluded to in Acts XX. 29, 30 ; and the errors alluded to in 1 Tim. every where pre- vailed. Again, in the first Epistle it is said, the same persons, doctrines, and practices, are reprobated, which are condemned in the second. Compare 1 Tim iv. 1 — 6, with 2 Tim. iii. 1—5. and 1 Tim. vi. 20, with 2 Tim. ii. 14. and 1 Tim. vi. 4, with 2 Tim. ii. IC. Tiie same commands, instructions, and encouragements are given to Timothy, in the first Epistle, as in the second. Compare 1 Tim. vi. 13, 14. with 2 Tim. iv. 1 — 5. The same remedies for the corruptions which had taken place among the Ephesians, are prescribed in the first Epistle, as in the second. Compare 1 Tim. iv. 14, with 2 Tim. i. 6, 7; and, as in the second Epistle, so in the first every thing is addressed to Timothy, as superintendent both of the teachers and of the laity, in the Church at Ephesus ; all which im- ply, that the state of things among the Ephesians was the same when the two Epistles were written : consequently, that the first Epistle was written only a few months before the second, and not long before the apostle's death. It is an- swered, that the Church at Ephesus might require a repetition of the same remonstrances, though many years elapsed between the sending of the two Epistles. To the late date of this first Epistle there are three objections, which appear to me to be decisive : 1. It is thought that, if the first Epistle to Timothy was written after the apostle's release, he could not with any propriety have said to Timothy, (chap, iv. 12.) " Let no man despise thy youth." In reply to which it is said, that Servius Tullius, in classing the Roman people, as Aulus Gellius relates, (lib. x. c. 28.) divided their age into three periods ; childhood, he limited to the age of seventeen ; youth, from that to forty-six ; and old age, from that to the end of life. Now, supposing Timothy to have been eighteen years old, A.D. 50, when he became Paul's assistant, he would be no more than 32, A.D. 64, two years after the apoitle's reltabc, when it is supposed this Epistle was written. Where- FIRST EPISTLE TO TIMOTHY— CHAPTER Xlli. 329 & 2. 1 TIM. i. 3, 4. J. P. 4770. V. JEi. 57. Si. Paul reminds Timothy of the causes for which he had left him at Ephesus — To ' oppose the Jewish zealots, who endeavoured to intermix genealogies and tradi- IVIacedonia. tiotis with the Christian doctrines. 3 As I besought thee to abide still at Ephesus, when I fore, being then in the period of life which, by the Greeks, as well as the Ro- mans, was considered as " youth," the apostle with propriety might say to him, " Let no man despise thy youth." It is not however probable, that St. Paul alluded to the artificial distinctions of the Roman law, instead of the actual age of Timothy. 2. When the apostle touched at Miletus, in his voyage to Jerusalem, with the collections, the Church at Ephesus had a number of elders, that is, of bishops and deacons, who came to him at Miletus, (Acts xx. 17.) what occasion was there, in an Epistle written after the apostle's release, to give Timothy directions concerning the ordination of bishops and deacons, in a Church where there were so many elders already ? It is answered, the elders who came to the apostle at Miletus, in the year 58, may have been too few for the Church at Ephesus, in her increased state, in the year 65. Besides, false teachers had then entered, to oppose whom more bishops and deacons might be needed than were necessary ill the year 58, not to mention that some of the first elders having died, others were wanted to supply their places. Of this, however, there is no scriptural proof, and the positive assertion of the Epistle is needlessly set aside. Dr. Paley defends the later date, from the superscription of the second Epistle to the Corinthians, which is spurious, from the apparently short interval between St. Paul's leaving Ephesus, to go into Macedonia, and the writing the second Epistle to the Corinthians, in the beginning of which Timothy is joined with St. Paul ; to which it may be answered, that Timothy might have left Ephesus for a short time only, and soon returned. He endeavours to overcome the insuper- able difficulty in the opinion that the Epistle was written so late, that it neces- sarily implies that St. Paul visited Ephesus after his liberation at Rome, which appears so contrary to what he said to the Ephesian Church, that they should see his face no more. Dr. Paley finds only some presumptive evidences, that the apostle must have visited Ephesus ; the Epistles to the Philippians and to Philemon were written while the apostle was a prisoner at Rome : to the former he says, " I trust in the Lord, that I also myself shall come shortly :" and to the latter, who was a Colossian, he gives this direction, " But wiihal, prepare me also a lodging, for I trust that, through your prayers, I shall be given unto you." An inspection of the map will shew us, that Colosse was a city of Asia Minor, lying eastward, and at no great distance from Ephesus ; Philippi was on the other, i. e. the western side of the JEgean Sea. Now, if the apostle exe- cuted his purpose, and came to Philemon at Colosse, soon after his liberation, it cannot be supposed, says Dr. Paley, that he would omit to visit Ephesus, which lay so near it, and where he had spent three years of his ministry. As he was also under a promise to visit the Church at Philippi shortly, if he passed from Colosse to Philippi, he could hardly avoid taking Ephesus in his way. Arguments of this theoretical nature ought to weigh but little, when they de- fend a propoiilion which seems opposed to the plain and literal meaning of 3J0 DESIGN AND USE OF THE LAW— CHAPTER XIII. J. P. 4770. went into Macedonia, tliat thou mightest charge some that . ^' ^- '*'^- they teach no other doctrine, Macedonia. 4 " Neither give heed to fables and endless genealogies, vi.^i! •iTim.'^ vvhich minister questions, rather than godly edifying which I'i f-'o'- is in faith : so do. 11. & ui. 9. ' § 3. 1 TIM. i. 5—12. St. Paul explains the design and use of the Law, ivhich he shews to he perfectly consistent tvith Christianity , as it enforces moral goodness, and condemns all kinds of wickedness. 5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and oj' faith un- feigned : *or,n„t (j From which some * having swerved have turned aside (liming ui. .... '-' unto vain jangling ; Scripture. When St. Paul told the elders of Ephesus, that they should " see his face no more," it was so solemnly announced, that it may be considered as spoken by the spirit of prophecy, with which he was gifted. Macknight has argued at great length that St. Paul spoke his strong persua- sion only. Dr. Paley, in adopting the same hypothesis, does not, however, mention his name. Nothing can be asserted positively upon this subject I have preferred the early date for this reason, that the allusion to the youth of Timothy — the fact that Timothy was directed to ordain elders, whom St. Paul afterwards met — and the solemn declaration, that he should see their face no more, appear to be so plainly decisive, that I can admit no theoretical arguments to overthrow what seems to me the unforced deduction from Scripture, that the Epistle was written after St. Paul went from Ephesus, and left Timothy there, when he went into Macedonia. There is no mention of St. Paul's going from Ephesus to Macedonia but once, and that is in the passage after which I have inserted this Epistle, after the riot of Demetrius, (Acts xx. 1.) This was the consideration which induced Theodoret, among the ancients, and among the moderns, Estius, Baronius, Capellus, Grotius, Lightfoot, Salmasius, Hammond, Witsius, Lardner, Pearson, and others, to support the opinion, that the apostle speaks of that journey in his first Epistle to Timothy. — See Home, Clarke, Paley, Macknight, Lardner, and Doddridge. Michaelis has endeavoured to prove that this Epistle was principally written against the Essenes, or Therapeutfe. His references do not appear to support his hypothesis. These people, even if they sometimes came into towns, could not have been there in sufficient numbers to endanger the faith of the Christian comnninitics. We have at least no proof of this fact. Josephus indeed asserts, that they were numerous in every city ; but their principal habitation being in the deserts, it is improbable that those who entered the towns should have deviated still further from their customs, and have become the active partisans of Judaism, which the false teachers are represented to be ; they were no doubt included among the various false teachers whom St. Paul condemned ; but they were not the exclusive objects of his censure. — See Michaelis, vol. iv. c xv. sect., i. ii. iii. p. 75. SINNERS INVITED TO REPENTANCE— CHAPTER XIII. 331 7 Desiring to be teachers of the law ; understanding J. P- 477o. neither what they say, nor whereof they affirm. ^' ^' ^^' 8 But we know that the law is good, if a man use it Macedonia. lawfully ; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured per- sons, and if there be any other thing that is contrary to sound doctrine; 1 1 According to the glorious Gospel of the blessed God, which was committed to my trust. §4. 1 TIM. i. 12—18. St. Paul digresses to enlarge on the goodness of Christ in making him an apostle of this glorious dispensation, and, from God's mercy to himself, he invites all sinners to repentance. 12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry ; 13 Who was before a blasphemer, and a persecutor, and injurious : but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all accepta- tion, that ^ Christ Jesus came into the world to save sinners; xMatt. ix. la - X' L T 1 ■ r Mark ii. 17. oi whom 1 am chief. 1 6 Howbeit for this cause I obtained mercy, that in me first Jesus Christ mio;ht shew forth all lono;-sufFerino;, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the king eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. § 5. 1 TIM. i. 18, to the end. Si. Paul reminds Timothy that he had been appointed by prophecy lo the Christian ministry, and exhorts him to persevere in the purity of the faith, and a good conscience — Alexander and Hymeneus, who had preserved neither, are punished for their impiety. 18 This charge I commit unto thee, son Timothy, accord- ing to the prophecies which went before on thee, that thou by them mightest war a good warfare ; 332 CHRISTIANS ARE TO PRAY FOR ALL MEN— CHAPTER XIH. J. P. 4770. 19 Holding faith, and a ffood conscience; which some V.iE. 57 - . o . ^ _ . _ having put away concerning faith have made shipwreck : Macedonia. 20 Of whom is Hynicnaeus and Alexander; whom I y 1 Cor. V. 5. jjg^^g y delivered unto Satan, that they may learn not to blaspheme. § 6. 1 TIM. ii. 1 — 8. In opposition to the Judaizing Christians, St. Paul commands the Christian con- verts, in the benevolent spirit of the Gospel, to pray for all men, whether Jews or Gentiles: and especially for kings, and those in authority, of ivhat soever nation or country — He declares this to he acceptable in the sight of God ; who would have all men saved, and with whom there is only one Mediator between God and men of all nations — St. Paul is appointed to make these truths known to the Gentiles, as well as the Jews. * Or, ticsirc. 1 I * exhort therefore, that, first of all, supplications, prayers, intercessions, and gi ving of thanks, be made for all men ; ■t Or, eminent 2 For kings, and ybr all that are in f authority; that we '""^'' may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour ; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus ; tor, a tcsti. 6 Who gave himself a ransom for all, t to be testified in due tmie. z2Tim. i. 11. 7 z Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not ;) a teacher of the Gentiles in faith and verity. § 7. 1 TIM. ii. 8, to the end. The duty of prayer is again enjoined — Men are commanded to offer tip public prayers ; which are not to be confined to the synagogue, or the temple at Jeru- salem ; but, if offered with devotion, are acceptable in every place — Christian women are exhorted to good works, and to silence — Their dress is to be consistent with their holy profession — The woman, on account of her transgi ession, to he subject to the man — The curse denounced against her will be mitigated on Hie condition of faith and holiness. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting, a 1 Pet. iii. 3. 9 In like manner also, that '^ women adorn themselves in modest apparel, with shamefaced ness and sobriety; not ^ or,piaiicd. with §broidered hair, or gold, or pearls, or costly array ; 10. But (which becometh women professing godliness) with good works. QUALIFICATIONS OF BISHOPS AND DEACONS— CHAPTER XIII. 333 1 1 Let the woman learn in silence with all subjection. J. P. 4770. 12 But ^ I suffer not a woman to teach, nor to usurp ^' ^' ^^' authority over the man, but to be in silence. Macedonia. 13 For Adam was first formed, then Eve. 34. 14 And Adam was not deceived ; but the woman beino" deceived was in the transgression. 15 Notwithstanding she shall be saved in child-bearing if they continue in faith and charity and hohness with so- briety. §8. I TIM. iii. 1—8. The qualifications of a bishop, superintendent over several congregations, and of a minister over one congregation, are described. 1 This is a true saying, If a man desire the office of a Bishop, he desireth a good work. 2 '^ A Bishop then must be blameless, the husband of one cTit. i. e, &c. wife, vigilant, sober, * of good behaviour, given to hospita- * or, modest. lity, apt to teach ; 3 f Not given to wine, no striker, not greedy of filthy t or, Not lucre ; but patient, not a brawler, not covetous; l^"fuf,jt}tr' 4 One that ruleth well his own house, having his children rrS."" ""' in subjection with all gravity ; 5 (For if a man knovi^ not how to rule his own house, how shall he take care of the Church of God ?) 6 Not J a novice, lest being lifted up with pride he fall tor, one into the condemnation of the devil. Tu'th^jaun. 7 Moreover he must have a good report of them which ar€ without ; lest he fall into reproach and the snare of the devil. § 9. 1 TIM. iii. 8—14. The qualijkations of the deacons are enumerated; tJieir wives are to be examples to the people, 8 Likewise must the Deacons be grave, not double tongued, not given to much wine, not greedy of filthy lucre; 9 Holding the mystery of the faith in a pure conscience. 10 And let these also first be proved ; then let them use the office of a Deacon, being found blameless '*. 11 Even so tnust their wives be grave, not slanderers, sober, faithful in all things. 12 Let the Deacons be the husbands of one wife, ruling their children and their own houses well. '* The priests under the law were required to be without bodily infirmities, (Lev. xxi. 16.) typical of that spiritual purity which was the essential qualifi- cation of the ministers of the Christian dispensation. 334 THE GREAT APOSTACY PREDICTED— CHAPTER XIII. J. P. 4770. V.^. 57. Macedonia. * Or, 7>unis. tered. + Or, atay. t Gr. mani. Jcshd. A 2 Tim. iii. l,&c. ^ Or, for a Utile time. 13 For they that have * used the office of a Deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. § 10. 1 TIM. iii. 14, to the end. Sl. Paul encourages Timothy in his episcopal and ministerial duties by reminding him of the sublimer doctrines of the Christian religion. 14 These things write I unto thee, hoping to come unto thee shortly : 15 But if I tarry long, that thou raayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and f ground of the truth. 16 And without controversy great is the mystery of god- liness: God was ;{; manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. §11. 1 TIM. 1—12. By the Spirit of God St. Paul foretells the apostacy of the Christian Churrh, and describes the character of its corruptions ; intimating thereby that the Judaiziiig teachers were some of those who were preparing its way — Timothy is cautioned against all tendencies to these corruptions, and exhorted to inculcate the practice of virtue and piety, as the only profitable and acceptable service of a Christian; and he is enjoined to enforce this important truth, although for so doing he will be reproached and persecuted. 1 Now the Spirit ^ speaketh expressly, that in the latter times some shaU depart from the faith, giving heed to se- ducing spirits, and doctrines of devils ; 2 Speaking lies in hypocrisy ; having their conscience seared with a hot iron ; 3 Forbidding to marry, and commaudiug to abstain from meats, which God hath created to be received with thanks- giving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving : 5 For it is sanctified by the word of God and prayer. 6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nou- rished up in the words of faith and of good doctrine, where- unto thou hast attained. 7 But refuse profane and old wives' fables, and exercise thyself rathe}- unto godliness. 8 For bodily exercise piofiteth § little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation. * Or, in all MINISTERS TO BE EXAMPLES TO OTMERS— CHAPTER XTII. 335 10 For therefore we both labour and suffer reproach, be- J P.4770. cause we trust in the hving- God, who is the Saviour of all ^' ^•^'^' men, epecially of those that believe. Macedonia. 11 These things command and teach. § 12. 1 TIM. iv. 12, to the end. St. Paul gives Timothy directions as to Ms own conduct, and wants him to put aivay all subjects of speculative teaching — To become an example to the Church — To devote himself to the ministry — to reading — stiuly — meditation, and self-govern- ment; for in so doing he should save himself, and be made the instrument of sal- vation to others. 12 Let no man despise thy youth ; but be thou an ex- ample of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading-, to exhorta^ tion, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them ; that thy profiting may appear * to all. f,,"l's' 16 Take heed unto thyself, and unto the doctrine ; con- tinue in them : for in doing this thou shalt both save thy- self, and them that hear thee. § 13. 1 TIM. V. 1 — 17. Further directions are given to Timothy for the better success of his teaching — He is instructed as to his conduct to the elders, to yoitng men and women, and to widows who were maintained by the charity of the Church — None were to be admitted under sixty years of age, lest if younger women were received, and forbidden to marry, they might renounce Christianity, or bring disgrace upon the Christian name. 1 Rebuke not an elder, but intreat Mm as a father ; and the younger men as brethren ; 2 The elder women as mothers ; the younger as sisters, with all purity. 3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, let them learn first to shew f piety at home, and to requite their pa- tor, *,«s 1 .•" ^ p ,, ' 1 " . 1 • . IT one oj another. destitute or the trutn, supposing that gain is godliness : from such withdraw thyself. 6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is cer- tain we can carry nothing out. 8 And having food and raiment let us be therewith con- tent. 9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. VOL. II. z 338 EXHORTATIONS TO THE WEALTHY— CHAPTER XIII. J. P. 4770. V.yE.r)7. Macedonia. * Or, been se- duced. f Or, profes. sion. h Itev. xvii. 11. &xix. 16. i John i. 18. 1 John iv. 12. X Cir. the iin- ccrluiiily tif riches. \ Or, sociable. k Matt. vi. 20. I.iikc xii. 33. 10 For the love of money is the root of all evil : which while some coveted after, they have * erred from the faith, and pierced themselves through with many sorrows. §17. 1 TIM. vi. 11— 17. Timothy, as divinely inspired, is called upon to refrain from these evil practices, and to follow after godliness — St. Paul charges him, as in the presence of God, and in consider at io7i of the great day of judgment, that he continue stedfast in the faith, conscientiously discharging his office, and avoiding all worldly and sordid inotives — The apostle concludes by describing the great glory of Christ, which will be hereafter manifested. 11 But thou, O man of God, flee these things ; and fol- low after righteousness, godliness, faith, love, patience, meekness. 12 Fight the good tight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. 13 I give thee charge in the sight of God, who quick- eneth all things, and before Christ Jesus, who before Pon- tius Pilate witnessed a good t confession ; 14 That thou keep this commandment without spot, un- rebukable, until the appearing of our Lord Jesus Christ : 15 Which in his times he shall shew, tvho is the blessed and only Potentate, '' the King of kings, and Lord of lords ; 16 Who only hath immortality, dwelling in the light which no man can approach unto ; ' whom no man hath seen, nor can see : to whom be honour and power everlast- ing. Amen. § 18. 1 TIM. vi. 17—20. Timothy is charged to admonish those who are rich, not to trust in their uncertain possessions, but in God, who is the giver of them — They are exhorted to be rich in good works, that they may prepare for themselves more durable and eternal blessings. 17 Charge them that are rich in this world, that they be not high-minded, nor trust in J uncertain riches, but in the living God, who giveth us richly all things to enjoy ; 18 That they do good, that they be rich in good works, ready to distribute, § willing to communicate ; 19 "^ Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. § 19, 1 TIM. vi. 20, to the end. St. Paid ends as he began the Epistle, by again e.vhorting Timothy to be stedfast in the Christian doctrine, avoiding all philosophical and iiseless speculations, so strenuously advocated by tlie false teachers. 20 O Timothy, keep thai which is committed to thy trust, ST. PAUL PROCEEDS TO MACEDONIA— CHAPTER XIII. 339 avoiding profane and vain babblings, and oppositions of J. P. 4770. science falsely so called : ^' ^^' ^^' 21 Which some professing have erred concerning the ^^'^edon'^- faith. Grace be with thee. Amen. SECTION X. St. Paul proceeds from Macedonia to Greece, or Achaia, and continues there three Months. ACTS XX. 2. and former part of ver. 3. 2 And when he had gone over those parts, and had given them much exhortation, he came into Greece '^ 3 And there abode three months. SECTION XI. St, Paul, having been informed of the Reception his first Epistle had met rvith from the Corinthians, writes his second Epistle from Philipjn, to justify his apostolic Conduct, and vindicate his Authority, both of which had been impugned by a false Teacher '\ § 1. 2 COR. i. 1,2. Introduction, and benediction of St. Paul. 1 Paul, an apostle of Jesus Christ by the will of God, y^^^g^* earl)' in tlie year. 1* He did not, however, go there immediately; he passed through Macedonia, — 7 — ; (ver. 1.) in which he informs us, (2 Cor. vii. 5, 6, 7.) that he suffered much, "'''"" both from believers and infidels ; but was greatly comforted by the arrival of Titus, who gave him a very flattering account of the prosperous state of the Church at Corinth. A short time after this, being still in Macedonia, he sent Titus back to Corinth, (2 Cor. viii. 16, 17.) and forwarded by him the second Epistle, which he wrote to that Church, as Theodoret and others suppose. Some time after he visited Corinth himself, according to his promise, (1 Cor. xvi. 5.) ; this was his third voyage to that city, (2 Cor. xii. 14. xiii. 1.) 18 ON THE DATE OF THE SECOND EPISTLE TO THE CORINTHIANS. The Second Epistle to the Corinthians was occasioned by the accounts which the apostle had received after the reception of the First. This is fully proved by the internal evidence. It was written soon after the arrival of Titus from Co- rinth, who communicated to the apostle the submission and good disposition of that Church. He had the satisfaction of learning, that, in conformity to the di- rections contained in his first Epistle, the incestuous person had been excommu- nicated, (2 Cor. ii. 5 — 11. vii. 11.) and that many were anxious for his return, and were zealous in the vindication of his office against those who had calum- niated him, (chap. vii. 7 — 11.) The faction, however, headed by their false Z 2 340 ST. PAUL'S SALUTATION— CHAPTER XIII. J. P. 4771. and Timothy our brother, unto the church of God which is v.^.58. g^^ Corinth, with all the saints which are in all Achaia : Philippi. — "^ teacher, still continued their corrupt practices, and endeavoured as much as pos» sible to undermine the apostle's authority and influence. To understand the force of this Epistle, it will be necessary to bear in mind the opposite characters to whom it was written. To those Christian converts who had shewn a ready obedience to his former letter, and who remained stedfast ia his doctrine, St. Paul addresses himself, in this liis second Epistle, in terms of commendation and en- couragement ; while, on the other hand, he attacks, in order to weaken, the fac- tion which the false teacher still continued to form against him. He confutes the objections and revilings of his opponents with the most masterly reasonings ; exposing them to contempt, and threatening them with punishment. This dis- tinction between the two prevailing parties at Corinth is evidently referred to in 2 Cor. i. 14. and chap. ii. 5. and reconciles the otherwise apparent inconsisten- cies of this Epistle, in which he vindicates himself with more boldness, and re- proves his adversaries with more severity than in the first which he addressed to them. The second Epistle to the Corinthians is generally supposed to have been written about a year after the former ; and this seems to be supported by the words, (chap. ix. 2.) " Achaia was ready a year ago;" for the apostle, having given instructions for that collection to which he refers in these words at the close of the preceding Epistle, they would not have had the forwardness there men- tioned, till a year had elapsed, as the apostle had purposed to stay at Ephesus till Pentecost, (1 Cor. xvi. 8.) ; and he staid some time in Asia, after his pur- pose to leave Ephesus, and go to Macedonia, (Acts xix. 21, 22.) and yet making here his apology for not wintering in Corinth, as he thought to do, (1 Cor. xvi. C.) this Epistle must have been written after the winter ; and consequently, when a new year was begun. " It therefore," says Dr. Whitby, " seems to have been composed after his second coming to Macedonia, mentioned Acts xx. 3. For, 1. It was written after he had been at Troas, and had left that place to re- turn to Macedonia : now that was at his second going thither ; (see chap. ii. 12.) 2. It was written when Timothy was with him : now, when he left Ephesus to go into Macedonia, Timothy went not with him, but was sent before him, (Acts xix. 22.) ; but at his second going through Macedonia, Timothy was with him, (Acts XX. 4.) 3, Ke speaks of some Macedonians, who were likely to accom- pany him, (chap. ix. 4.) Now, at his second going from Macedonia, there ac- companied him Aristarchus, Secundus, and Gains of Tliessalonica, the metropo- lis of Macedonia, (Acts XX. 4.) 4. The postscript says, that this Epistle was written from Philippi, where St. Paul was, till the days of unleavened bread, (Acts XX. 6.) ; it therefore seems to have been sent from thence to them by Titus, and some other person, not long before St. Paul's coming to them; which he speaks of as instant, (2 Cor. xiii. 1.) and that which he was now ready to dp, (2 Cor. xii. 14.) According to Dr. Lightfoot, he did so in his journey from Philippi to Troas, he saihng about from Philippi to Corinth, to make good his promise, whilst the rest that were with him (Acts xx. 4.) went directly to Troas, and there waited for liim." " The opening of this Epistle (Dr. I'aley remarks) exliibils a connexion with the history of the Acts, which alone may satisfy us that the Epistle was written ST. PAUL THANKS GOD FOR HIS DELIVERANCES— CHAPTER XIIL 341 2 Grace he to you and peace from God our Father, and J; r»- 477i from the*Lord Jesus Christ. \'.M.^y^. §2. 2coR. i. 3-8. '''"'^''' S/. Paul blesses God for his support mid deliverance from all his afflictions and dangers, because by his example others may he comforted under similar sufferings with the same consolation. 3 ^Blessed be God, even the Father of our Lord Jesus'^ph. i.g. 1 Pet. i. 3. by St. Paul, and by St. Paul in the situation in whioh the history places him. Let it be remembered, that in the nineteenth chapter of the Acts, St. Paul is re- presented as driven away from Ephesus, or as leaving Ephesus, in consequence of an uproar in that city, excited by some interested adversaries of the new reli- gion. " Great is Diana of the Ephesians." And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed, for to go into Macedonia. When he was arrived in Macedonia, he wrote the second .Epistle to the Corinthians, which is now before us, and he begins his Epistle in this wise : " Blessed be God, even the Father of our Lord Jesus Christ, the Fa- ther of mercies, and the God of all comfort, who comforteth us in all our tribu- lation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God, &c. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life ; but we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us." No- thing could be more expressive of the circumstances in which the history describes St. Paul to have been, at the time when the Epistle purports to be written ; or rather, nothing could be more expressive of the sensations arising from these cir- .cumstances, than this passage. It is the calm recollection of a mind emerged from the confusion of instant danger. It is that devotion and solemnity of thought, which follows a recent deliverance. There is just enough of particula- rity in the passage to shew that it is to be referred to the tumult at Ephesus. " We would not, brethren, have you ignorant of our trouble which came to us in Asia." And there is nothing more ; no mention of Demetrius, of the seizure of St. Paul's friends, of the interference of the town clerk, of the occasion or nature of the danger which St. Paul had escaped, or even of the city where it happened ; in a word, no recital from which a suspicion could be conceived, either that the author of the Epistle had made use of the narrative in the Acts, or, on the other hand, that he had sketched the outline, which the narrative in the Acts only filled up. That the forger of an epistle, under the name of St. Paul, should borrow circumstances from a history of St. Paul then extant, or that the author of a his- tory of St. Paul should gather materials from letters bearing St Paul's name, may .be credited : but I cannot believe that any forger whatever should fall upon an expedient so refined, as to exhibit sentiments adapted to a situation, and to leave his readers to seek out that situation from the history ; still less that the author of a history should go about to frame facts and circumstances fitted to supply the sentiments which he found in the letter." — See Paley, Home, Macknight, Dr. A. Clarke, Whitby, and Bishop Tomline. 342 HE DECLARES HIS DISINTERESTEDNESS— CHAPTER XIII. J. P. 4771. Christ, the Father of mercies, and the God of all com- V.^.58. fort; Phiiippi. 4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith ourselves are comforted of God. 5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 6 And whether we be afflicted, it is for your consolation *or,fs and salvation, which *is effectual in the endurino- of the wrought. . , ^ o same sufferings which we also suffer : or whether we be comforted, it is for your consolation and salvation. 7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye he also of the con- solation. §3. 2coR. i. 8— 12. St. Paul relates his deliverance by the power of God, from the imminent danger to which he was exposed at Ephesus — He acknowledges their prayers on his account. 8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life : i Or, answer. 9 But wc had tliG f scntcnce of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead : 10 Who delivered us from so great a death, and doth deliver : in whom we trust that he will yet deliver us ; m Rom. XV. H Yc also '"helping together by prayer for us, that for the gift hesloived upon us by the means of many persons thanks may be given by many on our behalf. §4. 2 COR. i. 12— 15. Jn allusion to the calumnies of the false teacher, St. Paul rejoices in his sincerity and purity of conduct towards the Corinthians, which he declares to have been free from all selfish or interested motives — He titists that all will aclcnowledge and glory in him, as some have already done, as they shall be his rejoicing in the day of the Lord. 12 For our rejoicing is this, the testimony of our con- science, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you- ward. 13 For we write none other things unto you, than what ye read or acknowledge ; and I trust ye shall acknowledge even to the end ; 14 As also ye have acknowledged us in part, that we arc ST. PAUL ASSERTS HIS CONSISTENCY— CHAPTER XIII. 343 your rejoicing, even as ye also are our's in the day of the J. P. 4771. Lord Jesus. ^- ^- ^"- § 5. 2 COR. i. 15, to the end. ii. 1—5. ^''"'i^p>- The fake teacher havbig accused St. Paul of irresolution and carnal mindedness, because lie failed in his promised visit to the Corinthians, the apostle shews his consistency in the uniformity of the doctrine which he taught, and appeals to the unction of the Holy Spirit, hy which God had fully established his authority among them — He solemnly declares, his true reasoti for delaying his visit pro- ceeded from his wish to spare them — He assures them that he wrote in the deep- est afflictio7i, instead of coming to punish them, that he might have joy in their repentance, and convince them of the greatness of his love. 15 And in this confidence I was minded to come unto you before, that ye might have a second * benefit ; * or,ej ace. 16 And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judsea. 17 When I therefore was thus minded, did I use light- ness ? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay ? 18 But as God is true, our f word toward vou was not ior,preac/i. yea and nay. 19 For the Son of God, Jesus Christ, who was preached among you by us, eveti by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. 20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 21 Now he which stablisheth us with you in Christ, and hath anointed us, is God ; 22 Who hath also sealed us, and given the earnest of the Spirit in our hearts. 23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. 24 Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand. 1 But I determined this with myself, that I would not come again to you in heaviness. 2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me ? 3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice ; having confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote unto you with many tears ; not that ye should be grieved, but that ye might know the love which I have more abun- dantly unto you. 344 "JS SUCCESS AND SINCERITY— CHAPTER XIII. , J.P.4771. & 6. 2 COR. ii. 5 — 12. V. M. r)S. "' The apostle here commands them to receive again the excommunicated person, for I'hiUppi. whom they have grieved, on his sincere repentance, and to shew their love to him by a kind and friendly conduct, lest Satan should drive him to despair — St. Paul expects they will obey him in removing the sentence, as they had obeyed him in inflicting it — He declares, that in both instances he acted in the name and au- thority of Christ. 5 But if any have caused grief, he hath not grieved me, but in part : that I may not overcharge you all. *oi, censure. 6 Sufficient to such a man is this * punishment, which was injiicted of many. 7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swal- lowed up with over much sorrow. 8 Wherefore I beseech you that ye would confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10 To whom ye forgive any thing, I forgive also : for if I forgave any thing, to whom I forgave it, lor your sakes ^ Ox, in the forgave I it f in the person of Christ ; *'^'*'" 11 Lest Satan should get an advantage of us : for we are not ignorant of his devices. § 7. 2 COR. ii. 12, to the end. St. Paul declares, as another reason for not liavhig come to Corinth at the time ap- pointed, his anxiety on account of Titus — He relates his success at Macedonia, and declares tlie great consequences of his preaching, both to those ivhn receive and reject the Gospel — He ends with a severe reflection on the false teacher, and a profession of his own sincerity and disinterestedness. 12 Furthermore, when I came to Troas to preach Christ's Gospel, and a door was opened unto me of the Lord, 13 1 had no rest in my spirit, because I found not Titus my brother : but taking my leave of them, I went from thence into Macedonia. 14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish : 16 To the one we are the savour of death unto death ; and to the other the savour of life unto life. And who is sufficient for these things J t Or, dcaidc 1 7 For we are not as many, which :{:" corrupt the word of rl-iffv.'a!'*' God : but as of sincerity, but as of God, in the sight of \or. nf. God speak we § in Christ. THE CONVERTS, THE APOSTLE'S RECOMMENDATION. 345 & 8. 2 COR. iii. 1 — 7. j. p. 4771. \.M. 58. St. Paul here ironically enquires whether it is necessary for him also, as well as the - false teacher, to come to them with letters of recommendation — He declares that ' '^^'' • tliey themselves are his letters of recommendation, not written with ink, but with the Spirit of the living God ; and consequently they were an evidence of God's delegated authority to him in the ministry of the New Testament. 1 Do we begin again to commend ourselves 1 or need we, as some others, epistles of commendation to you, or letters of commendation from you ? 2 Ye are our epistle written in our hearts, known and read of all men : 3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God ; not in tables of stone, but in fleshly tables of the heart. 4 And such trust have we through Christ to God ward : 5 Not that we are sufficient of ourselves to think any thing as of ourselves ; but our sufficiency is of God ; 6 Who also hath made us able ministers of the new tes- tament ; not of the letter, but of the spirit : for the letter killeth, but the spirit * giveth life ^^. «or,7«icA. '^ In this passage, the Mystics imagined that St. Paul was drawing the pa- rallel between two different kinds of interpretation. Construing, therefore, " Utera," in the Latin vulgate, by " literal interpretation,'' and " spiritus," by " spiritual interpretation," they inferred that the apostle had condemned the former, and recommended the exclusive employment of the latter. Now the apostle, according to his own words, was drawing a parallel of a totally different description ; a parallel, which had no concern whatever with interpretation. He was drawing a parallel between the Law of Moses, and the Gospel of Christ. The former does not, the latter does, afford the means of salvation. This, and this only, is what St. Paul meant, when he said, " that the one killeth, and that the other giveth giveth life." It is true, that he applied the term Tpafifia to the former, and the term Hrtw/xa to the latter. But he added explanations of these terms, which remove all ambiguity ; the law of Moses he called Tpa^Ha, as AiaKovia Iv ypdfinaffi, or as being AiaKovia svTeTVTrto/ikvT] iv Xidoig ; the Gospel of Christ he called Ilvtvfia, as being AiaKovia tov TlvtvfiaTOQ tv do^y. Now, as these explanations are not only Greek explana- tions, but Greek explanations of Greek terms, they are absolutely incapable of being transfused into any version. They can be understood only with reference to the words of the orighial. It is therefore impossible that any one who ex- pounds this passage from the words of a translation, should expound it in the sense of the author. But as the Mystics, like other members of the Church of Rome, expounded from an authorized version, they fell into an error, which a knowledge of the original would have prevented. They fell into the error of supposing that literal or grammatical exposition not only might be, but ought to be discarded ; and hence they acfjuircd such a contempt for every thing spiritual 346 THE GOSPEL SUPERIOR TO THE LAW— CHAPTER XIII. J. P. 4771. ^9. 2 COR. iii. 7, to the end. V.^,. 58. . St, Paul declares, in opposition to the false teacher, the glorious superiority of the '*'"■ Gospel dispensation — The vail which covered the transient and outward glory of Moses, emblematicalfy represented the obscurity and figurative nature of tlie covenant of death : the ministers of the covenant of the Spirit, by a lasting and greater glory , in the abiding gifts and inspiration of the Holy Spirit, were ena- bled to unveil, to explain, and to preach every where the more glorious covenant of righteousness. 7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance ; which glory was to be done away : 8 How shall not the ministration of the spirit be rather glorious ? 9 For if the ministration of condemnation he glory, much more doth the ministration of righteousness exceed in glory. 10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 1 1 For if that which was done away was glorious, much more that which remaineth is glorious. 12 Seeing then that we have such hope, we use great * Or, joWnMs. # plainness of speech : oEx. xxxiv. 13 And not as Moses, ° ivhkh put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished : 14 But their minds were blinded : for until this day re- maineth the same vail untaken away in the reading of the old testament : which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from /"rfM -'"^ glory to glory, even as f by the Spirit of the Lord '^ Spirit. or allegorical, that the plain and literal meaning of a passage was regarded as a sort of husk and chaff, fit only for the carnally-minded, and not suited to the taste of the godly (a). •8 The original word in this passage, KaroTrrpi^ofiivoi, in the opinion of Locke, Macknight, and others, should be rather translated " reflecting as a mir- ror," instead of " beholding as in a mirror." Both meanings may be united. The mirrors of the ancients were made of polished steel, and reflected therefore (a) See Bishop Marsh's Lectures, part iii. p. 107. Camb. 1813. EXCELLENCE OF THE GOSPEL— CHAPTER XIIL 347 § 10. 2 COR. iv. 1 — 7. J.P.4771. V JF 58 St. Paul shews that the glorious ministry entrusted to him, fills him with hope mid . diligence — He desires to commend himself by a full manifestation of the truths Philippi. upon the countenances of those who looked upon them a luminous effulgence, or glory. The apostle beheld as in the mirror of the Scriptures the glory of Christ, and this glory shone upon the face of the apostle. Moses vailed the glory which had shone upon his face. The apostle, on the contrary, would not vail his face ; but by contemplating more and more the glory of Christ, endeavoured to diffuse the knowledge of that glory to the world. The superiority of the law of Christ to that of Moses, is admirably shewn by Whitby, in his notes to this chapter. The glory appearing on mount Sinai made the people afraid of death, saying, " Let not God speak to us any more, lest we die," Exod, xx. 19. Deut. xviii. 16. And thus they received " the spirit of bondage to fear," Rom. viii. 15. whilst we have given to us " the spirit of power and love, and of a sound mind," 2 Tim. i. 7. " and the spirit of adoption, whereby we cry, Abba, Father !" and to this difference the Epistle to the Hebrews alludes, chap. xii. 18 — 24. Moses, with all his glory, was only the minister of the law, written on tables of stone : the apostles are ministers of the Gospel, written on the hearts of be- lievers. Moses gave the Jews only the letter that killeth : the apostles gave the Gospel, which is accompanied with the Spirit that gives life. The glory which Moses received at the giving of the law, did more and more diminish, because his law was to vanish away ; but the glory which is received from Christ is an increasing glory ; the doctrine and the Divine influence remain- ing for ever ; and as the law was vailed under types and shadows, the Gospel was delivered with great plainness and perspicuity. Again, the Jews only saw the shining of the face of Moses through a vail ; but we behold the glory of the Gospel of Christ in the person of Christ, our law- giver, with open face. They saw through a vail, which prevented the reflection, or shining of it, upon them ; and so this glory shone only on the face of Moses, but not at all upon the people. Whereas the glory of God, in the face of Jesus Christ, shines as in a mirror, which reflects the image upon Christian believers, so that they are trans- formed into the same image, deriving the glorious gifts and graces of the Spirit with the Gospel from Christ the Lord and distributor of them, (1 Cor. xii. 5.) ; and so the glory which He had from the Father, He has given to his genuine fol- lowers, (John xvii. 22.) It is, therefore, rather with true Christians, as it was with Moses himself, concerning whom God speaks thus : " With him will I speak mouth to mouth," even apparently, and not in dark speeches ; and the simili- tude, r»)j/ So^av Kvpis, the glory of the Lord, shall he behold, (Num. xii. 8.) For as he saw the glory of God apparently, so we with open face behold the glory of the Lord ; as he, by seeing of this glory, was changed into the same likeness, and his face shone, or was SiSo^aa/isvr], " made glorious ;" so we, beholding the glory of the Lord in the face of Jesus Christ, (chap. vi. 6.) are changed into the same glory. But though this may in some measure be en- larged to the Church in general, in which these gifts were exercised, I think it chiefly, and more eminently, refers to the apostles, mentioned vcr. 12. 348 THE GOSPEL PROCEEDS FROM GOD ALONE— CHAPTER XIIL J P. 4771. ^f '''^ Gospel, which can only he hid from the worldly-minded, wlio are blinded V. JE. 58. by their lusts and passions — St. Paul declares that he seeks not his own glory — pj^iljppj God having enlightened his heart, that he might communicate the knowledge and glory of God, which Imd been made manifest in Jesus Christ. I Therefore seeing we have this ministry, as we have re- ceived mercy, we faint not; jiom.i.'\^'tk 2 ■'^^^^ have renounced the hidden things of * dishonesty, ^'•=^i- not walking in craftiness, nor handhng the word of God deceitfully ; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3 But if our Gospel be hid, it is hid to them that are lost : 4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. 5 For we preach not ourselves, but Christ Jesus the Lord ; and ourselves your servants for Jesus' sake. 6 For God, who commanded the light to shine out of ^Gr.ishc darkness, fhath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. § 11. 2 COR. iv. 7—13. St. Paul declares, by coviparing the ministers of the Gospel to earthen vessels, that God chose illiterate and insignificant men for his apostles, to shew that the excellency of the potver by which his religion was propagated proceeded from God, and not from men — He enumerates the difficulties to tvhich they were ex- posed, as a proof tliat their deliverance from them did not proceed from them- selves, but from God. 7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 8 We fire troubled on every side, yet not distressed ; we i Or, vnt alto- are perplexed, but ]; not in despair ; ouuuip' or, 9 Persecuted, but not forsaken ; cast down, but not de- stroyed ; 10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made mani- fest in our body. I I For we which live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 12 So then death worketh in us, but life in you. § 12. 2 COR. iv. 13, to the end. Sl. Paul shews that through faith in Christ, and the hope of a glorious immortality, he is enabled to overcome all the difficulties and dangers of his Christian minis- ST. PAUL ANTICIPATES HIS FUTURE REWARD— CHAPTER XHI. 349 tnj — He tells them that for tJieir saJces he endured these stifferings, that they, j p 4771 being convinced of his sincerity, might give thanks to God — He declares his con- V. jE. 68. viction that his sufferings for the sake of the Gospel will procure for him a pro- piuiippi portionate reward in heaven ; for which cause he looks not for the temporal ad- vantages of this world, but for tlie eternal glories of the i7ivisible state, 13 We having the same spirit of faith, according as it is written, p I beheved, and therefore have I spoken ; we also pPs.cxvi. 10. believe, and therefore speak ; 14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present jis with you. 15 For all things flre for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 16 For which cause we faint not ; but though our out- ward man perish, yet the inward ma/i is renewed day by 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal. § 13. 2 COR. V. 1—11. St. Paul continues his argument by shewing how greatly superior our heavenly habitation will be to that which we at present dwell in — He asserts that God prepares us for this immortal state, and gives us his Spirit as a pledge of it — This consideration gives him boldness in his preaching, and makes him willing to leave this body, that he jnay be present with the Lord ; but whether living or dying, his aim is to be accepted of God, to w\om all are accountable. 1 For we know that if our earthly house of this taber- nacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven "* : '^ The expressions used by the apostle in this pasScage are all Jewish, and should be interpreted according to their use of them. Schoetgen has entered largely into the argument here employed by the apostle, and brought forth much useful information. He observes, first, that the Hebrew word irab, which answers to the apostle's ivivaauQai, " to be clothed," signifies " to be surrounded, covered, or invested .with any thing." So, " to be clothed with the uncircumcision," signifies " to be uncircumcised."— Yakut. Rubeni, fol. 163. We read in the book Zoliar, on the words (Exod. xxvi. 18.) " Moses went 350 THE FUTURE PREFERABLE TO THE PRESENT WORLD. J.P.4771. 3 If SO be that beino; clothed we shall not be found 2lfl!i naked. Phiiippi. 4 For we that are in this tabernacle do groan, being bur- dened : not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 5 Now he that hath wrought us for the self same thing 25 God, who also hath given unto us the earnest of the Spirit. 6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord ; 7 (For we walk by faith, not by sight :) 8 We are confident, / sat/, and willing rather to be ab- sent from the body, and to he present with the Lord. touk '^"*'^" 9 Wherefore we * labour, that, whether present or ab- sent, we may be accepted of him. q Rom. xiv. 10 1 For we must all appear before the judgment seat of Christ ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. into the midst of the cloud," and gat him up into the mount. He went into the midst of the cloud, as if one put on a garment : so he was clothed with the cloud, KHyn irabriK >DD »3n KB'ia'^n U-n'^nxi 1K03 ; and in Zohar. Levit. fol. 29. col. 114. The righteous are in the terrestrial paradise, where their souls are clothed with lucid crowns, j<-nn3T inaya iwnbno. 2d. The word n-D, " house," in Hebrew, often denotes " a case," or " clothing." So in the Targum of Onkelos, »3K n-n, '* the house of the face" is " a vail :" and so D^ysVK n-a, " the house of the fingers ;" and T> n'2, '• the house of the hand" signifies " gloves," " the house of the feet," " shoes," &c. &c. Therefore, oiKjjrijpioj/ BirtvSvffaffOai, " to be clothed on with a house" may signify any particular qualities of the soul ; what we, following the very same form of speech, call a habit; i. e. a coat or vestment. ' So we say " the man has got a habit of vice, a habit of virtue, a habit of swearing, of humi- lity," &c. &c. 3d. The Jews attribute garments to the soul, both in this and the other world : and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them, before tiiey come into life, as their bodies do afterwards. And they state, that the design of God, in sending souls into the world, is, that they may get themselves a garment by the study of the law, and good works. By this garment of the soul they mean also the image of God, or being made holy ; the image which Adam and all his posterity have lost, and of which being now deprived, they may be said to be naked. They assign also certain vehicles to separate spirits, and believe that, upon the death of the body, the angel of death takes off the garments of this mortal life, and puts on the garments of pa- radise.— See the dissertation in Schoetgcn, Hora; Hcb. vol. i. p. G92 — 702; and Clark in loc. I THE JEWS AND GENTILES FORM ONE CHURCH—CHAPTER XIII. 351 §14. 2 COR. V. 11— 16. J.P.4771. V JF 58 The apostle, knowing the terrors of the future judgment, was more earnest in his ' endeavour to preach the Gospel, and to persuade men to be Christians — He dis- Philippi. charges his duty, as being manifest to God ; and he hoped also to the conviction of the Corinthians — He then defends himself from the attacks of the false teach- ers, that his converts might be provided with reasons for glorying in him as an apostle ; and declares that whether he preached the Gospel at the risk of his life, and was therefore by the faction considered as mad, or whether he acted soberly in shumiing persecution, it was for the sake of his disciples. 11 Knowing therefore the terror of the Lord, we per- suade men ; but we are made manifest unto God ; and I trust also are made manifest in your consciences. 12 For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which g-lorv * in appear- * cr. m the J i. • I, i ts J rr face. ance, and not in heart. 13 For whether we be beside ourselves, it is to God : or whether we be sober, it is for your cause. 14 For the love of Christ constraineth us ; because we thus judge, that if one died for all, then were all dead : 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. § 15. 2 COR. V. 16, to the end. From the consideration that Christ died for all mankind, St. Paul proceeds to argue tluitfrom henceforth there is no distinction between Jew and Gentile, Christ being no longer esteemed as a Jew according to the flesh — All who are united to Christ by faith become new creatures — Their old and sinful practices have ceased — The advantages and blessings of this new state of being are derived from God alone, who has reconciled the world to himself by Christ Jesus, and has committed the word of reconciliation to the apostles — St. Paul, in Christ's stead, exhorts all men to come to God, and to accept the pardon which lias been purchased for them through the atonement of his Son, who had been made the sin offering for mankind. 16 Wherefore henceforth know we no man after the flesh : yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17 Therefore if any man he in Christ, *he is a new crea- * or,kthim ture : "old things are passed away; behold, all things are f is. xini. i9. become new. ^^"^ ''^'- ^• 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation ; 19 To wit, that God was in Christ, reconciling the world imto himself, not imputing their trespasses unto them ; and hath t committed unto us the word of reconciliation. J/'"^ f" '" 352 •'^'- ' CHARACTER OF A FAITHFUL MINISTER OF CHRIST. J. P. 1771. 20 Now then we are ambassadors for Christ, as though ^' '^'"' ^^' God did beseech j/ou by us : we pray ^ou in Christ's stead, piiiiippi. ]jQ ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin ; that we might be made the righteousness of God in him. §16. 2coR. vi. 1 — 11. St. Paul, as the ambassador of Christ, entreats the Corinthians not to receive the grace of God in vain, but to perform all that the Gospel requires — The apostle, by describing his own sufferings, draws the picture of a faithful minister of the Gospel — Thereby proving the inferiority of tlie false teacher. I We then, as workers together loith him, beseech yon also that ye receive not the grace of God in vain, sis. xiix. 8. 2 (For he saith, ^I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time ; behold, now is the day of salva- tion.) 1 1 Cor. X. 32. 3 t Qiving no offence in any thing, that the ministry be not blamed : * ^ndi^r^h ^ -^^'^ ^^ ^^^ things * approving ourselves as the ministers iv.i ' ' of God, in much patience, in afflictions, in necessities, in distresses, ■fOr, in toss- 5 In stripes, in imprisonments, + in tumults, in labours, tngs to and . ,.r,'.r »i fro. in watchings, in tastings ; 6 By pureness, by knowledge, by long-suffering, by kind- ness, by the Holy Ghost, by love unfeigned, 7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, 8 By honour and dishonour, by evil report and good re- port : as deceivers, and yet true ; 9 As unknown, and yet well known ; as dying, and, be- hold, we live ; as chastened, and not killed; 10 As sorrowful, yet alvvay rejoicing; as poor, yet making many rich ; as having nothing, and yet possessing all things. § 17. 2 COR. vi. 11, to the end. vii. 1. St. Paul declares his great love and affection fur the Corinthians — Reproves them for their want of love, and exhorts them, as his children, to have their hearts enlarged towards him as their spiritual father — Ha forbids them either to form marriages with infidels, to contract friendships, or to enter into any kind of fami- liar Intercourse with them — God's promise to those who separate themselves from such unholy alliances should be their strongest motive to aim at perfection. II O j/e Corinthians, our mouth is open unto you, our heart is enlarged. 12 Ye are not straitened in us, but ye are straitened in your own bowels. CHRISTIANS TO ALLY THEMSELVES WITH CHRISTIANS. ,^53 13 Now for a recompence in the same, (I speak as unto J, p. 4771. my children,) be ye also enlarged. \.M. 58. 14 Be ye not unequally yoked together with unbc- I'lii'ippi. lievers ^^ : for what fellowship hath righteousness with un- righteousness ? and what communion hath light with dark- ness ? 15 And what concord hath Christ with Belial ? or what part hath he that believeth with an infidel ? 16 And what agreement hath the temple of God with idols ? for " ye are the temple of the living God ; as God hath " ^ '^'"■- "' '' said, ^' I will dwell in them, and walk in them; and I will jLev. xxvi. be their God, and they shall be ray people. 17 ^ Wherefore come out from among them, and be yexis. lu. n. separate, saith the Lord, and touch not the unclean thing ; and 1 will receive you, 18 '^ And will be a Father unto you, and ye shall be my y.ici. xxxi. sons and daughters, said the Lord Almighty. 1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. § 18. 2 COR. vii. 2—5. The apostle entreats the Corinthians to acknowledge him as an apostle, and, by men- tioning his own claims to their affection, he insinuates the opposite conduct of the false teacher — He assures them he speaks not this to condemn them, but from the greatest love for them — He rejoices in their good dispositions and obedience. 2 Receive us ; we have wronged no man, we have cor- rupted no man, we have defrauded no man. 3 I speak not this to condemn 7/011 : for I have said be- fore, that ye are in our hearts to die and live with you. 4 Great is my boldness of speech toward you, great es my glorying of you : I am filled with comfort, I am exceeding joyful in all our tribulation. *" This expression, " unequally yoked together," evidently alludes to the ce- remonial law of the Jews, (Deut. xxii. 10. and Levit. xix. 19.) which prohibited their ploughing with an ox and an ass together, and gives its full and spiritual interpretation. See also ver. 16, where the promise given to the Israelites, (Levit. xxvi. 11, 12.) was now realized by the Spirit of God dwelling ir. them by his miraculous gifts. In ver. 17, the spiritual signification of the law of the clean and unclean animals (Levit. xx. 24, 25.) is again clearly revealed. God ordained this distinction between meats and animals, for the purpose of incul- cating a mental sanctification and purity ; separating his chosen people from the company of heathens and idolaters, and any thing that defileth. VOL. II. A a 354 THEIR ZEAL AND OBEDIENCE ARE COMMENDED. v.yE. 68.' § 19' 2 COR. vii. 5, to the end. Pliilippi Paul, as a proof of his affection, relates to the Corinthians his anxiety on their account, lest they should have been perverted by the false teacher — His joy on the arrival of Titus with the intelligence of their submissio7i and love — He speaks to them of his First Epistle, and assures them that he ordered the incestuous jierson to be excomrmmicated, to shew his great care of them — He commends their obedience, zeal, and repentance — He expresses the consolatio7i he received from their conduct, and the joy of Titus on seeing their union and obedience. 5 For, when we were come into Macedonia, our flesh had no rest, but we were troiibled on every side ; without were fightings, within were fears. 6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus ; 7 And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me ; so that I rejoiced the more. 8 For though I made you sorry with a letter, I do not repent, though I did repent ; for I perceive that the same epistle hath made you sorry, though it were but for a sea- son. 9 Now I rejoice, not that yc were made sorry, but that * ^f'0^c^>-ED— CHAPTER XIII. 359 seen, when absent, tV» the punishment of the incestuous person, io conclude that J.p, 4771. when 2>resent it luould be equally great- V. M. 58. 7 Do ye look on things after the outward appearance ? rhiuppi. If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. 8 For though I should boast somewhat more of our au- thority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed : 9 That I may not seem as if I would terrify you by letters. 10 For his letters, * say they, are weighty and powerful ; *Gr.sa-uh!jc do folly: and indeed * bear with me. bear with mc. 2 For I am jcalous over you with godly jealousy : fori have espoused you to one husband, that I may present you as a chaste virgin to Clirist. 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupt- ed from the simplicity that is in Christ, 4 For if he that cometh preacheth another Jesus, whom we have not preached, or ?/ ye receive another spirit, which ye have not received, or another Gospel, which ye have not iOr,withmc. accepted, ye might well bear •\ with him. 5 For I suppose I was not a whit behind the very chiefest apostles. 6 But though / be rude in speech, yet not in knowledge ; but we have been throughly made manifest among you iu all things. §28. 2 COR. xi. 7— 16. St- Paul explains his reason for not receiving any maintenance from the Corin- thians— He declares it did not proceed from unkindness, a, if the rpirov tpxoiiai, in the thirteenth chapter, meant a ' third visit?' for, though the visit in the first chapter be that visit in which he was disappointed, yet, as it is evident from the Epistle, that he had never lieeii hi»h SQQ THE SUPERNATURAL POWERS OF THE CHURCH J. P. 4771. 2 I told you before, and foretell you, as if I were pre- ^'■^•^^- sent, the second time ; and being absent now I write to Phiiippi. them which heretofore have sinned, and to all other, that, if I come again, I will not spare : 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet *or, with he liveth by the power of God. For we also are weak * in him, but we shall live with him by the power of God to- ward you. §34. 2 COR. xiii. 5— 11. As the faction desired a proof of Christ's being with St. Paul, he now calls upon them to examine themselves, and see ivhether they possess those spiritual gifts which are the proof of Christ's presence — He hopes, that, although they should be without this proof, he should not be found wanting in supernatural powers, were it necessary for him to use them for their jnmishment ivhen he came — He prays to God that they might conduct themselves properly, being much more anxious for their repentance, than that he should have an opportunity of exercising his proofs, and of shewing his strength—He affirms that supernatural powers can only be exerted in support of the truth — For their perfection, St, at Corinth from the time of the disappointment to the time of writing the Epistle, it follows, that if it were only a second visit in which he was disappointed then, it could only be a visit which he proposed now. But the text, which I think is de- cisive of the question, if any question remain upon the subject, is the fourteenth verse of the twelfth chapter ; ' Behold, the third time I am ready to come to you ;' 'I^ov, tqitov troijiijOQ t)((x) iXQilv. It is very clear that the rpirov iToifiiOQ t^w i\Qiiv of the twelfth chapter, and the rpirov tovto ?p;;^o/tai of the thirteenth chapter, are equivalent expressions, were intended to convey the same meaning, and to relate to the same journey. The comparison of these phrases gives us St. Paul's own explanation of his own words ; and it is that very expla- nation which we are contending for, viz. that rpirov rovro 'ip^o^ai does not mean that, ' he was coming a third time,' but that, ' this was the third time he was in readiness to come,' rpirov troijxojg tx'^- Upon the whole, the matter is sufficiently certain ; nor do I propose it as a new intei-pretation of the text which contains the difficulty, for the same was given by Grotius long ago, but I thought it the clearest way of explaining the subject, to describe the manner in which the difficulty, the solution, and the proofs of that solution, successively presented themselves to my inquiries. Now, in historical researches, a recon- ciled inconsistency becomes a positive argument. First, because an impostor generally guards against the appearance of inconsistency; and secondly, because when apparent inconsistencies arc found, it is seldom that any thing but truth renders them capable of reconciliation. The existence of the dillicully proves the want or absence of that caution, whi<-h usually accompanies the consciousness of fraud ; and the solution proves, that it is not the collusion of fortuitous propo- sitions which we have to deal with, but that a thread of truth winds throiigli the whole, which preserves every circumstance in its place.'' Pliilippi. - A PROOF OF CHRIST'S PRESENCE— CHAPTER XIII. 367 Paul writes these tilings, that, when he is present with them, the miraculous J. p. 4771. powers imparted to him for the edification of the Church may not he used in ^' ^' 58. severity. 5 Examine yourselves, whether ye be in the faith ; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6 But I trust that ye shall know that we are not repro- bates. 7 Now I pray to God that ye do no evil ; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong ; and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to de- struction. § 35. 2 COR. xiii. 11, to the end. St. Pan?, having finished his reproofs to the faction, addresses the whole Church; giving them various directions — He concludes with salutations, and with his apostolic hcncdiction. 11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace ; and the God of love and peace shall be with you. 12 P Greet one another with an holy kiss. p Rom. xvi. 13 All the saints salute jou. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, he with you all. Amen. SECTION xir. St. Paul returns from A chain and Corinth to Macedonia, sending his Companions fonvard to Troas. ACTS XX. latter part of ver. 3, 4, 5. 3 And when the Jews laid wait for him, as he was about corinth. to sail into Syria, he purposed to return through Mace- donia. 4 And there accompanied him into Asia, Sopater of Be- rea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus ; and of Asia, Tychicus and Trophimus. 5 These going before tarried for us at Troas. 3G8 ORIGIN OF THE CHURCH AT ROME— CHAPTER XHI. V^yif^S.' SECTION XIIL Crintii. iSt. Paul, in his way from Achaia to Macedonia^ writes from Co- rinth his Ejiislle to the Jews and Gentiles of Rome — to the Gentiles, to prove to them that neither their boasted Philosophi/, nor their moral Virtue, nor the light of human Reason — and to the Jews, that neither their knowledge of, nor obedience to, the Law of Moses — could justify them before God ; hut that Faith in Christ alone was, and always had been, the only way of Sal- vation to all Mankind'^. *' ON THE DATE AND OCCASION OF THE EPISTLE TO THE ROMANS. This Epistle is supposed by some to have obtained the first place among the apostolical writings, on account of the excellency of its doctrines ; and by others, on account of the pre-eminence of the city to which it was addressed. Various years liave been assigned for its date. The most probable is that supported by Bishop TomUnc, Lardner, Lord Barrington, and Benson, who refer it to 58. Its internal evidence satisfactorily proves that it was written at Corinth, at the time the apostle was preparing to take the contributions of the churches to Jeru- salem, (Rom. XV. 25 — 27.) He also mentions to the Romans t';e name of the man with whom he lodged at the time he wrote to them at Corinth, (Rom. xvi. 23.) as well as that of Erastus, the chamberlain of that city, (2 Tim. iv. 20.) We find it was dictated by St. I'aul in the Greek language to'his amanuensis Tertius, (Rom. xvi. 22.) and was forwarded to the Church at Rome by Phebc, a deaconess of Cenchrea, which was a port at Corintli, (Rom. xvi. 1.) It is uncertain at what time the Church of Rome was planted. On the day of Pentecost there were " strangers of Rome, Jews and proselytes," among the witnesses of the miraculous descent of the Holy Ghost. It is probable, indeed we may say certain, that these persons would, on their return to Rome, relate both to the Jews, and to those of the Gentiles with whom they had been ac- quainted, the wonderful events which had taken place. There were many thou- sands of Jews at Rome at this time. Josephus informs us, (Antiq. Jud. lib. xviii. c. 12.) that their number amounted to eight thousand ; and Dio Cassius, (lib. xxxvii. c. 17.) that they had obtained the privilege of living there according to their own laws. There was also a continued intercourse between the Jews who remained in their own country and the Jews of the provinces. The tribute money to the temple was regularly paid by the latter, and the messengers, or apostles of the Sanhedrim, were as regularly sent from the former. The events which occupied the public attention of the Jewish nation, the memory of the miracles of Christ, his cnicifixion, and asserted resurrection, with the subsequent firmness and working of miracles by his former followers, would become familiar to a large proportion of the Jews and proselytes at Rome, and the manner in which the faith of the Romans is represented, (Rom. i. 8.) as being celebrated over the whole world, as well as the mention of the various eminent members of the Church of Rome, prove to us also that the Gospel of Christ had been fully cstabli.shcd among them, though it is uncertain by what means. I have endeavoured to shew in a former note the probability that St. Peter visited Rome about the time of the Herodian perseculion, after he had escaped liv miracle from his prison ; and that lie was attended by St. Mark. Many ar- STATE OF THE CHURCH AT ROME— CHAPTER XIII. 869 § 1. ROM, i. 1—8. ^v^fJJ: St. Paul affirms hh apostolic power, and, shelving the human nature of Christ by ; his descent from David, ajid his divine nature by the resurrection, he declares that guments concur also to prove that this Evangelist wrote his Gospel under the inspection of St. Peter, for the use of the newly converted proselytes of the Ro- mans. An opinion prevailed very generally among the Jews, that the Holy Land was to be the exclusive scene of the great events which should attend the esta- blishment of the Messiah's kingdom. Of all the apostles St. Peter appears to have been most devotedly attached to the peculiar sentiments of his own people. It was with difficulty he could persuade himself, even when a vision from heaven commanded him to go to a Gentile, that it was his duty to visit Cornelius. Though he had preached the Gospel to the Samaritans at Lydda, and in the provinces of Juda;ii, the thought does not seem to have occurred to him, that the Gospel was to be preached out of Judasa to the Gentile nations. For these rea- sons I think we are justified in concluding that, though he might have taken refuge in Rome, he did not preach there to the people, nor establish a Church. There certainly appears to be sufficient reason to believe that he went to Rome, but there is no proof whatever that he had at this time, at least, attempted to plant a Church. If he had done so, he would doubtless have imparted the gifts of the Holy Spirit, as he had already done when he went down to confirm the Samaritans, after the preaching of Philip ; but St. Paul tells the Romans, that he longed to see them, that he might impart unto them some spiritual gift. That St. Peter had not planted the Church of Rome, is implied also in Rom. xv. 11, that St. Paul wished to confine his ministry to those places which had not been visited by other apostles. He wished, however, to see Rome, and we may con- clude therefore that St. Peter had not established the Church in that city. The design of this much controverted Epistle is fully laid down in the sixteenth verse of the first chapter, in which the apostle affirms the perfect efficacy of the Gospel to salvation, both to the Jew and Gentile. At the time the Epistle was written, the great controversy of the Church originated from an erroneous inter- pretation of the promise of God made to Abraham. The Jews supposed obedi- ence to the moral law of Moses, with the atonement and purifications of their ceremonial law, were a sufficient atonement and justification ; and, as the chosen seed of Abraham, they considered themselves alone entitled to be heirs of the promises of God, and the benefits of the kingdom of the Messiah. These exclu- sive claims rendered them unwilling to receive the Gospel which maintained the inefficacy of their own law, admitted the Gentiles to the same privileges with themselves, and declared that faith in the promises of God without circumcision was the condition of salvation. The object of the apostle throughout the Epistle is evidently to confute these deep-rooted prejudices, and to convince the Jews that the Gospel of Christ, and not the law of Moses, was the appointed means of sal- vation. These contests between the Jews and Christians were carried to such a height at Rome, that the contending parties were banished in the eleventh year of Claudius from the city, (Acts xviii. 2.) Among these were Aquila and Pris- cilla, who, coming^to Coiinth about the time that St. Paul first visited that place, and being of the same occupation with him, received him into their house. There is reason to suppose, therefore, that they made St. Paul acquainted with VOL. II. fib 370 DESIGN OF THE EPISTLE TO THE ROMANS— CHAPTER XIII. J. P. 4771. Ji£ received his mission from Christ to preach the Gospel to the Gentiles, of whom V. M. 58. (fig Church of Rome principally consisted, and he has therefore aiUhority to ad- Coiinth. dress them. the disordered state of the Church at Rome, and that he addressed this Epistle to the Romans as soon as tlie Church was again re-established in that city, during his second visit to Corinth. The Christians at Rome were divided into three classes. The native Jews who resided tliere, and in all probability first preached the Gospel to their coun- trymen ; the proselytes to the Jewish religion ; and the idolatrous Gentiles, who liad been converted to the faith of Christianity. The unbelieving Romans, who were great admirers of the philosophy of the Greeks, considered the light of nature as a sufficient guide in all matters of reli- gion. Many converted Jews joined the unbelieving Jews in affirming that the law of Moses was more efficacious than the Gospel of Christ ; while the Gentile converts, rejoicing in their freedom from the bondage of the law, regarded their Jewish brethren as superstitious and bigoted : and to these various parties the Epistle seems to be addressed, as well as to the Chuich itself; to the Jew first, and then the Gentile. Dr. Paley, with his usual perspicuity, has shewn that the principal object of the argumentative part of the Epistle, is " to place the Gentile convert upon a parity of situation with the Jewish, in respect of his rehgious condition, and his rank in the Divine favour. The Epistle supports this point by a variety of ar- guments, such as that no man of either description was justified by the works of the law, for this plain reason, that no man had performed them ; and it became therefore necessary to appoint another medium, or condition of justification, in which new medium the Jewish peculiarity was merged and lost ; that Abraham's own justification was antecedent to the law, and independent of it ; that the Jewish converts were to consider the law as now dead, and themselves as mar- ried to another ; that what the law in truth could not do, in that it was weak through the flesh, God had done by sending his Son ; that God had rejected the unbelieving Jews, and had substituted in their place a society of behevers in Christ, collected indifferently from Jews and Gentiles." Therefore, in an Epistle directed to Roman believers, the point to be endeavoured after by St. Paul, was to reconcile the Jewish converts to the opinion that the Gentiles were admitted by God to a parity of religious situation with themselves ; and that, without their being obliged to keep the law of Moses in this Epistle, though directed to the Roman Church in general : it is in truth a Jew writing to Jews. Accordingly, as often as his argument leads him to say any thing derogatory from the Jewish institution, he constantly follows it by a softening clause. Having (chap. ii. 28, 29.) pronounced, " that he is not a Jew who is one outwardly, nor that circum- cision which is outward in the flesh," he adds immediately, " What advantage then hath the Jew ? or what profit is there in circumcision ? Much every way." Having in the third chapter, verse 28, brought his argument to this formal con- clusion, " that a man is justified by faith, without the deeds of the law," he pre- sently subjoins, (ver. 31.) " Do we then make void the law through faith ? God forbid ! Yea, we establish the law." In the seventh chapter, when, in verse C, he iiad advanced the bold assertion, "that now we are delivered from the law, that being dead wherein we were ST. PAUL'S SALUTATION TO THE ROMAN CHURCH. 371 1 Paul, a servant of Jesus Christ, called to be an apostle, {: ^a,*'^^'* ^ separated unto the Gospel of God, ' ^^- ^^- Corinth. — — — . — _ , 1 -Acts xiii. 2, held," in the next verse he comes in with this healing question, " What shall we say then ? Is the law sin ? God forbid ! Nay, I had not known sin but by the law." Having in the following words more than insinuated the inefficacy of the Jewish law, (chap. viii. 3.) " for what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin coniiemned sin in the flesh," after a digression indeed, but that sort of a di- gression which he could never resist, a rapturous contemplation of his Christian hope, and which occupies the latter part of this chapter ; we find in the next, as if sensible that he had said something that would give offence, returning to his Jewish brethren in terms of the warmest affection and respect; " I say the truth in Christ Jesus, I lie not ; my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart; for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, who are IsraeUtes, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises ; whose are the Fathers, and of whom as concerning the flesh Christ came." When in the thirty-first and thirty-second verses of the ninth chapter, he represented to the Jews the error of even the best of their nation, by telling them that " Israel, which followed after the law of righteousness, had not attained to the law of righteousness, because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling stone ;" he takes care to annex to this declaration these concihating expressions: " Bre- thren, my heart's desire, and prayer to God for Israel is, that they might be saved ; for I bear them record, that they have a zeal for God, but not according to knowledge." Lastly, having, (chap. x. 20, 21.) by the application of a pas- sage in Isaiah, insinuated the most ungrateful of all propositions to a Jewish ear, the rejection of the Jewish nation, as God's peculiar people, he hastens, as it were, to qualify the intelligence of th^ir fall by this interesting exposition: " I say, then, hath God cast away his people, (i. e. wholly and entirely?) God for- bid ! for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin : God hath not cast away hi§ people which he foreknew ;" and follows this thought throughout the whole of the eleventh chapter, in a series of reflections calculated to soothe the Jewish converts, as well as to procure from their Gentile brethren respect to the Jewish institutions. We must be careful not to confine our views of St. Paul's argument in this Epistle to the narrow limits within which Taylor of Norwich, the Socinian wri- ters in general, and the presumptuous reasoners of this school, have endeavoured to do. These men have rejected the very foundations of the apostle's argument, the doctrines upon which Christianity rests, and without which the Scriptures are devoid of meaning, the doctrines of the atonement of Christ, and the fall of man. Semler, indeed, still further degrades the apostle's argument, by the sup- position that St. Paul wished to substitute Christianity merely as a purer and more intelligible system of morals than the law of Moses, but less burtheusome, tedious, and unattractive. Dr. Taylor's system is well described by the present Archbishop of Dublin to B b2 372 ST. PAUL'S SALUTATION TO THE ROMAN CHURCH. J. P. 4771. 2 (Which he had promised afore by his prophets in the V. JE. 58 holy Scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh ; be a mere adaptation of Scripture phrases. The general principle of his theory is, that God, having rejected the Jews, has admitted all who beheve in Christ into the same relation to himself which the Israelites once held : and the peculiar terms which he used to describe the condition and privileges of the Jews, were used in the New Testament to describe the state and privileges of the Christian converts : whereas the terms which are used in the Old Testament to describe the privileges of the Jews, are to be intei-preted with reference to their peculiar situation as the subjects of the visible theocracy. The same terms, when used in the Gospel, refer to the spiritual advantages conferred on Christians by the new covenant. The law was the shadow or emblem ; the Gospel is the accomplish- ment of the designs of God : and the same terms, when applied to the two cove- nants, will consequently have a different meaning. Dr. Taylor degrades the Christian, and elevates the Jewish scheme, by making, as an excellent critic has observed, " tlie law the enduring dispensation, and the Gospel a mere depen- dency upon it." In an exceUent work by Mr. Mendham, entitled Clavis Apostolica, the argu- ment of Dr. Taylor is well analyzed and refuted. I have not room here to enter into a large variety of curious and difficult matter, arising from the comments of various learned writers on this Epistle. The opinions of Bishop Bull on the de- fect of grace to the Jew under the Mosaic dispensation, the precise ideas which the Jews formed of the effects of their law in procuring or assisting their justifi- cation, and many others, require examination ; and their more ample discussion would well repay the labour of the theological student. With respect to the ana- lysis of this Epistle, which is now submitted to the reader, I may be permitted to say that it is the result of an anxious examination of the labours of my learned and respected tutor, Mr. Young ; Doddridge, Scarlet, Dr. Taylor, and liis fol- lowers, Mr. Belsham, Mr. Scott, and Whi'by ; and to the works of these writers, as well as to the Quarterly Review of Mr. Belsham on the Epistles, No. 59, I must refer the reader. The commentators, and the various writers on this Epis- tle, have exhausted the language of eulogy on its structure, argument, and lan- guage. Nothing need be added to these well-deserved praises. The Epistle is indeed a master-piece of beautiful reasoning, surpassing all human wisdom ; it evidently bears the stamp of divine inspiration ; it enforces, in an irresistible manner, all the fundamental doctrines of Christianity, gradually unfolding, from the fall of our first parents, the great mysteries of redemption, and fully display- ing the wisdom and goodness of God in his dispensations towards man. Every argument that the ingenuity of man could devise against the Gospel system, the apostle himself advances in the person of the unbelieving Jew, and answers in the most satisfactory and convincing manner. Guided by divine inspiration, he has happily anticipated and removed every doubt and difficulty that can be raised to the truths of Revelation ; he has conmiunicated to man the hidden counsels of God ; and, by a long and convincing train of argument, has fully demonstrated that the Gospel of Christ is the power of God unto salvation, and that there is no other means under heaven l)v whicli men can lie saveiU THE GOSPEL THE ONLY MEANS OF SALVATION— CHAP. XIH. 373 4 And * declared fo be the Son of God with power, ac- J. P. 4771, cording to the Spirit of hohness, by the resurrection from ^- '^- ^^' the dead : corinth. 5 By whom we have received grace and apostleship, f for tdned.^"^'' obedience to the faith among all nations, for his name : tb^-^l'nc'e'^ 6 Among whom are yc also the called of Jesus Christ: of/a't/i- 7 To all that be in Rome, beloved of God, called to be saints : Grace to you and peace from God our Father, and the Lord Jesus Christ. §2. ROM.i. 8— 19. Si. Paul rejoices at their faith — Expresses his great desire to visit them, that ha might establish them by the imparting of some spiritual gift ; hy which proof he and they wouU he mutually strengthened and comforted in the faith of Christ — Being appointed to preach the Gospel to all nations, he still desires to preach it to the Romans, first, because he affirms it to be the poiver of God unto salvation to the Jew, and also to the Gentile — Secondly, that in the Gospel alone is re- vealed the righteousness of God; and the only condition of justification and acceptance with him, which is by faith, and not by works — Thirdly, on account of the superiority of the Gospel dispensation to the law of Moses, or the light or law of conscience, both of which condemn to death, tvithout any condition, all those who have sinned. 8 First, I thank my God through Jesus Christ for yon all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve ;j: with my spirit t or. m mi, in the Gospel of his Son, that without ceasing I make fr23,vi!'phii. mention of you always in my prayers ; "'•^• 10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 1 1 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established ; 12 That is, that I may be comforted together § with you « OY,mi/uu. by the mutual faith both of you and me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hi- therto,) that I might have some fruit || among you also, ii or, ». i/o«. even as among other Gentiles. 14 1 am debtor both to the Greeks, and to the Barba- rians ; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also, 16 For I am not ashamed of the Gospel of Christ : for it is the power of God unto salvation to every one that be- lieveth ; to the Jew first, and also to the Greek. 17 For therein is the rio-hteousness of God revealed 374 THE GENERAL DEPRAVITY AND CORRUPTION OF MANKIND. J. P. 4771. from faith to faith : as it is written, "^ The just shall Uve by ^•^■^^- faith. Corinth. 18 For thc wrath of God is revealed from heaven against Gai.iii.il.' all ungodliness and unrighteousness of men, who hold the Heb. X. 38. ^J.^|.JJ jjj unrighteousness. § 3. ROM. i. 19, to the end. St. Paul shews that the Gentiles had a sufficient evidence of God and of his glo- rious perfections in the tvorks of creation — To demonstrate that 7io man by the law of nature could obtain salvation, he enumerates the vices of the Greeks, wJio had attained to the highest degree of human knowledge and ivisdom — He asserts that tliey knew God, but concealed the knowledge of him, till their own hearts lost sight of the truth, and they established the worship of the creature instead of the Creator — By their knowledge of God they tvere convinced of the punish- ment which awaited their crimes ; yet they continued in them, and encouraged others to do so likewise. 19 Because that which may be known of God is manifest * Or, to tkcm. * in them ; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the thmgs ■\ot, that they that are made, even his eternal power and Godhead ; f so *""* "" that they are without excuse : 21 Because that, when they knew God, they glorified s Ei.h. iv. 17, him not as God, neither were thankful ; but ^ became vain '^' in their imaginations, and their foolish heart was dark- ened. 22 Professing themselves to be wise, they became fools, t Ps. cvi. 20. 23 And changed the glory of the uncorruptible ' God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves : 25 Who changed the truth of God into a lie, and wor- not.ruihcr. shipped and served the creature J more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections : for even their women did change the natural use into that which is against nature : 27 And likewise also thc men, leaving thc natural use of the woman, burned in their lust one toward another ; men with men working that which is unseemly, and re- ceiving in themselves that recompcncc of their error which was meet. <, Or, /f.«c- 28 And even as they did not like § to retain God in their \\iT,'a'mind knowlcdgc, God gave them over to || a reprobate mind, to men'r-''"'^' ^lo tiiosc things which are not convenient ; BOTH JEWS AND GENTILES DESERVE CONDEMNATION. 375 29 Being filled with all unrighteousness, fornication, J. p. i77i. wickedness, covetousness, maliciousness ; full of envy, ^' ^' ^^- murder, debate, deceit, malignity ; whisperers, corinth. 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenant breakers, * with- * or, mbso. out natural affection, implacable, unmerciful : 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the + pr, consent same, but f have pleasure in them that do them. ""' § 4. ROM, ii. 1, 2, 3. The Apostle, well knowing the readiness of the Jews to join in the condemnation of the Gentiles for their sitis, now endeavours to convince the Jews of sin, by de- claring that they also are guilty of the same crimes, and that God's judgment passed in their law against such crimes is known to be according to truth ; and that all those who commit them, whether Jews or Gentiles, will not escape the final judgment of God. 1 Therefore thou art inexcusable, O man, whosoever thou art that judgest : " for wherein thou judgest another, u Matt. vu. thou condemnest thyself; for thou that judgest doest the ' same things. 2 But we are sure that the judgment of God is accord- ing to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God I Sj 5. ROM. ii. 4 — 12. The Apostle admonishes the Jews that flieir privileges will tend to their condemna • tion if they do not repent — He denies all distinctions between Jews and Gentiles in the judgment of God ; and affirms that the same punishments, and the same rewards, will be equally given both to the Jew and to the Greek — For with God there is no distinction of persons. 4 Or despisest thou the riches of his goodness and for- bearance and long-suffering ; not knowing that the good- ness of God leadeth thee to repentance? 5 But after thy hardness and impenitent heart ^ trea- " Jam. v. s. surest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God ; 6 Who will render to every man according to his deeds ^ ; y ps. ixii. 12. — r^, ,. •, ■• • iiJ" Matt. xvi. 27. 7 To them, who by patient contmuance m well domg. Rev. xxn. 12. seek for glory and honour and immortality, eternal life : 8 But unto them that are contentious and do not obey the truth, but obey unrighteousness ; indignation, and wrath. 376 KNOWLEDGE WILL NOT JUSTIFY MANKIND— CHAPTER XIIL J. P. 4771. 9 Tribulation and anguish, upon every soul of man that v.^. 58. doeth evil, of the Jew first, and also of the * Gentile. f.„j.i„th. 10 But glory, honour, and peace, to every man that + Gr' %'eck worketh good, to the Jew first, and also to the f Gentile : z Deut. X. 17. 1 1 For ^ there is no respect of persons with God. "l Oliron. XIX. ■•■ '■ 7. Job xxxiv. [I^uC'^.eS §6. ROM. ii. 12-17. vi. 9. Col. lii. as. 1 Pet. i. 17. ^^_ p^„/ further declares that all men shall be judged according to the degree of light and knowledge which they have received — That, not those Jews who pro- fess the law, and are not doers of it, hut the Gentiles, and all those who act up to it, without having received the later knowledge of it, will find favour with God at the great day, when all men shall be judged by the law of conscience, and of faith, according to the Gospel of God. 12 For as many as have sinned without law shall also perish without law : and as many as have sinned in the law shall be j udged by the law ; a Man.ru.2i. 13 (For ** not the hearers of the law are just before God, ^ara. 1. -22, 23, ^^^ ^^^ doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves : 15 Which shew the work of the law written in their t Or, Me COM. hearts, ;|; their conscience also bearing witness, and their ^'^""hig'tfith thoughts § the mean while accusing or else excusing one 7ies, fotbcweeu another ;) themselves. jg j^^ \}^q (j^y wheu God shall judgc the secrets of men by Jesus Christ, according to my Gospel. § 7. ROM. ii. 17—25. St. Paul shews that the mere knowledge of religion could not justify the Jew—T%e inefficacy of the Mosaic laio for salvation is proved by the flagrant violations of it in the conduct of the Jewish scribes and rulers, who were the appointed in- structors of the people — He proves the charge by passages from their own Scrip- tures. 17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, \\OT,iricst tke 18 And knowest his will, and || approvest the things that ^d{ff-er."^ ^''6 more excellent, being instructed out of the law ; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachcst another, teachcst thou not thyself? thou that preachest a man should not steal, dost thou steal ? 22 Thou that sayest a man should not commit adultery. THE PRIVILEGES AND ADVANTAGES OF THE JEWS. 377 dost thou commit adultery ? thou that abhorrest idols, dost J. P. 4771. thou commit sacrilege ? ^' ^' "^' 23 Thou that makest thy boast of the law, through corinth. breaking the law dishonourest thou God ? 24 For the name of God is blasphemed among the Gen- tiles through you, as it is ''written. EJeklxjfivi. 20. 23. § 8. ROM. ii. 25, to the end. i^^. Paul proceeds to shew (hat circumcision, in which the Jeivs gloried, as the sign of their descent from Abraham, and their peculiar privileges of God's chosen people, would profit them nothing unless they kept the law— By transgressing the law, the Jeiv forfeited Ms privileges, andivas in no better condition than the un- circumcised Gentile— 'The Gentiles, who perform the duties of the law, will be accepted of God, and admitted into the number of his chosen people — He is not a son of Abraham who makes ordy an outward profession of religion ; but he only is a true son luho is spiritually pure. 25 For circumcision verily profiteth, if thou keep the law : but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteous- ness of the law, shall not his uncircumcision be counted for circumcision ? 27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circum- cision dost transgress the law ? 28 For he is not a Jew, which is one outwardly : neither is that circumcision, which is outward in the flesh : 29 But he is a Jew, which is one inwardly ; and circum- cision is that of the heart, in the spirit, and not in the letter ; whose praise is not of men, but of God. § 9. ROM. iii. 1 — 9. The Jeivs and Gentiles having been now equally convinced of sin by the apostle, he proceeds to refute the prejudices of the Jews, by introducing one who enquires in what then the children of Abraham are favoured more than the Gentiles ? The apostle replies—" In having the oracles of God committed to them" — The Jew then enquires, ivhether, because some of their natioti did not believe in these oracles, their ujibelief ivmdd annul the promises of God? The apostle, in an- swer, maintains that the truth and promises of God were confirmed by their un- belief; the frailty of man breaking the conditions on which they rested — The Jew then asks, " If by their unbelief the righteousness of God is more abun- dantly displayed, would not God be unjust to punish them ?" — The apostle shews that God cannot be unjtist ; because, if he were, how could he judge the world? The Jew repeats the argument— The apostle rejects it, by affirming that such conduct would be inculcating the practice of evil that good might ensue — The just condemnation of those who hold such an opinion. 1 What advantage then hath the Jew ? or what profit is there of circumcision ? % 378 THE LAW GIVES ONLY THE KNOWLEDGE OF SIN. J. P. 4771. 2 Much every way : chiefly, because that unto them ^- ^- -"^^ were committed the oracles of God. Corinth. ^ For vvhat if some did not beheve ? shall their unbelief make the faith of God without effect ? cPs. cxvi. II. 4 God forbid : yea, let God be true, but ^ every man a (IPs. U.4. liar; as it is written, ''That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5 But if our unrighteousness commend the righteousness of God, what shall we say ? Is God unrighteous who tak- eth vengeance ? (I speak as a man). 6 God forbid : for then how shall God judge the world ? 7 For if the truth of God hath more abounded through my lie unto his glory ; why yet am I also judged as a sin- ner ? 8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. § 10. ROM. iii. 9—21. The Jew now enquires whether they have not better claims than the Gentiles ? To which question the apostle again affirms what he has already stated, that both Jews and Gentiles were equally under sin — The sin of the Jews proved from their own Scriptures, which they allowed to be of divine inspiration — No man can be justified by the law either of Moses or of nature, which could give only iJie knowledge of sin and its condemnation. 9 What then ? are we better than they 1 No, in no wise : ^Gr.cknrgej, for We havc bcforc * proved both Jews and Gentiles, that & iilifia*"' they are all under sin ; cPs. xiv. 1,2, 10 As it is written, ^ There is none righteous, no, not ^' one : 1 1 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way, they arc together become unprofitable; there is none that doeth good, no, not one. fPs.v.9. 13 "^ Their throat is an open sepulchre; with their gPs. cxi. a tongues they have used deceit ; the " poison of asps is under their lips : iiPs. X.7. 14 ''Whose mouth is full of cursing and bitterness ; i Prov. i. lo. 15 ' Their feet are swift to shed blood : Is. hx. 7,8. ]g Destruction and misery are in their ways : 1 7 And the way of peace have they not known : j P.S. xxxvi.i. 18 J There is no fear of God before their eyes. 19 Now we know that what things soever the law saith, it saith to them who are under the law : that every mouth i Or, .suhj,ct 'n^y be stopped, and all the world may become f guilty be- tothejudi;. {'orp God FAITH IN CHRIST THE ONLY JUSTIFICATION— CHAPTER XIII. 379 20 Therefore ^ by the deeds of the law there shall no flesh j. p. 4771. be justified in his sight: for by the law is the knowledge of ^•^' ^^• sin. Corinlh. ^ . - ^, ^o. kGal. ii. 16. §11. ROM. V. 21— 28. The law having entirely failed for justification, the apostle declares that the only method of justification is by faith in Jesus Christ, which is taught in the law and the prophets, and offered alike to the Jew and Gentile, both of whom were equally convinced of sin — and with God there was no distinction of persons — Justification the free gift of God to all, through faith, by the propitiation and redemption of Christ Jesus — by ivhich means all boasting is excluded. 21 But now the righteousness of God without the law is manifested, being witnessed by the Law and the Prophets ; 22 Even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe : for there is no difference : 23 For all have sinned, and come short of the glory of God ; 24 Being justified freely by his grace through the re- demption that is in Christ Jesus : 25 Whom God hath * set forth to be a propitiation *or,/or^. through faith in his blood, to declare his righteousness for °^'^'^<'- the •f' remission of sins that are past, through the forbear- f or, 7KMsi«g ance of God ; "'"''■ 26 To declare, I say, at this time his righteousness : that he might be just, and the justifier of him which believeth in Jesus. 27 Where /s boasting then ? It is excluded. By what law ? of works ? Nay ; but by the law of faith. § 12. ROM. iii. 28, to the end. St. Paul concludes the argument, by declaring that neither the Jew nor the Gen- tile, under the Gospel, can be justified excepting by faith alone, without any assistance from the works of the law — The Gentiles as tvell as the Jews being equally regarded by God — The same means 'of justification are appoiyited for both — The law is established, or made perfect, by faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? is he not also of the Gentiles ? Yes, of the Gentiles also : 30 Seeing it is one God, which shall justify the circum- cision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith ? God forbid : yea, we establish the law. 380 THE PATRIARCHS WERE JUSTIFIED BY FAITH— CHAPTER XIII. J. P. 4771. ^ 13. ROM. iv. 1 — 13. V.iE. 58, The apostle proves that Abraham was not justified by the works of the law — He Corinth. hath not whereof to boast — His justification teas of faith, of grace and favour — 7iot of debt, as a reivard due to his tvorks — David testifies the same method of justification, from the fact, that Abraham was j ustified in uncircumcision, and that he afterwards received the sign of circumcision as the seal of his justifica- tion by faith, that he might become the spiritual father both of Jew and Gen- tile, who were to be alike entitled to justification on the equal cotidition of faith only, 1 What shall we then say that Abraham, our father as pertaining to the flesh, hath found ? 2 For if Abraham were justified by works, he hath where- of to glory; but not before God. iGcn.xv. 0. 3 For what saith the Scripture? 'Abraham believed jam'ii.'23. God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righte- ousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, mPs. xxxii. 7 Saying, '"Blessed are they whose iniquities are for- ' ■ given, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. 9 Cometh this blessedness then upon the circumcision 07ili/, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned ? when he was in circum- cision, or in uncircumcision ? Not in circumcision, but in uncircumcision. 1 1 And he received the sign of circumcision, a seal of the righteousness of the faith which he had j/et he'ing uncircum- cised : that he might be the father of all them that believe, though they be not circumcised ; that righteousness might be imputed unto them also : 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. § 14. ROM. iv. 13—23. The apostle continues his argument, by declaring to the Jews that the promise itself, which was given to Abraham, intimated that all the world should become his heirs through the medium (f his faith — But that if only the Jews were to FAITH JUSTIFIED ABRAHAM BEFORE THE COVENANT. 381 be the heirs to his promise, faith is made void, and the promise which tvas given J- P- 4771. 071 the condition of faith is cancelled — Fur the law, ivilhout mercy, subjects the sinner to punishment — and luithout the law there can be no rule of duty, and Corintli. consequently no sin — On this account the promise is given to faith — the free grace of God including both the natural and spiritual children of Abraham — Abraham's justification in uncircumcision proves the acceptance of the Gentiles — and the proinise itself confirmed to Abraham, as the father of many nations, establishes the claim of the Gentiles to all the blessitigs of redemption. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect : 15 Because the law worketh wrath : for where no law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace ; to the end the promise might be sure to all the seed ; not to that only which is of the law, but to that also which is of the faith of Abraham ; who is the father of us all, 17 (As it is written, " I have made thee a father of many n oen. xvu. nations,) * before him whom he believed, cum God, who *'or,«Ae quickeneth the dead, and calleth those things which be not ""'"'"'"■ as though they were. 18 Who against hope beheved in hope, that he might be- come the father of many nations, according to that which was spoken, ° So shall thy seed be. '^^^"- *^- ^• 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb : 20 He staggered not at the promise of God through un- belief; but was strong in faith, giving glory to God ; 21 And being fully persuaded that, what he had pro- mised, he was able also to perform. 22 And therefore it was imputed to him for righteousness. § 15. BOM. iv. 23, to the end. The circumstance of Abraham's acceptance with God tlu'otigh faith was recorded for our sakes — to shew us tliat the only means of salvation with God is through faith in his son, who suffered for our sins, and rose again, as a pledge oj our reconciliation, or justification, 23 Now it was not written for his sake alone, that it was imputed to him ; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead ; 25 Who was delivered for our offences, and was raised again for our justification. Corinth. 382 ALL ARE BORN IN ORIGINAL SIN— CHAPTER XIIL J. P. 4771. ^ 16. ROM. V. J — 12. V. JE. 58. ^ St. Paul proceeds by enumerating the great blessings and privileges which follow justification by failh — The Holy Spirit imparted to the Gentiles manifests the love of God towards them, which is confirmed by Christ's dying for them while they were still heathens — The Gentiles have the7i the same hope of salvalimi through Christ, and the same grounds for rejoicing in God with the natural seed of Abraham, as they have been reconciled to God by the same atonement. I Therefore being justified by faith, we have peace with God through our Lord Jesus Christ : pEi-h. ii. 18. 2 P By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: q Jam. i. 3. q kuowiug that tribulation worketh patience ; 4 And patience, experience ; and experience, hope : 5 And hope maketh not ashamed ; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. * Or, accord- G For wlicn we were yet without strength, *in due time Gal. iv.4. ' Christ died for the ungodly. 7 For scarcely for a righteous man will one die ; yet per- adventure for a good man some would even dare to die. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. II And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the iorrecon. f atoncment. '"• § 17. ROM. v. 12, to the end. St. Paul now lays down the doctrine of original sin— He sliews that by the trans- gression of one man sin entered info the world, and the sentence of death was passed upon all men, for that all were afterwards born with a sinful nature — that death reigned thrmigh the corruption of our nature before the Mosaic law was known — Adam, the type, the earthly head of the human race, communicated sin — Christ, the antitype, the spiritual head, communicated life and justification to all — The effects of Christ's obedience are greater than the effects of Adam's disobedience — By one offence Adam brought into tlie world transgression and death — Jiy obedience Christ undid the evil of sin, and through the righteousness of faith restored to all mankind the free gift of life and pardon for man's offence, for both original and actual sin — The law entered to give the knowledge of the guilt of sin — The grace and gift of God abounds, to deliver us from the condemnation of the law — As sin has universally reigned, subjecting all mankind to spiritual and temporal death, so shall also the grace of God reign, producing holiness unto eternal life. CHRIST HAS OBTAINED GREATER BLESSINGS THAN ADAM LOST. 383 12 Wherefore, as by one man sin entered into the world, J. p. 4771. and death by sin ; and so death passed upon all men, * for ^- ^- ^^- that all have sinned : corinth. 13 (For until the law sin was in the world : but sin is '""*^ "'"" not imputed where there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression ^^, who is the figure of him that was to come. 15 But not as the offence, so also is the free gift. For if through the offence of one many be dead ; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it ivas by one that sinned, so is the gift : for the judgment ivas by one to condemnation, but the free gift is of many offences unto justification. 17 For if t by one man's offence death reigned by one ; ^9^^ one much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ. 18 Therefore as I by the offence of one judgment came ^p^^^ ""^^ ^^ Having demonstrated that all mankind were subjected to sin and death by the sin of one man, the apostle interrupts the analogy he is about to draw between Adam and Christ, for the purpose of establishing the doctrine of original sin. The apostle proves this point, by affirming that death reigned from Adam to Moses, that is, before the promulgation of the Levitical law ; that it reigned over those, who, not having received any promulged law threatening temporal death, were not capable of sinning after the manner of Adam's transgression ; that it was passed upon all, consequently upon infants and idiots, to whom sin could not be imputed, as they were without the power of comprehending the knowledge of law ; therefore all mankind were necessarily subjected to death, not only for their own actual sin, but for the original sin and transgression of their first pa- rents. St. Paul appears particularly desirous to prove this point, as it affords a strong additional argument for the claims of the Gentiles ; "for if (as Mr. Young observes) the effects of Adam's transgression extended to all universally ; surely we shall not dare to limit the effects of Christ's merits to apart of mankind only." Notes to the Sermon on Original Sin, p. 255. From the fall itself, sentence of death was passed on all mankind through the transgression of Adam ; and the free gift of justification and life was restored through Christ. The plan of our redemption was coeval with, or rather was decreed before, the transgression of our first parents, and, like the evil which was then introduced, it extends to all, promoting the superior happiness of man, and the glory of God. By these irre- sistible arguments the apostle still endeavoured to enforce on the minds of the Jews that salvation was not confined to their Church, and could not be obtained by the Mosaic law, but was equally offered to all nations, through the obedience and rigliteousness of Jesus Christ. 384 BAPTISM THE TYPE OF HOLINESS— CHAPTER XIII. J. P. 4771. upon all men to condemnation; even so * by the vighteous- ^' ^' '^^' ness of one the free gift came upon all men unto justifica- corinth. tion of life. ti?huuusT/ss. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound : 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. § 18. ROM. vi. 1—12. St. Paul, after having sheivn that by the one offence of Adam all men were con- demned to death, enquires whether it tvere possible to preach, as they had been accused of doing, (chap. iii. 6.) " that by the continuance of sin the free grace of God to eternal life would be more abundantly given to man" — To confute this prevailing error, he affirms the obligation of Christiati holiness from the rite of baptism, by which Christiatis tvere instructed, that, as Christ was crucified, and gave up his body as a sacrifice to sin, so those who are baptized unto him should consider their bodies as dead and buried with him unto sin, and as raised with him to newness of life, by the same quickening Spirit who raised the dead body of Christ from the grave — The old man, or the natural man, being put to death with Christ, the power of sin is destroyed, and man is delivered from its domi- vion — Those who are dead unto sin with Christ, will live with him unto God for ever — Which things the Romans are exhorted to consider. 1 What shall we say then? Shall we continue in sin, that gTace may abound i 2 God forbid. How shall we, that are dead to sin, live any longer therein ? 1 p"'' n'h '^ Know ye not, that '' so many of us as f were baptized fOri are. ' into Jcsus Christ were baptized into his death ? s Col. ii. 12. 4 Therefore we are ' buried with him by baptism into death : that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrec- tion : 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. tcx. justified. 7 For he that is dead is \. freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him : THE GOSPEL PRIVILEGES A REASON FOR HOLINESS. 385 9 Knowing that Christ being raised from the dead dieth J. P. 4771. no more ; death hath no more dominion over him. ^'•^•■^'^- 10 For in that he died, he died mito sin once: but in corinth. that he hveth, he hveth unto God. 1 1 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. § 19. ROM. vi. 12, 13, 14. Si. Paul exhorts the Romans, as they are now by the death of Christ redeemed from the dominion of sin, not to suffer sin again to reign over their mortal bodies, but to subdue tfiim — He calls upon them to resist the tempting power of sin, and to surrender their souls and bodies to the service of righteousness unto God ; for they are no longer under the laiv, which exacts a sinless obedience without mercy, but they are admitted into the dispensation of the Gospel, which gives pardon and grace. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as * instruments of * Gr.«n«s unrighteousness unto sin : but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you : for ye are not under the law, but under grace. §20. ROM. vi. 15—19. The apostle then enquires whether it was rational to suppose, as some did, that sin might abound, because the Jews were delivered from the law (which exacted a perfect obedience, without any condition of pardon,) and were admitted into the dispensation of mercy — He affirms, on the contrary, that, under every dispensa- tion, those who continue in sin, are the servants of sin, and become subject to eternal death — those only who are obedient to the faith of the Gospel receive the reward of righteousness, the free gift of eternal life — He rejoices that the Ro- mans, who had been the slaves of sin, had now obeyed the form or motdd of doc- trine imparted to them in baptism, by which they were emancipated from its slavery, and were become the servants of righteousness. 15 What then ? shall we sin, because we are not under the law, but under grace ? God forbid. 16 Know ye not, that Ho whom ye yield yourselves ser- t Joimviii.st. vants to obey, his servants ye are to whom ye obey ; whe- ther of sin unto death, or of obedience unto righteous- ness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doc- trine 4" which was delivered you . t Or. whereto 18 Being then made free from sin, ye became the ser- vcred. vants of righteousness. VOL. II. c c 386 I^IFE THE FREE GIFT OF GOD— DEATH THE WAGES OF SIN. J. P. 4771. _ „T • irx , , v,^.58. § ^1. ROM. VI. 19, to the end. Corinth. Tiie aposlle, in reasoning with the Romans, employs allusions to thdr own customs, (the laws of slavery being familiar to them) that they might better comprehend the tyranny that sin had exercised over their bodies — He exhorts them, as they are now made free from sin, as they were before free from righteousness, to yield their members, which had formerly been employed in the service of sin whose end was death, to the service of righteousness tvhose end is eternal life- Id I speak after the manner of men because of the infir- mity of your flesh : for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity ; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free eaii'snMs'^'''' * ^^m rigliteousness. 21 What fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death. 22 But now being made free from sin, and become ser- vants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin ^' is death ; but the gift of God is eternal life through Jesus Christ our Lord. § 22. ROM. vii. 1 — 7. The apostle^ still further to convince the Jeivs of the inefficacy of the laiv to justifi- cation, affirms that the law of Moses, like the law of marriage, was dissolved by the death of either party — That as they have been put to death by the law in the body of Christ, they were at liberty to be married to another husband, even to Him, who, though put to death, was raised again from the dead, that with him, they might live unto God — He asserts, that, before they were dead with Christ in the flesh, their evil propensities, which were made manifest by the law, subjected them to death — but they were now delivered from the poiver of the law, having given up, with Christ, the fleshly body of sin, which held them bound under its curse, that they might serve God in the spiritual obedience of the Gos- pel, and not in the old ceremonies and letter of the law, 1 Know ye not, brethren, (for I speak to them that know *• Here the comparison of the apostle is naturally preserved — the Greek word t)-i\ioiVia signifies the daily pay of a Roman soldier. The Greek word x"P'^'^l^<^> translated in this passage " a free gift," Estius thinks (as mentioned by Mac- knight) may be rendered "a donative," which the Roman generals voluntarily bestowed on their soldiers, as a mark of favour. Eternal death being the natu- ral consequence or reward of sin — Eternal life not the natural reward of righte- ousness, but the free gift of God through Christ. The word 'EXtvOtpioOkvric, V. 18. denotes the act of pivirtg liberty to a slave, called by llie Romans emanci- pation. I THE LAW THE DISCOVERER NOT THE CAUSE OF SIN. 387 the law,) how that the law hath dommion over a man as J. P. 4771. long as he liveth ? ^'- ^^- ''5*'- 2 For " the woman which hath an husband is bound by "corinth. the law to her husband so long as he liveth; but if the 39' ^°''' ""• husband be dead, she is loosed from the law of Jier husband. 3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress : but if her husband be dead, she is free from that law ; so that she is no adulteress, though she be married to another man. 4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ ; that ye should be married to another, even to him who is raised from the dead, that we should bring; forth fruit unto God. 5 For when we were in the flesh, the * motions of sins, *Gr.passwjis. which were by the law, did work in our members to bring forth fruit unto death. 6 But now we are delivered from the law, -f-that being t or, /wn^ dead wherein we were held ; that we should serve in new- th'tlVf'"'' ness of spirit, and not in the oldness of the letter. '"^'^- *• §23. ROM.vii. 7— 13. The apostle here supposes a Jew io enquire, whether the law was the cause of sin ? to which he replies, that it could not he the cause of sin, because it prohibited sin — The evil propensity was in man, and the law served only to discover it — St. Paul, to avoid giving offence, describes, in his own person tlie state of the unregenerate Jew under the law — He shows that the law disclosed what was evil, and prohibited it — by which tlie sinful nature of man was strongly excited to disobedience and rebellion against its prohibitions — Wherefore the law and the commandment, as they prohibit sin, are holy, just, and good — But still, as tlie apostle has implied, they lead to condemnation, and not to salvation, 7 What shall we say then? 7s the law sin? God forbid. Nay, I had not known sin, but by the law : for I had not known t lust, except the law had said, ''Thou shalt not * <^'' ^''"- covet. X Ex. XX. 17. 8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin ivas dead. 9 For I was alive without the law once : but when the commandment came, sin revived, and I died. 10 And the commandment, which was ordained to life, I found to be unto death. 1 1 For sin, taking occasion by the commandment, de- ceived me, and by it slew me. 12 Wherefore the law is holy ; and the commandment holy, and just, and good. c c 2 388 THE BODY OF SIN PUT TO DEATH BY CHBIST— CHAPTER XIII, vi^S!' § 24. ROM. vii. 13—24. and former part of ver. 25. Corinth. The Jew isnmv supposed to enquire, whether the law, ivhich is so good and holy, is the cause of their death ? to which the apostle replies, that it is not the law, but sin, which is the cause of death ; and the exceeding enormity of sin is mani- fested, when it subjected sinners to death by a law, which was holy, just, and good — Ha affirms that the law itself promotes spirituality ; but to shew its inefficacy, fur ivant of supernatural assistance, for sanctiftcation, he represents, still in his own person, that the unregenerate Jew, under the law, was sold under sin, that is, without the power of escaping from its service ; and describes the two contending principles of the nature of man, which are always opposed to each other — Under the law the carnal nature prevails over the inward man, or the spiritual nature — The Mosaic law gives man the knowledge of his duty, without the power of performing it, and he is brought into subjection to tlie law of sin and death — In this miserable condition the apostle exclaims, "Jf'ho then can deliver me from this body, which is sold, or is the property of sin?" — He joyfully declares the only means of salvation to be the grace of our Lord Jesus Christ. 13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good ; tliat sin by tlie com- mandment might become exceeding sinful. 14 For we know that the law is spiritual : but I am car- nal, sold under sin. *CiT.knou>, 15 For that which I do I * allow not: for what I would, *"' '*^' that do I not ; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it is good. 17 Now then it is no more I that do it, but sin that dvvelleth in me. 18 For I know that in me (that is, in my flesh,) dvvelleth no good thing : for to will is present with me ; but hinv to perform that which is good I find not. 19 For the good that I would 1 do not: but the evil which I would not, that I do. 20 Now if I do that 1 would not, it is no more I that do it, but sin that dwelleth in me, 211 find then a law, that, when I would do good, evil is present with me. 22 For 1 delight in the law of God after the inward man : 23 But I see another law in my members, warring against the law of my mind, and bringing mc into captivity to the law of sin which is in my members. 24 O wretched man that I am ! who shall deliver me iOT,tr,isbody from f the body of this death ? tifdcai/,. 25 I thank God, through Jesus Christ our Lord. THE TWO NATURES OF MAN CONTRASTED— CHAPTER XIII. 389 §25. ROM. vii. latter part of ver. 25. viii. 1 — 5. J. P. 4771. V. ^. 58. The apostle declares that, although while he remained under the Mosaic law, with — ^^-— his mind lie desired to serve the law of God, but, through the corrupt nature of his flesh, he served the law of sin — There is now no condemnation, in the new covenant, to those who believe in Christ, and walk under the influence of his Spirit — He proceeds to shew the method by which man is delivered from the law of sin and of death — The law not having thepower either to pardon or to justify, through the degraded nature and corruption of the flesh, the Son of God, i)i the likeness of man, put sin to death in that body which had been made subject to death by the sin of the first man, by which tJie righteousness of the law was fulfilled, and 7nanl{ind were ransomed from its curse and power-^The sacrifice of Christ enjoins on all conformity to the spirituality of th:' law, destroying or making a sacrifice of sin in the flesh, if tliey would be sanctifled, and made partakers of the Spirit of Christ. 25 So then with the mind I myself serve the law of God ; but with the flesh the law of sin. 1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me fiee from the law of sin and death. 3 For what the law could not do, in that it was weak, through the flesh, God sending his own Son in the likeness of sinful flesh, and * for sin, condemned sin in the flesh : * or,bi/asa. 4 That the righteousness of the law might be fulfilled in "i^"^-/"' "«• us, who walk not after the flesh, but after the Spirit. § 26. ROM. viii. 5 — 12. St. Paul contrasts the character of the carnal and the spiritual man — The carnal man, under the law, was destitute of grace, miahle to please God, and at enmity tvith him — But Christians, tcho are guided by the Spirit of the Gospel into holiness, are sanctifled and reconciled to God — Those who have not the Spirit, have no part in Christ — The effects of the Spirit manifested in the life — de- stroying the power of sin, producing the fruits of the Spirit, righteousness and holiness — And the same Spirit of God that raised Jesus from the dead dwelling in them, shall also quicken their mortal bodies now under the curse of sin, and make them alive unto righteousness, and raise them hereafter, as the body of Christ was raised, to a life of glory. 5 For they that are after the flesh do mind the things of the flesh ; but they that are after the Spirit the things of the Spirit. 6 For f to be carnally minded is death ; but J to be spi- f cr.t/ic ritually minded is life and peace. "Vicr" 7 Because § the carnal mind is enmity against God : for Jer/At. it is not subject to the law of God, neither indeed can be. '"^ff'^J'-^ 8 So then they that are in the flesh cannot please God. « Gr.tf,e' 9 But yc are not in the flesh, but in the Spirit, if so be ThejiesV^ 390 THE FUTURE GLORY GREATER than thk PRESENT SUFFERINGS. J.P.4771. that the Spirit of God dwell in you. Now if any man have ^- ^' ^^' not the Spirit of Christ, he is none of his. ' Corinth. 10 And if Christ he in you, the body is dead because of sin ; but the Spirit is life because of righteousness. 1 1 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead *OT,bermisc shall also quickeu your mortal bodies * by his Spirit that of /lis Spirit. 1 11 ^1 ■ ^ •' J i. dweileth m you. § 27. ROM. viii. 12—18. The Apostle conthmes his argument by affirming, that as the Spirit of God is now promised to them in the Gospel, they are no longer obliged to live after the flesh, which leads to eternal death ; but if, through the Spirit, they mortify the deeds of the body, they shall attain eternal life — They are noiv delivered from the power and bondage of the Mosaic law, and through grace are become the adopted chil- dren of God, and are enabled to address him as a reconciled father, the Holy Spirit bearing witness with their spirit, that they are the sons of God; and if sons, then heirs, and joint-heirs with Christ of glory and immortality, if they jointly suffer with him. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall hve. 14 For as many as are led by the Spirit of God, they arc the sons of God. 15 For ye have not received the spirit of bondage again y Gai.iv. 5,c. to fcar ; but ye have received the ^ spuit of adoption, where- by we cry, Abba, Father. J 6 The Spirit itself beareth witness with our spirit, that we are the children of God : 17 And if children, then heirs; heirs of God, and joint- heirs with Christ ; if so be that we suflcr with him, that w c may be also glorified together. §28. ROM. viii. 18—24. The Apostle, having now fully illustrated the blessings of the Gospel dispensation, which promises to the Jew and Gentile, through faith, both just/flcation, sancti- ficatiov, and a joint-inheritance of glory and immortality with Christ, introduces the painful subject of persecutions for the Gospel's sake — He addresses himself more particularly to the Gentiles, as being the most exposed to them ; arid com- forts them with the consideration that the transient sufferings of this life cannot be compared to the glory which shall he revralcd to them hereafter — a manifesta- tion of glory which all mankind, even the heathens themsdves, have earnestly desired and anticipated — For as mankind have been all subjected to mortality, not by their own act, but by reason of the transgression of their first parent, they have hope that they shall all be delivered from the bondage of corruption and the grave, and be admitted into the glorious happiness of the children of THE FUTURE HOPE THE SUPPORT OF AFFLICTION. 391 God — He further assures them they are not the only sufferers, for the whole crea- j p 4771 tion travaileth in pain together, under the weight of Adam's transgression, V. M. 58. hopitig for deliverance ; and the apostles themselves are groaning under ike -— — — — miseries of life till their sonship shall he established in the redemption of their bodies. 18 For I reckon that the sufferings of this present time are not worthy to he compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not will- ingly, but by reason of him who hath subjected the same nv Jiope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For v/e know that * the whole creation groaneth and * O"", every travaileth in pain together until now. Mark xVi. 13. 23 And not only they, but ourselves also, which have " ■ '• ~^ the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the ^redemption zLukcxxi. of our body. ^' § 29. ROM. viii. 24—29. St. Paul continues his argument, by affirming that man's salvation in this world, is the hope of the future deliverance which is given in the Gospel; for what we possess is no longer hoped for — if therefore they have a firm hope in a glorious resurrection, they shoidd be able calmly to endure the afflictions of life, waiting patiently its future blessing — Another ground of consolation is, that the Holy Spirit will assist them in their distresses, and guide them in their prayers ; making, itself, intercession for their deliverance in desires and groanings, not expressed, but comprehended and accepted by God. 24 For we are saved by hope : but hope that is seen is not hope : for what a man seeth, why doth he yet hope for ? 25 But if we hope for that we see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, f because he maketh intercession for the + or, mat. saints according to the ivill of God. 28 And we know that all things work together for good to them that love God, to them who are the called accord- uig to his purpose. 392 AFFLICTION A PROOF OF THE LOVE OF GOD— CHAPTER XIII. J. P. 4771. § 30. ROM. viii. 29, to the end. \ yE* ^C ' ^s afurflier encouragement to the persecuted Gentile converts, St. Paul affirms Corinth. that all things, more particularly sufferings, work together for more ahundant good to those who lave God, to those who are called according to his merciful purpose — For those whom he thm foreknew, he also did predestinate, or decree, to he conformed to the image of his Son (which they now were by suffering,) that they might become his chosen people — That the Gentiles, who were thus pre-ordained, were called to the knowledge of the Gospel unto salvation, and those who obeyed were justified, and those who persevered were glorified — God having thus manifested his mercy towards them, and given his own Son to suffer for them, the Gentiles are exhorted not tq sink under their afflictions, but rather to rejoice in them, as a pledge of their conformity to t/te image of Christ — " Which of their persecutors," St. Paul demands, " will he able at the last day to bring an accusation against those whom God has justified ; and who will dare to condemn those for whom Christ had died, and intercedes ?" — He asserts, too, that neither injuries, nor afflictions, nor the troubles and dangers of this life, will be able to separate the chosen people of God from the love of Christ, through whom they have hitherto 7uore than conquered. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. 30 Moreover whom he did predestinate, them he also called : and whom he called, them he also justified : and whom he justified, them he also glorified. 31 What shall we then say to these things ? If God be for us, who can be against us ? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ? 33 Who shall lay any thing to the charge of God's elect ? It is God that justifieth. 34 Who is he that condemneth ? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35 Who shall separate us from the love of Christ ? sha/l tribulation, or distress, or persecution, or famine, or naked- ness, or peril, or sword ? aPs. xuv. 2^. 36 As it is written, ''For thy sake we are killed all the day long ; we are accounted as sheep for the slaughter. 37 Nay, in all these things we arc more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor ano-els, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. THE REJECTION OF THE JEWS FORETOLD— CHAPTER XIII. 393 ^31. ROM. ix. 1—6. J.P.4771. ^ V. JE. 58. The Apostle, having now shewn the full claim of the Gentiles to the privileges and "T • ,. blessings of the Gospel, cautiously introduces the subject of the rejection of the Jews — This truth he assures them, as in the presence of Christ, the Holy Spirit bearing him witness, fills him with so much grief and anguish, that, to prevent it, he would willingly be cut off himself from the visible Church of God, or sub- mit to the temporal destruction that awaited them for their disobedience, if by that means he could save his kinsmen according to the flesh — To conciliate them, and to engage their attention, he enumerates their glorious privileges. 1 I say the truth in Christ, I He not, ray conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were * accursed from *^f^' *'V'«- Christ for my brethren, my kinsmen according to the flesh : 4 Who are Israelites ; to whom pertaineth the adoption, and the glory, and the t covenants, and the giving of the + or, testa. law, and the service of God, and the promises ; '""* *' 5 Whose are the fathers, and of w^hom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. § 32. ROM. ix. 6—10. The objection that had been already proposed (chap. iii. 3.) that the rejection of the Jews would be contrary to the veracity of God, the apostle here again in- troduces, and fully answers — He affirms, that although the Jews are rejected, the promise of God would not fail. — He assures them that all the children of Abraham, according to the flesh, as in the case of Ishmael, were not Abraham's seed; for in Isaac was his seed to be called — The word of the promise itself demonstrates that Abraham's seed according to the promise, 7iot according to the flesh, are to be his spiritual children. 6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel : 7 Neither, because they are the seed of Abraham, are they all children : but, In '' Isaac shall thy seed be called. bCen. xxi. 8 That is, they which are the children of the flesh, these ^^' are not the children of God: but '^the children of the pro- c cai. w. 28. mise are counted for the seed. 9 For this is the word of promise, "* At this time will I ^ cen. xviiL come, and Sarah shall have a son. § 33. ROM. ix. 10—14. By the instance of Esau and Jacob, the apostle proves that God's fidelity is not impeached by the rejection of the Jews, as he ha^ a sovereign right to elect, or call, according to his own good pleasure — The children, who ivere the represen- tatives of nations, being yet unborn, could neither merit God's preference, nor deserve to be left out of his wvenant — Such distinctions, therefore, evidently 394 THE ELECTION OF THE GENTILES JUST AND WISE. J. P. 4771. depend on God's free choice, and illustrate the purpose of God according to V. M. 58. election. cormtii. 10 And not only this; but when Rebecca also had con- ceived by one, even by our father Isaac ; 1 1 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ;) c Gen. XXV. 12 It was Said unto her, ^ The * elder shall serve the * Or, greater, "j' yOUnger. /Mli.'ti.'^s. 13 As it is written, ''Jacob have I loved, but Esau have I hated. §34. ROM. ix. 14—19. The Apostle continues his argument by ajjirming, that the free election of God, as it regards nations, is perfectly consistent ivitli his justice, as he has a sovereign right to dispense his free-will blessi7igs and mercies as he pleases ; which is illustrated in the instance of the Israelites of old, whose transgressions, as a nation, God, of his own free mercy, pardoned after they had worshipped the golden calf; (Exod. xxxiii. 9.) as he declared unto Moses — For man can never merit, or claim as a right, the mercy of God — The Israelites, after their apos- tacy, 'might, had it been God's pleasure, continued as a nation, as the Egyp- tians were, for the purpose of demonstrating, in their destruction and punish- ment, the Almighty poiver of God, and his hatred of sin — The apostle then intimates the rejection of the Jews, by asserting that the same free gift of inercy is still exercised, and the same exemplary punishment will he injlicied on those who continue and harden themselves in sin, resisting, as the Egyptians did, the evidences that luere vouchsafed to them. 1 4 What shall we say then ? Is there unrighteousness with God ? God forbid. bj-;x. xxxiii. 15 Por he saith to Moses, ^ I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. hEx. ix. iG. 17 For the Scripture saith unto Pharaoh, ""Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared through- out all the earth. 18 Therefore liath lie mercy on whom he will have merci/, and whom he will he hardcneth. § 35. ROM. ix. 19—30. The Apostle here introduces a Jew, as saying, " If God acts thus, why does he then find faidt ? for who can resist his will, if lie is determined to destroy na- tions?"— " Nay," answers the Apostle, " but wlio art thou that prcsumcst to atgue against the dcrees of God ?" — lie vindicates the justice of God's deal- ings towards the Jews and Gentiles, and shews his absolute power over nations. FAITH IN CHRIST THE ONLY MEANS OF SALVATION. 395 exalting one and rejecting another, by a reference to Jeremiah's type of the J. p. 4771. potter — He then applies the type more immediately to the present condition of V.iE. 58. the Jews and Gentiles — The Jews, like the Egyptians, after continued proofs of Corinth. God's forbearance, became vessels of wrath fitted for destruction, making known the power of God unto salvation — The believing Gentiles were prepared by their means for the glory of being admitted into the visible Church of God, and with the believing Jews were called to be God's people, and the vessels of his mercy — The same truths were predicted and enforced by their own ancient prophets. 19 Thou wilt say then unto me. Why doth he yet find fault ? For who hath resisted his Avill ? 20 Nay but, O man, who art thou that * rephest against *ot,anstvcr. God? 'Shall the thing formed say to him that formed zV, rffv^'^cs/ 'i«i xxviu. him shall not be ashamed. 12 For there is no difference between the Jew and the Greek : for the same Lord over all is rich unto all that call upon him. 13 " For whosoever shall call upon the name of the Lord uJooiii..'«. shall be saved. § 38. ROM. X. 14, 15. From the prophecies of the New Testament, which were now fulfilling, St. Paul is led to vindicate his divine mission, and that of the other apostles — He enquires how it was possible that these prophecies, which foretold the acceptance of the Gentiles, should be accomplished ? for without the Gospel could be no salvation, and without preachers it could not have been proclaimed — As a Jew, he asserts that his prejudices would have prevented him from carrying the Gospel to the Gentiles, unless lie had been divinely appointed to do so ; and he shews, accord- ing to the prophecy of Isaiah, their great success, and the happy reception which attended the messengers of salvation. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? 15 And how shall they preach, except they be sent? as it is written, " How beautiful are the feet of them that ^ u vn.r preach the Gospel of peace, and bring glad tidings of good things ! § 39. ROM. X. 16, to the end. Here the Jew is supposed to object, that a divine commission would have been at- tended with full success; whereas many did not obey the faith of the Gospel — T» Corinth. 398 THE JEWS ARE NOT FINALLY REJECTED— CHAPTER XIH. J. P. 4771. which St. Paul replies, that the Spirit of God had ah-eady foretold the event in \. vE. 58. the case of the Jews themselves — He asserts that Faith is produced by the means of preaching and hearing — by the command of God himself — and asks if they have not all heard the glad tidings of salvation ? — The apostles have preached the Gospel to the Jew as well as the Gentile, fulfilling the words of the Psalmist, which he applied to the universal teaching of the heavenly bodies — " But," says the Apostle, " let me further ask if Israel did not know that the Gospel should be preached to the Gentiles, their prophets having so plainly predicted the call- ing of ths Gentiles, and their joyful reception of the Gosp)el, as ivell as the rejec- tion of the Jews?" 16 But they have not all obeyed the Gospel. For Esaias yis.iiii.i. saith, y Lord, who hath believed *our -j- report? *Gr. «?'■ 17 So then faith cometh by hearino-, and hearino- by the + or/nlrwordofGod. rps'^xix.i. 18 But I say, Have they not heard? Yes, verily, ^ their sound went into all the earth, and their words unto the ends of the world. 19 But I say. Did not Israel -knovi^ ? First Moses saith, aDeut.xxxii. ^ I w^ill provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. bis. ixv. 1. ^ 20 But Esaias is very bold, and saith, ^ I was found of them that sought me not ; I was made manifest unto them that asked not after me. c Is. ixv. 2. 21 But to Israel he saith, '^ All day long I have stretched forth my hands unto a disobedient and gainsaying people. § 40. ROM. xi. 1—7. St. Paul, after having thus positively declared the rejection of the Jews as a nation, comforts them with the assurance that God has not totally cast away his chosen people — For, as in the days of Elias, there shall still remain a remnant of con- verted Jews, who with the believing Gentiles are elected through faith to be God's people, not by good works, but by the mere grace and favour of God, 1 I say then, Hath God cast away his people ? God forbid. For I also am an Israelite, of the seed of Abraham, o/'the tribe of Benjamin. 2 God hath not cast away his people v hich he fore- tGr./«^/ias? knew. Wot ye not what the Scripture saith ]: of Elias? how he makcth intercession to God against Israel, saying, JO u"^' '''''■ ^ '' Lord, they have killed thy prophets, and digged down thine altars ; and I am left alone, and thcv seek my life, ci Kingsxix. 4 But wliat saitli the answer of God unto him ? "^ I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a rem- nant accordinp- to the election of irrace. The recovery of the JEWS will complete the GOSPEL CHURCH. 399 6 And if by o-race, then is it no more of works: other- J- P. 4771. wise grace is no more grace. But if it be of works, then is _'. ."■.,_ it no more grace : otherwise work is no more work. connth. §41. ROM. xi. 7 — 11. The Apostle continues by asserting, that, though Israel, as a nation, had failed to obtain that justification and righteousness which they sought for in the works of the law — the election of the chosen remnant who hath embraced the Gosjiel had obtained it — and the rest were blinded — had their eyes shut against the truth, fulfilling the prediction of Isaiah ; also that of David likewise, who foretold the lamentable condition to which they were now reduced by the persevering hard- ness of heart, which converted their best blessings into curses and snares, and the means of their punishment, by leading them to expect a woi-ldly MessiaJi — He predicted also that their unbelief would bring them into a state of abject slavery and depression. 7 What then ? Israel hath not obtained that which he seeketh for ; but the election hath obtained it, and the rest were* Winded, ^.^.^Tcor. 8 (According as it is written, ^God hath given them the fig'*-^;^ jo spirit of 'f' slumber, § eyes that they should not see, and ears iOr, remorse. that they should not hear ;) unto this day. 9 And David saith, ''Let their table be made a snare, ''P^'^'''- 2- and a trap, and a stumbling-block, and a recompence, unto them : 10 ' Let their eyes be darkened, that they may not see, ips. ixix. 23. and bow down their back alway. § 42. ROM. xi. 11—17. To the question, whether the Jews have so stumbled that they are irrecoverably fallen ? St. Paul replies, " by no means :" but by their rejection of Christ the calling in of the Gentiles was accelerated, and the very circumstance of receiving the Gentiles into covenant with God was intended for the good of the Jews, to excite in them an emulation of becomijig partakers of the blessings of tlie Gospel — He predicts their final restoration, and argues, that if through their tinbelief the riches of God's grace is manifested to the Gentile world, how much more will his grace and glory be magnified by their return ! He glories in the ministry entrusted to him to preach among Gentiles, in the hope that by his meayis the Jews may be provoked to emulate the Gentiles, and the Gentiles be induced to respect the Jews — '^For," he repeats, "if their fall was the occasion of the reconci- liation of the heathen world to God, the resumption of the Jewish nation will still more be the means of establishing the truth of Christianity, and will cause as much joy in the world, as if they had been risen from the dead — For if a remnant of the Jews, the first-fruits who have believed, have been accepted of God, the whole Jewish nation will be so tvhen they also believe — And if Abra- ham, tlie root of that nation was accounted righteous through faith, so will his branches he on the same conditions," 11 I say then, Have they stumbled that they should fall ? 400 THE GENTILES WARNED BY THE REJECTION OF THE JEWS. J. P. 4771. God forbid : but rather tlirough their fall salvation is cowe ^' ^^' ^^' unto the Gentiles, for to provoke them to jealousy. Corinth. 12 Now if the fall of them be the riches of the world, and *or,(iecay, the * diminishinoj of them the riches of the Gentiles ; how Ofi loss. , 1 • /• 1 fl much more their tulness ? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office : 14 If by any means I may provoke to emulation them tohich are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead ? 16 For if the first-fruit be holy, the lump is also holy : and if the root be holy, so are the branches. § 43. ROM. xi. 17 — 25. St. Paul exhorts the Gentiles not to contemn or despise the Jews because they arc at present cut off from being God's people ; from the consideration that they them- selves, as a wild olive tree, are graffed in among them, and are made partakers with them of the root and fatness of the good olive tree, deriving all their spiri- tual advantages and privileges from their root — that is, from the Ahralwmic covenant — They are admonished not to exult in the preference which is now given to them — for the Jews fell for unbelief, and they stand by faith — therefore they should not be arrogant, but fear — For if God spared not the natural branches, it cannot be expected that he will spare them — They are commanded to remem- ber the severity of God towards the Jews who fell, and his great mercy toward them, if they continue in his faith ; otherwise they also shall be cut off — And the Jews, if they abide not in unbelief, shall be graffed in again — shall be restored to their forfeited privileges, which God in his mercy is still able to do'^For if the Gentiles, like a wild and fruitless scion, were graffed, contrary to the nature of things, into a good stock — were brought to the knowledge of God, and ad- mitted into covenant with him — how much more possible is it that the natural branches, who have already received the law and the prophets, will be brought to the knowledge of salvation, and be graffed again into their own olive tree ! 17 And if some of the branches be broken off, and thou, iOijorihem. being a wild olive-tree, wert graffed in f among them, and with them partakest of the root and the fatness of the olive- tree ; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then. The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off: and thou standest by faith. Be not high-minded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God : THE JEWS WILL BE CERTAINLY RESTORED— CHAPTER XIII. 401 on them which fell, severity; but toward thee, goodness, if j. P. 4771. thou continue in his goodness : otherwise thou also shalt be ^' ^"' ^^' cut off. Corinth. 23 And they also, if they abide not in unbelief, shall be grafFed in : for God is able to graif them in again. 24 For if thou wert cut out of the olive-tree which is wild by nature, and were graffed contrary to nature into a good olive-tree : how much more shall these, which be the natu- ral branches, be grafFed into their owni olive-tree ? § 44. ROM. xi. 25—33. St. Paul affirms that he ivould not have the Gentiles ignorant of the mystery of the future restoration of the Jews, lest they should think too highly of their otvn merits — He affirms that blindness in part only has happened unto Israel, till the Church of the Gentiles is fully completed, and then the Jews themselves will be brought to the knowledge of salvation, according to the predictions of their own prophets — And God, when he remits their sins, will take them into covenant again, and restore them to their forfeited privileges, (comp. v. 27, Isa. lix. 20, 21.)— r^e unbelieving Jeivs being the enemies of the Gospel, were rejected of God in favour of the Gentiles — But, as it regards election, whereby they were originally chosen of God to be his peculiar people, they are beloved for their fathers' sakes — Gofs free gift, and the calling of Abraham's posterity, is not to be changed, for as surely as the Gentiles had now obtained mercy through the disbelief of the Jews, so surely will the Jeivs who have not believed have the same mercy extended to them — For God has concluded both Jew and Gentile in unbelief ; both of them being in turns disobedient to the light they possessed, that the free gift or pardon might be equally bestowed on all. 25 For I woul ^ not, brethren, that ye should be ignorant of this mystery, lest J "; should be wise in your own conceits ; that * blindness in part is happened to Israel, until the ful- *oi,!iarci. ness of the Gentiles be come in. 26 And so all Israel shall be saved : as it is written, ^ There shall come out of Sion the Deliverer, and shall turn k is. hx. £o. away ungodliness from Jacob : 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the Gospel, thet/ are enemies for your sakes : but as touching the election, thei/ are beloved for the fathers' sakes. 29 For the gifts and calling of God are without repent- ance. 30 For as ye in times past have not -f- believed God, yet i or, obei/cu. have now obtained mercy, through their unbelief : 31 Even so have these also now not | believed, that t or, cjt-ir.rf. through your mercy they also may obtain mercy. 32 For God hath 5) concluded them all in unbelief, that he ^or, sfi^t • 1,1 •^1, them all up might liave mercy upon all. together. VOL. 11. D d 402 HOLINESS MUST BE THE CONSEQUENCE OF FAITH. I Is. xl. 13. Wisd. ix. 13. I Cor. ii. 16. %^M^S.' § 45. ROM. xi. 33, to the end. Corinth. ^/'^ Apostle concludes the whole of this important discussion with rapturous ex- pressions of wonder and praise at the wisdom and goodness of God in his deal- ings with man — He asserts that it is not possible for man to penetrate into the secret judgments and councils of God, that the election of either the Jews or the Gentiles is perfectly consistent with his justice, as no man can have a claim on Him, who is the Author and efficient Cause of all things — hy whom, and through whom they all exist — Let God therefore in all his works he glorified for ever. 33 O the depth of the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments, and his ways past finding out ! 34 ' For who hath known the mind of the Lord ? or who hath been his counsellor ? 35 Or who hath first given to him, and it shall be recom- pensed unto him again? 36 For of him, and through him, and to him, are all things : to whom be glory for ever. Amen. § 46. ROM. xii. 1 — 9. St. Paul, having concluded the doctrinal part of his epistle, enforces the necessity of a holy life, which these doctrines were intended to inculcate — He calls upon the Romans to present, instead of the animals that were offered to God in the Mosaic law, their own bodies at his spiritual altar, a living sacrifice ; entirely consecrating thein to God, which is the acceptable and reasonable service of a Christian — He exhorts them not to be conformed to the customs and sentiments of this world, but to be changed in the temper and dispositions of their minds — that they might fulfil in themselves, and prove to others, what is the perfect and acceptable will of God — St. Paul, hy his apostolical office, warns them not to think too highly of themselves on account of their spiritual endowments — for although their qualifications may differ, they are the members of one body, in- dispensably necessary to each other — He admonishes them to use the respective gifts entrusted to them diligently and faithfully. 1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, ac- ceptable unto God, tvhick is your reasonable service. m Kph. iv 23. 2 And bc not conformed to this world : but '" be ye transformed by the renewing of your mind, that ye may n Eph. V. 17. " prove what is that good, and acceptable, and perfect will of God. 3 For I say, through the grace given unto me, to every man that is among you, not to think of Jiimself more highly « ot.ioso- than he ought to think ; but to think * soberly, according o'Eph.iv.7. as God hath dealt " to every man the measure of faitii. pi Cor. xii. 4 For I' as we have many members in one body, and all ^^' members have not the same oflice : THE CONVERTS ARE EXHORTED TO HOLINESS— CHAPTER XIH. 403 5 So we, being many, are one body in Christ, and every J. P. 4771. one members one of another. ^- ^- ^'^- 6 '^ Having- then gifts differing according to the grace that corinth. is given to us, whether prophecy, let us prophesy according lo, \\.' '^" to the proportion of faith ; 7 Or ministry, let us wait on our ministering : or he that teacheth, on teaching ; 8 Or he that exhorteth, on exhortation : he that * giveth, *^^'' i»>p">-i. let him do it fwith simplicity; he that ruleth, with diH- tor,//6e. gence ; he that sheweth mercy, with cheerfulness. "^^ ''' § 47. ROM. xii. 9, to the end. St. Paul continues his practical exhortations, by recommending them to love one another ; to practise benevolence to all — to liave humility, diligence, devotioti, mutual sympathy, and to seek no revenge, but to overcome evil with good, — with other important mm-al duties. 9 het love be without dissimulation. Abhor that which is evil ; cleave to that which is good. 10 ^ Be kindly affectioned one to another % with brotherly iHeb.xiii. i. love ; in honour preferring one another ; lovJofVie'^ 1 1 Not slothful in business ; fervent in spirit ; serving *'"'"'"'" the Lord ; 12 Rejoicing in hope ; patient in tribulation ; continuing instant in prayer ; 13 Distributing to the necessity of saints ; given to hos- pitality. 14 ^ Bless them which persecute you : bless, and curse s Matt. v. «,. not. 15 Rejoice with them that do rejoice, and weep with them that weep. 16 Be of the same mind one toward another. Mind not high things, but ^ condescend to men of low estate. ' Be § or, be eon. , • ■ • , tented with not wise in your own conceits. mean things. 17 " Recompense to no man evil for evil. Provide things is^v'^'si"' ''' honest in the sight of all men. "a^r-riiesl* v. 18 If it be possible, as much as lieth in you, " live peace- f- ^ ^^'- '"• ably with all men. xHob. xu, u. 19 Dearly beloved, avenge not yourselves ; but rather give place unto wrath: for it is written, ^ Vengeance ^s yOeut. xxxu. mine ; I will repay, saith the Lord. :».Heb.x.3o. 20 ^ Therefore if thine enemy hunger, feed him ; if he z Prov. xxv. thirst, give him drink : for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good. D d2 404 LAWS AND MAGISTRATES TO BE OBEYED— CHAPTER XIII. Vk^'m: §48. ROM. xiii. 1-11. Corintli. y/jg Jews, as the chosen people of God, refused to obey, or to pay tribute to magis- trates who were not of their own nation, and, as they supposed, especially ap" pointed by God — The apostle charges them to submit to all civil authorities, as all power, both Jewish and Heathen, is ordained and established by God — The condemnation of those who resist the divine appointinents — The advantages of c^ just administration — Rulers, as the ministers of God, have the power of pro- tecting and rewarding the good, and, as the servants of God, to punish those. who commit evil — Submission is therefore necessary, not only from fear of tem- poral punishment, but for conscience sake — They are also commanded to pay tribute ; as all civil magistrates are to be considered as ministers of God's pro- vidence, devoting themselves to the duties of their office, they are required to render to all the honour due to their office and rank, although individually they do not deserve it — To be just in the discharge of all their debts, so that they may owe no man any thing, but to love one another, which is the fulfilment and perfection of all the commands of the law that respect our neighbours. a Tit. iii. 1. 1 Let every soul ^ be subject unto the higher powers. For b wisdlvW ^ there is no power but or' God : the powers that be are * Or, ordered. * ordained of God. 2 Whosoever therefore resisteth the power, resisteth the ordinance of God : and they that resist shall receive to them- selves damnation. 3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the powers do that which is good, and thou shalt have praise of the same : 4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid ; for he beareth not the sword in vain : for he is the minister of God, a revenger to execute wrath upon him that doeth evil. 5 Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. 6 For, for this cause pay ye tribute also : for they are God's ministers, attending continually upon this very thing. cMatt.xxii. 7 ' Render therefore to all their dues: tribute to whom '^^' tribute 2.S Jwe ; custom to whom custom ; fear to whom fear; honour to whom honour. 8 Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. dEx.xx. n, 9 For this, ''Thou shalt not commit adultery, Thou shalt &C. Deut. V. ^^^^ j.jjj^ TUon shalt not steal. Thou shalt not bear false wit- ness. Thou shalt not covet ; and if there be any other com- mandment, it is briefly comprehended in this saying, eLev. xix. namely, *Thou shalt love thy neighbour as thyself. .•»)'. Gal v^'i 4' 10 Love worketh no ill to his neighbour: therefore love •"""• "■ ^- h the fulfilling of the law. CONSCIENTIOUS SCRUPLES TO BE RESPECTED— CHAPTER XIII. 405 § 49. ROM. xiii. 11, to the end. v^^'^h* Corinth. As the P.Oman converts must have well known that this ivas the time of the Gospel dispensation, the light having begun to shine, the apostle calls upon them to awake from their sleep of sin — as the eternal salvation of the Gospel, and the duties it requires, are better understood by them than when tliey first believed — He repre- sents the darkness of the heathen world under the figure of a night which is far spent, and the Gospel as the light of a glorious day succeeding to it — He exhorts the Gentiles therefore to cast off the dresses in which the works of darkness were performed, and to clothe themselves ivith the armour or habiliments of light— ^to renounce all their former habits and sinful courses — to put 07i the Lord Jesus Christ; that is, to receive his Gospel, to imitate his example, to seek for heavenly things, and to make no provision for the flesh, to fulfil the lusts thereof. 1 1 And that, knowing the time, that now it is high time to awake out of sleep : for now is our salvation nearer than when we believed. 12 The night is far spent, the day is at hand : let us therefore cast off the works of darkness, and let us put on the armour of light. 13 Let us walk * honestly, as in the day ; *^not in rioting *ot,decenUy. and drunkenness, not in chambering and wantonness, not 31. " '' '""' in strife and envying. 14 But put ye on the Lord Jesus Christ, and ^ make not g^Tai. v. la provision for the flesh, to fulfil the lusts thereof. § 50. ROM. xiv. 1 — 13. The Jewish converts at Rome, supposing that the distinction between meats, which Moses had commanded, as ivell as the holy days he had appointed, should be observed in the Christian dispensation, St. Paul calls upon the Gentiles, who were better informed, to receive with kindness the Jewish converts who were thus weak in the faith, and not to dispute these points — The Jews and Gentiles are exhorted not to despise or condemn each other — for God has received into his Church the Gentile, who indiscriminately eats of all things, and at the day of judgment will hold up or acquit all those who have acted in these ijidifferent matters according to their conscience — Men are not to live to themselves, but to Christ — They are not to condemn each other, for we shall all be judged of God, to whom alone we are accountable. 1 Him that is weak in the faith receive ye, hit f not to tor, «o/«s/'ts. who is weak, eateth herbs. 3 Let not him that eateth despise him that eateth not ; and let not him which eateth not judge him that eateth : for God hath received him. 4 ''Who art thou that judgest another man's servant ? 1, jam. iv.i^^ to his own master he standeth or falleth. Yea, he shall be holden up : for God is al)le I0 make him stand. 406 NO OFFENCE TO BE GIVEN TO WEAK BRETHREN— CHAP. XIII. J. P. 4771. 5 One man esteemeth one day above another : another ^'•^■^••'"^''' esteemeth every day alike. Let every man be * fully per- ^^orinth. suaded in his own mind. assured. Q He that + regardcth the day, regardeth it unto the Hrvcth.' Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks ; and he that eateth not, to the Lord he eateth not, and giveth God thanks. 7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord ; and whether we die, we die unto the Lord : whether we live therefore, or die, we are the Lord's. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 But why dost thou judge thy brother? or why dost i2Cor. V. 10. thou set at nought thy brother? for 'we shall all stand be- fore the judgment seat of Christ. Pha^^y^' ^^ ^°^ ^^ ^^ written, ^ As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God. § 51. KoM. xiv. 13, to the end. From the consideration that we shall all render an account of our own actions, St. Paul entreats the Roman converts to forbear judging each other, and to be par- ticularly cautious that they do not give occasion to a weak brother to stumble, or to offend ; for although no meat is unclean of itself, it is made so to him who thinks it unclean — They are to take care therefore that by their example they destroy not him for whom Christ died, and that the good liberty they enjoyed be not the cause of evil — For the kingdom of God does not consist in meat and drink, but in holiness, spiritual pace, and joy — They are to serve Christ by following such a course as will promote the peace and edification of each other, and not by the indulgence of appetite run the risk of destroying the virtue of another — TJwsc who have attained to a right faith concerning meats and days, are not to make a display of it to the injury of others — He indeed is happy who iicver subjects himself to condemnation by doing those things, ivhichin themselves are lawful — lie who believes certain meats, according to the Mosaic law, to be unlawful, sins if he eats them ; because he does a thing which he believes to be unlawful, and thereby violates his conscience. 13 Let us not therefore judge one another any more : but judge this rather, that no man put a stumbling-block or an occasion to fall in /lis brother's way. 14 I know, and am persuaded by the Lord .Tcsus, that xGt.connnoH there is nothing '\. unclean of itself: but to him that esteem- ^ct.common. cth any thing to be § unclean, to him it is unclean. THE OLD TESTAMENT INTENDED FOR CHRISTIANS. 407 15 But if thy brother be grieved with thy meat, now J. i*. 4771. walkest thou not * charitably. ' Destroy not him with thy ^•^•^**- meat, for whom Christ died. connth. 16 Let not then your good be evil spoken of. to^dinglo 17 For the kingdom of God is not meat and drink ; but n"eor viu. righteousness, and peace, and joy in the Holy Ghost. i'- 18 For he that in these things serveth Christ is accept- able to God, and approved of men. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20 For meat destroy not the work of God. •" All things ^ Tit. i. is. indeed are pure ; but it is evil for that man who eateth with offence. 21 It is good neither to eat " flesh, nor to drink wine, nor "^.J ^or. viii. mij/ thing whereby thy brother stumbleth, or is offended, or is made weak. 22 Hast thou faith ? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23 And he that f doubteth is damned if he eat, because +,^^;;^"„^^ he eateth not of faith : for whatsoever is not of faith is sin. putteth a dif. ference be- tween meats. § 52. ROM. XV. 1 8. Those who are strong in the faith are more particularly required to hear with the infirmities of the weak, and to attend not to their own gratification, but to the edification of their neighbour, as Christ himself, by his own predicted example has taught (Ps. Ixix. 9.) — He assures them, that all that is 7-ecorded of the suf- ferings of Christ, and of the saints in the Old Testament, were written for their instruction, that they through the Scriptures might obtain the same hope and the same consolation — He prays that they may act towards each other after the example of Christ, that they may without contention unite in glorifying God, and receive and hold communion with each other in the same manner as Christ received them both into his Church, to the glory of God the Father. 1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, "The reproaches of them that reproached thee fell of^. ixix.9. on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and com- fort of the Scriptures might have hope. 5 1' Now the God of patience and consolation grant you p ' cor. i. lo. to be like-minded one toward another t according to Christ iOT,afterthe , T « example ttf. Jesus : . 408 EXHORTATION TO THE GENTILE CONVERTS— CHAPTER XIII. J. P. 4771. 6 That ye may with one mind and one mouth glorify v^iE^^s^ God, even the Father of our Lord Jesus Christ. Corinth. 7 Wherefore receive ye one another, as Christ also re- ceived us to the glory of God. § 53. ROM. XV. 8—14. The apostle here seems to have in view a probable objection that the Jew would make to the admission of the Gentiles into the Church of Christ, because Christ had not preached to them — St. Paul affirms, that Jesus Christ was born a Jew, and became the ininister of circumcisio7i for the pwpose of more effectually accom- plishing the promises made to the fathers, by which means the Gentiles also loould have reason to glorify God for his mercy, according to the jjredictions of their oivn prophets, ivhich clearly prove that God was determined from the be- ginning to make the Gentiles his people, as well as the Jews — The apostle prays that God, who has given the Gentiles this hope, may fill them with all spiritual ' peace and joy in believing in Jesus Christ ; and that all their hopes and expec- tations in him may be fulfilled by the jjoiver of the Holy Ghost. 8 Now I say that Jesus Christ was a minister of the cir- cumcision for the truth of God, to confirm the promises made unto the fathers : 9 And that the Gentiles might glorify God for his mercy ; q I's. xvin.19. as it is written, i For this cause I will confess to thee among the Gentiles, and sing unto thy name. rDcut.xxxii. 10 And again he saith, "■ Rejoice, ye Gentiles, with his people. sPs. cxvii. 1. 11 And again, ^Praise the Lord, all ye Gentiles; and laud him, all ye people. tis.xi.1,10. 12 And again, Esaias saith, 'There shall be a root of Jesse, and he that shall rise to reign over the Gentiles ; in him shall the Gentiles trust. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. § 54. ROM. XV. 14, to the end. Tlie apostle, having nciv completed the doctrinal and practical part of his epistle, addresses himself more particularly to the Gentiles — lie is persuaded that they are so full of goodness and knowledge of God's design toivards them, that they are able to admonish each other, yet he has made bold to lurite to them on ac- count of his apostolical office, which he had received from God, for the converting of the Gentiles, whom he noiv presents as an acceptable offering to God— lie glories in the success of his own ministry — Christ working with him, and, by the power of the Holy Ghost, confirming both his doctrine and mission, by mighty sigtis and wonders — His anxiety to preach tlie Gospel where it was before unknown, prevented him from having visited Rome, where it was already planted ; but now having nothing more to do, he hopes to see them on his way to Spain, and to be gratified by their company thitherward — He mentions his intended journey to Jerusalem, to carry the contributions of his Gentile converts to the Jewish con- ST. PAUL REJOICES IN HIS SUCCESS— CHAPTER XIII. 409 verts at Jerusalem, thereby hoping to reconcile them to each other ; as through j. p. 4771. the means of the Jews the Gentiles were brought to the knowledge of spiritual V. ^. 58. things, they are bound to make a return of carnal things — He repeats his inten- Corinth. tion to visit them, after he has delivered up the contributions, endued with the gifts and blessings of the Gospel of Christ — He intreats them to pray earnestly for his deliverance from the unbelieving Jews, who sought to destroy him; and that his subscription might be acceptable to the Christian Jews — His hope to see them, that they may be both strengthened by the imparting of spiritual gifts, and his benediction. 14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the * offering *or, sacru up of the Gentiles might be acceptable, being sanctified by*^""^" the Holy Ghost. 17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God ; so that from Jerusalem, and round about unto lUyricum, I have fully preached the Gospel of Christ. 20 Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation : 21 But, as it is written, "To whom he was not spoken u is. lii. 15. of, they shall see : and they that have not heard shall un- derstand. 22 For which cause also I have been + niuch hindered t or, many ft, viiaus, or, ■Om COmmg to you. oftentimes. 23 But now having no more place in these parts, and having a great desire these many years to come unto you ; 24 Whensoever I take my journey into Spain, I will come to you : for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be some- what filled J with your company. tcr. vm 25 But now I go unto Jerusalem to minister unto the ^''"' saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily ; and their debtors they 410 SALUTATIONS TO VARIOUS FRIENDS AT ROME— CHAPTER XIII. J. P. 4771. are. For if the Gentiles have been made partakers of their v^.58. spiritual things, * their duty is also to minister unto them in "c^rinth. carnal things. X 1 cor.ix.li. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ. 30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me ; * Or, arcdis. 31 That I may be deUvered from them that * do not be- obedient. iJevc ill Judsea; and that my service which I have for Jeru- salem may be accepted of the saints ; 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33 Now the God of peace he with you all. Amen. § 55. ROM. xvi. 1 — 17. St. Paul recommends to the good offices of the Christians at Rome, Phebe, who was the hearer of this epistle — He greets Aquila and Priscilla, whom he highly commends, and the Church at their house — He sahites many of his Chris- tian friends, some of whom were probably his own converts, who were now settled at Rome. 1 I commend unto you Phebe our sister, which is a ser- vant of the church which is at Cenchrea : 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you : for she hath been a succourer of many, and of my- self also. vAcisxviii. 3 y Greet Priscilla and Aquila my helpers in Christ V, 18,26. T i. J r Jesus : 4 Who have for my life laid down their own necks : unto whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greef the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, wiio are of note among the apostles, who also were in Christ before me. 8 Greet Amplias, my beloved in the Lord. 9 Salute Urbane, our helper in Ciirist, and Stachys my beloved. 10 Salute Appellcs, approved in Christ. Salute them ■\oi,jrmds. which are of Aristobulus' t /fOMsAo/f?. DIVISIONS TO BE AVOIDED— CHAPTER XIII, 411 1 1 Salute Herodian my kinsman. Greet them that be of J.P. 4771. the * houshold of Narcissus, which are in the Lord. ^•^- ^^' 12 Salute Tryphena and Tryphosa, who labour in the corinth. Lord. Salute tne beloved Persis, which laboured much in * ^' '^"^" ^' the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 ^ Salute one another with an holy kiss. The churches z i cor. xvi. of Christ salute you. la! i Pet v" ' \ 5Q. ROM. xvi. 17—21. St. Paul again admonishes them to avoid divisions, and the persons that cause them; for they serve not Christ hy preaching his doctrine, being only anxious for worldly gain ; and not having spiritual gifts, they by good words and fair speeches deceive, or pervert the hearts of the unsuspecting Christian converts — He rejoices in their present obedience, and exhorts them to continue to discern and to practise that which is good, and to he pure or simple respecting evil ; that is, avoiding all false doctrines, or examples — He foretells the speedy destruction of the agents of Satan, who ititroduce divisions in the Church, and concludes with his benediction. 1 7 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned ; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly ; and by good words and fair speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad therefore on your behalf : but yet I would have you wise unto that which is good, and f simple concerning +or,A«r/«. evil. 20 And the God of peace shall % bruise Satan under your x or, tread, feet shortly. The grace of our Lord Jesus Christ be with you. Amen. § 57. ROM. xvi. 21, to the end. The apostle, in a postscript, sends the salutations of several persons who were with him — He sums up all, by ascribing glory to God, who alone has power to esta- blish in the true faith of Christ, without the law of Moses, which before was a mystery, kept secret, (although the calling of the Gentiles was predicted) but is now made manifest by the commandment revealed to St. Paul by the everlasting God, that all nations by his preaching might have the knowledge of the obedience of faith, thai they might believe and obey — To God, who is only wise, to him be glory for ever. 9. Col. i. 26. 4] 2 EUTYCHUS RAISED TO LIFE— CHAPTER XIII. J. P. 4771. 21 ^ Timotheus my work-fellow, and Lucius, and Jason, ^' ^- •''^- and Sosi pater, my kinsmen, salute you. Corinth. 22 I Tertlus, who wrote this epistle, salute you in the a Acti xvi. 1. T 1 Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to stablish you accord- ing to my Gospel, and the preaching of Jesus Christ, ac- ta Eph.ui. 5, cording to the revelation of the mystery, ''which was kept secret since the world began, . 26 But now is made manifest, and by the Scriptures of the prophets, according to the commandment of the ever- lasting God, made known to all nations for the obedience of faith : 27 To God only wise, be glory, through Jesus Christ for ever. Amen. SECTION XIV. From Macedonia St. Paul proceeds to Troas, where he raises Eutychus to life. ACTS XX. 6 — 13. 6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days ; where we abode seven days. 7 And upon the first day of the week, when the disci- cch.ii.4?,«5. pies came together ^ to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat in the window a certain young man named Eutychus, being fallen into a deep sleep : and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embrac- ing him said. Trouble not yourselves; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. , ^ ST. PAUL PROCEEDS TO ASSOS— CHAPTER XIII. 413 12 And they brought the young man alive, and were not J. P. 4771. a little comforted '^. ' 1 SECTION XV. ACTS XX. 13, 14. From Troas to Assos and Mitylene. 13 And we went before to ship, and sailed unto Assos, assos and there intending to take in Paul : for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. SECTION XVI. ACTS XX. former part of ver. 15. From Mitylene to Chios. 15 And we sailed thence, and came the next day over Chios, against Chios. ^ One of the objections of the opponents of Christianity may be removed, by considering the account of this miracle at Troas. It has been frequently said that the Evangelists published their Gospels some years after the events they relate had taken place : and if their narratives had been written at the time, or immediately after, their histories would have been more credible. The proof they require is afforded in this passage, and in the remainder of the book of the Acts. St. Luke speaks of himself as the companion of St. Paul. He was an eye-witness of the miraculous events he has recorded, and he wrote and pub- lished them in Asia, immediately after he had left St. Paul, among the very per- sons in whose presence this miracle had been wrought. St. Luke was probably present among the congregation when Eutychus was raised to life; an event which took place at Troas in 58. He heard the prophecy of Agabus, at Csesa- rea, in the same year ; he saw the miracle at Melita, two years after, in the year 60 ; he was with St. Paul during his two years imprisonment at Rome, and he published his Gospel immediately after, in the year 63, in Asia. He could not have completed his narrative sooner. No avoidable delay whatever appears to have elapsed ; the earliest possible invitation to the objectors and enemies of Christianity was made ; and neither Jew nor Gentile, in spite of their prejudices or hatred against the Gospel, ventured to assert that the miracles he recorded were not true, or that the narrative itself was a forgery. See, for the time of the publication of St. Luke's Gospel, Dr. Lardner's Sup- plement to his CredibiHty, vol. iii. p. 187, 188 ; and Home. 414 THE ELDERS OF EPHESUS ARE SENT FOR— CHAPTER XHI. J. P 4771. SECTION XVII. v.kss." ACTS XX. part ot ver. 15. From Chios to Samos, and Trogyllium. samosand 15 And the nsxt day we arrived at Samos, and tarried Trogyllium. , rr it at Irogyllium. SECTION XVIII. ACTS XX. latter part of ver. 15, to the end. From Trogyllium to Miletus ; where St. Paul meets, and takes his Farewell, of the Elders of the Church at Ephesus. Miletus. 15 And the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, be- cause he would not spend the time in Asia ; for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost. 17 And from Miletus he sent to Ephesus, and called the elders of the church ^. ^ Two things are observable in tliis passage. The power or control of one Christian teacher over others is distinctly mentioned ; and the general body of Christians over whom the several presbyters presided in their separate congre- gations, is called by the collective term " the Church." We infer, therefore, that the power over the Church at Ephesus did not rest with St. Peter, as the universal bishop; and, that several congregations unitedly form one Church, and this Church, as represented by its elders, submitted to the authority and influ- ence of a teacher, who did not hold the pastoral charge over one congregation. Such are the precedents for Church government, given us in Scripture ; and as the laws of God or man continue to possess their authority so long as the neces-' sity continues which caused their first enactment ; and the necessity of a govern- ment over the various societies of Christians in different nations, is still great and evident ; I am unable to discover on what account the precedents of Scripture, which are the lav^s of Christ and his apostles, are to be rejected at present. Some parts of Scripture direct our conduct as individuals ; but God is the Lord of kingdoms, societies, and churches, as well as of individuals ; and the happi- ness of communities, as well as of individuals, would as certainly be preserved by their obedience to the laws of our Saviour. Dr. Hammond was of opinion that the apostles first appointed in every church bishops and deacons only, and that the bishops were to ordain presbyters for the several congregations, as might be required. This opinion, however, does not appear to be well founded. It is controverted by Whitby, and ridiculed by Scott. It must be observed here, that the persons for whom St. Paul sent to Miletus, are called, in verse 17, elders, irptn^vr'fQovg rij^ fKKXt^rrirn- ; and in verse 28, overseers, or bishops, w/xae — iOiro iinaiconovg ; from whence it has been very naturally inferred, that the nanio biOiop originally siRniliod the same as presby- ST. PAUL'S ADDRESS TO THE ELDERS OF EPHESU«. 415 18 And when they were come to him, he said unto J. P.47T1. them. Ye know, from the first day that I came into Asia, ^' ^' ^^' after what manner I have been with you at all seasons, Miietus. 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befel me by the lying in wait of the Jews : 20 A7id how I kept back nothing that was profitable unto you, but have shewed you, and have taught you pub- lickly, and from house to house, 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jeru- salem, not knowing the things that shall befall me there : 23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions * abide me. * or, wait 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God, 25 And, now, behold, I know that ye all, among whom I ter. This cannot indeed be doubted ; but all inferences deduced therefrom, which clash with other passages of Scripture, must be rejected. If we infer from this that there was no authority or superintendence in the churches, we contra- dict the evidence of Scripture, and of the primitive churches, as well as the testi- mony of our reason, which must convince us that every society must be governed by some laws, and their administrators. Identity of names by no means proves identity of office. This will be evident if we consider the manner in which the same epithets are given to the same persons in Scripture, where their offices, ranks, &c. are evidently distinct. Thus Christ is called, (Isai. ix. 6.) Dibtt'" nii', Prince of Peace ; and Michael, who is by many supposed to be Christ, is called (Dan. xii. 1.) the bnan ntrn ; and yet the kings of Persia and Grecia are each of them called by the same name. The same word is attributed to the captain of an army, (1 Sam. xii. 9.); to the ruler of a city, (2 Chron. xviii.25.); to the chief ruler of the tribes, (1 Chron. xxvii. 22.) ; to the chief of the Levites, (1 Chron. xv. 16. 27.) ; to the prince of the sanctuary, (1 Chron. xxiv. 5.) So likewise the term ITKI, a head or chief person, is spoken of God, (2 Chron. xiii. 12.) ; of king Jehoshaphat, (1 Chron. XX. 27.); of Jehojadah, the high priest, (2 Chron. xxiv. 6.); of other priests ; of a chief man of a tribe ; of a judge of Israel ; of the chief door-keeper of the tem- ple ; of a chief captain. The same difference of meaning is to be found in the words Najid, Prince, and Nasi, ruler or prelate. " By all which it appeareth evidently that the same term may be used of men, much differing in place and degree, and having an imparity in their callings." — See the last tract in the Bib- liotheca Scriptorum of Dr. Hickes, p. 418. See also Bingham's Eccles. Antiq. and Archbishop Potter's Church Government ; and others on the words presby- ter, bishop, and elder. 416 ST. PAUL'S ADDRESS TO THE ELDERS OF EPHESUS. J.P.4771. have gone preaching the kingdom of God, shall see my face ^' ^'^" ^^' no more. wiiotus. 26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For I have not shunned to declare unto you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you over- seers, to feed the Church of God "", which he hath purchased with his own blood. 29 For I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking per- verse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanc- tified. 33 I have coveted no man's silver, or gold, or apparel. fThess'u.a' "^^ Yea, ye yourselves know, ''that these hands have 2 Thess. iii. 8. ministercd unto my necessities, and to them that were with me. 35 I have shewed you all things, how that so labouring ye ought to support the weak ; and to remember the words of the Lord Jesus, how he said. It is more blessed to sive than to receive. 36 And when he had thus spoken, he kneeled down, and prayed with them all. ^ The Alexandrine manuscript, and some others, read " the church of the Lord;" but Michaelis is clear, that OtoD is the true reading, on the principle that the reading which might occasion a correction, is more probably right, than that which is Ifkcly to arise from one. Now " his blood," that is, " the blood of God," is an extraordinary expression, if not in the real text ; but had that been Kv^iov, it is inconceivable how any one should alter it into Ofou. Instead of which there are several different readings : Kvpiov, ;^pt This Egyp. days mad est an uproar, and leddest out into the wilderness a!d. 55! four thousand men that were murderers? aef'^ '"' 39 But Paul said, I am a man ivhich am a Jew of Tar- sus, a citi) in Cilicia, a citizen of no mean city : and I be- seech thee, suffer me to speak unto the people. 40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, 1 Men, brethren, and fathers, hear ye my defence which I make now unto you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence : and he saith,) 3 "^ I am verily a man ivhich am a Jew, born in Tarsus, a kch. xxi. 39. cili/ in Cilicia, yet brought up in this city at the feet of Ga- maliel, and taught according to the perfect manner of the 1 Ch. viii. 3. 422 ST. PAUL'S DEFENCE BEFORE THE POPULACE— CHAPTER XIH. J. P. 4771. law of the fathers, and was zealous toward God, as ye all ^- -^^ ^^- are this day. Jerusalem. 4 I Aiid I persBcutcd this way unto the death, binding and delivering into prisons both men and women. 5 As also the High Priest doth bear me witness, and all the estate of the elders : from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. 6 And it came to pass, that as I made my journey, and was come nigh unto Damascus about noon, suddenly there ijhone from heaven a great hght round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me '? 8 And I answered, Who art thou. Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me saw indeed the light, and were afraid ; but they heard not the voice of him that spake to me. 10 And I said, What shall I do. Lord ? And the Lord said unto me, Arise, and go into Damascus ; and there it shall be told thee of all things which are appointed for thee to do. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. 12 And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt fhe7'e, 13 Came unto me, and stood, and said unto me, Brother Said, receive thy sight. And the same hour I looked up upon him. 14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. 1 5 For thou shalt be his witness unto all men of what thou hast seen and heard. 16 And now why tarriest thou ? arise, and be bap- tized, and wash away thy sins, calling on the name of the Lord. 17 And it came to pass, that, when I was come again to Jerusalem, even while 1 prayed in the temple, I was in a trance ; 18 And saw him saying unto me. Make haste, and get thee quickly out of Jerusalem : for they will not receive thy testimony concerning me. 19 And I said. Lord, they know that I imprisoned and beat in every synagogue thcin that believed on thee : ST. PAUL DECLARES HIMSELF A ROMAN CITIZEN. 423 20 '"And when the blood of thy martyr Stephen was j.p.4771. shed, I also was standing by, and consenting unto his ^- ^' ^^' death, and kept the raiment of them that slew him. jemsaiem. 21 And he said unto me. Depart: for I will send thee " *^''' ''"■ ^' far hence unto the Gentiles. SECTION XXVL On declaring his Mission to preach to the Gentiles, the Jews cla- mour for his Death. ACTS xxii. 22. 22 And they gave him audience unto this word, and then lifted up their voices, and said. Away with such a. fellow from the earth ; for it is not fit that he should live. SECTION XXVIL St. Paul claims the Privilege of a Roman Citizen. ACTS xxii. 23 — 30. 23 And as they cried out, and cast off their clothes, and threw dust into the air, 24 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging ; that he might know wherefore they cried so against him. 25 And as they bound him with thongs, Paul said unto the centurion that stood by. Is it lawful for you to scourge a man that is a Roman, and uncondemned ? 26 When the centurion heard that, he went and told the chief captain, saying. Take heed what thou doest : for this man is a Roman. 27 Then the chief captain came, and said unto him. Tell me, art thou a Roman ? He said. Yea. 28 And the chief captain answered. With a great sum obtained I this freedom. And Paul said. But I was free born ^". ^° It has been a question much agitated among the learned, how St. Paul's ancestor became free of the city of Rome ? St. Paul saying, in his answer to Lysias, " But I was free born," Acts xxii. 20, Vid. Gron. not. ad Joseph, p. 41 — 46. Never, certainly, was there a dispute more needless, since it is so very plain from many unquestionable authorities, that the freedom of the city of Rome was attainable by foreigners in various ways. By merit : thus two 424 THE CHIEF CAPTAIN IS AFRAID FOR BINDING HIM. J. P. 4771. 29 Then straightway they departed from him which V. M. 58. sliould have * examined him : and the chief captain also Jerusalem, was afraid, after he knew that he was a Roman, and be- turcdhfm. causB he had bound him. whole cohorts of Cameritians ; thus Heracliensium Legio, and many others, mentioned by Tully, pro Balbo, c. 22. By favour : thus the cohort garrisoned at Trapezus, spolien of by Tacitus, Hist. 1. 3. c. 47 ; thus Alaudarum Legio, so often mentioned by Cicero, Suet. Jul. 24. 2. Nothing is more certain, than that the Jews assisted Julius Caeaar with their forces, Jos. Antiq. 1. xiv. c. 8. § 1, 2, 3, which he also very gratefully acknowledges. Ibid. c. x. § 2, 7. The like they did by Mark Antony, ibid. c. 15. § 8. Can it be supposed that many of them did not at that time, either by merit or favour, procure the freedom of the city of Rome ? or was it Antipater alone who had that honour conferred on him 1 Ibid. c. 8. § 3. By money : as in the instance of the centurion. Hence, probably, it is that we read of so many Jews free of the city of Rome, who dwelt in Greece and Asia. Ibid. ex. § 13, 14, 16, 17, 18, 19. By being freed from servitude : very great numbers became citizens this way, through the covetousness or vainglory of their masters, as well as from their own merit. Vid. Dionys. Halic. Ant. Rom. 1. iv. c. 24. Suet. Aug. c. xlii. n. 3. That multitudes of the Jews, in particular, became free this way, appears from Tibe- rius enlisting four thousand freed Jews at one time, and sending them to Sar- dinia. Compare Suet. Tib. c. xxxvi. n. 2. Tacitus, 1. 2. c. Ixxxv. n. 4. Jos. Antiq. 1. 18. c. iii. § 5. It has been generally believed, however, that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a charter or grant from Julius Caesar. Calmet disputes this, because Tarsus was a free, not a colonial city ; and he supposes that St. Paul's father might have been rewarded with the freedom of Rome for some military service ; and that it was in consequence of this that St. Paul was born free. But, that the city of Tarsus had such privileges, appears extremely probable. In chap. xxi. 39, Paul says, " he was born at Tarsus in Cilicia ;" and in this chap. ver. 28, he says, •' he was free-born ;" and at ver. 2G, he calls himself a Roman ; as he does also chap. xvi. 37. From whence it has been reasonably concluded that Tarsus, though no Roman colony, yet had this privilege granted to it, tliat its natives should be citizens of Rome. Pliny, in Hist. Nat. lib. v. 27, tells us, that Tarsus was a free city. And Appian, De Bello Civil, lib. v. p. 1077. Ed. Tollii, says that Antony made the people of Tarsus free, and discharged them from paying tribute. Dio Cas»ius, lib. xlvii. p. 508. Edit. Reimar, further tells us, Adeo Ca3sari priori, et ejus gratia etiam posteriori, favcbant Tarsenscs, ut urbcm suani pro Tarso Juliopolin vocaverint. Philo, de Virt. vol. ii. p. 587. Edit. Mang. makes Agrippa say to Caligula, " You have made whole countries, to which your friends belong, to be citizens of Rome." These testimonies are of weight sufficient to shew that St. Paul, by being born at Tarsus, might have been free- born, and a Roman. — See Biscoe on the Acts, Bishop Pcarce on Acts xvi. 37, Dr. A. Clarke, &c. ST. PAUL IS BROUGHT BEFORE THE SANHEDRIM. 425 SECTION XXVIII. J. P 4771. V. JE. 58. St. Paul is brougJit before the Sanhedrim, nho are summoned by " the Captain of the Temple. Jerusalem. ACTS xxii. 30. and xxiii. 1 — 11. 30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the Chief Priests and all their council to appear, and brought Paul down, and set him before them. 1 And Paul, earnestly beholding the council, said. Men ««c? brethren, I have lived in all good conscience before God until this day. 2 And the High Priest Ananias commanded them that stood by to smite him on the mouth. 3 Then said Paul unto him, God shall smite thee, thou vvhited wall : for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law ? 4 And they that stood by said, Revilest thou God's High Priest? 5 Then said Paul, I wist not, brethren, that he was the High Priest ''; for it is written, "Thou shalt not speak nEx.xxu.is. evil of the ruler of thy people. ^' ON ST. Paul's declaration that he was ignorant that ananias WAS HIGH-PRIEST. St. Paul's ignorance that Ananias was high-priest, has presented some diffi- culty, and occasioned much discussion. The former modes of considering the subject are given by the learned Witsius (a). How, it is demanded, could Paul be mistaken in the person of a man so exalted in rank as the high-priest ? And, if he was mistaken, can his excuse be considered as sufficient? The Jews were forbidden to revile their ruler ; were they therefore permitted to revile the rest of their countrymen ? In reply to this, some explain the words " not to know," as equivalent to " not to acknowledge." I do not acknowledge him for high- priest — our great High-Priest is Jesus Christ : him only can I allow as such. This, however does not appear satisfactory to Witsius, and he proposes two elu- cidations, leaving his reader to choose between them : 1st. It is very possible that St. Paul was not acquainted with the person of the high-priest. For St. Paul had been for some time absent from Judaea ; and the office of high-priest being completely at the disposal of the Roman governor, changes were very frequent ; so much so, that, as Josephus informs us, there have been three high-priests in the course of one year. It may further be observed, that Ananias did not wear his pontifical robes, which were worn only in the temple. 2dly. We may suppose that St. Paul was not mistaken in the person of the (rt) Witsius de Vita Paull, cap, 10. ap. Meletem. Leideilsia. 426 ST. PAUL IGNORANT OF THE HIGH PRIEST— CHAPTER XIII. J. P. 4771. 6 But when Paul perceived that the one part were Sad- V. M. 58. ducees, and the other Pharisees, he cried out in the coun- Jerusalem. high-priest, but happening to have his eyes turned another way when the com- mand was given, he was not aware from whom the expression proceeded, but attributed it to some other member of the Sanhedrim seated with the high-priest upon the bench. Le Clerc, and the most learned of the English interpreters, incline to this explanation. But what can justify the harshness of Paul's reply, (v. 3,) supposing it addressed to any indifferent individual ? It is answered, that Paul's words amount to a prophetic denunciation, and not an imprecation — TiiTTeiv ff£ [liWti. This was proved in the event; for, as Grotius observes, Ismael Phabi succeeded to the high priesthood soon after ; whether on account of the death or the removal of Ananias is uncertain. Michaelis (b) has solved the difficulty, however, in a very satisfactory man- ner. On this passage it has been asked, 1, Who was this Ananias ? 2. How can it be reconciled with chronology, that Ananias was at that time called the high-priest, when it is certain, from Josephus, that the time of his holding that office, was much earher ? And 3. How happened it that Paul said, " I wist not, brethren, that he was the high-priest," since the external marks of office must have determined whether he were or not? " On all these subjects," says Mi- cliaelis, " is thrown the fullest light, as soon as we examine the special history of that period ; a light which is not confined to the present, but extends itself to the following chapters, insomuch that it cannot be doubted that this book was written, not after the destruction of Jerusalem, but by a person who was con- temporary to the events which are there related." Ananias, the son of Nebedeni, was high-priest at the time that Helena, Queen of Abiadene, supplied the Jews with corn from Egypt, during the famine which took place in the fourth year of Claudius, mentioned in the eleventh chapter of the Acts. St. Paul, therefore, who took a journey to Jerusalem at that period, could not have been ignorant of the elevation of Ananias to that dignity. Soon after the holding of the first council, as it is called, at Jerusalem, Ananias was dispossessed of his office, in consequence of certain acts of violence between the Samaritans and the Jews, and sent prisoner to Rome, whence he was afterwards released, and returned to Jerusalem. Now from that period he could not be called high-priest, in the proper sense of the word, though Josephus has some- times given him the title of ajixtcpswc, taken in the more extensive meaning of a priest, who had a seat and voice in the Sanhedrim ; and Jonathan, though we are not acquainted with the circumstances of his elevation, had been raised in the mean time to the supreme dignity of the Jewish Church. Between the death of Jonathan who was murdered by order of Felix, and the high-priesthood of Ismael, who. was invested with that office by Agrippa, elapsed an interval in which this dignity continued vacant. Now it happened precisely in this interval that St. Paul was apprehciidcd in Jerusalem ; and the Sanhedrim, being desti- tute of a president, he undertook of his own authority the discharge of that office, which he executed with the greatest tyranny. It is possible, therefore, that St. Paul, who had been only a few days in Jerusalem, might be ignorant that Ananias, who had been dispossessed of the priesthood, had taken upon him- (6) Michaelis, vol. i- p. 51— r> I. Ilornc, i, llC— I IS. ST. PAUL SEES A VISION— CHAPTER XIII. 427 cil. Men and brethren, ° I am a Pharisee, the son of a Pha- j. p. 4771. risee : p of the hope and resurrection of the dead I am called ^- ^- ^^- in question. Jerusalem. 7 And when he had so said, there arose a dissension be- pchlxxw.' tween the Pharisees and the Sadducees : and the multitude ^^' was divided. 8 '^ For the Sadducees say that there is no resurrection, q Matt. xxii. neither angel, nor spirit : but the Pharisees confess both. 9 And there arose a great cry : and the Scribes that tvere of the Pharisees' part arose, and strove, saying, We find no evil in this man : but if a spirit or an angel hath spoken to him, let us not fight against God. 10 And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. SECTION XXIX. St. Paul is encouraged by a Vision to -persevere. ACTS xxiii. 11. 1 1 And the night following, the Lord stood by him, and said. Be of good cheer, Paul : for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. SECTION XXX. In consequence of the Discovery of a Conspiracy to kilt St. Paul, he is removed by Night from Jerusalem, through Anti])atris to Ccesarea. Acts xxiii. 12, to the end. 12 And when it was day, certain of the Jews banded to- Antipatris, Casarea. self a trust to which he was not entitled ; he might therefore very naturally ex- claiin, " I wist not, brethren, that he was the high-priest." Admitting him, on the other hand, to have been acquainted with the fact, the expression must be considered as an indirect reproof, and a tacit refusal to recognise usurped authority. A passage, then, which has hitherto been involved in obscurity, is brought by this relation into the clearest light ; and the whole history of St. Paul's imprison- ment, the conspiracy of the fifty Jews, with the consent of the Sanhedrim, their petition to Festus to send him from Caesarea, with an intent to murder him on the road, are facts which correspond to the character of the times, as described by Josephus, who mentions the principal persons recorded in the Acts, and paints their profligacy in colours even stronger than those of St. Luke. 428 CONSPIRACY AGAINST ST. PAUL, J. P. 4771. gether, and bound themselves * under a curse, saying, that v.jE. 68. jjjgy. Yvould neither eat nor drink till they had killed Paul ^'\ Antipatri" 13 And they were more than forty which had made this ^''Sr'Zkan conspiracy. oaihofexccra. 14 ^nd thcy camc to the Chief Priests and elders, and said. We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15 Now therefore ye, with the council, signify to the chief captain that he bring him down unto you to-morrow, as though ye would enquire something more perfectly con- cerning him : and we, or ever he come near, are ready to kill him. 16 And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. 17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain : for he hath a certain thing to tell him. 18 So he took hmi, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. 19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me ? 20 And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to-morrow into the council, as though they would inquire somewhat of him more perfectly. 21 But do not thou yield unto them : for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat 22 It is probable these conspirators laid themselves under all the curses that were usually denounced in an excommunication. It was usual among the Jews, for private persons to excommunicate both themselves and others (a). From their perverted oral tradition, they made it a rule that a private person might kill any one who had forsaken the law of Moses, of which crime St. Paul was accused. They therefore applied to the Jewish magistrates, who were chiefly of the sect of the Sadducecs, and St. Paul's bitterest enemies, for their connivance and support, (v. 14.) who gladly aided and abetted this manner of taking away his life, and, on its failure, determined themselves afterwards to make a similar attempt, (Acts xxv. 3.) Their vows of not eating and drinking were as easy to loose as to bind; according to Lightfoot, (vol. ii. p. 703) any of their rabbles or wise men could absolve them. (a) Selden de Jure Nat. 1. iv. c. 7 and 8. pp. 472 and 478. and De Syned. 1. i. c. 7. p. 829. fin. 830 and 857. Biscoe 278, vol. i. WHO IS REMOVED TO CiESAREA— CHAPTER XIII. 429 nor drink till they have killed him : and now are they ready, J- P. 4771. looking for a promise from thee, Tl^lf^* 22 So the chief captain then let the young man depart, Antipatris, and charged him. See thou tell no man that thou hast *^'^'*'^^^- shewed these things to me. 23 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night ; 24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. 25 And he wrote a letter after this manner : 26 Claudius Lysias unto the most excellent governor Felix sendeth greeting. 27 This man was taken of the Jews, and should have been killed of them ; then came I with an army, and rescued him, having understood that he was a Roman. 28 And when I would have known the cause wherefore they accused him, I brought him forth into their council : 29 Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. 30 And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave command- ment to his accusers also to say before thee what thej/ had against him. Farewell. 31 Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. 32 On the morrow they left the horsemen to go with him, and returned to the castle : 33 Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him. 34 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia ; 35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judg- ment-hall. SECTION XXXI. St. Paul is accused of Sedition before Felix, the Governor of Judcea. ACTS xxiv. 1 — 22. 1 And after five days Ananias the High Priest descended with the elders, and with a certain orator named TertuUus, who informed the governor against Paul, 430 ST. PAUL IS ACCUSED BEFORE FELIX— CHAPTER Xlll. J. P. 4771. 2 And when he was called forth, Tertullus began to ac- ^' ^' ^^' cuse him, saying, Seeing that by thee we enjoy great quiet- Cffisarea. ness, and that very worthy deeds are done unto this nation by thy providence, 3 We accept it always, and in all places, most noble Felix, with all thankfulness. 4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. 5 For we have found this man a pestilent felloiv, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarenes ^'^ : ^3 We learn from this epithet, that the word Nazarene was applied to the Christians as a term of contempt in the time of the apostles. Tertullus evi- dently meant the Christians in general, who being followers of the despised Nazarene, probably obtained this appellation from the very first. It does not, however, appear that this name was assumed by the Christians themselves. They were called among themselves " the brethren," " they of the faith," and "the faith," till at length, when they became more numerous, and received a large accession of converts from the Gentiles, Christians became the general name ; and the Hebrew Christians, who still perhaps bore the name of Nazarenes among the Jews, were distinguished among Christians by the names of "the Hebrews," and " they of the circumcision." If this epithet was generally applied to the early Christians by their enemies, it is not necessary to prove that the Nazarenes, to whom Tertullus alluded, were believers in the divinity of our Lord, and in those opinions which are now embodied in the formularies and creeds of the Church. Long after the death of the apostles we read of a class of religionists who were called Nazarenes ; who blended in their ecclesiastical regimen the Jewish rites and Christian precepts, and maintained various opinions respecting the per- son of Christ, which are defensible neither from the Scriptures, nor the decisions of the primitive Church. Dr. Priestley attempted to prove that these Nazarenes, and another sect, the Ebionites, who Ukewise advocated erroneous notions on tliis important subject, were the same ; and that they were the remnant of the Church at Jerusalem, maintaining, in depression and neglect, the pristine faith in its ancient purity. Bishop llorsley, on the contrary, asserted, and made his asser- tion good by the best remaining evidence, that the name of Nazarene was never heard of among Christians themselves, as descriptive of a sect, before the final destruction of Jerusalem by Adrian ; when it l)ecame the specific name of the Judaizers, who at that time separated from the Church of Jerusalem, and settled in the north of Galilee. The name was taken from the country in which they settled; but it seems to have been given in contempt, and not without allusion to the earlier application of it by the Jews, to the Christians in general. The object of this epithet was to stigmatize these Nazarenes as mere Judaizers, who endeavoured to retain the Jewish observances, while they professed Christianity, and thus to degrade and corrupt the Gospel. The Hebrew Christians, properly Ao named, left Jerusalem during the siege, and retired to Pella, whence they ORATION OF TERTULLUS— CHAPTER XIII. 43 1 6 Who also hath gone about to profane the temple: J. P.4771. whom we took, and would have judged according to our ^' ^" ^^' law. CcEsarea. 7 But the chief captain Lysias came iipon iis, and with great violence took him away out of our hands, 8 Commanding his accusers to come unto thee : by exr amining of whom thyself mayest take knowledge of all these thinos whereof we accuse him. 9 And the Jews also assented, saying that these things were so. 10 Then Paul, after that the governor had beckoned unto him to speak, answered. Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: 1 1 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city : 13 Neither can they prove the things whereof they now accuse me. 14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, be- lieving all things which are written in the Law and in the Prophets ; 15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. 16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. afterwards removed and settled at JEVm. Neither were the Nazarenes the same as the Ebionites ; as Epiphanius, Mosheim, and others, speak of them as sepa- rate communities. Such are the opposite statements of these controversialists ; and the result of their discussion has given another proof to the world, that the Unitarian opinions are as utterly unsupported by antiquity, as they are by Scripture ; and that the common vulgar Christianity of the system rightly called orthodox, and which is in vain endeavoured to be used as a term of contempt, is the one, tnie, and ancient faith, upon which the hopes of a Christian must be founded. The divinity and atonement of Christ ai-e the unchangeable basis of the Christian's confidence that his repentance is accepted by his Creator. — See Horsley's Letters to Priestley, pp. 174_180, &c. and Bingham's Eccles. Antiq. 8vo. edit. vol. i. p. 13, lib. i. cap. 2. § 1. See also Semler ap. Archbishop Laurence's Work on the Logos of St. John, p. 76. 432 CONFERENCES OF ST. PAUL WITH FELIX— CHAPTER XIII. J.P.4771. 17 Now after many years I came to bring alms to my ^•^^- ^^- nation, and offerings. ca^sarea. 1 8 '' Whereupon certain Jews from Asia found me purified rch.xxi.27. fjj ^j^g temple, neither with multitude, nor with tumult. 19 Who ought to have been here before thee, and object, if they had ought against me. 20 Or else let the same here say, if they have found any evil doing in me, while I stood before the council, 21 Except it be for this one voice, that I cried standing «ch. xxiii.6. among them, ^Touching the resurrection of the dead I am called in question by you this day. SECTION XXXII. /Ifter many Conferences with Felix, St. Paul is detained in Prison till the Arrival of Porcius Festus. ACTS xxiv. 22, to the end. 22 And when Felix heard these things, having more per- fect knowledge of that way, he deferred them, and said. When Lysias the chief captain shall come down, I will know the uttermost of your matter ^\ 23 And he commanded a centurion to keep Paul, and let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. 24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25 And as he reasoned of righteousness, temperance, and judgment to come, FeUx trembled, and answered. Go thy way for this time ; when I have a convenient season, I will call for thee. ^* There are two modes of arranging the construction of this verse. Either, " When Fehx heard these things he deferred them, and said, that after he liad acquired a more perfect knowledge of that way, and Lysias being come, he would take full cognizance of the business ;" or, " When he heard these things, having," &c. as in our translation. Beza and Grotius state, that Felix had two points, the one of law, the other of fact, to determine. The firit was, whether the new sect of the Nazarenes was against the law of Moses ; the other, whether Paul was raising a tumult. On the first the learned were to be consulted ; on the other, Lysias was the most conclusive witness. Hence delay was entirely proper. Whitby cannot allow that the text will bear this construction, and holds with the English version, that Fol'x had already gained a knowledge of the Christian way by his residence at Caisarca, where Cornelius was converted, and Philip the deacon, and many disciples resided. — Chap. xxi. 8. 10. Elsley, vol, iii. p. 330. ST. PAUL APPEALS TO THE EMPEROR— CHAPTER XIII. 433 26 He hoped also that money should have been given .1. p. 5771. him of Paul, that he might loose him : wherefore he sent '^ • '^- ^^' for him the oftener, and communed with him. cssareZ ^ 27 But after two years Porcius Festus came into Felix' room : and Felix, willing to shew the Jews a pleasure, left Paul bound ''. SECTION XXXIII. Trial of St. Paul before Festus — He appeals to the Emperor. ACTS XXV. 1 — 13. 1 Now when Festus was come into the province, after J-,P-'"'^'- three days he ascended from Caesarea to Jerusalem. . - ■• 0 . 2 Then the High Priest and the chief of the Jews in- formed him against Paul, and besought him, 3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. 4 But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither. 5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. 6 And when he had tarried among them * more than ten * or, as some days, he went down unto Caesarea ; and the next day sitting nomlrelfi'm on thejudgment seat commanded Paul to be brought. df/fs."'^ '"^"^ 7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. 8 While he answered for himself. Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all. 9 But Festus, wilUng to do the Jews a pleasure, answered Paul, and said. Wilt thou go up to Jerusalem, and there be judged of these things before me ? 10 Then said Paul, I stand at Caesar's judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. 11 For if I be an offender, or have committed any thing- worthy of death, I refuse not to die : but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar'®. ^* For the probable date of Felix's recal to Rome, see the remarks on Section IT. Chapter XV. •"' A freeman of Rome, who had been tried for a crime, and sentence passed VOL. It. F f 434 FESTUS' ACCOUNT OF THE CHRISTIAN CONTROVERSY. 3. P. 4773. 1 2 Then Festus, when he had conferred with the council, v.JE.GO. answered. Hast thou appealed unto Ca3sar? unto Caesar Cajsarea. slialt tllOU gO. SECTION XXXIV. Curious Account given to Agrippa hy Festus, of the Accusation against St. Paul. ACTS XXV. 13 — 23. 13 And after certain days, king Agrippa and Beraice came unto Casarea to salute Festus. 14 And when they had been there many days, Festus de- clared Paul's cause \uito the king, saying, There is a certain man left in bonds by Felix : 15 About whom, when I was at Jerusalem, the Chief Priests and the elders of the Jews informed me, desiring to have judgment against him. 16 To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning; the crime laid aoainst him. 17 Therefore, when they were come hither, without any delay on the morrow I sat on the judgment-seat, and com- manded the man to be brought forth, 18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed : on him, had a right to appeal to the emperor, if he conceived the sentence to be unjust ; but. even before the sentence was pronounced, he had the privilege of an appeal in criminal cases, if he conceived that the judge was doing any thing contrary to the laws. Ante sententiam appellari potest in criminali negotio, si judex contra leges hoc faciat. An appeal to the emperor was highly respected. The Julian law condemned those magistrates, and others, having authority, as violators of the public peace, who had put to death, tortured, scourged, imprisoned, or condemned any Roman citizen who had appealed to Cesar. Lege Juliii de vi publica damnatur, qui aliqua potestate prxditus, Civcni Romanum ad Imperatorem appellantem neca- rit, necarive jusserit, torserit, verberaverit, condemnaverit, in publica vincula duci jusserit. This law was so very sacred and imperative, that, in the persecution under Trajan, Pliny vvould not attempt to put to death Roman citizens who were proved to have turned Christians; hence, in his letter to Trajan, lib. x. Ep. 97, he says, " Fucrunt alii similis amentiiE, quos, quia civesRomani crant, annotavi in urbem remittendos." " There were others guilty of similar folly, whom, finding them to be Roman citizens, I have determined to send to the city." Very likely these had appealed to Casar. — Sec Grotius ap. Dr. Clarke, and Bishop Pearce. ST. PAUVS DEFENCE BEFORE FBSTUS— CHAPTER XIII. 436 19 But had certain questions against him of their own j.P 4773. superstition, and of one Jesus, which was dead, whom Paul ^•"^' ^^' affirmed to be alive. Cicsarea. 20 And because * I doubted of such manner of questions, ^g^li,lu"ow I asked him whether he would p-o to Jerusalem, and there be '," '"^'"'■'^ judged of these matters. 21 But when Paul had appealed to be reserved unto the 't' hearing of Augustus, I commanded him to be kept till I + oyjudg. might send him to Csesar. 22 Then Agrippa said unto Festus, I would also hear the man myself. To-morrow, said he, thou shalt hear him. SECTION XXXV. St. Paul defends his Cause before Festus and Agrippa — Their Conduct on that Occasion. ACTS XXV. 23, to the end, and chap. xxvi. 23 And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. 24 And Festus said. King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jeru- salem, and also here, crying that he ought not to live any longer. 25 But when I found that he had committed nothing- worthy of death, and that he himself hath appealed to Au- gustus, I have determined to send him. 26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examina- tion had, I might have somewhat to write. 27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. 1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself : 2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews : 3 Especially because I know thee to be expert in all cus- toms and questions which are among the Jews : wherefore I beseech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews ; F f 2 436 ST. PAUL'S DEFENCE BEFORE I'ESTUS— CHAPTER XIII. J. P. 4773. 5 Which knew me from the beginning, if they would tes- \. JE. 60. j^ify^ ^jja^j- after the most straitest sect of our religion I lived CiBsarea. ^ Pharisee. 6 And now I stand and am judged for the hope of the promise made of God unto our fathers : 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. 8 Why should it be thought a thing incredible with you, that God should raise the dead ? 9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. tcii viii. 3. 10 "^ Which thing 1 also did in Jerusalem : and many of the saints did I shut up in prison, having received authority from the Chief Priests ; and when they were put to death, I gave my voice against tliem. 1 1 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. uCh. ix.3. 12 "Whereupon as I went to Damascus with authority and commission from the Chief Priests, 13 At mid-day, O king, I saw in the way a light from heaven, above the brightness of the sun, sliining round me and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. 15 And I said. Who art thou. Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appear- ed unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will ai)pear unto thee ; 17 Delivering thee from the peoj)le, and from the Gen- tiles, unto whom now I send thee, 18 To open their eyes, a)id to turn them from darkness to light, and from tlie power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision : 20 But shewed first unto them of Damascus, and at Je- rusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance. OPINION OF AGRIPPA ON ST. PAUL'S CONDUCT— CHAPTER XIII. 437 21 For these causes the Jews caught me in tlie temple, J. P. 4773. and went about to kill nie. ^' ^'' *^- 22 Having therefore obtained help of God, I continue un- casarca. to this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come : 23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. 24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself ; much learning doth make thee mad. 25 But he said, I am not mad, most noble Festus ; but speak forth the words of truth and soberness^ " 26 For the king knoweth of these things, before whom also I speak freely : for I am persuaded that none of these things are hidden from him ; for this thing was not done in a corner. 27 King Agrippa, believest thou the prophets ? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou per- suadest me to be a Christian. 29 And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. 30 And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them : 3 1 And when they were gone aside, they talked between themselves, saying, This man doth nothing worthy of death or of bonds. 32 Then said Agrippa unto Festus, This man might Jhave been set at liberty, if he had not appealed unto Caesar, SECTION XXXVI. St. Paul, hc'mg surrendered as a Prisoner to the Centurion, is pre- vented from completing this Journey, by returning to Antioch, as he had usually done. ACTS xxvii. 1. 1 And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band ". =" St. Luke here relates tbat, " when St. Paul was sent from Caesarea to Rome, he was with the other prisoners committed to the care of Julius, an officer 438 ST. PAUL COMMENCES HIS VOYAGE TO ROME. J. P. 4773. ^•^- *^' CHAPTER XIV. C'aesarea. The Fourth Journey of St. Paul. SECTION I. St. Paul commences his Foyage to Rome, as a Prisoner. ACTS xxvii. 2. 2 And entering into a ship of Adramyttium, we launch- ed, meaning to sail by the coasts of Asia ; one Aristarchus ', a Macedonian of Thessalonica, being with us. of the Augustan cohort," that is, a Roman cohort, which had the honour of bearing the name of the emperor. Now it appears from the account which Josephus has given in his second book on the Jewish war (a), that when Felix was Procurator of Judaea, the Roman garrison at Caesarea was chiefly composed of soldiers who were natives of Syria. But it also appears, as well from the same books (6), as from the twentieth book of his Antiquities (c), that a small body of Roman soldiers was stationed there at the same time, and that this body of Roman soldiers was dignified with the title of 2EBA2TH, or Angus- tan, the same Greek word being employed by Josephus, as by the author of the Acts of the Apostles. This select body of Roman soldiers had been employed by Cumanus, who immediately preceded Felix in the Procuratorship of Judaea, for the purpose of quelling an insurrection. And when Fcstus, who succeeded Felix, had occasion to send prisoners from Caesarea to Rome, he would of coui'se intrust them to the care of an officer belonging to this select corps. Even here then we have a coincidence, which is worthy of notice — a coincidence which we should never have discovered, without consulting the writings of Josephus. But, that which is most worthy of notice is the circumstance, that this select body of soldiers bore the title of Augustan. This title was known of course to St. Luke, who accompanied St. Paul from Caesarea to Rome. But that, in the time of the emperor Nero, the garrison of Caesarea, which consisted chiefly of Syrian sol- diers, contained also a small body of Roman soldiers, and that they were dig- nified by the epithet Augustan, are circumstances so minute, that no impostor of a later age would have known them. And they prove incontestably, that the Acts of the Apostles could have been written only by a person in the situation of St. Luke. ' Aristarchus is mentioned, Col. iv. 10, as St. Paul's fellow-prisoner ; and in Philem. ver. 24, as his fellow-labourer. No records remain to enable us to elucidate his history. (fl) Bell. Jud. lib. ii. cap. 13, sect. 7. (i) Antiq. Jud. lib. xx. cap. 6. (c) Bishop Marsh's Lectures, part v. pp. 82. 81. Home's Addenda to 2nd. edit, of Crit. Introduct. p. 741. PANGEB OF THE VESSEL— CHAPTER XIV. 439 SECTION II. J- P- 4773. V. M. 60. Cxsarea. The Ship arrives at Sidon,from whence it proceeds to Cyprus, ACTS xxvii. 3, 4. 3 And the next day we touched at Sidon. And Julius, courteously entreated Paul, and gave Mm liberty to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. SECTION III. Jlfler changing their Ship at Tyre, they proceed to Cnidus, Sal- mone in Crete, and the city of Lasea. ACTS xxvii. 5 — 9. 5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria ^ ; sailing into Italy ; and he put us therein. 7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under * Crete, over against Salmone ; ♦ or, candy. 8 And, hardly passing it, came unto a place which is called The Fair Havens; nigh whereanto was the city of Lasea. SECTION IV. St. Paul warns the Master of the Ship of the Danger they were in — They attempt to reach Phenice in Crete. ACTS xxvii. 9 — 14. 9 Now when much time was spent, and when sailing was now dangerous, ''because the fast was now already a The fast was . -r\ 1 1 •! Ji7 on til c tenth past, Paul admonished them, day nt the 10 And said unto them. Sirs, I perceive that this voy- n"f,",*,^ i e^ age will be with fhurt and much damage, not only of the ^or';f«%?y. lading and ship, but also of our hves. 11 Nevertheless the centurion beUeved the master and ^ For a tery cutious and interesting account of the sliips of Alexandria, and the trade in com between that place and Puteoli, see Bryant's treatise on the Euroclydon, Analysis of Mythology, vol. v. p. 343, 349 ; and Hasaeus' Trea- tise in the Critici Sacri de Navibus Alexandrinis, vol. xiii. p. 717, &c. 440 THE WIND EUROCLYDON— CHAPTER XIV. J. P. 4773. the owner of the ship, more than those things which were ^- ^- ^- spoken by Paul. casaroa. 12 And because the haven was not commodious to v>inter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to w inter ; which is an haven of Crete, and lieth toward the south-west and north-west. 13 And when the south wind blew softly, supposing that they had obtained thei?- purpose, loosing thence, they sailed close by Crete. SECTION V. The Ship is wreched, hut the Lives of all on Board are saved, as St. Paul had foretold. ACTS xxvii. 14, to the end. * Or, hca/. 14 But not long after there * arose against it ' a tem- pestuous wind, called Euroclydon \ -• There is some obscurity in this expression. Commentators arc divided, whe- ther the wind arose against the island or the ship. By the words icar avTijg, Boisius and Wolfius understand irpwpaQ, "the ship." Boltenius refers it to to ■jrXdiov, ver. 10, and thinks that avTijg is put for avrov. Kuinoel is of opinion that the island is referred to. Schleusner on this passage (voe. (iiiWoj) interprets the words Kar' avTijQ to mean the ship. It seems however evident, that the island is meant, from the grammatical construction, and that it refers to ti)v "Kpr'iTrjv, in the preceding line. Our translation points, though ratjier obscurely, to the same meaning, (" There arose against it,") which is rather more clearly expressed in the Rheims translation — (" A tempestuous wind, called Euro-Aquilo drove against it ;'') and the Vulgate ("Misit se contra ipsam, Cretam, scilicet, ventus typhonicus,") and Castalio's version (" In earn pruccllosus ventus impegit,") agree in the same manner. This acceptation of the signification of this passage contradicts the idea that the wind Euroclydon blew from a northerly quarter, as it must in such case h.ive driven the vessel from the island, and not towards it, as it appears to have done* The course of the wind from the south-east would impel the ship towards the island of Crete, though not so directly but that they might weather it, as they in fact did, and got clear, though it appears that they incurred sonie risk of being wrecked, when running under, or to the south of the island of Clauda, or Caudos, which lies opposite to the port of Phenice, the place where they pro- posed to winter. See Kuinoel Comm. in Lib. Hist. N. T. in loc. the Disserta- tion on St- Paul's Voyage. — Ap. Class. Journ. No. 38, p. 202, and Bryant. Wolfius quotes at length the passage in Boisius, referred to by Kuinoel. * ON THE WIND CALLED EUROCLYDON. This wind is generally supposed to be that tempestuous and uncertain wind. THE WIND EUROCLYDON— CHAPTER XIV. 441 15 And when the ship was caught, and could not bear J. P. 4773. up into the wind, v/e let her drive. ^•^" ''^" CfBsarca. which blows from all directions, and is called a Levanter. " The Euroclydon," says Dr. Shaw, " seems to have varied very little from the true east point ; for, as the ship could not bear avTO(l>0a\fitlv, loof up, against it, ver. 15, but they were obliged to let her drive, we cannot conceive, as there are no remarkable currents in that part of the sea, and as the rudder could be of little use, that it could take any other course than as the winds directed it. Accordingly, in the description of the storm, we find that the vessel was first of all under the island of Clauda, ver. 16, which is a little to the southward of the parallel of that part of the coast of Crete, from whence it may be supposed to have been driven ; then it was tossed along the bottom of the Gulph of Adria, ver. 27, and after- wards broken to pieces, ver. 41, at Melita, which is a little to the northward of the parallel above mentioned ; so that the direction and course of this particular Euroclydon, seems to have been first at east by north, and afterwards pretty nearly east by south." The learned Jacob Bryant (a) examines at great length the decision of Dr. Bentley, who endeavoured to prove that the Euroclydon was the same as Euro- Aquilo, in the Vulgate ; and though it is not found in any table of the winds among either the Greek or Roman writers, nor in the temple of the winds of Andronicus Cyrrhestes, at Athens, that it corresponded to the wind Csecias KaiKiuQ. Mr. Bryant contends there was no such wind as Euro-Aquilo. An anonymous writer. No. 38, of the Class. Journ. has drawn up the argument in a very satisfactory manner. • The Latin Vulgate translation, that of Castalio, and some others, render the ■word Euroclydon, by Euro-Aquilo, a word found no where else, and inconsistent in its construction with the principles on which the names of the intermediate or compound winds are framed. Euronotus is so called, as intervening between Euro and Notus, and as partaking, as was thought, of the qualities of both. The same holds true of Libonotus, as being interposed between Libs and Notus, Both these compound winds lie in the same quarter, or quadrant of the circle, with the winds of which they were composed ; and no other wind intervenes. But Euros and Aquilo are at ninety degrees distance from each other ; or, ac- cording to some writers, at fifteen degrees more, or at 105 degrees ; the former lying in the south-east quarter, and the latter in the north-east ; and two winds, one of which is the east cardinal point, intervene, as Csecias and Subsolanus. The Carbas of Vitruvius occupies the middle point between Eurus and Aquilo, in his scheme of the winds ; but this never had, nor could have, the appellation Of Euro-Aquilo, as it lies in a different quarter, and the east point is interposed, which could scarcely have been overlooked in the framing of a compound appel- lation. The word Euroclydon is evidently composed of Eurus, or Evpog, the south-east wind, and kXvSojv, a wave, an addition highly expressive of the cha- (a) Bryant's Analysis of Mythology, vol. v. p. 330 — 341 ; Shaw's Travels, 4to. edit. "p. 329, edit. 2. p. 331. Dissertation on St. Paul's Voyage, &c. No. 38, of the Class. Journ. Etym. M. TV(p(l)v yap t'^iv i) tS ayiiiH fffoSpa ttvo), OQ Kai ivpoKXvS(>jv KaXtXrai, and Hesychius rvcpiov 6 ^iyaq uvtuog. The Alexandrian MS. and the Vulgate read for ivpoKXvSuiV—ivpaKvXuv, Euro- Aquilo. ap, Kuinoel. 44^ THE VESSEL IS WRECKED— CHAPTER XIV. J.P.4'773. 16 And running under a certain island which is called V. /E. GO. Clauda, we had much work to come by the boat : casarea. IJ Whicli whcn they had taken up, they used helps, un- dergirding the ship ; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. 18 And we being exceedingly tossed with a tempest, the next da>/ they lightened the ship ; 19 And the third daj/ we cast out with our own hands the tackling of the ship. 20 And when neither sun nor stars in many days appear- ed, and no small tempest lay on us, all hope that we should be saved was then taken away. 21 But after long abstinence Paul stood forth in the midst of them, and said. Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22 And now I exhort you to be of good cheer : for there shall be no loss of any man's life among you, but of the ship. 23 For there stood by me this night the angel of God, whose I am, and whom I serve. 24 Saying, Fear not, Paul ; thou must be brought be- fore Csesar : and, lo, God hath given thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer : for I believe God, that it shall be even as it was told me. 26 Howbeit we must be cast upon a certain island. 27 But when the fourteenth night was come, as we were driven up and down in Adria^ about midnight the shipmen deemed that they drew near to some country ; racter and effects of this wind, but probably chiefly applied to it when it became typhonic or tempestuous. Indeed the general character under which Eurus is described, agrees perfectly with the description of the effects of the wind which caused the distress related in the account of this voyage. ' The island on which St. Paul was shipwrecked was in Adria. Kuinocl, and the commentators who adopt the general opinion, that St. Paul was wrecked at the African Malta, interpret Adria, in a very wide sense, of the sea between Greece, Italy, and Africa, in such manner, that the Ionic, Cretic, and Sicilian seas, are comprehended under that appellation. Bryant, in his dissertation above referred to, limits the application of the word, to the waters of the gulf, still sailed the Adriatic. The Adriatic sea in early ages comprehended only the upper part of the Sinus lonicus, where was a city and a river, both called Adria, from one of which it took its name. It aftenvards was advanced deeper in the gulf; but never so engrossed it as to lose its original name. It was called for many ages promis- cuously, the Adriatic and Ionian Gulf. Thucydides (lib. i.) Theophrastus (Hist. ST. PAUL PREDICTS THE SAFETY OF ALL IN THE SHIP. 443 28 And sounded, and found eV twenty fathoms: and when J.P.4773. they had gone a httle further, they sounded again, and v. yE. go. found it fifteen fathoms. casarex 29 Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the fore- ship, 31 Paul said to the centurion and to the soldiers. Except these abide in the ship, ye cannot be saved. 32 Then the soldiers cut off the ropes of the boat, and let her fall off. 33 And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. 34 Wherefore I pray you to take some meat : for this is for your health : for there shall not an hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all : and when he had broken if, he began to eat. 36 Then were they all of good cheer, and they also took some meat. 37 And we were in all in the ship two hundred three- score and sixteen souls. 38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. Plant, lib. viii. cap. x.), and Polybius (lib. ii. p. 102, edit. Casaub. Par. 1609), confirm Mr. Bryant's opinion. Polybius informs us, that the Ionian Gulf reach- ed south to the promontory of Corinthus, in Bruttia, where was the commence- ment of the Sicilian sea ; but even this, which was the remotest point south of the Adriatic, was never supposed to extend as far as Malta, in the Mediterranean. Strabo says expressly, that the Adriatic Sea is bounded by Paiiormus, and a port of Crismor, and by the Ceraunian mountains, which lie in about forty de- grees north latitude, and upwards of four degrees to the north of Malta ; and in another place, that the Ceraunian mountains, and the Promontorium Japygium form the boundary or mouth of the Ionian Sea (Bookvi. p. 405, Oxf. edit.) And Ptolemy, so far from accounting Malta to be an island of the Adriatic Sea, reckons it to be a part of Africa ; and Pomponius Mela inclines to the same arrangement: the latter writer speaks of Corcyra, which is in latitude thirty- nine degrees thirty min. north, (nearly half a degree to the south of the Cerau- nian mountains,) as being situated in the neighbourhood (Vicina), not in the Adriatic Sea ; so that he probably meant to assign the-same limits with Strabo. 444 THE PASSENGERS AND MARINERS ESCAPE FROM THE SHIP. J. P. 4773. 39 And when it was day, they knew not the land : but ^' ^^' *'"• they discovered a certain creek with a shore, into the which Cffisarea. they wcrc minded, if it were possible, to thrust in the ship. * Or, cut ihe 40 And when they had * taken up the anchors, thev anc/tors, they • ^ i 7 i ii iiti icst them in Committed themseives unto the sea, and loosed the rudder- ' """' '^'^ bands ^ and hoisted up the main sail to the wind, and made toward shore. 41 And falhng into a place where two seas met^, they ran the ship agromid ; and the forepart stuck fast, and re- mained immoveable, but the hinder part was broken with the violence of the waves. 42 And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. 43 i3ut the centurion, willing to save Paul, kept them from their purpose ; and commanded that they which could swim should cast themselves first into the sea, and get to land : 44 And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. SECTION VI. They land on the Island of Mclita. ACTS xxviii. 1 — 11. 1 And when they were escaped, then they knew that the island was called Melita *. 6 See on the rudder-bands, Pocoek's travels, vol. i. p. 135. Bishop Pearcc in loc. and the explanations and quotations in Kuinoel. "> AiOdXnffffog is properly (says Bochart,) an isthmus, or a narrow strait Ijetween two seas; but it here seems to mean (says Kuinoel,) an oblong drift, or heap of sand, a sand-bank. Mr. Bryant, however, objects to this inter- pretation. The TOTTog Ci9a.\a(T)3w?',) mentions an odd rule, which, I believe, no other body politic imposed upon itself: they were washed three times only during their life — when they were born, when they married. — when they died — rpic iv r

them, as he did in his letters which were addressed to some others, by calling them coinpaniuns or partakers of the myste- ries of the Gospel of Paul, he alluded to those passages in the present Epistle of the Ephesians, where the Gospel is represented as a mystery made known to the apostle, and by him to them. Ignatius having thus described the Epistle to the Ephesians, there can be no doubt as to the genuineness of its inscription ; for it is, by some, supposed that the epistle of Ignatius was only written forty-five years after that of the Epistle to the Ephesians. Michaelis has shown, at considerable length, that the omission of the word ovffiv, " who are," was the subject of Basil's implied censure, as being hostile to the inference he wished to deduce, and not the omission of the words iv 'Ef's(T(jJ. And as this father, in another passage of his writings, expressly cites the Epistle to the Ephesians (rt) without any hesitation, it is evident that in his time (the latter part of the fourth century) this epistle was not considered as being addressed to the Laodiceans. The passages quoted by Dr. Paley admit of easy and satisfactory interpreta- tions, which directly refute h'.s hypothesis. It will be recollected, that four or five years had elapsed since St. Paul had quitted Epliesus ; he might therefore with great propriety express (in i. 15.) his complacency on hearing that they continued stedfast in the faith, notwithstanding the various temptations to which they were exposed. Again, the expression (in iii. 2.) (eiy« ifKovcrart rr)v oiKovojxiai') which many translate and understand to mean, " if ye have heard of the dispensation ;" more correctly means, " since ye have heard the dispensa- tion" of the grace of God, which had been made known to them by St Paul himself. Consequently this verse affords no countenance to the hypothesis above mentioned. The same remark applies to chap. iv. 21, where a similar construction occurs, which ouglit in like manner to be rendered, " since indeed ye have heard him," &c. With respect to the direction given by St. Paul in Col. iv. 10, that the Colossians should " cause the Epistle which he wrote to them to be read also in the Church of the Laodiceans, and that they should like- wise read the Epistle from Laodicea;" it is highly probable (as Rosenmiiller has remarked) that by " the Epistle from Laodicea," St. Paul meant a letter ad- dressed to him by the Church of Laodicea, in answer to which he wrote the letter addressed to the Colossians (as being the larger Church) desiring that they would send it to the Laodiceans, and get a copy of the Epistle which the latter (a) Stoch, de Epistolis Apostolorum non deperditis, pp. 101, et seq. Micha- elis, vol. iv. p 128 — 14fi. Lardncr's Works, 8vo. vol. vi. pp. 416 — 456. 4to. vol. iii. pp. 342 — 362. Mackniglit on Col. iv. 16. Bishop Middleton on the Greek Article, pp. 50o — 518, who observes, that if ever there were an epistle from St. Paul to the Laodiceans, it is lost : for that, which is extant in Fabricius and Jones's work on the canon, (to which we may add Pritius) is universally allowed to be a forgery ; yet the loss of a canonical writing is of all suppositions the most improbable. — See Home's Ciit. Introduct. EPISTLE TO THE EPHESIANS— CHAPTER XIV. 457 Consistency of Conduct, which is required of all who have re- J- P. 4774. ceived the Knowledge of Salvation. V. ^.61. had sent to St. Paul, in order that the Colossians might better understand his reply. Michaelis and Haenlein, after Archbishop Usher and Bengel, get rid of all the difficulties attending this question, by supposing the Epistle to have been ency- clical or circular, being addressed to the Ephesians, Laodiceans, and some other Churches in Asia Minor. But it could hardly be circular in the sense in which Michaelis understands that term : for he supposes that the different copies trans- mitted by St. Paul had iv 'E(pt(Tq>, at Ephesus, Iv AaoSiKti(f, at Laodicea, &c. as occasion required ; and that the reason why all our manuscripts read iv 'E(pk(r<{), is, that when the books of the New Testament were first collected, the copy used was obtained from Ephesus : but tliis (Bishop Middleton observes) seems to imply, what cannot be proved, that the canon was established by autho- rity, and that all copies of this Epistle, not agreeing with the approved edition, were suppressed. Dr. Macknight is of opinion, that St. Paul sent the Ephesians word by Ty- chicus, wlio carried their letter, to send a copy of it to the Laodiceans, with an order to them to communicate it to the Colossians. This hypothesis will account, as well as that of Michaelis, for the want of those marks of personal acquaint- ance which the apostle's former residence might lead us to expect, and on which so much stress has been laid : for every thing local would be purposely omitted in an Epistle which had a farther destination. Dr. Lardner enumerates a variety of passages which apply better to the Ephe- sians than to any other people ; particularly those which shew that the apostle was well acquainted with those whom he was addressing, (see chap. i. 13) ; also at the end of the chapter, where, after speaking of Christ as filling all his mem- bers with his gifts and graces, he adds, (chap. ii. 1.) " Even you who were dead in trespasses and sins." Chap. iv. 20. " But ye have not so learned Christ." Ver. 2L " Seeing ye have heard him, and have been taught concerning him, as the truth is in Jesus." Now, could the apostle say these things, unless he had been well acquainted with the persons to whom he wrote ? or rather, unless they had been instructed and endowed with the spiritual gifts by himself? Farther, if the apostle had not been well acquainted with the persons to whom he was writing, and if they had not been his own converts, would they have taken such an interest in him, as to make it proper for him to send Tychicus to make known all things to them concerning himself? (chap. vi. 21, 22.) " The salutation sent to the brethren in Laodicea," (Coloss. iv. 15.) is a strong presumption that the Epistle in the canon inscribed to the Ephesians, was not to the Laodiceans. For the Epistle to the Colossians being written at the same time with the sup- posed Epistle to the Laodiceans, and sent by the same messenger, Tychicus, (Eph. vi. 21. Coloss. iv. 7, 8.) is it probable, that in the Epistle to the Colos- sians, the apostle would think it needful to salute the brethren in Laodicea, to whom he had written a particular letter, in which he had given them his apos- tolical benediction ? We will finish the argument in the words of Dr. Chandler, who observes, " It is not material to whom the Epistle was inscribed, whether to the Ephesians or Laodiceans, since the authority of the Epistle doth not de- pend on the persons to whom it was written, but on the person who indited it ; 458 EPISTLE TO THE EPHESIANS— CHAPTER XIV. J. P. 1774. § 1. EPH. i. 1 — 15. ' After his individual and general salutation, St. Paul breaks forth into rapturous Rome. which was St. Paul, as the letter itself testifies, and all genuine antiquity con- firms." That this Epistle was designed for tlie use not only of the Athenians, but of all the brethren in the Proconsular Asia, not excepting those to whom the apostle was personally unknown, may be inferred from the inscription of the Epistle, and from its concluding benedictions. " The saints in Ephesus, and the believers in Christ Jesus," appear to describe different persons; the latter may relate to all the believers in the province of Asia. A distinction is also made in the benedic- tion, (chap. iv. 23.) "Peace be to the brethren" (at Ephesus), and then "grace be with all them who love our Lord Jesus Christ in sincerity," that is, witli all the faithful brethren in the Proconsular Asia. That a considerable intercourse existed between the churches of the Proconsular Asia and that of Ephesus, is evi- dent from the first Epistle to the Corinthians, which was written from Ephesus, where, instead of mentioning the Church of Ephesus by itself, as saluting the Corinthians, the salutation is from the Churches of Asia in general, comprehend- ing Ephesus among the rest, (1 Cor. xvi. 19.) St. Paul usually addressed his letters to the Churches in the great cities, yet they were designed, as the inscrip- tions prove, for all those of the neighbourhood. We may further add, that the perfection of the moral admonition delivered in this Epistle, and the catholic manner in which other matters are treated, corroborate the opinion that it was intended for the brethren of the province of Asia, which accounts for the omis- sion of those allusions to particular persons and circumstances, which might have been expected, had St. Paul been addressing only a Church planted by himself in a city where he had so long resided. Dr. Lardner places the Epistle to the Ephesians at the beginning of St. Paul's first imprisonment. He proposes, in support of his opinion, the two following arguments : that Timothy, who joined the apostle in his letters to the Philip- pians, Colossians, and Philemon, is not mentioned in this Epistle, from which he infers that Timothy had not yet joined him at Rome. Dr. Macknight, who supposes it was wi-itten after the Epistles to the Colossians and Philemon, ob- serves, that it is possible Timothy might only have left Rome for a short time, and refers to Ileb. xiii. 33. Dr. Lardner's second argument is that already noticed, that the apostle does not express an expectation of an early release, as in the Epistle to the Philip- piatis. Macknight, however, is of opinion, that no inference can be drawn from this circumstance. The apostle, he observes, in his Epistle to the Colossians, makes as little mention of his rele.ise as in his Epistle to the Ephesians. And yet all allow that that Epistle was written and sent with the Epistle to Philemon, in which the apostle expressed the strongest hope of that event. lie did not think it necessary, it seems, to mention his enlargement in his letter to the Co- lossians, because he iiad ordered Tychicus to inform them of it, (Col. iv. 27.) " All things concerning me, Tychicus will make known to you." For the same reason he may have omitted meiilidiiing his release to the Ephesians, as may be inferred from Eph. vi. 21. " Now that ye also may know these things relating to inc, and what I am doing, Tychicus will make known to you all things." The plnaseology here deserves nolicc, " that ye also may know;" which he Rome. EPISTLE TO THE EPHESIANS— CHAPTER XIV. 459 expressions of gratitude to God for the spiritual blessings he has bestowed on the j, p 4774 Gentiles ; and for calling them according to his mercifod design, that tliey mioht ^' ^l'^- 61. be holy and blameless, his chosen people — Predestinated to the adoption of chil- dren, through faith in Jesus Christ — By his blood they are redeemed, and their si7is pardoned — not by the Mosaic law, but through his abundant mercy — giving the apostles both wisdom in spiritual things, and prudence in the exercise of them, and revealing to them the mystery of his will (the admission of the Gen- tiles into his Church, without subjecting them to the Jeivish law,) and the plan by which both Jews and Gentiles will be gathei-ed together under Jesus Christ into one Church — Through Christ the believing Jews have obtained the spiritual inheritance promised to the spiritual children of Abraham, being predestinated or re-elected accordiitg to the purpose of his own will, through faith in Christ; that they, who were the first who believed in Christ, should be to the praise of his glory, by imparting the knowledge of salvation to the ivorld — In him the Gentiles also have believed, tvhen they heard from the Apostles the word of truth —and by him the Holy Spirit, promised by the Father, was given, which is the earnest of the eternal inheritance of the Jews, and now of the Gentiles, till they together obtain the purchased possession of heaven, to the praise and glory of Christ. 1 Paul, an apostle of Jesus Christ by the will of God, to thinks implies, tliat at this time the apostle had ordered Tychicus to make known all things concerning him to some others, namely, to the Colossians ; conse- quently that the two Epistles were written about the same time : and as Tychi- cus and Onesimus, to whom the apostle delivered his Epistle to the Colossians and to Philemon, were to take Ephesus in their way, he gave him his letter to the Ephesians likewise, and ordered them, when they delivered it, to enjoin the Ephesiaus to send a copy of it to the Laodiceans, with directions to send a tran- script, taken from their copy, to the Colossians. Tychicus, therefore, and One- simus, taking Epliesus in their way, delivered the apostle's letter to the Church in that city, as they were directed ; then proceeded with the letter to the Colos- sians and to Philemon, which, when they delivered, their commission was at an end. Such are Dr. Macknight's arguments. It is evident, however, that this mode of reasoning is very inconclusive. I have placed the Epistle therefore at this period, and have been guided by the arguments of Dr. Lardncr, which have been before considered, and which is consistent with the order of the sacred canon. From the frequent use of the word " rhystery," and from other reasons, Mac- knight, Dr. Chandler, and other commentators, have supposed that St. Paul in- tended to illustrate the truths he enforces in this Epistle, by referring to the mysteries of Diana, which were celebrated at Ephesus, in the temple of that name. Dr. Macknight has largely discussed this subject. I have not adopted his opinions, as they appear to require farther confirmation. The allusions of St. Paul to the service and ministers of the Jewish temple, seem to be made with- out any reference to those of Diana. See the argument of Warburton and Le- land in Macknight's Preface (&). (b) See Macknight's Preface, Paley's Hora.' Paulinas, Home, Micliaelis, Bishop Tomline, Dr. Lardner, and their numerous references ; not only for this, but for the introduction to each of the Epistles. 460 THE GENTILES ELECTED WITH THE JEWS— CHAPTER XIV. J. P. 4774. the saints which are at Ephesus, and to the faithful in Christ ^•-^•«>- Jesus: Rome. 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ, c 2 Cor. i. 3. 3 *^ Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in * Or, ffiings, heavenly * places in Christ : 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and with- out blame before him in love : 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence : 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which f Gr. /Ae ^rc in f heaven, and which are on earth ; evoi in him : heaucns. J J jj-j ^Jiqi^j q\^q y^Q have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will : 12 That we should be to the praise of his glory, who first tOT, hoped. .{; trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our inheritance until the re- demption of the purchased possession, unto the praise of his glory. § 2. EPii. i. 15, to the end. Sl. Paul Ihatifcs God for iJieir cnnvcrsiori, and prays that they may he further en- lightened in the knoiuledge of the truth, and attain to the fullest conceptioii of the blessings of the Gospel, and its glorious Author, by ivliose 'power Christ was raised from the dead, and exalted to supreme dignity arid dominion in this world, and that which is to come — All things are subjected to him, for the advantage of the Church — which is considered more particularly as his body — of which he is the Supreme Head — The Church receiving the fulness of its spiritual gifts and graces from him who fills all persons in all places, and is all in all. THE GENTILES ELECTED WITH THE JEWS— CHAPTER XIV. 461 15 Wherefore I also, after I heard of your faith in the J. p.itti. Lord Jesus, and love unto all the saints, ^' ^■^^' 16 Cease not to give thanks for you, making mention of Rome. you in my prayers ; 17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revela- tion * in the knowledge of him : ^or,, for the 18 The eyes of your understanding being enlightened ; »^f'"i^""^ ^" that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19 And what is the exceeding greatness of his power to US-ward who believe, accordinp- to the workings of + his t ^-r. ojthe • 1 , '^ 3 ' might of his mighty power, power. 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come : 22 And ''hath put all things under his feet, and gave him J ps. viii g. to be head over all things to the Church, 23 Which is his body, the fulness of him that fiUeth all in all. §3. EPH.ii. 1—11. St. Paul, to excite the gratitude of the Ephesians, reminds them of the love of Christ, who hath quickened them, or filled them with his grace, when they were dead in trespasses and sins — He describes their character and conduct in their heathen state — Then in the name of the converted Jews he acknowledges that they also, before their conversion, followed the same course of life, so that they, us well as the Gentiles, had become naturally the children of wrath — But God, in his great mercy, of his own free grace, had provided for them the meanf; of salvation, and had quickened them, or made both the Jews and Gentiles alive in Christ — alive from the death of sin to the life of righteousness, and had raised them up together, or given to them, by his resurrection, the anticipation of their own, and by his exaltation, the hope that they through him may be received into heavenly places — thereby declaring the exceeding riches of his mercy and for- giveness through Christ Jesus — For by the mercy of God, through faith, were they saved ; not by works of the Mosaic law, or merit of their own, lest any man should boast, but by the free gift and will of God— For they were his workmanship, he himself having created them in Christ Jesus unto good works, which God had before decreed, by the influences of his Holy Spirit, they should have the power of performing. 1 And ^ you hath he quickened, who were dead in tres- e coi. ii. i3. passes and sins ; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the 462 BLESSINGS OF THE NEW RELIGION— CHAPTER XIV. J. P. 4774. air, the spirit that now worketh in the children of disobe- v.iE.Gi. dience: Rome. 3 Among whom also we all bad our conversation in times *GT.ti,e past in the lusts of our flesh, fulfilling * the desires of the flesh and of the mind ; and were by nature the children of wrath, even as others. 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us t Or, i>y together with Christ, (t by grace ye are saved ;) see'^Acl'^x'^v.' 6 And hatli raised us up together, and made us sit to- iiils.*^''^' ^"' gether in heavenly p/aces in Christ Jesus : 7 That in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith ; and that not of yourselves : it is the gift of God : 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus t Or, prepar- uuto good works, which God hath before % ordained that we "^ should walk in them. § 4. EPH. ii. 11, to the end. The Apostle, after liaving described tJie fallen state of the Jew and Gentile, desires the Gentiles to remember that before they were converted they had no knowledge . of Christ — tliey were alienated from the privileges of the Jewish people, witlwut a part in the covenant of promise made to Abraham ,■ without a well-grounded hope of piardon of sin, or the immortality of the soul ; without God in the world — but now, by faith in Christ, them, who were far removed from the cove- nant of promise, God has brought nigh by the blood of Christ, who has died for Jew and Gentile, and has become a peace-offering, and hath formed one Church out of the believers of both people ; and by his death in the flesh has abolished the Jewish ordinances that separated them, and were the causes of their enmity ; and has united them both in himself, as one new man, or one new body, making peace between them, that he might reconcile both to God by the atoning sacrifice of his body ; having slain or destroyed the enmity between God and man, pro- duced by sin — and who, after his resurrection, preached through his apostles, peace and reconciliation, both to Jew and Gentile, and through him both have access by the same Holy Spirit to the same Father — The Gentiles being no longer strangers, but incorporated ivith the Jews, are admitted into the same privileges with his holy people ; belonging to his house, or visible Church, ivhich is built upon the doctrine taught by the prophets in the old, and the apostles in the new dispensation, Jesus Christ himself the corner stone, connecting the Jews and Gentiles together in the same building — /;;/ whom the building, composed of Jews and Gentiles, fitly joined together, growelh by the accession of new con' verts into a holy temple unto God — And through Christ, they, his brethren, are builded together, that they may become the habitation of God, his Spirit living within them. ELEVATION OF THE GENTILES— CHAPTER XIV. 4Q3 11 Wherefore remember, that ye being in times past j. p. 4774. Gentiles in the flesh, who are called Uncircumcision by that ^•^- 6i- which is called the Circumcision in the flesh made by Rome' hands ; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world : 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us ; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances ; for to make in himself of twain one new man, so making peace ; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity * thereby : * Or.ia Mm. 17 And came and preached peace to you which were afar *''''^" off", and to them that were nigh. 18 For ''through him we both have access by one Spirit f Rom. v. 2. unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the houshold of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-s^o//e ; 21 In whom all the building fitly framed together grow- eth unto an holy temple in the Lord : 22 In whom ye also are builded together for an habita- tion of God through the Spirit. § 5. EPH. iii. 1 — 13. St. Paul affirms, that for maintaining the admission of the Gentiles to the same pri- vileges as the Jews, without being bound by the law of Moses, he was now suf- feriiig imprisonment — a circumstance they could 7wt doubt, as they had heard of the dispensation of grace committed to him on their account — That God, by im- mediate revelation, had revealed to him this doctrine ; as he had already told them (chap. i. 9, 10. ii. 11, to the end) — that the Gentiles should be joint- heirs, united in one body with the Jews, and joint-partakers of his promise con- cerning Christ by the Gospel — of which he was made a minister, according to the effectual working of the free gift of grace, that he might preach the plan of salvation through Christ — That both Jews and Gentiles may have sufficient light to be able to comprehend the mystery of bringing all mankind to salvation through faith in Christ, which God till now hath kept hidden — although, like the other dispensations, it was created or formed by Jesus Christ from the foun- dation of the world — Tliat the manifold wisdom of God gradually discovering itself, might be made evident to the angelic spirits, by his dealings with the Chiirrh according to the external arrangements or economy he made or consti- 464 ST. PAUL DECLARES THE CAUSES OF HIS IMPRISONMENT. J. P. 4774. tuted in Christ Jesus, through ivhom we may freely address our prayers, and V.JE. 61. have access to God, in the full assurance of being heard throughfaith. Rome. 1 For tliis causG I Paul, the prisoner of Jesus Christ for you Gentiles, 2 (If ye have heard of the dispensation of the grace of God which is given me to you-ward : 3 How that by revelation he made known unto me the befm-e" '''^'^ mystery ; (as I wrote * afore in few words, 4 Whereby, when ye read, ye may understand my know- ledge in the mystery of Christ,) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto the holy apostles and prophets by the Spirit ; 6 That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel : 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his pov/er. 8 Unto me, who am less than the least of all saints, is g Gal. i. 16. this grace given, that s I should preach among the Gentiles the unsearchable riches of Christ ; 9 And to make all moi see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, 1 1 According to the eternal purpose which he purposed in Christ our Lord : 12 In whom we have boldness and access with confidence by the faith of him. § 6. EPii. iii. 13, to the end, St, Paid desires the Ephesians not to be discouraged by his tribulations on their account — as they are for their glory or advantage, proving ids fidelity and firm conviction of the truth of the doctrine revealed to him concerning them — That they might not faint, St. Paul prays to God for them ; from whom all believers upon earth, and spirits in heaven, are named, that he would grant them accord- ing to tlie riches of Ids free mercy, to he mightily strengthened by Jus Holy Spi- rit in the inner man, or soul ; tliat being rooted and founded in the love of Christ, tiiey may be able to comprehend the infinite dimensions of tlie Christian Temple, or Cliurch, which extends over all tlie earth, reaching to heaven, and is founded on the love of God and of Christ, which surpasses finite knorvledge — that t/iey may be filled with (dl tlie spiritual gifts of God — To strengthen tlu; faith of the Ephesians who had already experienced tlie strong power of God working in them, by the spiritual gifts imparled to them, he ends with a sublime do.rolni(y. THE EPHESIANS ARE EXHORTED TO UNION— CHAPTER XIV. 4^5 13 Wherefore I desire that ye faint not at my tribulations j. p. 4774. for you, which is your glory. \.je. ci. 14 For this cause I bow my knees unto the Father of our Kome. Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man ; 17 That Christ may dwell in your hearts by faith ; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth know- ledge, that ye might be filled with all the fulness of God. 20 Now unto him that is able to do exceeding abun- dantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen. § 7. EPii. iv. 1 — 7, As an inducement to the Epheslnns to attend to his exhortations, he reminds them that he is now a prisoner oj the Lord for their sakes — that he tvho is in bondage calls on them who are at liberty to walk worthy of the high privileges to which they are called — in subjection, meekness, patience, bearing with one another — that they may keep that unity which becomes those ivho are regenerated and influenced by one spirit, joining them together in the bond of peace — For in the Gospel of Christ there is no division — There is one body, or Church of Christ- one Holy Spirit animating that body — otie hope of everlasting life^one Lord who is head of that body — one system of religion, and condition of salvation — 07ie baptism in the 7iame of the Holy Trinity — and otie God — The Father of Jews and Gentiles, who is above all, and pervades all — atid through his Spirit is in all. 1 I therefore, (the prisoner * of the Lord,) beseech you *or, in the that ye '' walk worthy of the vocation wherewith ye are j^ pi'f;, , ^ called. [•"!;'•'":. ,' 1 1 iiGss. iL !«• 2 With all lowliness and meekness, with long-suffering, forbearing one another in love ; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling ; 5 One Lord, one faith, one baptism, 6 ' One God and Father of all, who is above all, and i Mai. li. 10. through all, and in you all. VOL. 11. n h 466 OFFICES APPOINTED IN THE CHURCH— CHAPTER XIV. J. P. 4774. V.JE.iJl. Rome. k PjS. Ixviii. 18. * Or, a mul- tituiie of captives. t Or, fulfil. 1 ICor. xii.28. J Or, into the until/, ^ Or, age. m Zech. viii. If). II Or, being sincere. n Col. ii. li). §8. EPH. iv. 7— 17. St. Paul shews that the same God who makes all mankind equal in their spiritual blessings, has allotted to every man offices suitable to the exercise and nature of those gifts he has received, according to the words of David (Ps. l.Kviii. 18.) — Now this expression, that he ascended, implies that he descended first into the lower parts of the earth ; that lie came down from heaven, and sxibmitted to lie in the grave of death ; and that he, who descended, and humbled himself, is the same divine Being who ascended into the heaven of heavens, that he might be- come the fountain of all blessings, and fill both Jews and Gentiles with the gifts and graces of his Holy Spirit, according to their different functions — That he has instituted a variety of offices in the Church for its edification and perfection, till Jews and Gentiles are all converted to the Christian faith, and have attained to the true knowledge of the incarnation and atonement of the Son of God, till the Church as a body has arrived to the maturity of a perfect man, to the full mea- sure of the spiritual stature, endued with all the fulness of the gifts of Christ— He exhorts them, therefore, to become stedfastin their faith, and not to be easiltf led astray by the deception and cunning craftiness of the Judaizing teachers, hut to adhere to the doctrines of the Gospel, in that love and charity which it incidcates ; that they may grow up as members of Ids body, who is the Head, even Christ ; by whom the whole body of Christians being joined together in one Church, and every member fitted for its own office or place, like the human body, grows to maturity by the proper exercise of the spiritual functions of its individual members. 7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, ^ When he ascended up on high, he led * captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also de- scended first into the lower parts of the earth ? 10 He that descended is the same also that ascended up far above all heavens, that he might -f fill all things.) 1 1 ' And he gave some, apostles ; and some, prophets ; and some, evangeUsts ; and some, pastors and teachers ; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ ; ] 3 Till we all come J in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the § stature of the fulness of Christ : 14 That we IteticeforUi be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive ; 15 But '" II speaking the truth in love, may grow up into him in all things, which is the head, even Christ : 16 " From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, CHRISTIANS ARE TO BECOME RENEWED CREATURES. 4(57 maketh increase of the body unto the edifying of itself in j. p. 4774. love. v.JE.61.' § 9. EPH. iv. 17—25. Rome. The Apostle in the 7iame, and hy the authority of Christ, commands the Ephesians to renounce the vices which prevailed among the unconverted Gentiles, in the foolishness and darkness of their minds, who are alienated from the principles of true religion, and luive lost tlie divine life in the soul, by reason of their insen- sible obstinacy ; who, being devoid of the sense of shame, had given themselves over to the grossest profligacy and uncleanness — But they, ivho have heard and received the doctrines of Christianity, are taicght better things — They are re- quired to put off the old man, or the unconverted, natural, and animal character, whose actions are regulated by the lusts of the flesh, and to be renewed in the general temper and faculties of their minds, to become new creatures, created again after the image of God, in righteousness and true holiness. 17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the ° * blindness of their heart : o Rom. \. 21. 19 Who being past feehng have given themselves over ,*,,^['' '""'''■ unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ ; 2 1 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus : 22 That ye p put off concerning the former conversation pCoi. iii.8. the old man, which is corrupt according to the deceitful lusts ; 23 And "J be renewed in the spirit of your mind ; q Rom. xii. 2. 24 And that ye put on the new man, which after God is created in righteousness and f true holiness. -^ or, jmuncss of truth. § 10. EPH. iv. 25—31. The Apostle exhorts those who are thus renewed to put off the sin of lying and prevarication, which was countenanced by some of their heathen philosophers — He desires them to consider themselves as one body, and not to let one member deceive another — He cautions them against anger, more particularly against its continued indulgence, tvhich excites malice, and gives an opportunity to the devil to tempt to sin — He prohibits stealing, which was partly permitted by the Rab- bins, provided a portion was given to the poor ; and commands them to act honestly, and to labour, that they may have to give to him that needeth — To abstain from all impure conversation, and to endeavour in their discourse to 77iinister grace, and to edify those with ivhom they conversed — not to grieve the Holy Spirit of God, so as to banish him from them, for by his influence on their souls, they are marked or sealed until the day of rede^nption from eternal death. 25 Wherefore putting away lying, ^ speak every man rj.cch. vii.. H h 2 468 CHRISTIANS TO BE SPIRITUAL IN LIFE AND TEMPER. J. P. 4774. truth with his neighbour: for we are members one of Rome. 26 ^ Be ye angry and sin not : let not the sun go down s Ps. IV. 4. upon your wrath : t Jam. iv. 7. 27 ' Neither give place to the devil. 28 Let him that stole steal no more : but rather let him labour, working with his hands the thing which is good, * Or, to dis. that he may have * to give to him that needeth. tribute. 29 Lg|. j-^Q corrupt communication proceed out of your i Or, to cdifff mouth, but that which is good f to the use of edifying, that profitably. ^^ ^^^^ minister grace unto the hearers, 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. § 11. EPH. iv. 31, to the end, and v. 1 — 15. The Apostle continues his practical exhortations, a7id again cautions them against those vialignant jxissions which are likely to grieve or deprive them of the Holy Spirit of God — He prohibits anger in all its various modifications, and solicits them to he kind and obliging to each other, compassionate, forgiving injuries, on their acknowledgment, as God through Christ has forgiven them — To be imita- tors of God in these things, as his beloved children, every act of their life pro- ceeding from love one to another for the sake of the exceeding love of Christ, who gave himself a sin-offering and an atoning sacrifice to God for us — To make himself more explicit, and to shew that the love he recommended was pure and benevolent, St. Paul immediately and forcibly prohibits fornication, and every kind ofuncleanness, (to ivliich the unconverted Ephesians were particularly ad~ dieted,) with every sort of indelicacy either in thought or conversation, as being inconsistent with the Christian character, which requires the language of praise and thanksgiving — St. Paul warns the Ephesians not to bj deceived in these matters by their philosophers, who were the great promoters of such abominable practices — The divine punishment will surely come upon them, therefore they were not to be as formerly partakers with them — While they were in darkness they were guilty of the same enormities ; but now that they have attained to the light of the Gospel of Christ, they are required to act as children of the light, in the luorks of the Spirit, proving by their conduct ivhat is acceptable to God — Having 710 communion tuhatcver with the heathens in their worship, but reproving them for their mysteries, which are performed in durkness and secrecy, and which it is dishonourable even to mention — All ivorks of darkness have their ex- ceeding sinfulness made manifest by the light — since then the Gospel condemns and reveals to them the iniquity of these secret mysteries, the Gospel itself is light, which calls upon all who are in darkness, to awake and receive its light. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice : u2Cor. ii. 10. 32 And "be ye kind to one another, tender-hearted, for- coi. III. 12, I.J gjving one another, even as God for Christ's sake hath for- given you. 1 Be ye therefore followers of God, as dear children; X John xiii. 2 And " walk in love, as Christ also hath loved us, and .'!4. & XV. 12. CHRISTIANITY DOES NOT TOLERATE ANY VICE— CHAPTER XIV. 4Q9 hath given himself for us, an offering and a sacrifice to God J. P. 4774. for a sweet-smelling savour. ^•^•^^- 3 But y fornication, and all uncleanness, or covetousness, ^^mc. let it not be once named among you, as becometh saints ; i Thcss.'iv* 4 Neither filthiness, nor foolish talking, nor jesting, which '^'^' are not convenient : but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any in- heritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words : for because of these things cometh the wrath of God upon the children of *• disobedience. * or, un. 7 Be not ye therefore partakers with them. o' " ' 8 For ye were sometimes darkness, but now are ye light in the Lord : walk as children of light : 9 (For the fruit of the Spirit is in all goodness and righte- ousness and truth ;) 1 0 Proving what is acceptable unto the Lord. 1 1 And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are f reproved are made manifest toy'^c- by the light : for whatsoever doth make manifest is light. 14 Wherefore :j; he saith, ^ Awake thou that sleepest, and x or, ?/. arise from the dead, and Christ shall give thee light. § 12. EPH. v. 15—22. The Apostle exhorts the Ephesians, as children of light, to walk circumspecily according to the rules and doctrines of the Gospel, not after the manner of the Gentiles, who have no wisdom ; hut as those who have been instructed in the true wisdom, improving to the uttermost their present time, that they may regain in some degree that which was lost ; because from the trials and persecutions that surround them, both their life and liberty are in danger — In allusion to the Bacchanalian mysteries, he commands them not to be unwise, or become as mad- men, but have such right knowledge of their duty, as may enable them to perform it; that they may not on these heathen festivals be drunk with wine, which leads to dissoluteness, but if they would rejoice, let them be filled with the Spirit of God ; and instead of profane and dnfid songs, let them join in spiritual psalms and hymns, not only with their lips but their heart, giving thanks to God under every circumstance, through the prevailing name of Jesus Christ — In indifferent matters, let every man so submit, and yield his opinion, that the general peace may not be disturbed } considering always that God has commanded them to love one another. 15 ''See then that ye walk circumspectly, not as fools, a Coi. iv. 5. but as wise, 16 Redeeming the time, because the days arc evil. 470 THE COMMON DUTIES TO BE WELL OBSERVED— CHAPTER XIV. J. P. 4774. 17 Wherefore be ye not unwise, but understanding what ^•^•6i> the will of the Lord is. Rome. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit ; 19 Speaking to yourselves in psalms and hymns and spi- ritual songs, singing and making melody in your heart to the Lord ; 20 Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ ; 21 Submitting yourselves one to another in the fear of God. § 13. EPH. V. 22, to the end. The Apostle, from speaking of the relative submission of individuals to ^ach other, proceeds to the further illustration of their duty, in the more intimate connexions of life — He exhorts wives to submit theTnselves, according to the ordinance of God, to their oivn husbands, for the huslxmd is the liead or governor of the wife, as Christ is the head or governor of his body the Church ; and as Christ exer- cises authority over the Church, for its safety a7id protection, in like vianner is the husband to provide for, and protect his wife ; and as the Church is subject to Christ, so is the wife required to yield obedience to her husband — He exhorts husbands to love their wives, as Christ loved his spouse, the Church ; and to shetv the devotedness of that love, he enumerates all that Ciirist has done and suffered for the Church, that he might form it for himself, purified and perfect ; and then calls upon all husbands so to love their wives, and to shew the same zealous affection and anxiety for their spiritual welfare, as Christ did for his body the Church — Then in refere7ice to our first parents, he declares, that the wife by marriage being made one fie sh loith the husband, this was a natural reason why she should be loved and cherished by him, as the Lord nourishes his body the Church, of which mankind are members ; and as Adam's marriage was a figure of the eternal union of Christ ivith believers, on whose account he left his Father ; so in the same way shall a man leave his father and mother, and be inseparably united to his wife — The spiritual union of Christ with his Church is a great mys- tery ; but let every one, as marriage is of divine institution, love his tvife as a part of himself, and let the wife see that she consider her husband as her supe- rior and head. hCoi. iii. 18. 22 '^ Wives, submit yourselves unto your own husbands, Tpet.'\ii. I. ^s unto the Lord. c 1 Cor. .\i. .3. 23 For •'the husband is the head of the wife, even as Christ is the head of the Church : and he is the Saviour of the body. 24 Therefore as tlie Church is subject unto Christ, so let the wives be to their own husbands in every thing, d Col. iii. in. 25 •* Husbands, love your wives, even as Christ also loved the Church, and gave himself for it ; 26 That he might sanctify and cleanse it with the wash- ing of water by the word, 27 That he might present it to himself a glorious Church, THE SPIRITUAL MEANING OF MARRIAGE— CHAPTER XIV, 47] not having spot, or wrinkle, or any such thing ; but that it J. P. 4774. should be holy and without blemish. x.m.gi. 28 So ought men to love their wives as their own bodies. ^o»n°- He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh ; but nou- risheth and cherisheth it, even as the Lord the Church : 30 For we are members of his body, of his flesh, and of his bones. 31 ^ For this cause shall a man leave his father and ^^^•^^"•^^'^1- mother, and shall be joined unto his wife, and they ^ two ^lark^. f.a shall be one flesh. 32 This is a great mystery'^: but I speak concerning Christ and the Church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. § 14. EPH. vi. 1 — 10. Children are commanded to obey their parents, who have a right to their gratitude and love, in obedience to that commandment which God gave to Moses, and to which, as a further encouragement, he has annexed the promise of temporal bless- ings^Fathers are to take care that by an excess of severity they do not provoJcc their children to disobedience and feelings of anger, but correct them, and edu- cate themfrom their earliest infancy in the subjection, precepts, and doctrines of the Gospel — Servants, of every rank, are commanded to be obedient to their masters, in all secular things ; and to be cautious of giving offence, from a prin- ciple of duty to Clirist — Servants are not to be satisfied with doing their duty only when they are subjected to the eye of their master, as if their desire was to gain the favour of man ; but to do it from the motive of obedience to the will of God, cheerfully fulfilling the duties of their station as the servants of Christ, and not as the servants of men only, knowing that from the Lord they will receive their reward — He intreats masters to act towards their servants in the same con- scientious and faithful manner, upon the same religious principles, avoiding punishment, knoiving that they are accountable to their Master in heaven, who in '* Adam is expressly called in Scripture " the figure of him that was to come ;" and the circumstances which attended the formation of Eve, were equally a figure of the creation of the Church, of whom Eve was the common mother. As God took from Adam, while insensible in a deep sleep, part of himself for the forma- tion of Eve, that she might receive a spiritual life ; so did God revivify the hu- man body of our Saviour from the deep sleep of death, for the purpose of con- ferring spiritual life on mankind. And as Adam gave his flesh for the woman, so did Christ his flesh for the Church. And as the wife is made one flesh with the husband, so must the Church be spiritually united to Christ, and be made one with him through the Spirit, for which purpose he has incorporated the hu- man with the divine nature, that both may be united by the same holy Spirit. Woman was created and brought to life from the side of Adam, and the Church was created or regenerated by the piercing of the body of Christ, 472 DUTIES OF CHILDREN, MASTERS, AND SERVANTS. J. p. 4774. judging his creatures will shew no respect of persons, whatever difference exists V. M. 61. between them here. Rome. 1 Children, ^ obey your parents in the Lord : for this is ^ "'"'■ ■ right, h Ex. XX. 12. 2 ^ Honour thy father and mother ; which is the first Ueut. V. Ui. 1 i. "iu • Ectius. iii. 8. commandment with promise ; Mark viT. lb. 3 That it may be well with thee, and thou mayest live long on the earth. i Col. iii. 21. 4 And ' ye fathers, provoke not your children to wrath : but bring them up in the nurture and admonition of the Lord. kCoi. iii. 22. 5 ■* Servants be obedient to them that are yoitr masters iPet.'iua according to the flesh, with fear and trembling, in single- ness of your heart, as unto Christ: 6 Not with eye-service, as men-pleasers ; but as the ser- vants of Christ, doing the will of God from the heart ; 7 With good will doing service, as to the Lord, and not to men ; 8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he he bond or free. *or,mo. 9 And, ye masters, do the same things unto tliem, * for- +"om""rcad, bearing threatening : knowing that f your Master also is in 'tldr^'mZu"''' heaven ; ' neither is there respect of persons with him. 1 Wisd. vi. 7. f2''Rom''ri'"'" § 15. EPH. vi. 10— 2L 11.' The apostle, having iyistnwted the Ephesians in their duties, and in the knowledge of their high calling, concludes his epistle by hcseechitig them not to rely on their , own strength for the performance of them, hut to have and to trust in that spiri- tual strength ivhich God alone can give — They are to clothe themselves with the whole armour of God, with the graces of the Gospel, that being covered there- with, they may he able to stand against the crafty attacks and machinations of the devil ; for their wurfai'e is not only against the corruption of our own nature, or human beings, but ivith mighty spirits, once inhabiting celestial principalities, ivho are the rulers of the darkness tvhich pervades the world, and the highest orders of spiritual wickedness, who fell from their heavenly places — Since they have such enemies to fight against, they are to take unto them the tohole armour of God, that they may he able to stand in the day of danger ; and having ex- erted themselves to the uttermost, at the end of their warfare he prays they may be found standing in their ranks victorious — To prepare therefore for this combat by having their loins girt with the Gospel of truth, which will enable them to discover their spiritual enemies — the breast-plate, or the principle of righteous- ness, which will defend them from their attacks, and their feet shod, that they may be prepared to withstand every difficulty that may obstruct their publishing the Gospel of reconciliation between God and man — Above all, they are to take the shield of faith, the firm belief of the doctrines and promises of the Gospel; by tvhivh they will be fully protected from, and will be able to blunt or to arrest all the fiery darts, or deadly temptations of their adversaries, and to lake also the . THE CHRISTIAN PANOPLY— CHAPTER XIV. 473 helmet of salvation, the hope of a complete deliverance, and hold in their hand j, p. 4774. the spiritual sword, the word of God, revealed by his Holy Spirit. V. yE. 61. 10 Finally, my brethren, be strong in the Lord, and in i^'^^e. the power of his might. 1 1 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12 For we wrestle not against * flesh and blood, but*Gr. wooce against principalities, against powers, against the rulers of the darkness of this world, arainst + spiritual wickedness in ior, mckcd J. I • 1 7 ° '■ spirits. J^ high places. tOr,hravc)i. 13 Wherefore take unto you the whole armour of God, ^'^^'^ ■'■^' that ye maybe able to withstand in the evil day, and§hav- « or, having ing done all to stand. ""■''"'""' ""' 14 Stand therefore, having your loins girt about with truth, and having on the breast-plate of righteousness ; 15 And your feet shod with the preparation of the Gos- pel of peace ; 16 Above all, taking the shield of faith, wherewith yc shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God : 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints ; 19 "" And for me, that utterance may be given unto me, mCoi.iv.3. that I may open my mouth boldly, to make known the mystery of the Gospel. 20 For which I am an ambassador ||in bonds : that* there- iior,i«a in I may speak boldly, as I ought to speak. * o",* thereof. § 16. EPH. vi. 21, to the end. That the Ephesians may he acquainted with his situation and circumstances at Rome, and in all prohuhility being unwilling to trust the account of them to ivriting, St. Paul seiids Tychicus for this very ptirpose with his epistle, that they may know from him what relates to them both, and that he might comfort their hearts by the account he shall give them of the divine support afforded under his present tribulation — He concludes with an ardent prayer for the spiritual peace and mutual love of the brethren, founded on that faith which proceeds from God and Christ; and prays that his grace may not only be with them, but with all believers who love in sincerity the Lord Jesus Christ. 21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things : 22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 474 EPISTLE TO THE PHILIPPIANS— CHAPTER XIV. J.P.4774. 23 Peace Z'g to the brethren, and love with faith, from ^'^•^^- God the Father, and the Lord Jesus Christ. Rome. 24 Grace be with all them that love our Lord Jesus Christ * Or, with * in sincerity. Amen. incorruption. J. P. 4775, V. M. (J2. SECTION XI. St. Paul writes Ms Epistle to the Philippians, to comfort them under the concern they had expressed on the Subject of his Imprison- ment, to exhort them to continue in Union and mutual Love, and to caution them against the Seductions of false Teachers, who had bemm to introduce themselves anions them "^, '* ON THE EPISTLE TO THE PHILIPPIANS. St. Paul planted a church at Philippi, A.D. 50, the particulars of which are related in Acts xvi. 9—40. chap. xii. sect. viii. of this Arrangement j and it ap- pears from Acts xx. 6. chap. xiii. sect. xii. that he visited them again A.D. 57, though no particulars are recorded concerning that visit. Of all the churches planted by St, Paul, that at Philippi seems to have cherished the most tender concern for him : and though it appears to have been but a small community, yet its members were peculiarly generous towards him. For when Christianity was first planted in Macedonia, no other church contributed any thing to his sup- port, except the Philippians ; who, while he was preaching at Thessalonica, the metropolis of that country, sent him money twice, that the success of the Gospel might not be hindered by its preachers becoming burthensome to the Thessalo- nians, (Phil. iv. 15, 16.) The same attention they shewed to the apostle, and for the same reason, while he preached the Gospel at Corinth, (2 Cor. xi. 9.) And when they heard that St. Paul was under confinement at Rome, they ma- nifested a similar affectionate concern for him ; and sent Epaphroditus to him with a present, lest he should want necessaries during his imprisonment, (ii. 25. iv. 10. 14—18). The more immediate occasion of the Epistle to the Philippians was the return of Epaphroditus, one of their pastors, by whom St. Paul sent it, as a grateful ac- knowledgment of their kindness in sending him supplies of money. From the manner in which St. Paul expressed himself on this occasion, it appears that he was in great want of necessaries before their contributions arrived ; for, as he had not converted the Romans, he did not consider himself as entitled to receive supplies from them. Being a prisoner, he could not work as formerly : and it was his rule never to receive any thing from the churches where factions had been raised against him. It also appears that the Philippians were the only church from whom he received any assistance, and that he conferred this honour upon them, because they loved him exceedingly, had preserved his doctrine in purity, and had always conducted themselves as sincere Christians. There is not much controversy concerning the date of this Epistle ; it was probably written in the end of A.D. C2, and about a year after that to the Ephe- sians. Dr. Paley conjectures the date by various intimations in the Epistle itself. *' It purports," he says, " to have been written near the conclusion of St. Paul's imprisonment at Rome, and after a residence in that city of considera- EPISTLE TO THE PHILIPPIANS— CHAPTER XIV. 475 §1. PHIL. i. 1—12. J. P. 4775. ^ V.iE.G2. St. Paul, in conjunction with Timothy, addresses himself to all tJie saints at Phi- ' lippi, with their bishops and deacons, and gives them his apostolical benediction —He thanks God for their conversion in every prayer he offers, with joy making prayer for their continued blessings, and for their participation in the faith of the Gospel from the first day of his preaching it till now ; for he is confident that he who has begun a good work in them, will be completing it till tlie day of death — He tells them it is reasonable for him to hold this opinion of them, be- cause they had remembered him in his bonds, (chap. ii. 25. iv. 14.) — He de- clares that his love for them resembles that which Jesus Christ felt for mankind ; and he prays that their mutual love to each other and love to God may i?icrease with the knowledge of God's perfections, and with their spiritual sense of his truth; that by their own experience they may judge of every doctrine, by com- paring it with those they had received : that they may be sincere in their profes- sion of the Gospel, neither offending man nor God by their awn apostacy till the hour of their death, having their whole life filled with holy actions and tempers, ble duration. These chxumstances are made out by different intimations, and the intimations upon the subject preserve among themselves a just consistency, and a consistency certainly unmeditated. First, the apostle had already been a prisoner at Rome so long, as that the reputation of his bonds, and of his con- stancy under them, had contributed to advance the success of the Gospel. (See chap. i. 12 — 14.) Secondly, the account given of Epaphroditus imports that St. Paul, when he wrote the Epistle, had been in Rome a considerable time : * He longed after you all, and was full of heaviness, because ye had heard that he had been sick ;' (chap. ii. 2C.) Epaphroditus had been with St. Paul at Rome ; he had been sick ; the Philippians had heard of his sickness ; and he again had re- ceived an account how much they had been affected by the intelligence." The passing and re-passing of these advices must necessarily have occupied a large portion of time, and must have all taken place during St. Paul's residence at Rome. Thirdly, after a residence at Rome, thus proved to have been of con- siderable duration, he now regards the decision of his fate as nigh at hand : he contemplates either alternative, that of his deliverance, (chap. ii. 23.) " Him therefore (Timothy) I hope to send presently, so soon as I shall see how it will go with me ; but I trust in the Lord that I also myself shall come shortly ;" that of his condemnation, (ver. 17.) " Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." This consistency is natural, if the consideration of it be confined to the Epistle. It is farther material, as it agrees with respect to the duration of St. Paul's first imprisonment at Rome, with the account delivered in the Acts, which having brought the apostle to Rome, closes the history, by telhng us that he dwelt there two whole years, in his own hired house. — Hor. Paul, p. 242. It is remarkable that this is the only Epistle that is free from the reprehensions and censures of the apostle. The Philippians throughout are commended for the excellence of their conduct, with the excep- tion of the caution, or perhaps slight reproof, given (chap. ii. 3, 4.) on the sub- ject of vain glory and strife, on the exercise of their spiritual gifts, which, as St. Chrysostom observes, " is a strong proof of the virtue of the Philippians, who gave their teacher no subject of complaint whatever." Rome. 476 ST. PAUL'S LOVE TO THE PHILIPPIANS-CHAPTER XIV. J. P. 4775. according to the doctrine of that God, who through his Spirit working in them V . /E . 02. ^(ly ijg glorified. Home. 2 VdivX and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are Philippi, with the Bishops and Deacons : 2 Grace be unto you, and peace, from God our Father, and yrom the Lord Jesus Christ. *ov,nicntion. 3 I thank my God upon every * remembrance of you, 4 Always in every prayer of mine for you all making re- quest with joy, 5 For your fellowship in the Gospel from the first day until now : 6 Being confident of this very thing, that he which hath begun a good work in you t will perform it until the day of Jesus Christ: 7 Even as it is meet for me to think this of you all, be- tor.ye have causc J I liavc you in my heart ; inasmuch as both in my hcaTtr^^ bonds, and in the defence and confirmation of the Gospel, ye all are § partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. 9 And this I pray, that your love may abound yet more and more in knowledge and in all || judgment ; 10 That ye may * approve things that tare excellent; that ye may be sincere and without offence till the day of Christ ; 1 1 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. §2. PHIL. i. 12—21. The Apostle next comforts them with the assurance that his long imprisonment has tended to promote the Gospel ; being made the means of causing it to be known in the emperor's palace, and all ovii-r Rome — That many Christian brethren gaining confidence by hii success and firmness, were now emboldened to preach it — Some indeed preach Christ for the purpose of division and envy, asserting him to be the long-predicted King of the Jews, (Acts xvii. 3. 7.) a doctrine particu- larly offensive to the Romans, and some from good-will and friendship to himself — The first preach Christ froin contention, that they 7night provoke the Roman magistrates against him, thereby intending to add other rigours to his imprison- ment ; and the other from a sincere love of the Gospel, well knowing that he was sent to Rome for the purpose of defending it both by his sufferings and his preach- ing— lie rejoices in the advancement of the Gospel, in whatever way it be made known — His conplence that the knowledge of the nature of the Gospel will be made the means of his deliverance, through their prayers ; and the spirit of Jesus Christ supplying him with grace during his trials, before his persecutors, accord- ing to his earnest expectation and hope, that he may not be ashamed fully at this time to declare, as he had ever done, the truth of the Gospel, tliat Christ might t Or, tpiit finish it. ^ Or, par. takers with ine ofurace. II Or, sense. * Or, tri/. + Or, diSJir. EFFECTS AT ROME OF ST. PAUL'S IMPRISONMENT. 477 be still magnified in his body, through his Spirit, whether by his release or by his j p Aj'rr death. V.^. 02. 12 But I would ye should understand, brethren, that the Rome, things which happened unto me have fallen out rather unto the furtherance of the Gospel ; 13 So that my bonds * in Christ are manifest in all + the * or, /or palace, and :|: in all other places ; + o", 'ca-sars 14 And many of the brethren in the Lord, waxing con-for'/o«« fident by my bonds, are much more bold to speak the word ""'"*■ without fear. 15 Some indeed preach Christ even of envy and strife ; and some also of good will : 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds ; J 7 But the other of love, knowing that I am set for the defence of the Gospel. 18 What then? notwithstanding everyway, whether in pretence, or in truth, Christ is preached ; and I therein do rejoice, yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all bold" ness, as always, so now also Christ shall be magnified in my body, whether it he by life, or by death. § 3. PHIL. i. 21, to the end,. The 4postle declares that his life belongs to, or is the property of Christ, but that death would be to.his own happiness — if hislife is cmitinued, the honour of Christ would be the fruit of his labours; if therefore he had his own choice, he would hesitate which to prefer — having a desire to depart, and to be immediately with Clurist, which is inexpressibly better than continuing in this ivorld, as far as he is himself concerned — But to contimie in the flesh is more expedient for them; and being convinced of this he is persuaded that his life will be continued for their furtherance in the tvay of salvation, and for their joy, arising from their faith, which will be strengthened by his delivera^ice, giving occasion for more abundant reason to rejoice in Jesus Christ, who had again restm-ed him unto them — But whatever happetis to him, their conduct should be consistent with the Gospel of Christ, that, whether he is with them or absent from them, he may hear that they standfast in one spirit and with one mind, contending for the faith of the Gospel : and are not terrified at the persecutions to which they may be ex- posed by unbelievers ; as these are evident tokens of their own approaching destruction, but to them are clear proofs of salvation, and that by the power of God himself — For to them it is graciously permitted, for the sake of Christ, not only to believe in him, but also to suffer for him, that they may more abundantly partake of his glory, being called to the same conflict with the adversaries of the 478 DEATH PREFERABLE TO LIFE— CHAPTER XIV. J. P. 4775. Gospel, as they saiv in him when he was tvith them at Philippi (Acts xvi. 19 — V. ^. C2. 40.) a7id now hear to be in him at Rome. Rome. 21 For me to live is Christ, and to die is gain. 22 But if I live in the flesh, this is the fruit of my labour : yet what I shall choose I wot not. 23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better : 24 Nevertheless to abide in the flesh is more needful for you. 25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith ; 26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. {J.J^p|'j'(j'- '• 27 Only " let your conversation be as it becometh the 1 xiiess. ii. 12, Gospel of Clirist : that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel ; 28 And in nothing terrified by your adversaries : which is to them an evident token of perdition, but to you of sal- vation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake ; 30 Having the same conflict which ye saw in me, and now hear to be in me. .^ §4. PHIL. ii. 1—12. TVie Apostle calls on the Philippians by all that was dear to them in their holy re- ligion, by the consolation afforded them by the sufferings of Christ, by his love, by their felloivship ivith him through the Spirit, and by his compassion, to cmn- plete his joy, by being alike disposed to maintain the faith of the Gospel, having the same love towards each other ; having the same Spirit, and by him the same great object in view— For which end he cautions them jiever for the sake of dis- titiction to oppose each other in the exercise of their spiritual gifts, but by a humility of conduct, to shew that they reckon others better than themselves — He cautions them to set a proper regard on the gifts and interests of others, as ivcll as on those ivhich more immediately concern themselves — that the same disposi- tioti should be in them as was in Christ Jesus, who laboured not for his own in- terest, but for the salvation of all mankind, who before his incarnation being in the form of God, or his visible glory (Dent. v. 23, 24.) emptied himself of all his glory ; and he who was before in the form of God, assumed the form of a ser- vant, and being made in the likeness of men, he subjected himself to the lowest degree of humiliation for the sins of man, by submitting to the most igiiominious death of the cross ; for which reason God has highly exalted his human nature, and hath given him a name, which expresses a dignity beyond any other — the name Jesus, or Saviour of the world, who teas to be acknowledged as the author of salvation, by the angelh: hosts of heaven, by the human beings of earth, and HUMILITY OF CONDUCT RECOMMENDED—CHAPTER XIV. 479 by fallen spirits under the earth, that every intelligent being shall confess that j,p. 4775. Jesus Christ has an authority and pre-eminence over all. V. M. 62. 1 If there he therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. 3 Let nothing he done through strife or vain glory ; but in lowliness of mind let each esteem other better than them- selves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus : 6 Who, being in the form of God, thought it not robbery to be equal with God : 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the * likeness *or, //«»//. of men : 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name : 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth ; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. § 5. PHIL. ii. 12—17. St. Paul exhorts the Philippians, that althmtgh Ive is not with them to remind them of tlieir duty, they may continue to walk in the humility and disiriterestedness of Christ, working out their own salvation with holy fear and trembling, knowing that it is God, by his Holy Spirit inwardly working in them, who affords them after his sovereign pleastive, both the will and the power to accomplish their sal- vation— He cautions them that all things be done without murmurings and dis- putings, thai they may be blameless in themselves, and inoffensive to others, shewing by their holy conduct that they are partakers of the divine nature, not meriting rebuke in the midst of a crooked and perverse generation of unbelieving Jews, amotig whom they shine as the heavenly luminaries, giving light to a dark world, holding out to all men the doctrine of eternal life, that he may have rea- son to rejoice at the day of judgment on their account, by which means it will appear that he has neither exerted his apostolic office, nor laboured, in vain. 12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my ab- 480 FAITH, AN ACCEPTABLE SACRIFICE— CHAPTER XIV. J. P. 4775. sence, work out your own salvation with fear and trem- \.M.G2. blino- Rome. 13 For it is God which worketh in you both to will and to do of his good pleasure. 14 Do all things without murmurings and disputings ; * Or, sincere. 15 That ye may be blameless and * harmless, the sons of God, without rebuke, in the midst of a crooked and per- i Or, s/iinc t/e. verse nation, among whom *!• ye shine as lights in the world ; 16 Holding forth the word of life ; that I may rejoice in the day of Christ, that I have not run in vain, neither la- boured in vain. § 6. PHIL. ii. 17, to the end. The Apostle, comparing the faith of the Philippiaiis to an acceptable sacrifice pre- sented through his labours to God, assures them that he is tvilling and ready that his blood should be poured forth as the libation on that sacrifice ; and should he be thus called upon to suffer, he intreats them to rejoice with him that he is ac- counted worthy of so high an honour — But he trusts to send Timotheus to them, that he may learn from him the exact state of their affairs ; for he knows no man who is so like himself in the Interest he takes in their spiritual concerns ; for all the teachers seek their own interests and advancement rather than the interests of Jesus Christ — But they themselves have experienced the goodness of Timothy, who laboured with him in their cares, as a son with a father, (Acts xvi. 1 — 3, and 14,) — liim therefore he meant to send to thcin, as soon as he ascer- tained how his affairs will be determined ; but he still trusts, through the provi- dence of God, to visit them shortly ; in the mean time he sends Epaphroditus, ivhom he highly commends ; and he is further induced to send him with these despatches, because he longed to see them all, and was exceedingly dejected and troubled that they should have heard of his sickness — By his ft-equent preachings in Rome and its neighbourhood, and by his personal attendance on them, he has laboured beyond his strength, risking his life, endeavouring to supply in his own person all the assistance they would have given him, had it been possible for them to have been present zvith him, 17 Yea, and if I be Joflered upon the sacrifice and ser- vice of your faith, I joy, and rejoice with you all. 18 For the same cause also do ye joy, and rejoice with me. 19 § But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20 For I have no man j| like-minded, who will naturally care for your state. 21 For all "seek their own, not the things which are Jesus Christ's. 22 But ye know the proof of him, that, as a son with the father, he hath served with mc in the Gospel. 23 Him therefore I hope to send presently, so soon cs I shall sec how it will go with mc. } Gr. pnincd Jorth. % Or, More- over. II Or, so dear unto me. o 1 Cor. X. 2i. CHRISTIANS ARE TO REJOICE IN THE TRUTH— CHAPTER XIV. 481 24 But I trust in the Lord that I also myself shall come J.P.4775. shortly. ^-^"«^' 25 Yet I supposed it necessary to send to you Epaphro- Rome. ditus, my brother, and companion in labour, and fellow- soldier, but your messenger, and- he that ministered to my wants. 26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. 27 For indeed he was sick nigh unto death : but God had mercy on him ; and not on him only, hut on me also, lest I should have sorrow upon sorrow. 28 I sent him therefore the more carefully ; that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with all gladness ; and *hold such in reputation : tu?fi''"""'"'^ •30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. §7. PHIL. iii. 1 — 12. Sl. Paul exhorts them to rejoice in their knowledge of the truth and promises of the Gospel — He cautions them to beware of tlie Jews, designated as they noiu were, cast out of the covenant by the same appellation which they formerly gave to the Gentiles — to beware of the evil labourers who corrupt the doctrines of the Gos- ■ pel, of those who call themselves the circumcision, but are rather the concision^ cut off from the Christian Church — For they are tlie true circumcision who have embraced the Gospel, and worship God not in the ritual observance of the law, but in the spirit and perfection of it, making their boast in Christ Jesus, and having no confidence in any rite or ceremony prescribed by the law — If, however, any of the Judaizing teachers have cause to boast of their outward rites and pri- vileges, he has more reason to do so — He was circumcised on the eighth day, descended from the patriarch Jacob— from his most favoured son— from Hebrew parents — and with respect to the law, was educated in that sect most scrupu' lously attached to it — He gave proof of his zeal in the persecution of the Church, and concerning the righteousness which is placed in the exact observance of the Mosaic law, and obedience to its outward precepts, he was blameless — Biit those things which he then considered his gain, he counts now as loss ; and all things for which men value themselves^ he counts as loss, because they cannot be com- pared to the excellency of the knowledge of salvation through Christ, for whose sake he has suffered the loss of all worldly things, which are as the vilest refuse, that he may gain the promises of Christ, and be found a believer in him as a Saviour, not holding his own righteousness, which is of the Jewish law, but that righteousness which is by faith in Christ's atonement, which God has ordained for the justification of sinners — That he may know him as his Saviour, to feel in himself the influential power of his resurrection, by dying as he did, a martyr to the truth of the Gospel, so that by any possible means he may attain to a glo- rious resurrection from the dead. VOL. II. 1 i 482 THE TRUE CIRCUMCISION— CHAPTER XIV. J. P. 4775. 1 Finally, my brethren, rejoice in the Lord. To write ^' ^' ^'■^' the same things to you, to me indeed is not grievous, but Rome, for you it is safe. 2 Beware of dogs, beware of evil workers, beware of the concision. 3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. 4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more : 5 Circumcised the eighth day, of the stock of Israel, of p2Cor.xi.22. the tribe of Benjamin, Pan Hebrew of the Hebrews; as q Acts xxiii. touching the law, '' a Pharisee ; 6 Concerning zeal, persecuting the Church ; touching the righteousness which is in the law, blameless. 7 15ut what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord : for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 9 And be found in him, not having^ mine own righteous- ness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith : 10 That I may know him, and the power of his resur- rection, and the fellowship of his sufterings, being made conformable unto his death ; 11 If by any means I might attain unto the resurrection of the dead. §8. PHIL. iii. 12—17. T/ie Apostle pursues his subject by asserting, that they arc not to supjMse from what he has just said, thai he considers himself to have attained already to all that he wishes to be, or had become already perfect ,• but that he is still pursuing after that perfection of character which the Gospel requires, in the hope that he may be able to apprehend that height of excellence ; for which purpose alone lie is apprehended or laid hold on by Christ Jesus, when he called him to ilie fcnow- ledge of his Gospel — lie is far from considering himself as having attahied to the holiness required of him; but like those who contend for their own games, for- getting the progress he has already made, he is pulling forth his whole strength in running towards those things thaf'are before him, eagerly pressing forwards in the apfnilnted course of faith and holiness, to the glorious jyrize of eternal life, proposed to him when called by Christ Jesus — Jle tells all who are fully in- structed in the knowledge of divine things, to be equally anxious with him to obtain this glorious prize ; and God by his Spirit will reveal his truth unto them — But according to the knowledge to which they have already attained, all THE CHRISTIAN TO AIM AT PERFECTION— CHAPTER XIV. 483 wre to regulate their conduct, and have tlie same glorious object in view, the j, p, 4775. prize of eternal life through Christ Jesus. V.M. 62. 12 Not as though I had already attained, either were ^°'"*- already perfect : but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not myself to have apprehended : but this one thing / do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 1 press toward the mark for the prize of the high call- ing of God in Christ Jesus. 15 Let us therefore, as many as be perfect, be thus minded : and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. § 9. PHIL. iii. 17, to the end, and iv. 1. St. Paul exhorts them in all spiritual things to follow after him, to keep their at- tention steadily fixed on those who walk in holiness and suffering, according as they have St. Paul, Epaphrodilus, and Timothy for an example — For many teachers, he grieves to relate, walk very differently from him, endeavouring to incorporate the Jewish rites with the Gospel, who are the opposers of the sacrificial death of Christ, whose end is perdition, whose God is their sensual appetites, who glory in the things which cause their shame, and whose whole mind is engrossed in earthly things — But they, unlike these Jewish teachers, do not mind earthly things, for their thoughts and affections, as well as their real home and citizenship, was in heaven, from whence also they look for the Saviour of the world, who shall carry them thither, and shall alter the condition of their body, adjudged to death through sin, givitig it a similar form to his own eternal and glorious body, according to that strong working by which he is able to conquer and subdue all things, even death and the grave, to himself — Therefore he in- treats and charges all as his beloved brethren, the objects of his strongest desires, his crown and rejoicing in the Lord on that great day — to stand fast in all the doctrines of the Gospel, as it becomes those so tenderly beloved by him, and who have tlte expectations of so glorious a change. 17 Brethren, be followers together with me, and mark them which walk so as ye have us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God is their belly, and luhose glory is in their shame, who mind earthly things.) 20 For our conversation is in heaven ; from whence also we "^look for the Saviour, the Lord Jesus Christ : ricor. i.x 21 Who shall change our vile body, that it may be^''""^^' fashioned like unto his glorious body, according to the 1 i 2 484 THE HOME OF A CHRISTIAN IS HEAVEN— CHAPTER XIV. J. P. 4775. working whereby he is able even to subdue all things unto ^■^'(^■^- himself. Rome. 1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, mi/ dearly be- loved. §10. PHIL. iv. 2— 10. St. Paul particularly beseeches Euodias and Syntyche, two Christian women of note, supposed to be deaconesses in the Church at Philipjn, who had differed in some point of doctrine or practice, to lay aside their dispute, and to be united in that mutual friendship' and love, which tiie Gospel requires ; and he intreats one, whom he calls his true yoke-fellow, to (tssist tliose pious woinen, who la- baured with him in the Gospel with Clement also, and the rest of his fellow- labourers, whose 7iamcs he is persuaded arc written in the book of life, although not mentioned by him — All are exhorted to rejoice in the hope and privileges of the Gospel, in that spiritual happiness derived only through Christ ; and again, he observes, it is their duty and interest to rejoice — Their moderation in all the ptirsuits and enjoyments of life, arid in the injuries and indignities to which they may be exposed, are to be visible in the whole of their conduct, for the Lord- is at hand — He can quickly put an end to all teviporal enjoyments, and all that they can suffer from their enemies — Whatever therefore occurs, they are to be anxiously distressed about nothing, but i7i every trouble and diffadty with solemn prayer and supplication, with thanksgivings for evils and dangers escaped, let their petitions be breathed out before God — and by these devotional exercises tliey will obtain that peace of God wluch can be explained by none, which shall guard their hearts and minds through Jesus Christ, undisturbed by the J^ar of suffering or of death — Finally, he exhorts them to the practice of every thing that is just, honourable, pure and holy ; all that is calculated to promote the general good of mankind ; and is therefore worthy of praise, and those things also in which tliey have been instructed by him, and have received by faith as a revelation from God, and heard from his preaddng, and seen in his conduct while labouring among them ; and God, who is the author of peace, through the sacri- fice of his Son, shall remain with them for ever. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yoke-fellow '", help those '^ Commeiitatovs differ as to the person here spoken of; some consider the expression " yoke-fellow" to alhide to Epaphroditus, the bearer of the Epistle, others that Syntyche, (ver. 2.) was a man, the htishand of Euodias, and was here referred to ; and another conjecture is, that Euodias and Syntyche were both female presbyters, and that the husband of one of these women is the per- son alluded to by the apostle, and that lie is called a true yoke-fellow on account of his excellent character as a husband. Others, again, think that the jailor was intended, who was one of St. Paul's chief converts at Philippi, and assisted him in die work of the Gospel. If none of tliLsc suppositions are admitted, i( may have been addressed to some parlicul.ir l)i^bop or deaioii mcnlioned in tlie salutation. CHRISTIANS ARE TO BEAR ALL THINGS WITH EQUAL MINDS. 485 women which laboured with me in the Gospel, with Clement J. P.4775. also, and luith other my fellow-labourers, whose names are ^' ^^"' "^' in ' the book of life. ^ jfj;™*:-; ^ 4 Rejoice in the Lord alway : and again I say. Rejoice. &xx. 12.& 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing ; but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God : 7 And the peace of God which passeth all understand- ing, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatso- ever things are * honest, whatsoever things «re just, what- *oi, vener. soever things are pure, whatsoever things are lovely, what- soever things are of good report ; if there be any virtue, and if there be any praise, think on these things. 9 Those things which ye have both learned, and received, and heard, and seen in me, do : and the God of peace shall be with you. §11. PHIL. iv. 10— 21. The Apostle, in returning to his own affairs, thanks God for their liberality to him, which had been for a time checked by want of opportunity, hit was now revived by Epaphroditus — At the same time he affirms, that he does not speak this for the purpose of obtaining further supplies for his own necessities, for he has learnt und'r every circtimstance and privation, to be contented ; satisfied that the pro- vidence and goodness of God would determine the best for him — He has been fully initiated into the mysteries of adversity and prosperity ; in all things he is instructed both to have food, and to be without it — to abound in the conveniences of life, and to be in want of its necessary supplies ; but he is enabled through Christ, that strengthened him, to do and to suffer allthifigs ; but, notwithstanding these his feelings, they have acted well, consistently with their holy profession, and their love for him in sending him relief in his afflictions — And in this respect they have never been remiss, for in the beginning of the Gospel, when he left them, and went forth into Macedonia, they were the. only Church, out of all those lie founded, who communicated with him in the matter of giving him money, and his receiving money — For even in Thessalonica he was supported in his necessi- ties by their contrihitions, and by his own labours (1 Thess. ii. 9.) — He does not, however, bring this to their remembrance, that he may incite them to send him another gift ; but because he wishes them to bear such fruit as shall abound to their account in the day of the Lord — For he has now all the necessaries of life, having received from Epaphroditus the things they sent him, which he consi- ders as a fragrant odour, an acceptable offering to God, who is well pleased at the assistance afforded his servants — And as they have given to him in his dis- The Clement referred to in this verse is supposed to have been the same who was afterwards Bishop of Rome, and who wrote an Epistle to the Corinthians, which is still extant. 486 THE GENEROSITY OF THE PHILIPPIANS— CHAPTER XIV. J. P. 4775. V.iE.62. Rome. * Or, h re- vived. + Or, / have received all. tress, God shall supply all their wants, according to his riches, in the blessings oj Providence, grace, aiul glory ^ lie concludes with a doxology. 10 But I rejoiced in the Lord greatly, that now at the last your care of me* hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I speak in respect of want : for I have learn- ed, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound : every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strength- eneth me. 14 Notwithstanding ye have well done, that ye did com- municate with my affliction. J 5 Now, ye Philippians, know also, that in the begin- ning of the Gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16 For even in Thessalonica ye sent once and again unto my necessity. 17 Not because I desire a gift: but I desire fruit that may abound to your account. 18 But 1 1 have all, and abound : I am full, having re- ceived of Epaphroditus the things z^/ijc/t were sent from you, an odour of a sweet smell, a sacrifice acceptable, well- pleasing to God. 19 But my God shall supply all your need, according to his riches in glory by Christ Jesus. 20 Now unto God and our Father be glory for ever and ever. Amen. § 12. PHIL. iv. 21, to the end. The Apostle sends salutations to every Christian at PhiUppi — lie concludes with his usual apostolical benediction, scaled tvith an Amen, to shew his sincerity in all the things he had written to them. 21 Salute every saint in Christ Jesus. Tiie brethren which are with me greet you. 22 All the saints salute you, chiefly they that are of Caesar's houshold. 23 Tiie grace of our Lord Jesus Christ be with you all. Amen. EPISTLE TO THE COLOSSIANS— CHAPTER XIV. 487 SECTION XII. i^^'J^J^' St. Paul writes his Ejristle " to the Colossians in reply to the Home. Message of Ejjaphras, to prove that the Hope of Man's Sal- '7 ON THE DATE AND OCCASION OF THE EPISTLE TO THE COLOSSIANS. This Epistle was written about the same time with that to the Philippians, towards the end of the year 62, and in the ninth of the emperor Nero. That the two Epistles were written about the same time, is rendered probable by the following circumstance : in the Epistle to the Philippians, (chap. ii. 19.) St. Paul purposes to send Timothy to Philippi, who was then with him at Rome, that he might know their state. As Timothy joins in the salutation in the be- ginning of this Epistle, it is evident that he still continued at Rome, and had not yet been sent to Philippi ; and as St. Paul wrote the former Epistle nearly at the close of his first imprisonment at Rome, the two Epistles must have been written a short space from each other. By whom Christianity was first planted at Colosse, there is no certain infor- mation. To prove that St. Paul was not the first preacher, two passages are adduced. The first, (chap. i. 4.) " having heard of your faith in Christ Jesus," is supposed to imply that he had only heard of their being converted by some other teacher. But the apostle might express himself in that manner, and still have been the minister of their conversion ; for it was his constant practice to make inquiries concerning the faith of those whom he had brought to the know- ledge of the Gospel ; being particularly anxious to ascertain the influence which the Judaizing teachers had gained over his converts. It is therefore only probable, that when Epaphi-as came from Colosse to the apostle, that he would inquire concerning their state, and being informed that the greater part of them remained stedfast, that he would address them as *' having heard of their faith." The apostle used the same language to other persons and churches, of whose conver- sion there can be no doubt that he was the instrument. The second passage from this Epistle, which is thought to prove that he never preached the Gospel in Colosse, Laodicea, and Hierapolis, is chap. ii. 1. " I wish you to know how great a combat I have for you, and for them in Laodicea, and for as many as have not seen my face in the flesh." But this by no means im- plies that the brethren in Colosse and Laodicea had not seen the apostle, when he thus addressed them ; for, as Theodoret has observed, the apostle's meaning is, that his combat was not alone for the converted Gentiles in these places, but " for as many as had not seen his face in the flesh ;" for all the converted Gen- tiles every where, and in every age of the world. That this is the true meaning of the expressions, is further evident (he remarks) fi-om the next verse, where the apostle does not say, " that your heart may be comforted," as he would have done, if the Gentiles of Colosse and Laodicea had been of the number of those who had not seen his face in the flesh, but that tlieir hearts, namely, those who have not seen my flesh, may be comforted, as well as yours. It is further ad- vanced, that the apostle himself speaks of Epaphras as the spiritual father of the Colossians, chap. i. 7. " As ye have also learned it from Epaphras." But this seems rather to intimate that they had been taught the knowledge of the Gospel, not from the apostle alone, but also by another, by Epaphras, a faithful minister of Christ, and fellow-labourer with the apostle. Besides, if Epaphras had alone 488 EPISTLE TO TIIR COLOSSIANS— CHAPTER XIV. J P. 4775. vntion is founded on the Aloncmcnt of Christ alone, and hi/ the V. JR. 62. Establishment of opposite 'Truths to eradicate the Errors of Rome. converted them, the apostle, as Lardiicr remarks, instead of sayinastor, (chap. i. 7.) It is most probable, therefore, that the Churches in Co- losse, Laodicea, and Ilierapolis, were planted by St. Paul, with the assistance of Timothy, for which reason he is joined in the salutation of this Epistle. Mack- night supposes that, before their conversion, some of the Colos^ians had embraced the dt)ctrines of Pythagoras, and others those of Plato, and that the Judaizers, to reconuncnd the law of Moses, affirmed that the former derived his disripline, and the latter his dogmas, from the Jewish laws. It is certain that the absti- nence from animal food, and the fastings and severities practised on the body, recommended by the Pythagorean precepts ; and the doctrines of Plato, concern- ing the agency of angels in human aflairs, and the honour which is on that ac- count due to them, are expressly condemned by the apostle in this Epistle. As the Jewish teachers artfully suited their argument:> to the opinions and charac- ters of those they addressed, they might have pressed on the minds of the Co- lossians, to prove the ministry of angels, that angels conducted the Israelites inlo Canaan, and that the law of Moses was given by their ministry. To those who were tinctured with the Platonic philosophy, they affirmed that it wms arrogance in simiers to worship God without some mediator, and therefore they exhorted them to offer up their prayers to God throiigh the mediation of angels, which was more acceptable to him than the mediation of Christ ; who could not be sup- posed to have the same power with God as the angels, who were employed by Jiim in the government of the world ; and as the Heathens and Jews were parti- ( idarly attached to propitiatory sacrifices, we may conjecture, although not men- tioned by the apostle, that these false teachers, since there were no sacrifices ap- EPISTLE TO THE COLOSSIANS— CHAPTER XIV. 489 the Judaizers, who not only preached the Mosaic Law, but also J. P. 1775. the Opinions of the Heathen, Oriental, or Essenian Philoso- ^" ^'- ^''^' — — — — Rome. pointed by the Gospel, taught that the Jewish sacrifices and purifications were to be continued as the means of justification. The whole scope of the apostle's letter is to shew the folly and vanity of these errors, by establishing the contrary truths. Lardncr remarks, that in the Epistle which John wrote, by the com- mand of our Lord, to the Church of the Laodiceans, traces of the same errors may be found, which the false teachers endeavoured to disseminate throughout Phrygia. For example, to shew that angels are not superior to Christ in dignity and power, and that they are not to be worshipped, he asserts his own power as governor of the world, in nearly the same words as St. Paul in his Epistle to the Colossians, (Rev. ili. xiv. Coloss. i. 18.) See also the condemnation of the false teachers, who were puffed up with their pretended knowledge, and a corruption of the law of Moses, (Coloss. ii. 18. Rev. iii. 17) ; and whereas St. Paul said to the Colossians, (chap. ii. 10.) " Ye are made complete by him, who is at the head of all government and power;" Christ said to the Laodiceans, (Rev. iii. 18.) " I counsel thee to buy of me gold tried in the fire," &c. &c. Although the worship of angels was repressed for a time by the apostle's Epistle to the Colossians, it afterwards prevailed among them to such a degree, that the coun- cil wliich met at Laodicea, the capital of Phrygia, found it necessary to condemn that idolatry by their thirty-fifth canon, as Theodoret informs us, in his note on Coloss. ii. 18, which thus stands ; " Christians ought not to leave the Churcli of God, and go and name angels, or gather assemblies. If, therefore, any one is found to practise this secret idolatry, let him be anathema, because he has left our Lord Jesus Christ, the Son of God, and has turned to idolatry." This coun- cil is supposed to have been held A.D. 363. Its last two canons declared what sacred books were to be publicly read in the Churches. From the similarity in the doctrine and phraseology of this Epistle to that of the Ephesians, many have considered it as an epitome of the former ; yet, though there is a great similarity, which may give us reason to suppose the apos- tle considered the two Churches in some things nearly in the same state, the Epistle to the Colossians relates to corruptions which are not even hinted at in the other Epistle. The general agreement of expression and sentiment between these two Epis- tles, and their having been forwarded by the same messenger, (Eph. vi. 21. Co- loss, iv. 7.) have induced many to suppose they were written at the same time. In their airangement I have been guided by Dr. Lardner, who considers this argument as not decisive, because Tychicus may have been sent twice from Rome into Asia by the apostle, with letters, during a confinement of two years ; and because other reasons may have induced him to have written tlie same things to tliese Churches. He considers, as has been already observed, that as Timothy, who was joined with St. Paul in the Epistles to the Philippians, Colossians, and Philemon, is not united with him in his Epistle to the Ephesians, he had left Rome, and did not return to that city till after the Epistle to the Ephesians had been written. Epaphras, who was sent by the Colossians to comfort the apostle by the assu- rances of their affectionate regard under his imprisonment, and to bring them back word how matters went with him, became so obnoxious to the Roman ma- 490 ST. PAUL'S PRAYER FOR THE COLOSSIANS— CHAPTER XIV. J. P. 477.5. pliers, concerning the Worship of Angels, on Account of their \.M.G2. supposed Agency in Human Affairs, and the Necessity of ab- Rome. staining from Animal Food. ^ 1. coLOSs. i. 1 — 15. St. Paul begins his Epistle by assuring the Colossians that he was appointed an apostle of Christ bxj the will of God — The salutation of Paid and Timothij, who do not cease praying, that the Colossians may be filled with a perfect knowledge of divine things, comprehending the spiritual wisdom of God, fruitful in every good work, increasing in experience of the knowledge of God's love and truth ; spiri- tually strengthened according to his glorious power, so that they may be able to bear all things ivith the greatest patience and long-suffering, and even with joy, feeling that by so doing they please God — giving thanks to God, who of his own free mercy, by the sanctifying influences of his Spirit, has qualified them to be partakers of the spiritual itiherita7ice prepared for those who dwell in the light of the Gospel — who has delivered them from the power of sin and ignorance, and hath translated us from the kingdom of darkness into the kingdom of light, go- verned by his dear Son — who has paid down the price of redemption in his own blood, even the remission of sins. 1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 2 To the saints and faithful brethren in Christ which are at Colosse : Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, 4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, 5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel ; 6 Wliich is come unto you, as it is in all the world ; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth : 7 As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ ; 8 Who also declared unto us your love in the Spirit. 9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spi- ritual understanding; 10 That ye might walk worthy of the Lord unto all gistrates, that he was imprisoned by them (Philemon, 23.) on account of his exertions in the cause of the Gospel ; on this account Tychicus and Onesimus, whom the apostle had converted and s';r.l back to Colosse, were made the bearers of this Epistle. EFFECTS OF CHRIST'S ATONEMENT— CHAPTER XIV. 491 pleasing, being fruitful in every good work, and increasing J. P. 4775. in the knowledge of God ; ^- ^- '^^^ 1 1 Strengthened with all might, according to his glorious Ro^ne. power, unto all patience and long-suffering with joy fulness ; 12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light ; 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of * his dear Son : * or. the su?i 14 In whom we have redemption through his blood, even"'^ '^''""" the forgiveness of sins. § 2. coLoss. i. 15 — 24. To prove to them the efficacy of Christ's death in obtaining pardon for the sins of man, the apostle describes the divinity and super-eminent dignity of Christ, who was the image or counterpart of the invisible God ; the Creator and Cause of all things that had a beginning, visible and invisible ; who created every thing both by and for himself ; he existed before the creation of all created things ; and must have been therefore the true and self-existing God; and as his power created all things, so does it also preserve them — For as from him all being was derived, so also by him must it subsist, and he is the Head of the Church, which he con- siders his spiritual body — By his incarnation he is the first cause, or beghining of the Church, and the first who rose from the dead in a glorified human form, that in all things, both in his divine and human nature, he may have the pre- eminence— For it pleased the Father that in him all the majesty, power, and mercy of the Godhead should be made manifest, or dwell, and having by the blood of his cross made peace between God and man, and by this means broken down the wall of partition between Jews and Gentiles, he has reconciled them to himself, with all things in heaven and earth, whether they be men or angels, forming them into one holy and spiritual society — And the Gentiles, who were once alienated from God, and by their works proved the enmity of their minds towards him, he hath now reconc^ed through the death of his human body, that he may present them holy and blameless, free from all accusation in his sight, at the day of judgment, which he will surely do if they continue grounded in the faith of Jesus Christ, and settled in his doctrines ; not moved away by false teachers from the blessed hopes and promises of the Gospel ; which has been preached both to Jew and Gentile ; of which St. Paul was appointed a minister. 15 Who is * the image of the invisible God, the first-born t Heb. i. a of every creature : 16 For "by him were all things created, that are in u John i. 3. heaven, and that are in earth, visible and invisible, whether they he thrones, or dominions, or principalities, or powers : all things were created by him, and for him : 17 * And he is before all things, and by him all things xJohni. 1,3. • , & ' J & 1 Cor. viii. 6. consist : 18 And he is the head of the body, the Church ; who is the beginning, y the tirst-born from the dead ; that *in ^^Iq^^v^^'x things he might have the pre-eminence : ^-^ <->'-> I * Or, among, 492 ST, PAUL REJOICES IN SUFFERINGS— CHAPTER XIV. J. P. 4775. 1 9 For it pleased the Father' that in him should all fulness v.^.fi2. dwell; Rome. 20 And, * having made peace through the blood of his peace!"" '"^ cross, by him to reconcile all things unto himself; by him, I say, whether thei/ he things in earth, or things in heaven. 21 And you, that were sometime alienated, and enemies + Or, /iy your 4- in youv mind by wicked works, yet now hath he recon- ed works. Cllcd 22 In the body of his flesh through death, to present you holy, and unblameable, and unreprovable in his sight : 23 If ye continue in the faith grounded and settled, and he not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven ; whereof I Paul am made a minister. § 3. coLoss i. 24, to the end, and ii. 1 — 8. St, Paid, as the minister of Christ to the Oentihs, assures them that he rejoices in his sufferings, according to the dispensation of the Gospel, which God gave to him for their benefit ; that he might accomplish the purpose of God, as predicted by his prophets — Even the mystery of redemption through faith to the Gentiles, which has been hid for many generations, but is now made fully manifest ; which is Christ dwelling in them, giving through his blood pardo7i for sins, arid through his Spirit the hope of their glorification — Whom the apostles preach, warning all men of their sin and danger, and instructing them in all spiritual wUdom — For which end he labours, striving with all his might — As a proof of which, he wishes them to know the persecutions and sufferings to which he has been ex- jiosedfor preaching the Gospel to the Gentile Church — to all the believing Gen- tiles— That hnil together in love, and in the full assurance of the riches of Chris- tianity, they may acknowledge the mystery of God through Christ, in the salvation of both Jews and Gentiles, in whom and in his Gospel arc hid all the treasures of divine wisdom and knowledge — And he says this, that no man might deceive them with the soplustry or enticing words of human philosophy, for though in the body he was absent, yet through the Spirit he was with them, rejoicing, and beholding their regular order and discipline, and their stedfast faith — He encourages them, since they had embraced the Gospel of Christ, to persevere in his faith, that they might be rooted in him, building upon him all their hopes of pardon and salvation, and that, being establislied in the purity of his faith, as they had been instructed in it, they might abound more and more in its fruits, with thanksgiving to God for having called them to be partakers of its blessi7igs. 24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the Ciiurch : 25 Whereof I am made a minister, according to the dis- i Or, full!, to |)cnsation of God which is given to me for you, ;}: to fulfil '^rZljtnt, the word of God ; Koin. kv. li) 2(j I'lven "■ the mystery which hath been hid from aoes :ij. Epi). iij. !). and from generations, but now is made manifest to his saints : CAUTIONS AGAINST THE JUDAIZING TEACHERS— CHAP. XIV. 493 27 To whom God would make known what is the riches J. P. 4775. of the glory of this mystery among the Gentiles ; which is ^- ^- ^^- Christ * in you, the hope of glory : Rome. 28 Whom we preach, warning every man, and teaching ^o J* "'""^ every man in all wisdom ; that we may present every man perfect in Christ Jesus : 29 Whereunto I also labour, striving according to his working, which worketh in me mightily. 1 For I would that ye knew what great f conflict I have t or,/rar. for you, and /or them at Laodicea, andybr as many as have *"^''^'"^" not seen my face in the flesh ; 2 That their hearts might be comforted, being knit toge- ther in love, and unto all riches of the full assurance of un- derstanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ ; 3 J In whom are hid all the treasures of wisdom and tor, "''"•'«» • knowledge. 4 And this I say, lest any man should beguile you with enticing words. 5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. 6 As ye have therefore received Christ Jesus the Lord, so walk ye in him : 7 Rooted and built up in him, and stablishcd in the faith, as ye have been taught, abounding therein with thanksgiving. §4. coLOss. ii. 8 — 16. The aposlle cautions them against the Judaizing teachers, who inculcate the worship of angels, and the abstinence from animal food, which thiiigs are according to the traditions of men, and the first elements of religion given in the Mosaic law ; for their salvation is made complete in him, who is the supreme Head and Governor of all created things, of whatsoever rank — In whom, {and not to the angels,) they are also circumcised, and enabled by the operatio7is of the Holy Spirit, to renounce all the deeds of the sinful flesh — which is pointed out to them by that ordinance, which may be considered as the circumcision required by Christ in the Gospel, in which they are buried to sin under the water, as Christ was buried cm account of sin under the earth, a7id have been raised with him out of the water unto a spiritual life, through the faith of the wonderful power of God, who also raised Christ to eternal life from the grave of death — And the Gentiles also, who tvere dead in sins, and in the uncircumcision of the flesh, has God made alive together with him through his Spirit, unto eternal life, blotting out the hand-writing of ordinances, which was against both Jew and Gentile, and contrary to their salvation, as it subjected them all to the curse of eternal death for sin ; aiid having despoiled the rulers and delegated powers of darkness of their dominion, he made a display of his conquest openli/, by triumphing over their poiver /n his glorious resurrection from the grave. 494 THE HAND-WRITING OF ORDINANCES— CHAPTER XIV. J. P. 4775. 8 Beware lest any man spoil you through philosophy ^' ^^' and vain deceit, after the tradition of men, after the * ru- Rome. diments of the world, and not after Christ : '^' ' ' 9 For in him dwelletli all the fuhiess of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power : 1 1 In whom also ye are circumcised with the circum- cision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ : aRom. vi. t. 12 '' Buricd with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead, b Eph. ii. 1. 13 b And you, being dead in your sins and the uncircum- cision of your flesh, hath he quickened together with him, having forgiven you all trespasses ; 14 Blotting out the hand-writing of ordinances '* that was against us, which was contrary to us, and took it out of the way, nailing it to his cross ; 15 And having spoiled principalities and powers, he iOr,in/iim. made a shew of them openly, triumphing over them -j-in it. § 5. coLOss. ii. 16 — 20. From the consideration that mankind are delivered from the power of sin and eter- nal death by Christ alone — The apostle exhorts them not to allow any one to '^ The apostle, in this expression, seems evidently to refer to the Jewish law, in allusion, perhaps, to Numb. v. 2.3. But as the Gentiles seem also to be included by him, the hand-writing of ordinances must signify the law of con- science, the transgression of whose precepts subjected the Gentiles to death. The law of conscience may be regarded as comprised in or united to the law of Moses, by which these precepts were more generally promulgated, and rigorously enforced, subjecting alike all mankind to the curse of eternal death, which curse was abolished, or blotted out, by the death of Christ. We must otherwise sup- pose that the apostle, by changing the form of his words, you into us, in this instance, addressed the Jews, confining this expression to their Jewish ritual, which was now by the death of Christ blotted out, and entirely abolished; thereby intimating that neither Jew nor Gentile was bound any longer by its observance ; that it was now entirely cancelled, as other bonds were, by being struck through with a nail ; that as it no longer existed to separate Jews and Gentiles, they were all admitted to the same equal privileges, the same condi- tion of salvation, through faith in Christ. Macknight, however, is of a different opinion, and supposes that the moral and not the ritual precepts of the law of Moses, to which the curse was annexed, were blotted out; but as Christ expressly declares he came not to destroy the law, but to fulfil it ; its moral precepts, en- graven on our consciences, must be binding under every dispensation — we are all called upon to fulfil the spirit of the Mosaic law. CHRIST THE HEAD OF THE CHURCH— CHAPTER XIV. 495 condemn them as it concerns the distinctions between meats and drinks in tlie y p^ 4775 Mosaic law, or in respect of its festivals and sabbaths — Which observances were V. M. G2. only the types or shadows of good things to come, their substance being all ful- "Koin^""" filled in the person of Christ, and in the spiritual blessings of his religion — And as Christ alone, by the sacrifice of the o-oss, has been made the Head and Go- vernor of all things, and the means of salvation, he warns them agaiiut being deceived by their false teachers or philosophers to practise an affected humility in the worshipping of angels, presumptuously intruding into the things of the in- visible world, and puffed up with the empty knowledge of their own carnal minds — Not acknowledging Jesus Christ as the only Saviour and governor of mankind, from whom his tvhole body, the Church, receiving spiritual nourishment and strength, U7iited together, increases in grace and holiness, with the increase of the gifts of his Holy Spirit. 16 Let no man therefore iuds;e you * in meat, or in drink, * or,/or or f m respect of an holy-day, or of the new moon, or oi drinkhig. the sabbath- J«j/5: tor.,„p.r^ 17 Which are a shadow of things to come ; but the body is of Christ. 18 Let no man % beguile you of your reward, § in a vo- j orjuiige luntary humility and worshipping of angels, intruding into "fcTbc/ng those things which he hath not seen, vainly puffed up by fnhummtff. his fleshly mind, ver.23. 19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. § 6. coLoss. ii. 20, to the end. The Apostle, as they have in the body of Christ suffered the punishment of the law fur sin, and are thereby delivered, or becmne dead to its power, enquires of them why they subjected themselves to ordinances taught by the authority and doc- trines of men ? as if they were living tinder that dispetisation from which by the death of Christ they had been made free — The abstinences prescribed by the doc- trines of their philosophers and by their Judaizing teachers — touch not, taste not, handle not — relate to indifferent things, which perish in the corruption of the body, for which they were made — which doctrines, however, have an appear- ance or display of wisdom, being a worship founded on the will of man, volun- tarily performed, and a supposed act of humility, mortification, and severity. 20 Wherefore if ye be dead with Christ from the || m^i-wor, elements. ments of the world '^ why, as though living in the world, are ye subject to ordinances. " This expression is variously translated. Commentators suppose it alludes to the first elements, or principles of science ; to the first beginnings of piety, or the first principles of religion and philosophy. Locke refers it to "the law ;" and Dr. Clarke observes, that the observances of Jewish rites and ceremonies were only rudiments, first elements, or the alphabet out of which the whole 496 HOLINESS THE CHARACTERISTIC OF TRUE CHRISTIANS. J.P.4775. 21 (Touch not ; taste not ; handle not ; ^- ^- ^'^' 22 Which all are to perish with the using ;) after the Rome. commandments and doctrines of men ? 23 Which things have indeed a shew of wisdom in will- * Or, p!<««/i. worship, and humility, and * neglecting of the body ; not Ipa'ring!'^ In any honour to the satisfying of the flesh. § 7. coLOss. iii. 1 — 12. The Apostle, having shewn them that as they had been buried with Christ in the waters of baptism, in token that in the body of Christ they had fulfilled the curse of death, pronounced upon sin by the law, and were thereby delivered from its power, now calls upon them, as they had been with Christ also figuratively raised from the waters of baptism, and become spiritually alive, to set their whole affections on heavenly things — For Christians are dead with Christ to sin, and to earthly things; and their spiritual life, which emanates from him, who is invisible, is, as it were, hidden with Christ in God — and when, at the end of time, he shall appear, who is the so^irce of their heavenly life. Christians also shall appear with him in glory — in glorious and immortal bodies — Having this hope, St. Paul exhorts them to mortify their earthly members — to deprive the animal man of its strength and ascendancy, not yielding to its inordinate desires and passions, on account of which the wrath of God cometh on all ; not only on those ivho profess his religion, but on the children of disobedience — the heathen world — whose lusts and vices tliey also habitually practised when they lived among them : but now, as their life is in Christ, derived from him through his Spirit, the apostle exhorts them to put away these vices, of their earthly members, and all others to which they had been addicted; and, as they had buried the old man in baptism, with all his corrupt affections and deeds, to put on the new man, which is re-made by God in spiritual knowledge and holiness, according to his image, hi which man was first created — In this new spiritual creation there is no distinction of nation or of circumstance — but Christ is life to all — He is in all by his Spirit, and reigns over and governs all things. 1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. + or,w/«rf. 2 Set your f affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, %cho is our life, shall appear, then shall ye also appear with him in glory. 5 Mortify therefore your members which are upon the Kph. V. 3. earth; '^ fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry : science of Cliristianity was composeu. We have often seen that the world, and this world, signify the Jewish dispensation, or the rites, ceremonies, and servicer performed under it. CHRISTIANS ARE TO BECOME SPIRITUAL IN HEART. 497 6 For which things' sake the wrath of God cometh on J- P- 4775. the children of disobedience : ' ' " 7 In the which ye also walked sometime, when ye lived ""™^- in them. 8 But now ye also put off all these ; anger, wrath, ma- lice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds ; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him : 1 1 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free : but Christ is all, and in all. § 8. coLOSs. iii. 12 — 18. lie exhorts tlie Colossiaiis, as those who were elected of God to the high privileges and blessings of the Gospel, to put on the spiritual character of the new man— to be pure and holy in the service of God, as his beloved children, practising all the Christian graces and dispositions, and, over all these graces of the inward wan, to put on love, which is the peifection of the Christian character, uniting ifi itself every virtue — Then will that divinely imparted peace, to the enjoyment of which they are called, reign in their hearts, and, tmited in one body unto Christ, they will be thankful that they are become partakers of these glorious privileges — The Word of Christ, the Gospel, which they have received, will dwell in them, and they will constantly teach and admonish each other in all wisdom, singing with grace in their hearts unto the Lord in psalms, hymns, and songs, as the Spirit inspired thein — They are exhorted, whatever they did —in all their conversation, and in every action of their lives — to do all in the name and for the glory of the Lord Jesus Christ, and to offer up their praises and thanks to God the Father, in his name, and by his mediation, and not by that of angels. 12 Put on therefore, as the elect of God, holy and be- loved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering ; 13 Forbearing one another, and forgiving one another, if any man have a * quarrel against any : even as Christ for- *or,com. ' 17 plaint, gave you, so also do ye. 14 And above all these things jyut on charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body ; and be ye thank- ful. 16 Let the word of Christ dwell in you richly in all wis- dom ; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And ** whatsoever ye do in word or deed, do all in di cor, x. 31. VOL, 11. K k 498 THE MORAL AND DOMESTIC DUTIES TO BE OBSERVED, J. P. 4775. the name of the Lord Jesus, giving thanks to God and the ^- ^- ^'^- Father by him. Home. § 9. coLOss. iii. 18, to the end, and iv. 1. The Apostle, from general directions for their Christian conduct, proceeds to e.v- hort them, on the same principles of love and obedience to Christ, to the per- formance of the relative ditties of life. (See Eph. v. 22, 23. and vi. 1 — 9.) Tif'^'is'^" ^^ ^ Wives, submit yourselves unto your own husbands, 1 Pet. iii. 1. as it is fit in the Lord. f Eph. V. 25. 19 f Husbands, love t/our wives, and be not bitter against them, g Eph. vi. 1. 20 s Children, obey yom- parents in all things : for this is well pleasing unto the Lord. hEph. vi.4. 21 ''Fathers, provoke not your children to anger, lest they be discouraged. &c'*Tit^n^9 ^^ ' Servants, obey in all things i/oia- masters according to the flesh ; not with eye-service, as men-pleasers ; but in singleness of heart, fearing God : 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men ; 24 Knowing that of the Lord ye shall receive the reward of the inheritance : for ye serve the Lord Christ. 25 But he that doeth wrono; shall receive for the wrono- j Rom.ii. 11. which he hath done : and •• there is no respect of persons. 1 Masters, give unto i/our servants that which is just and equal ; knowing that ye also have a Master in heaven. § 10. coLoss. iv. 2 — 7. The apostle commands all, in their dijfferent relations and stations in life, that they may be enabled to fulfil their respective duties, to persevere in earnest prayer to God, guarding against negligence and inattention, and, with thanksgiving, to acknowledge the blessings they had received— Praying also for the apostUs, that God would open for them an opportunity of preaching the mystery of the Gospel of Christ, the calling of the Geniiles through faith — for which very account he was now in bonds — tliat he may more effectually make this mystery manifest, and that he may have courage to speak as becomes his apostleship — He admonishes them to behave with prudence and discretion to those who arc with- out the pale of the Christian Church (the unbelieving Gentiles and persecuting Jews), avoiding persecutions, and steadily improving every present moment — Their cwwersation is to be holy and courteous, seasoned with the salt of cheerful- ness and spiritual wisdom, resisting the corruption of sin, that they may know how to answer both Jew and Gentile to their edification, and to their own se- curity. kLukexviii. 2 ''Continue in prayer, and watch in the same witli I. I Thcss. V. ,, , . . I J ' 17, 18. thanksgivmg ; 1 Eph. vi. 19. 3 ' Withal pravino^ also for us, that God would open unto a Thess. iii. 1. r J o SALUTATIONS OF THE CHRISTIANS AT ROME— CHAPTER XIV. 499 US a door of utterance, to speak the mystery of Christ, for J. P. 4775. which I am also in bonds : ^- ^- *''^- 4 That I may make it manifest, as I ought to speak. i^^me. 5 '"Walk in wisdom toward them that are without, re- mEpii.v. i5. deeming; the time. 6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. § 11. coLoss. iv. 7, to the end. SL Paul sends Tychicus to relate to them in a more particular manner his situa- tion and circumstances at Rome, (See Eph. vi. 21.) with Onesimus, who would also give them every satisfactory information — He presents the salutations of the l/rethren who were with him by name, and desires them to receive Marcus with all respect and affection, and (compare Acts xv. 38, 39 ; and 2 Tim. iv. 14.) Justus ; for these only of the circumcision had been his fellow labourers in preaching the Gospel in sincerity at Rome, and who had been a consolation to Mm (compare Phil, i. 14 — 17.) — All the Gentile teachers with St. Paul at Rome join in salutations — (Timothy joined in writing the letter) — He particu- larly mentions Epaphras, their faithful minister, as always striving in prayer for them with God — He desires them to salute in his name the Christians in Laodicea, with Nymphas, and the church that is in his house — and, after this Epistle had been publicly read among them, to take care that it shall be also read in the Church of the Laodiceans, and that the Epistle from Laodicea, which is supposed to have been the Epistle to the Ephesians, shall be read in their own Church — He encourages Archippus (officiating, perhaps, in the absence of Ejxiphras) in the work of the ministry committed to him, and then authenti- cates the Epistle by writing the salutation in his own hand — (1 Cor. xvi.21. and 2 Thess. iii. 17.) — He concludes with the apostolic benediction. 7 All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord : 8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts ; 9 With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 10 "Aristarchus, my fellow-prisoner, saluteth you, and" Acts xix. " Marcus, sister's son to Barnabas, (touching whom ye re-xxvii.'2.' ceived commandments : if he come unto you, receive him ;) sxim^rvTii." 11 And Jesus, which is called Justus; who are of the circumcision. These only are my fellow workers unto the kingdom of God, which have been a comfort unto me. 12 Epaphras, who is one of you, a servant of Christ, saluteth you, always * labouring fervently for you in*or,strwiug. prayers, that ye may stand perfect and f complete in all the + or.yzwcrf. will of God. 13 For I bear him record, that he hath a great zeal for Kk2 500 THE EPISTLE TO PHILEMON— CHAPTER XIV. J. P. 4775. you, and them that are in Laodicea, and them in Hiera- V. M. C2. pohs. Rome. 14 Luke, the beloved physician, and Demas, greet you. 15 Sakite the brethren which are in Laodicea, and Nym- phas, and the church which is in his house. 16 And when this epistle is read among you, cause that it he read also in the church of the Laodiceans ; and that ye likewise read the epistle from Laodicea. 17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 18 The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. SECTION xin. St. Paul writes his Epistle to his friend Philemon^", to intercede *" ON THE DATE AND OCCASION OF THE EPISTLE TO PHILEMON. Philemon, to whom this Epistle is addressed, was an inhabitant of Colosse, as appears from St. Paul's mentioning Onesimus in his Epistle to the Colossians (iv. 9.) as one of them, and also from his saluting Archippus in this Epistle, (ver. 2.) who appears, from Col. iv. 17, to have been a pastor of that Church. Philemon seems to have been a person of great worth as a man, and of some note as a citizen in his own country ; for his family was so numerous, that it made a Church by itself, or at least a considerable part of the Church at Colosse, (ver. 2.) He was likewise so opulent, that he was able, by the communication of his faith, that is, by his beneficence, to refresh the bowels of the sarnts, (ver. 6, 7.) According to Grotius, Philemon was an elder of Ephesus ; Beausobre and Dr. Doddridge suppose him to have been one of the ministers of the Colos- sian Church ; and from St. Paul's requesting him (ver. 22.) to provide a lodging for him at Colosse, Michaelis thinks thathe was a deacon of that Church. These opinions appear to have been founded on the inscription of this Epistle, where St. Paul calls him a fellow-labourer. But this appellation, as Drs. Whitby, Lardner, and Macknight, have remarked, is of ambiguous signification ; being given not only to those who were employed in preaching the Gospel, but also to such pious individuals, of either sex, as assisted the apostles in any manner. Hilary, the deacon, expressly calls him one of the laity ; Theodoret, CEcume- nius, and Theophylact, appear to be of the same opinion. Philemon was most probably a converted Gentile, and, from the 19th verse of this Epistle, it is generally supposed that he was converted under the ministry of St. Paul ; but, from the apostle's saying, in the 5th verse, that he had heard of Philemon's faith in Christ, it is a disputed point with commentators. We learn, from this Epistle, that Onesimus was the slave of Philemon, whom he had probably robbed ; though Macknight and Dr. Lardner are of opinion that St. Paul's expression, in ver. 18, does not insinuate that Onesimus had robbed liis master of any thing but his service, and that he then ran away as far as Rome. Whether he repented of what lie had done, and voluntarilv went to St. ACCOUNT OF OMESIMUS— CHAPTER XIV. 501 with him in favour of his Slave Onesimus, who had fled from J P. 4775. \ . jE. Vr2. Paul, or in what other manner they came to meet there, we have no information. But the apostle, during his confinement " in his own hired house," opened a way to the heart of the rude slave, converted him to the Christian faith, and bap- tized him. It also appears that St. Paul kept Onesiraus with him for some time, to wait upon himself, until Onesimus, by his conduct, confirmed the truth and sincerity of his conversion. During his abode with the apostle, he served him with the greatest assiduity and affection; but, being sensible of his fault in run- ning away from his master, he wished to repair that injury by returning to him. At the same time being afraid lest, on his return, his master should inflict upon him the punishment of torture, or death, which by the law or custom of Phrygia he was empowered to do to a fugitive slave, he entreated St. Paul to write to Phi- lemon in his behalf, and request him to forgive and receive him again into his family. The apostle therefore wrote this Epistle to Philemon, " in which, with the greatest softness of expression, warmth of affection, and delicacy of address, he not only interceded for Onesimus's pardon, but urged Philemon to esteem him, and put confidence in him as a sincere Christian. And because restitution, by repairing the injury that has been done, restores the person who did the in- jury to the character which he had lost ; the apostle, to enable Onesimus to ap- pear in Philemon's family with some degree of reputation, bound himself in this Epistle by his hand-writing, not only to repay all that Onesimus owed to Phile- mon, but to make full reparation also to Philemon for whatever injury he had done to him bj'- running away." To account for the solicitude expressed by St. Paul in this Epistle, in order to obtain Onesimus's pardon, and procure a tho- rough reconciliation, it is not necessary to suppose, with some critics, that Phile- mon was keen and obbtiuate in his resentments, or of that rough and intractable disposition for which the Phrygians were proverbial. The contrary is insinuated by the apostle, who has in other places commended his benevolence and charity. It is most probable, as Dr. Macknight has conjectured, that Philemon had a number of slaves, on whom the pardoning of Onesimus too easily might have had a bad effect ; and therefore he might judge some punishment necessary as an example to the rest. At least St. Paul coidd not have considered the pardoning of Onesimus as an affair that merited so much earnest entreaty, with a person of Philemon's piety, benevolence, and gratitude, unless he had suspected him to have entertained some such intention. Whether Philemon forgave or punished Onesimus, is a circumstance concern- ing which we have no information. From the earnestness with which the apos- tle solicited his pardon, and from the generosity and goodness of Philemon's dis- position, the eminent critic above cited conjectures that he actually pardoned Onesimus, and even gave him his freedom, in compliance with the apostle's in- sinuation, as it is interpreted by some, that " he would do no more than he had asked." For it was no uncommon thing, in ancient times, to bestow freedom on those slaves whose faithful services had procured for them the esteem and good- will of their masters. The primitive Christians preserving this Epistle, and placing it in tVie sacred canon, Dr. Benson remarks, are strong arguments to in- duce us to believe that Philemon granted the apostle's request, and received Onesimus into his house and favour again. As Onesimus was particularly recom- mended by St. Paul to the notice of the Colossians, (iv. U.) it cannot be doubted 502 WHY THIS EPISTLE WAS INSERTED IN SCRIPTURE. J. P. 4775. the Service of Ms Master to Rome, in which City he had been converted to Christianity by means of the Ajiostle's Ministry* V. M. G2 Rome. that they cheerfully received him into their Church. In the apostolical consti- tutions (a), Onesimus is said to have been Bishop of Berea ; but they are a com- pilation of the fourth century, and consequently of no authority. When Igna- tius wrote his Epistle to the Ephesians, (A.D. 107) their bishop's name was Onesimus ; and Grotius thought that he was the person for whom St. Paul inter- ceded. But this, as Dr. Lardner(6) remarks, is not certain. Dr. Mill (c) has mentioned a copy, at the conclusion of which it is said that Onesimus suffered martyrdom at Rome, by having his legs broken. That this Epistle was written from Rome, about the same time with those to the Philippians and Colossians, is proved by several coincidences. " As the letter to Philemon, and that to the Colossians, were written," says Dr. Paley, " at the same time, and sent by the same messenger, the one to a particular inhabitant, the other to the Church of Colosse, it may be expected that the same, or nearly the same persons, would be about St. Paul, and join with him, as was the prac- tice, in the salutations of the Epistle. Accordingly we find the names of Aris- tarchus, Marcus, Epaphras, Luke, and Demas, in both Epistles. Timothy, who is joined with St. Paul in the superscription of the Epistle to the Colossians, is joined with him also in this. Tychicus did not salute Philemon, because he was the bearer, with Onesimus, of the Epistle to Colosse, and would undoubtedly there see Philemon." That when the apostle wrote the former Epistle, he was in bonds, (Col. iv. 3. 18) ; which was the case also when he wrote this, (see ver. 1. 10. 13. 23) ; from which, and various other circumstances, we may con- clude that they were written about the same time, in the ninth year of Nero, A.D. G2. As some have thought it strange that a private letter, of a particular business and friendship, should have been admitted into the sacred canon, not only as a genuine production of St. Paul, but as also designed by the Holy Spirit for the edification of the Church, it will be necessary to shew the important lessons and duties it enforces. In a religious view, and upon a spiritual account, it sets be- fore Churchmen of the highest dignity, a proper example of attention to the people under their care, and an affectionate concern for their individual welfare. It teaches us that all Christians, in their relationship to God, are on a level. Onesimus the slave, upon becoming a Christian, is the apostle's dear son, and Philemon's brother. Christianity makes no alteration in men's civil affairs. By Christian baptism a slave did not become a freedman ; his temporal estate or condition was still the same ; aiul, though Onesimus was the apostle's son and Philemon's brother upon a religious accoinit ; yet he was obliged to be Philemon's slave for ever, unless his master voluntarily gave him his freedom. Servants should not be taken, or detained from their own masters, without their master's consent, (see ver. 13, 14.) We should love and do good unto all men; and make restitution where we have injured. We should not contemn persons of low estate, nor disdain to help the meanest slave, when it is in our power. The apostle has here set us an example of benevolence, condescension, and Christian (fl) Lib. viii. c. 46. (6) Works, Svo. vol. vi. p. 381 ; 4to. vol. iii. p. 324. (r) Nov. Test. Millii et Kusteri, p. 513. CHARACTER OF THE EPISTLE TO PHILEMON— CHAPTER XIV. 50^ & 1. PHILEMON, 1—8. {-r^J^l^- St. Paul, writing on a matter of private business, addresses Philemon as a friend, — and not in the capacity and authority of an apostle — Timothy unites in the salutation to Philemon — to the beloved Apphia — to Archippus, (Coloss. iv. 17.) and to the Church at his house — His benediction — He tells Philemon that he thanked God alivays in his prayers for the increase of his faith towards Jesus Christ, and his love towards the Christian brethren, and he prays also that the charity, which it will well become us to follow. He took pains with and con- verted a slave, and in a most affectionate and earnest manner interceded with his master for his pardon. We should be grateful to our benefactors. This St. Paul touches upon very gently, (ver. 19.) where he intimates to Pliilemon that he owed unto him, himself also : and therefore, in point of gratitude, he was obliged to grant his request. We should forgive the penitent, and be heartily reconciled to them. The apostle's example teaches us to do all we can to make up quarrels and differences, and reconcile those who are at variance. The bishops and pastors of the Christian Church, and all teachers of religion, have here the most glorious example set before them, to induce them to have a most tender regard to the souls of men, of all ranks and conditions ; teaching them not to despair of the souls of the wicked, but to do every thing in their power to con- vert them. It furnishes a noble example also of the influences of Christianity, which, if properly understood, and its doctrines properly applied, becomes the most power- ful means of the melioration of men : the wicked and profligate, when brought under its influence, are transfonned by it into useful and worthy members of society. It can convert a worthless slave into a pious, amiable, and useful man ; and make him not only happier and better in himself, but also a blessing to the community. The anxiety which the apostle shewed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness, when we even engage him in acts of mercy and benevolence. From this Epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men ; a noble spirit, arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friend- ship, the most skilful address, and the greatest politeness, as well as purity of manners : qualities which are never found either in the enthusiast or imposter. There is something very persuasive in every part of this Epistle, yet the cha- racter of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness, befitting perhaps not so much the occasion, as the ardour and sensibility of his own mind. Here also, as every where, he shews himself conscious of the weight and dignity of his mission; nor does he suffer Philemon for a moment to forget it : " / might be much bold in Christ to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Phile- mon's memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ ; " I do not say to thee, how thou owest to me, even thine own self besides." — See Adam Clarke in loc. v. 8. 504 CHARACTER OF rHILEMON— CHAPTER XIV. J. P. 4775. communicalion of his Uherality, which is the fruit of much faith, may be effica- V. M. r>2. cioiis in bringing others to the knowledge of every good disposition that is in him Rome. in Christ Jesus — for they themselves have much joy and consolation in his love, more particularly on account of the poor saints who were driven from their homes in the name of Christ, and went about preaching the Gospel, whom tlie riches of Philemon had relieved. 1 Paul, a prisoner'" of Jesus Christ, and Timothy oii;- brother, unto Philemon our dearly beloved, and fellow- labourer, 2 And to our beloved Apphia, and Archippus our fellow- soldier, and to the church in thy house : 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ. pi Thess.i.2. 4 p I thank mv God, makino; mention of thee always in aXhess. i.3. .7 » o J my prayers, 5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints ; 6 That the communication of thy faith may become effectual by th? acknowledging of every good thing which is in you in Christ Jesus. 7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. §2. PHILEMON, 8, to the end. St. Paul declares, on account of the love he bore to Philemon for his benevolent and kind exertions, that though, as an apostle of Christ, he might have commanded him to do what was fit in the affair he was about to mention, yet he prefers beseeching him, by his own love for him, and by that which he has shewn to the saints, for his son Onesimus, whom he has begotten to a spiritual creation, and has sent back again at his own desire — " Do time, therefore," St. Paul entreats, " receive him into thy family, who is, as it were, my own bowels, my son, a part ffmys If — whom, being so useful to me, I would have detained with me, that he might have ministered to me, thy spiritual father, in my bonds for the Gospel; and performed those offices which thou wouldest have done, if thou hadst been at Rome — but without knmving thy mind on the subject, I would not keep him with me, that the benefit conferred on me in pardoning him, shoiddnot be from 21 The term " prisoner," in this verse, is supposed by commentators not suffi- ciently to express the situation of St. Paul at Rome, and that the Greek word ItafiiOQ should be translated, boutid with a chain ; which it not only signifies, but describes more accurately the circumstances of the apostle, who, from being confined for no crime against society, but for heresy in the Jewish religion, was allowed to live in his own hired house, with a soldier who kept him. To this soldier he was tied with a chain, fixed on his right wri^l, and fastened to the soldier's left arm; which being of sufficient length, permitted them to walk toge- ther without dirticulty, wherever the labours of the apostle directed hira. ST. PAUL INTREATS FOR ONESIMUS— CHAPTER XIV. 505 necessity, but from thy own good-will — For he departed for a season, that by j. p 4775. the providence of God he may be restored to you for ever: not 7iow as a servant, V. ^E. 62. but as a beloved brother in the Lord, and more particularly dear to me, but ~ how much more to thee, as being thy property, and a part of thy family ; and now being made a member of thy heavenly family, the Church of thy house — If thou consider me a partner of thy affection, receive him as myself, as he is as it were a part of me, and in receiving him thou receivest me — If he have wronged, or owe thee ought, place it all to my account, I will discharge all he owes thee ; and I promise to repay thee in my own hand, as I do not desire this favour to be granted me from the consideration of how much thoxi art indebted tome, although tlwu owest me thy own self— thine existence as a Christian — Lt me therefore have profit from thee in the Lord — gratify the earnest longing of my soul in this, and receive him again into thy family — Having confidence in thy obedience, from the knowledge I have of thy Christian excellencies, I wrote unto thee, in the full persuasion that thou ivouldest do even more than I request" — He sends the salutations of Epaphras, their minister, and others with him, and concludes with his blessing to Philemon, and the Church at his house. 8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, 9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. 10 I beseech thee for my son "i Onesimus, whom I have q Coi. ir. 9. begotten in my bonds : 1 1 Which in time past was to thee unprofitable ^-, but now profitable to thee and to me : 12 Whom I have sent again : thou therefore receive him, that is, mine own bowels : 13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel : 14 But without thy mind would I do nothing ; that thy benefit should not be as it were of necessity, but wilhngly. 15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever ^^ ; 16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? 17 If thou count me therefore a partner, receive him as myself. 22 The word Onesimus signifies " useful," or " profitable," from ovfj/it, " to profit," or " to help ;" which has induced some commentators to suppose, that both here, and in ver. 20, the apostle makes an allusion to the signification of the name of his convert. . '^ The apology made here by the apostle is very similar to that of Joseph for his brethren, (Gen. xlv. 5.) 506 J.P. 477.->, \.M.(i2. Rome. THE EPISTLE OF ST. JAMES— CHAPTER XIV. 18 If he hath wronged thee, or oweth thee ought, put that on mme account ; 19 I Paul have written it with mine own hand, I will repay it : albeit I do not say to thee how thou owest unto me even thine own self besides. 20 Yea, brother, let me have joy of thee in the Lord : re- fresh my bowels in the Lord. 21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. 22 But withal prepare me also a lodging : for I trust that through your prayers I shall be given unto you. 23 There salute thee Epaphras, my fellow-prisoner in Christ Jesus ; 24 Marcus, Aristarchus, Demas, Lucas, my fellow-la- bourers. 25 The grace of our Lord Jesus Christ be with your spirit. Amen. SECTION XIV. Jerusalem. St. James writes his Epistle ^* to the Jewish Christians in general. ^* ON THE DATE AND OCCASION OF THE EPISTLE OF ST. JAMES. This Epistle of St. James, with those bearing the names of the apostles Peter, Jude, and John, have been generally distinguished by the appellation of Catholic, for which various reasons have been assigned. Salmeron and others have imagined, that they were denominated Catholic, or general Epistles, because they were designed to be transcribed and circulated among the Christian Churches, that they might be perused by all ; for they con- tain that one catholic or general doctrine, which was delivered to the Churches by the apostles of our Saviour, and which might be read with advantage by the universal Church of Christ. In like manner they might be called canonical, as containing canons, or general rules and precepts, wliich concern all Christians. Others are of opinion that they received the appellation of catholic, or general epistles, because they were not written to one person, city, or church, like the Epistles of St. Paul, but to the catholic Church, Christians in general, or to Chris- tians of several countries, or at least to all the Jewish Christians, wherever they were dispersed over the face of the earth. Oicumenius, Leontius, Whitby, and others, have adopted this opinion, which, however, does not appear to be well founded. The Epistle of St. James was indeed written to the Christians of the twelve tribes of Israel, in their several dispersions ; but it was not inscribed to the Christians in Judaea, nor to Gentile Christians in any country whatever. The two Epistles of Peter were written to Christians in general, but particularly those who had been converted from Judaism. The first Epistle of John, and the Epistle of Jude, were probably written to Jewish Christians ; and the second and third Epistles of John were un(juestional)ly written to particular persons. A third opinion is that of Dr. Hammond, adopted by Dr. Macknight, ani THE CATHOLIC EPISTLES— CHAPTER XIV. 507 to caution them against the prevalent Evils of the Day — to rec- j p 4775. V. M. C2." others, which appears the most probable. He supposes that the first Epistle of Jerusalem. Peter and the first Epistle of John, having from the beginning been received as authentic, obtained the name of catholic, or universally acknowledged, and therefore canonical epistles, in order to distinguish them from the Epistle of James, the second of Peter, the second and third of John, and the Epistle of Jude, concerning which doubts were at first entertained. But their authenticity being at length acknowledged by the generality of the Churches, they also ob- tained the name of catholic, or universally received epistles, and were esteemed of equal authority with the rest. They were also termed canonical by Cassio- dorus in the middle of the sixth century, and by the writer of the prologue to these epistles, erroneously ascribed to Jerome. Du Pin says, that some Latin writers have called these epistles canonical, either confounding the name with catholic, or to denote that they are a part of the canon of the books of the New Testament. The denomination of Catholic Epistles is of very considerable antiquity, for Eusebius uses it as a common appellation in the fourth century, and it was proba- bly earlier: for St. John's first Epistle is repeatedly called a catholic epistle by Origen, and by Dionysius, bishop of Alexandria. Of these epistles, two only, viz. the first Epistle of St. Peter and the first Epistle of St. John, were univer- sally received in the time of Eusebius ; though the rest were then well known. And Athanasius, Epiphanius, and later Greek writers, received seven epistles, which they called catholic. The same appellation was also given to them by Jerome. Although the authenticity of the Epistle of James, the second of Peter, the Epistle of Jude, and the second and third Epistles of John, were questioned by some ancient fathers, as well as by some modern writers, yet we have every rea- son to believe that they are the genuine and authentic productions of the inspired writers whose names they bear. The primitive Christians were extremely and necessarily cautious in admitting any books into their canon, whose genuineness and authenticity they had any reason to suspect. They rejected all the writings forged by heretics in the names of the apostles, and therefore, most assuredly, would not have received any, without subjecting them to a severe scrutiny. Now, though these five Epistles were not immediately acknowledged as the writ- ings of the apostles, this only shews that the persons who doubted had not ob- tained complete and incontestible evidence of their authenticity. But, as they were afterwards universally received, we have every reason to conclude, that, upon a strict examination, they were found to be the genuine productions of the apostles. Indeed the ancient Christians had such good opportunities for examin- ing this subject, they were so careful to guard against imposition, and so well founded was their judgment concerning the books of the New Testament, that, as Dr. Lardner has remarked, no writing which they pronounced genuine has yet been proved spurious ; nor have we at this day the least reason to believe any book to be genuine which they rejected. The order in which these Epistles are placed varies in ancient authors ; but it is not very material in what manner they are arranged. Could we fix with cer- tainty the date of each Epistle, the most natural order would be according to the time when they were written, Some have placed the three Epistles of St. John 508 AUTHOR OF THE CATHOLIC EPISTLES—CHAPTER XIV. J. P. 4775. V./E. 62. Jerusalem. tify the Errors into which many had fallen hy misinterpreting first, probably because he was the beloved disciple of our Lord. Others have given the priority to the two Epistles of St. Peter, because they considered him as the prince of the apostles. Some have placed the Epistle of James last, pos- sibly because it was more lately received into the canon by the Christian Church in general. By others, this Epistle has been placed first, either because it was con- jectured tohave been the first written of the seven Epistles, or because St. James was supposed to have been the first bishop of Jerusalem, the most ancient and venerable, and the first of all the Christian Churches ; or because the Epistle was written to the Christians of the twelve tribes of Israel, who were the first believers. There have been a variety of different opinions, both as to the author of this Epistle, and the time in which it was written. The arguments of Macknight and Lardner, who attribute it to James the Less, are generally considered satis- factory. In the catalogue of the apostles, (Matt. x. 2. Mark iii. 16. Luke vi. 14. Acts i. 13.) we find two persons of the name of James ; the first was the son of Zebe- dee, (Matt. x. 2.) the second, in all the catalogues, is called the son of Alpheus ; one of these apostles is called (Gal. i. 19.) the Lord's brother. Wherefore as there were only twelve apostles, and as James, the son of Zebedee, so far as we know, was in no respect related to our Lord, the apostle called James, the Lord's brother, must have been James, the son of Alpheus, called also James the Less, or younger, whose relation to Christ will appear by comparing Mark xv. 40. with John ix. 25. In the former passage, Mark, speaking of the women who were present at the crucifixion, says, " there were also women looking on afar off, among whom were Mary Magdalene, and Mary the mother of James the Less, and of Joses and Salome." In the latter passage, John, speaking of the same women, says, " there stood by the cross of Jesus his mother, and his mother's sister, Mary, the wife of Cleophas, and Mary Magdalene :" wherefore our Lord's mother's sister, Mary, the wife of Cleophas, mentioned by John, is, in all proba- bility, the person whom Mark calls Mary, the mother of James the Less, and of Joses: consequently her sons, James and Joses, were our Lord's cousins -german by his mother. And as the Hebrews called all near relations brethren, it is more than probable that Janjes, the son of Alpheus, who was our Lord's cousin- german, is James the Lord's brother, mentioned Gal. i. 19. Three circum- stances confirm this opinion. 1. James and Jo.ses, the sons of Mary, our Lord's mother's sister, ar3 expressly called the brethren of Jesus, Matt. xiii. 15. Mark vi. 2; James, the son of our Lord's mother's sister, being distinguished from another James, by the appellation of the Less, Mark xv. 40. There is good reason to suppose that he is the James whom Mark, in his catalogue, distin- guishes from James, the son of Zebedee, by the appellition of the son of Alpheus. It is true, Mary, the mother of James and Joses, is called the wife of Cleophas, John xix. 25. But Cleophas and Alpheus are the same name, differently pro- nounced; the one according to the Hebrew, and the other according to the Greek orthography. 3. Of the persons called the brethren of Jesus, (Matt. xiii. 59.) there are three mentioned in the catalogue of apostles, James, and Simon, and Judas. They, I suppose, are the brethren of the Lord who are said, as.apostles, to have had a right to lead about a sister or a wife. &c. (1 Cor. ix. 5.) Jerome AUTHOR OF THIS EPISTLE— CHAPTER XIV. "509 St. Paul's Doctrine of Justification, and to enforce various J. P. 4775. Duties, \^JE^62^ Jerusalem. likewise thought James, the Lord's brother, was so called, because he was the son of Mary, our Lord's mother's sister. Lardner (Canon, vol. iii. p. 63,) says, " Jerome seems to have been the first who said our Lord's brethren were the sons of his mother's sister ;" and that this opinion was at length embraced by Augus- tine, and has prevailed very much of late, being the opinion of the Romanists in general, and of Lightfoot, Witsius, Lampe, and many of the Protestants. On the other hand, Origen, Epiphanius, and other ancient writers, both Greeks and Latins, were of opinion that James, the Lord's brother, was not the son of the Virgin's sister, but of Joseph, our Lord's reputed father, by a former wife, who died before he espoused the Virgin. Of the same opinion were Vossius, Bas- nage, and Cave, among the Protestants; and Valesius among the Romanists. Epiphanius and Theophylact supposed that Joseph's first wife was the widow of Alpheus, who being Joseph's brother, Joseph married her, to raise up seed to him ; and therefore James, the issue of that marriage, was fitly called the son of Alpheus, and brother of our Lord. James the Less, the son of Alpheus, therefore, we conclude to have been not only the Lord's near relation, but an apostle whom, as is generally supposed, he honoured in a particular manner, by appearing to him alone, after his resurrec- tion, 1 Cor. XV. 7. These circumstances, together with his own personal merit, rendered him of such note among the apostles, that they appointed him to reside at Jerusalem, and to superintend the Church there. This appointment, Lard- ner says, was made soon after the martyrdom of Stephen : and in support of this opinion he observes, " that Peter always speaks first, as president among the apostles, until after the choice of the seven deacons." Every thing said of St. James after that implies his presiding in the Church of Jerusalem, (Canon, vol. iii. p. 28.) For example, when the apostles and elders at Jerusalem came toge- ther to consider whether it was needful to circumcise the Gentiles after there had been much disputing, Peter spake, (Acts xv. 7.) then Barnabas and Paul, (ver. 12.) And when they had ended, James summed up the whole, and proposed the terms on which the Gentiles were to be received into the Church, (ver. 19 — 21.) to which the whole assembly agreed, and wrote letters to the Gentiles, conformably to the opinion of James, (ver. 22. 29.) From this it is inferred, tliat James presided in the council of Jerusalem, because he was president of the Church in that city. Chrysostom, in his Homily on Acts xv. says, " James was bishop of Jerusa- lem, and therefore spake last." In the time of this council Paul communi- cated the Gospel which he preached among the Gentiles, to three of the apostles, whom he calls pillars, and tells us, that when they perceived the inspiration and miraculous powers which he possessed, they gave him the right hand of fellow- ship, mentioning James first, (Gal. ii. 9.) " And knowing the grace that was be- stowed on me, James, Cephas, and John, who were pillars, gave to me and Barnabas the right hand of fellowship." This implies that James, whom in the first chapter he had called the Lord's brother, was not only an apostle, but the presiding apostle in the Church at Jerusalem. In the same chapter Paul, giving an account of what happened after the council, says, (ver. 11.) " When Peter was come to Antioch, before that certain came from James, he did eat with the 510 JAMES BISHOP OF JERUSALEM— CHAPTER XtV, J. P- 4773. R 1. jAMEsi. 1 — 13. V. M. 02. "' Jerusalem. James addresses the twelve tribes, particularly the Jewish Christians, in their state Gentiles ; but when they were come he withdrew, and separated liimself from them who were of the circumcision." This sliews that James resided at Jerusa- lem, and presided in tlie Church there, and was greatly respected by the Jewish believers. The same circumstance appears from Acts xxi. 17, where, giving an account of St. Paul's journey to Jerusalem, with the collections from the saints in Judsea, St. Luke says, (ver. 18.) " St. Paul went in with us to James, and all the elders were present." Farther, the respect in which James was held by the apostles, appears from two facts recorded by St. Luke ; the first is, when St. Paul came to Jerusalem, three years after his conversion, Barnabas took him, and brought him to Peter and James, as the chief apostles. Compare Acts xix. 27. with Gal. i. 9. The second fact is, after Peter was miraculously delivered out of prison, about the time of the passover, in the year 44, he came to the house of Mary, where many were gathered together praying, (Acts xii. 12.); and when he had declared to them how the Lord had brought him out of the prison, he said, " Go, shew these things to James, and to the brethren," (ver. 17.) These particulars are mentioned by Lardner, and before him by Whitby and Cave, to shew that James, the Lord's brother, was really an apostle, in the strict acceptation of the word; consequently that Eusebius was mistaken when lie placed him among the seventy disciples. E. H. lib. vii. c. 12. That the Epistle of James was early esteemed an inspired writing, is evident from the following fact : — That while the second epistle of Peter, the second and third of John, the epistle of Jude, and the Revelation, are omitted in the first Syriac translation of the New Testament, (the Peshito,) which was made in the beginning of the second century, for the use of the converted Jews : the epistle of James has found a place in it, equally with the books which were never called in question. This is an argument of great weight, for certainly the Jewish be- lievers, to whom that epistle was addressed and delivered, were much better judges of its authenticity than the converted Gentiles, to whom it was not sent ; and who perhaps had no opportunity of being acquainted with it, till long after it was written. Wherefore, its being received by the Jewish believers, is an un- deniable proof that they knew it to be written by James the apostle ; whereas the ignorance of the Gentile believers, concerning this epistle, is not even a pre- sumption against its authenticity. That the converted Gentiles had little knowledge of the epistle of James in the first ages, may have been owing to various causes, such as that it was ad- dressed to the Jews, and that the matters contained in it were personal to the Jews. For, on these accounts the Jewish believers may have thought it not necessary to communicate it to the Gentiles : and when it was made known to them, they may have scrupled to receive it as an inspired writing, for the follow- ing reasons : — 1. The writer does not, in the inscription, take the title of an apostle, but calls himself simply James, a servant of God, and of the Lord Jesus Christ. — 2. Many of the ancients, by calling the writer of this epistle James the Just, have rendere '^'''^''■ tempteth he any man : 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust '^ hath conceived, it bringeth forth sin : and sin, when it is finished, bringeth forth death. 16 Do not err, my beloved brethren. 17 Every good gift and every perfect gift is from above, and Cometh down from the Fatlier of lights, with whom is no variableness, neither shadow of turning. 18 Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures. § 3. JAMES i. 19, to the end. To reprove the converted Jews, who were emulous of becoming teachers, and ivho were intemperate in their religious zeal, the apostle caJwrls those who are thus begotten of God in the Gospel of his Son, to be anxious and diligent to hear its doctrines, as laid down by the apostles, arid slow to speak concerning the truth, waiting till they understand it ; and slow to wrath, not easily incensed — for the wrath, or the fierce contentions of man, on religious differences, do not promote the interests of the kingdom of heaven, do not work out in others the faith which God counts for righteousness — lie calls up)on tliem to put away all the filthiness of fleshly lusts, and vie^ious stiperfluity of words, and of anger, and receive with all meekness and geiiileness the Gospel, which is engrafted on their own law, and which is the means of saving their souls to eternal life — In opposition to the pre- vailing opinion of the Jews, zvho placed so much dependence on their knowledge of the law, and on tk ir regular attendance on the synagogue to hear the law read, he exhorts them to be doers of the precepts of the Gospel, and not hearers of its word only — He who restraineth not his tongue, deceiving himself with the fiction that his freedom from deeper vices will excuse him before God, and that railing against those who differ from him in religious opinimis is acceptable to God, this man's religion is false — Pure religion consists in good works, and spiritual principle. 19 Wherefore, my beloved brethren, let every man be swift to hear, "^ slow to speak, slow to wrath : x Prov. xvii. 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls ^\ ^^ Among the Rabbins there is this saying, " Evil concupiscence is at the beginning like the thread of a spider's web; afterwards is like a cart-rope." — SanhedrLin, foL 99. ^ This expression is supposed by commentators to signify the doctrine which L 1 2 616 CONDITION OF THE JEWISH CHRISTIANS IN J. P. 4775. 22 But ybe ye doers of the word, and not hearers only, ^' ^^' deceiving your own selves. Jerusalem. 23 For if any be a hearer of the word, and not a doer, aK Romya he is hke unto a man beholding his natural face in a glass : '**• 24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 25 But wlioso looketh into the perfect law of liberty, and continueth therein, he being not a forgetfLd hearer, but a * ^r.doing. (Joer of the work, this man shall be blessed in his * deed '\ 26 If any man among you seem to be reUgious, and bridleth not his tongue, but deceive th his own heart, this man's religion is vain. 27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, a)td to keep himself unspotted from the world. § 4. James ii. 1 — 14. The administration of justice being in a most corrupt state at this time among the Jews, the apostle reproves them for shewing, as they were accustomed to do, partiality in the causes on which they were called upon to pass judgment — He cautions those who make profession of the faith or religion of our Lord, against has been implanted — the light within — the natural innate, or eternal world ; comparing the Gospel to a seed, or to a plant, which is here said to be engrafted in their minds. But I cannot but believe that the apostle refers rather to the Mosaic law, the Gospel of Christ being engrafted on the law ; for Christ came not to destroy the law and the prophets, but to fulfil them. (See James ii. 23.) The ritual law he fulfilled by his sacrifice and death, and the effects resulting from them — His blood cleansing us from all sin. The great High-Priest offering up his intercession and prayers for us in the Holy of Holies— and the moral law he fulfilled in his pure and holy life — for in him there was no sin. He was the true paschal lamb, without blemisli, and without spot — he realised every tittle of the law, and was the great end and object of it. Its types, ceremonies, and festivals, were only the figure and representation of him that was to come — they were now finished, completed, and blotted out for ever, dying with him on the cross. In ver. 25 of this chapter, the word "perfect," which is used in oppo- sition to the Mosaic law, which was imperfect, seems to be applied to the Gospel, in a sense which corroborates the opinion here advanced. It intimates that the Gospel, or the law of liberty, was made perfect by bringing to perfection the whole system of the Jewish law ; engrafting on it the fulness of salvation, and giving us liberty from its burthensome rites, and ability to overcome the |)Ower and dominion of sin. ^* In I'irkc Aboth, cap. v. 11, it is said there arc four kinds of men who visit the synagogues: 1. lie who enters, but does not work. 2. He who works, but does not enter. 3. He who enters, and works. 4. He who neither enters, nor works. The first two are indiHerent characters; the third is tiie righteous man; the fourth is wholly evil. — Sec 5?clioetgeu. Ilor. Heb. vol. i. p. 1015, and Dr. Clarke in loc. THE DAYS OF THE APOSTLE JAMES— CHAPTER XIV, 517 making a distbiction of persons on account of their rank, or other external cir- J. P. 4775. cumstances, inwardly favouring one more than the other — Tlds, he declares, is *./£/. ()z. contrary to the Gospel of Christ, who hath chosen the poor of this world to be Jerusalem. rich in all spiritual blessings, and has made them heirs of his eternal kingdom ; hut that they have despised the poor man, although God has so enriched him, while by the rich they are oppressed, and dragged before their tribunals of jus- tice, to be maltreated and punishedfor their faith, while they blaspheme the name by which they are called — But, if they fulfil the royal law of Christ, according to the Scriptures, (John xiii. 34. xv. 12.) they shall do well, and shall be guilty of no partiality — But if they have respect to persons in their judgment, they commit sin against God, and their brethren, and they are convicted as transgressors of the law — Fur he who offends in one particular point, he who kills by his iniquitous judgment, is guilty of all, for every precept is enjoined by the same authority — In giving judgment, then, they are so to speak and act, as those who shall be judged by the law of liberty, which prescribes for them a rule of life, and frees them from the guilt, power, and dominion of sin, teaching them, that, at the last day, judgment will be passed upon them according to the strict- » tiess of the law, who have shewed no mercy, but rather unjustly condemned ; but that the mercy of God will triumph over judgment, to those who have shewed mercy. 1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of fflorv, with ^ respect of persons. zLev.xix. is. o T? r.u -J. J^ ui -i.!- Deut. i. n. & 2 ror it there come into your * assembly a man with a xvi. la Prov. gold ring, in goodly apparel ; and there come in also a poor Vgt, syna. man in vile raiment ; ^°^^' 3 And ye have respect to him that weareth the gay cloth- ing, and say unto him. Sit thou here i" in a good place ; + or, wrf/, or, and say to the poor. Stand thou there, or sit here under *^'^^^' my footstool ; 4 Are ye not then partial in yourselves, and are become judges of evil thoughts ? 5 Hearken, my beloved brethren. Hath not God chosen the poor of this world rich in faith, and heirs of :|:the king- xor, that. dom which he hatli promised to them that love him ? 6 But ye have despised the poor. Do not rich men op- press you, and draw you before the judgment-seats? 7 Do not they blaspheme that worthy name by the which ye are called ? 8 If ye fulfil the royal law according to the Scripture, "^ Thou shalt love thy neighbour as thyself, ve do well : ?,i^^- ^i?•j8• ^. -r, . „ , •' o J ' J . . Rom. xiu. 8, 9 rSut it ye have respect to persons, ye commit sin, and 9- are convinced of the law as transgressors. 10 For whosoever shall keep the whole law, and yet of- fend in one point, he is guilty of al^"^ ^^ III the tract Shabbath, fo!. 70. wlicve they dispute concerning the thirty- nine works commanded by Moses, Rabbi Jochanan bays, " But if a man do the 518 THE DOCTRINE OF ST. PAUL AND ST. JAMES— CHAPTER XIV. J. P. 4775. 1 1 For * he that said. Do not commit adultery, said also, • ' • Do not kill. Now if thou commit no adultery, yet if thou jcrusaicTTi. kill, thou art become a transgressor of the law. iLw w>L"i 12 So speak ye, and so do, as they that shall be judged sat,/. jjy ^l^g Ig^^ ^f liberty. 13 For he shall have judgment without mercy, that hath i Or, giorieth. shewcd no mercy ; and mercy f rejoiceth against judgment. § 5. JAMES ii. 14, to the end. To skew the Jews the ahsitrdity of relying on the knowledge or the profession of the Gospel, without performing its precepts, as taught l>y some of their teachers, he asks what advantage it is to a man to say he hath faith, and not works, or no Christian practice ? — An empty profession of faith is as ineffectual fur justifica- tion, as good wishes without good works, are for relieving the wants of the destitute— The devils believe in God, hut not to their justification ; for this con- viction only increases their torment : they believe and tremble — But wouldest thou be convinced, the apostle demands, that faith which has no influence mi a man's actions is dead, utterly incapable of obtaining justification, ask thyself if our father Abraham was not justified by his works, when he offered Isaac on the altar — his faith co-operated with his works — and by his works, in ob.dience to the commands of God, his faith was manifested, and made perfect — By works, therefore, proceeding from faith, a man is justified; and not by faith only, ■unlhout works ; for there can be no more a true and saving faith without good works, than there can be a living human body without the soul. 14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him ? 15 If a brother or sister be naked, and destitute of daily food, 16 And one of you say unto them, Depart in peace, be ye warmed and filled ; notwithstanding ye give them not those things which are needful to the body ; what doth it profit ? whole, with the omission of one, he is guilty of the whole, and of every one." [t was a maxim also, among the Jewish doctors, that if a man kept any one commandment faithfully, though he hroke all the rest, he might assure iTimself of the favour of God ; for while they taught that " He who transgresses all the precepts, of the law, has l)roken the yoke, dissolved the covenant, and exposed the law to contempt ; and so has he done who has broken even one precept," (Mccliilta, fol. 5. Yalcut Simeoni, parti, fol. 59.) they also taught, that he who observed any principal command, was equal to him who kept the whole law, (Kiddushin, fol. 39.) and they give, for example, " If a man abandon idolatry, it is the same as if he had fullilled the whole law," (Ibid. fol. 40.) To correct these erroneous vacillating doctrines, seems to have been the object of the apostle. Adam Clarke has collected from Schoetgen many rabbinical doctrines, or traditions, to illustrate this epistle, which bears evident internal proof that it was written by a Jew to Jew:;, — See Clarke in loc. or Schoetgen, Hor. Heb. vol. i. p. 1016-1020. ON THE SUBJECT OF FAITH AND WORKS— CHAPTER XIV. 519 17 Even so faith, if it hath networks, is dead, being J. p. 4775. * alone. ^'- ^- e^. 18 Yea, a man may say. Thou hast faith, and I have Jerusalem. works : shew me thy faith -f- without thy works, and I will tsome'coptes shew thee my faith by my works. woris^^''^ 19 Thou believest that there is one God ; thou doest well: the devils also beheve, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead ? 21 Was not Abraham our father justified by works, when he had offered his son Isaac upon the altar. 22 tSeest thou how faith wroudit with his work, and tOr n^ by works was faith made perfect ? 23 And the Scripture was fulfilled which saith, "^ Abra- b Gen. xv. 6. ham believed God, and it was imputed to him for righte- GTiirb^' ousness : and he was called the Friend of God. 24 Ye see then how that by works a man is justified, and not by faith only. 25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26 For as the body without the § spirit is dead, so faith ^Or, breath. without works is dead also. § 6. JAMES iii. 1 — 13. St. James again cautio'is the Christian Jews not to undertake tlie office of teacher, of which they were very desirous (1 Tim. i. 7.) be/ore they were fully qualified, knowing that as teachers they would receive the greater condemnation ; for in many things they offend all — If a man offend not in word, by false doctrine, or bitter railing, the same is a man well instructed in the Gospel, and is able also to bridle in the whole body — as it is more difficult to govern our tongues, than to avoid offending in our actions — By bits in horses' mouths the whole body is turned round — ships, which though they be so great, are governed with a very small helm — even so the tongue is a little member, boasting great things, working mightily, and ruling over the whole man — Behold also how great a mass of tvood a little fire kindleth — And the tongue is afire kindling a mass of iniquity — - So is the tongue among our members drfiling our bodies with its iniquity ; speak- ing ill of God and man ; setting on fire the wheel or frame of our nature ; or the successive generations of man; being itself set on fire of hell, by the infernal spirit influencing the heart — Every nature of wild beasts, their strength and fierceness, the swiftness of birds, the poison of serpents, the exceeding great force of sea monsters, is tamed, and hath been tamed, by the reason and ingenuity of man ; but the tongue of man can no man tame — It is an unriily evil thing ; and like the tongue of a serpent or adder, it is full of deadly venom (Psalm cxl. 3.) It is applied to the most opposite purposes — JVith it we bless God, even the Father of us all ; and with it we curse men, who are made after the similitude of God — From the same tongue, out of the same mouth, goeth both a blessing and a curse — Such inconsistency is not to be found in the natural world, where it would be considered contradictory and unnatural. 520 HOLINESS SHOULD ACCOMPANY CHIUSTIAN KNOWLEDGE, J. P. 4775. V. M. 02. Jerusalem. * Or, judg- ment. c Ecclus. xiv. 1. &xix.l6.& XXV. 8. f Or, tvood. t Gr. wheel, % Gr. nature. II Gr. nature oj tnan. * Or, liolc. 1 My brethren, be not many masters, knowing that we shall receive the greater * condemnation. 2 For in many things we offend all. " If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. 3 Behold, we put bits in the horses' mouths that they may obey us ; and we turn about their whole body. 4 Behold also the ships, which though thei/ be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 5 Even so the tongue is a little member, and boastetli great things. Behold, how great a f a matter a little fire kindleth ! 6 And the tongue is a fire, a world of iniquity : so is the tongue among our members, that it defileth the whole body, and setteth on fire the j; course of nature; and it is set on fire of hell. 7 For every §kind of beasts, and of birds, and of ser- pents, and of things in the sea, is tamed, and hath been tamed of || mankind : 8 But the tongue can no man tame ; it is an unruly evil, full of deadly poison. 9 Therewith bless we God, even the Father; and there- with curse we men, which are made after the similitude of God. 10 Out of the same mouth proceedeth blessing and curs- ing. My brethren, these things ought not so to be, 1 1 Doth a fountain send forth at the same * place sweet rvaler and bitter ? 12 Can the fig-tree, my brethren, bear olive-berries? cither a vine, figs? so ca)i no fountain both yield salt water and fresh. § 7. JAMES iii. 13, to the end. The. apostle exhorts the Jews, ivho tvcre great ■prelendcr.'s to knowledge, parliruhirly those ivho ivcre teachers, to give proof of their wi.tdom by a holy life and conver- sulion ; in all their actions shewing the meekness and gentleness of true religion — But if they taught either ihe law or the Gospel with bitter zeal against their opponents, they should not boast of their religious knowledge, for they lied against that truth which they pretended to teach — For this wisdom originates in tfie gra- tification of the earthly man and his sensual passions, and is the wisdom of devils ; for where there is fiery and intolerant zeal and animosity, there is con- fusion and disorder, irregularity, and every unchristian practice — But the wis- dom which Christ hiniseff, or the Spirit, brought down from above, is first pure from sensuality and earthliness, gentle and peaceable, (not contentious) easy to be intreated to forgiveness, full of compassion to the afflicted ^ abounding in the good fruits of holiness and righlenusncs, without partiality in judgment, and without di.^.umulaltnn and hj/poiri.-'i/ ; for all the oppo.site virc.i nf which the Jews GENTLENESS, PEACE, &c. FRUITS OF THE SPIRIT OF GOD. 521 had been reproved — And this excellent and heavenly temper and wisdom, the J. p. 4775. fruit of the Christian religion, is sown, not in strife and contention, but in peace V. M. ()2. and concord, hit those who practise and promote peace among mankind, , ! •' '■ I r a Jerusalem. 13 Who is a wise man and endued with knowledge among you ? let him shew out of a good conversation his works with meekness of wisdom. 14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, * sensual, devilish. jude'i^"""'' 16 For where envying and strife is, there /s -f- confusion t or. <«»«m//, , -11 or, unquiel- and every evil work. ness. 17 But the wisdom that is from above is first pure, then peaceable, gentle, cuid easy to be intreated, full of mercy and good fruits, :j: without partiality, and without hypocrisy. \^l]!^nn^"^ 18 And the fruit of righteousness is sown in peace of them that make peace. § 8. JAMES iv. 1 — 11. The Apostle, after having described the effects of that wisdom which is from above, insinuates that their furious zeal could not, as they asserted, proceed from the Spirit of God, whose fruit was peace and harmony, but from that wisdom which is from beneath — tlie cause of all their wars and fightings proceeding from their own sensual appetites and passions, which war in their members against their knowledge and conscience — They lust for dominion over the heathen, and freedom from tribute, but their sensual desires are not gratified — They kill the heathen in their zeal to destroy idolatry, but they cannot obtain this object of their earnest desire — They fight and tvar for dominion over them, yet their attempts are unsuccessful, because they do not ask if it is the will of God — And when they pray they do 7iot receive the things for which they petition, because they ask them for wicked purposes — They have broken their marriage contract with God, for loving the world more than him— And know they not that the inoi-dinate love of the jyresent world is open enmity against God — Do they think that the Scripture falsely condemns such a worldly temper (Rom. viii. 7.) that the Spirit of God, from which the true wisdom proceeds, produces envy, covetousness, and worldly -mindedness ? — By no means ; for his Spirit givi's greater degrees of grace, imparting humility and love to man, and moderation as to earthly things, according to tlie words of Scripture (Prov. iii. 34, the LXX.) — They are called upon to submit to the dispensations and the will of God, to resist the great enemy of their salvation, the author of their wars and strife — He will fiee from them if they are holy in their conduct — To draw nigh to God with pure, hum- ble, and devout affections. 1 From whence come wars and § fightings among you ? ?<>;-. '"■««-/- come theu not hence, even of your 11 lusts that war in your imv, ;;/,«. , -^ ,, J H •> surcs, so ver. members : a. 2 Ye lust, and have not : ye * kill, and desire to have, * or, aw;/. and cannot obtain ; ye fight and war, yet yc have not, be- cause ye ask not. ^22 THE UNCERTAINTY OF LIFE— CHAPTER XIV. J. P. 4775. 3 Ye ask, and receive not, because ye ask amiss, that ye ^•^'^■^'^- may consume it upon your * lusts. Jerusalem. 4 Yc adultercrs and adulteresses, know ye not that the ti^lsJ^^^"" friendship of the world is enmity with God ? whosoever therefore will be a friend of the world is the enemy of God. 5 Do ye think that the Scripture saith in vain. The spirit +or, cnifUms. that dwclletli in us lusteth f to envy ? d'prov. iii. 3i. 6 But he giveth more grace. Wherefore he saith, '^ God ipet. V.5. resisteth the proud, but giveth grace unto the humble. eEph.iv.27. 7 Submit yourselvcs therefore to God. * Resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners ; and purify your hearts, ye double-minded 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and yoxir joy to heaviness. fi Pet. V. 6. 10 '^ Humble yourselves in the sight of the Lord, and he shall lift you up. ^ 9. JAMES iv. 11, 12. The Apostle fnuttons them against all detraction, more particularly the zealous Jewish converts, against censuring and speaking evil nf those who differ from them in religions opinions, and who thought themselves released from all obliga- tion to the ceremonial law ; for those who condemn others for asserting their Christian liberty, speak in effect against the Christian law (Lev. xix. 16 ; Ps. XV. 3 ; Matt. vii. 1 ; Luke vi. 37). 11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speak- eth evil of the law, and judgeth the law : but if thou judge the law, thou art not a doer of the law, but a judge. 12 There is one lawgiver, who is able to save and to de- gRom.xiv.i. stroy : s who art thou that judgest another? § 10. JAMES iv. 13, to the end. The Apostle next reproves them for placing too much dependence o)i all their worldly schemes and projects, and on Uie continuance of their life without taking into consideration its frailly and uncertainty ; acting as if all events were at ifieir disposal — The folly of such conduct shewn from the evanescent and fleeting nature of human life — He who knows his duty, and does not perform it, to him ' his sin is aggravated. h Prov.xxvii. 13 ^ Go to uow, yc that say, To-day or to-morrow we will *■ oo into such a city, and continue there a year, and buy and sell, and get gain: 14 Wliereas ye know not what sJudl he on the morrow : iOr, Fur it is. For what is your life? ;}: It is even a vapour, that appeareth for a little time, and then vanishcth away. > 1 Cor. iv. 19. 15 For that yc ought to say, ' If the Lord will, we shall live, and do this, or that. CHRISTIANS ARE EXHORTED TO PATIENCE— CHAPTER XIV. 523 16 But now ye rejoice in your boastings : all such rejoic- J-P- 4775. ing is evil. v. M. C2. 17 Therefore to him that knoweth to do good, and doeth Jerusalem. it not, to him it is sin. § 11. JAMES V. 1 — 7. The Apostle having reminded the Jews of the uncertainty of this life, and of their precarious success in worldly pursuits, more particularly addresses himself to tlie utibelieving part of the nation, who were extremely addicted to covetousness, and to the arnassing of wealth, and represents to them, with the spirit and energy of a prophet, the dreadful desolation and calamities that were coming upon them, and to shew the folly of trusting in these things which they must so soon lose — When the aioful judgments of God pronou7iced against their nation shall be poured out, they will be plundered of their ill-gotten wealth — The cry of the labourers they have defi-auded (I)eiit. xx'iv. ; Lev. xix. 13.) has ascended into heaven, requiring vengeance from the Deity — They have lived in the full indul- gence of all their sensual appetites — They have pa7npered their hearts as beasts are fed for a day of slaughter — They have condemned and killed the Just One, and God has not as yet resisted them. 1 Go to now, ye rich men, weep and howl for your mi- series that shall come upon you. 2 Your riches are corrupted, and your garments are moth- eaten. 3 Your gold and silver is cankered ; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. 4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth : and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. 5 Ye have lived in pleasure on the earth, and been wanton ; ye have nourished your hearts, as in a day of slaughter. 6 Ye have condemned atid killed the just; and he doth not resist you. § 12. JAMES V. 7—13. From the consideration that the unbelieving Jews had not as yet received the punish- ment which nmst necessarily follow on their unparalleled crimes, the Jewish Christians, who are jiersecuted by them, are exhorted, in imitatioji of their blessed Master, to await with patience (he coming of the Lord, who will execute judg- ment on their nation, and provide the tneans of their deliverance — He desires them not to groan or to pray for vengeance against their persecutors, lest they also be condemned with them, for Christ has alone the power of judging, and is about to execute it on the disobedient — Further to encourage them in faith and patience, St. James calls upon them to take the prophets who had spoken to their 524 HOW THE GIFT OF HEALING WAS TO BE USED— CHAPTER XIV, J. P. 4775. fathers, by the authority of God, for their example of suffering affliction, and V. IE,. G2. patience. ^*or!^^BTiong 7 * Be patient therefore, brethren, unto the comin^ of the ^suifer^Hh ^ord. Behold, the husbandman waiteth for the precious tung patience, fruit of the earth, and hath long patience for it, until he re- ceive the early and latter rain. 8 Be ye also patient; stabiish your hearts: for the coming of the Lord draweth nigh. i Or, Groan, 9 '|- Grudge not one against another, brethren, lest ye be or, grteue no. condemned : behold, the Judge standeth before the door. 10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord ; that the Lord is very pitiful, and of tender mercy. k Matt. V. ai, 12 But above all things, my brethren, *" swear not, nei- ther by heaven, neither by the earth, neither by any other oath : but let your yea be yea ; and i/ou?' nay, nay ; lest ye fall into condemnation. § 13. JAMES V. 13, to the end. Under all the circumstances of life he recommends a coirespondent feeling of devo- tion— In sickness and disease to send for the elders of the Church, who possessed the gifts of healing, to pray over and to anoint them with oil, as the Jewish cus- tom was, in the hope that by a sincere repentance their sin might be pardoned, and their disorder miraculously removed — The prayer of faith prevailing, the Lord Jesus will raise them up again in health, manifesting, by a sudden restora- tion, that ihn sins, for which they had been afflicted, were forgiven — They are admonished to confess their faidts one to another, that they may obtain the par- don and the prayers of those they have injured — The prayer of a righteous man, endued with the gift of healing, (probably by the elder, ver. 14.) moved by the Spirit of God, is of great efficacy, and availeth much with God for the recovery of the sick — Further, to excite them to fervent prayer, and to increase their confi- dence and faith in the miraculous interference of God, when for his glory, he adduces the instance of Elijah, who was a man of the same constitution and in- firmities as themselves, and equally incapable of performing a miracle ; yet when lie twice prayed with faith and fervency, in obedience to a secret impulse, God heard his prayer, and in both instances remarkably answered them— The gifts of healing and of performing miracles are much to be desired; but he who reclaims a sinner from the error of his way, shall produce a more highly acceptable work than any miraculous cure performed on the body ; for he shall save a soul from everlasting death, and shall cover the multitude of sins, God not inflictifig pimish- ment on those who have repented of their sins, and arc turned to him. 13 Is any among you afflicted? let him pray. Is any merry 'i let him sing psalms. 14 Is any sick among you ? let him call for the elders of ON THE ANOINTING WITH OIL— CHAPTER XIV. 525 the church ; and let them pray over him, ' anointing him J. P. 4775. with oil in the name of the Lord : ^- ^•♦'^• 15 And the prayer of faith shall save the sick, and the Jerusalem. Lord shall raise him up; and if he have committed sius/ *^'"'' ^'* '^" they shall be forgiven ^" him. 16 Confess //our faults one to another, and pray one for another that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 17 Elias was a man subject to like passions as we are, and " he prayed * earnestly that it might not rain : and it m '.Kings rained not on the earth by the space of three years and six * or.in months". nLukeiv. ss- 18 And he prayed again, and the heaven gave raino, and ° ' ^'rP.,6 the earth brought forth her fruit. ^^ That particular and great sins were supposed to be the causes of extraordi- nary diseases among the Jews, is evident from many passages in Scripture : — Deut. xxviii. 15; 21, 22. 27 ; Ps. xxxvii. 9, &c. ; and cvii. 17, 18; John v. 14 ; and when the bodily disorder was cured, the sin was said to be forgiven, (2 Chron. vii. 13, 14 ; Isa, xxxiii. 24 ; Matt. ix. 27 ; Luke v. 20, &c ; 1 Cor. xi. 29, 30. 32.) It is also expressly declared by St. John, in his first Epistle, (chap. V. 16, 17.) " there is a sin unto death, and a sin not unto death," the latter of which is described in the present case ; for " the prayer of faith," or of prophetic impulse, was to be exerted in favour of the latter in both instances. The confession recommended (verse 16), was not auricular, or for the pur- poses of absolution, but was required as a proof of a sincere repentance before the miraculous cure was attempted, that by an acknowledgment of his sins the penitent might obtain the pardon and prayers of the injured parties. The mi- racle could not be performed if the sick person was not sufficiently penitent, (John V. 16.) or if the elders had not the prayer of faith, or if the continued sickness or death of the afflicted person tended more to the glory of God : and it is further certain that neither the apostles nor elders could work miracles but when the Spirit saw proper, and by an impulse intimated it to them (Phil. ii. 26, 27 ; 1 Tim. v. 23 ; 2 Tim. iv. 20.) The oil was used as a sensible token to the sick person, and to all present, of the miracle about to be performed. It was applied in anticipation of a recovery from some great bodily disease, and not for the cleansing of the soul in the last agonies of death, when there is no hope of life. It is probable that our Saviour appointed this outward sign when he gave commission to his disciples to heal the sick (Matt. x. 8 ; Luke ix. 2.) for we read Mark vi. 13. that they made use of it. It could not therefore last after the divine gifts were withdrawn ; and where no miraculous interference is expected, its observance becomes a superstition. It might have been originally prescribed on these occasions as emblematical of the peculiar mercy and favour of God, in allusion to the custom of anointing their prophets and kings in the old dispen.=ation. It was always much esteemed by the Jews for its healing qualities, and was used by them as the natural means of recovery, in which sense some supposed it was applied by St. James, intimating that natural means are made efficacious only by the prayer of faith and the divine blessing. 526 ST. PAUL REMAINS AT ROME FOR TWO YEARS— CHAPTER XIV. J. P. 177.5. 19 Brethren, Pif any of you do err from the truth, and v.^E.(i2. Qj-jg convert him ; Jerusalem. 20 Let him know, that he which converteth the sinner p^Matt. xviii. f^Qj^^ the error of his way shall save a soul from death, and shall hide a multitude of sins. SECTION XV. St. Paul remains at Rome for two Years, during which time the Jews do not dare to jnosecute hhn before the Emperor ^\ ACTS xxviii. 30, 31. nome. 30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him. *' ON ST. Luke's gospel. The Gospel of St. Matthew, as has been shewn, was most probably written during the first or Pauline persecution of the Church, when the Gospel was preached to the Jews only. That of St. Mark under the inspection of St. Peter, in the second or Herodian persecution, when the Gospel was preached to the proselytes. The fitness of these Gospels to the periods to which the best re- maining testimony refers their publication, is an additional evidence that they were then made known. The time had now arrived when the Gospel had been preached over the greater part ef the world, by the most learned, and most laborious of the apostles of our Lord. St. Paul had now preached to the idolatrous Gentiles for many years, and it is not probable that the numerous con- verts of this description, who were now added to the Church, should be left with- out an authentic statement of the facts of Christianity. St. Luke had been long the companion of St. Paul, as he was a learned man, being a physician. He was evidently well qualified to give an account of the labours and travels of the apostle, and to write also an account of the life of their common master. Whe- ther Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity; or, according to Michaelis, a Gentile, (see Coloss. iv. 10, 11. 14. where St. Paul distinguished Aristarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision, i. e. Jews) ; or whether he was one of the Seventy, is uncertain. He is the only Evangelist who mentions the commission given by Christ to the Seventy, (chap. X. 1 — 20.) It is likely he is the Lucius mentioned Rom. xvi. 21. and if so, he was related to the apostle Paul, and is the Lucius of Cyrene who is men- tioned Acts xiii. 1. and in general with others, Acts xi. 20. Some of the an- cients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaus, on the day of his resuneclion, as related Luke xxiv. 13 — 35 ; one of these was called Cleopas, ver. 18. the other is not mentioned, the Evangelist himself being the person and the relator. St. Paul styles him his " fcllow-laboincr," (Philemon, ver. 24.) It is gene- rally believed that he is the person mentioned, Col. iv, 14. " Luke, the beloved physician." All the ancients of repute, as Euscbius, Gregory Nyssen, Jerome, ST. LUKE'S GOSPEL IS NOW WRITTEN— CHAPTER XIV. 527 31 Preaching the kingdom of God, and teaching those J. p. 4775. things which concern the Lord Jesus Christ, with all confi- ^' ^' ^^' dence, no man forbidding him. Rome. Paulinus, Euthalius, Euthymius, and others, agree that he was a physician ; but where he was born, and where he exercised the duties of his profession, is not known. He accompanied St. Paul when he first went into Macedonia, Acts xvi. 8 — 40; XX ; xxvii. and xxviii. Whether he went with him constantly afterwards is not certain, but it is evident he accompanied him from Greece, through Macedonia and Asia, to Jerusalem, where he is supposed to have collected many particulars of the evangelic history : from Jerusalem he went with Paul to Rome, where he staid with him the two years of his imprisonment. This alone makes out the space of five years, and upwards. Though there have been various opinions respecting the date of St. Luke's Gospel, it has generally been referred to this period. Dr. Owen and othei-s refer it to the year 53, while Jones, Michaelis, Lardner, and the majority of biblical critics, assign it to the year 63, or 64, which date appears to be the true one, and corresponds with the internal characters of time exhibited in the Gospel itself. But it is not so easy to ascertain the place where it was written. Jerome says that Luke, the third Evangelist, published his Gospel in the countries of Achaia and Bceotia. Gregory Nazianzen also says, that Luke wrote for the Greeks, or in Achaia. Grotius states, that about the time when Paul left Rome, Luke departed to Achaia, where he wrote the books we now have. Dr. Cave was of opinion that they were at Rome before the ter- mination of Paul's captivity ; but Drs. Mill, Grabe, and Wetstein, affirm that this Gospel was published at Alexandria in Egypt, in opposition to the Pseudo Gospel, circulated among the Egyptians. Dr. Lardner has examined these vari- ous opinions at considerable length, and concludes that upon the whole, there is no good reason to suppose that St. Luke wrote his Gospel at Alexandria, or that he preached at all in Egypt: on the contrary, it is more probable that when he left Paul he went into Greece, and there composed or finished and published his Gospel, and the Acts of the Apostles. That St. Luke wrote his Gospel for the benefit of the Gentile converts, is affirmed by the unanimous voice of Christen- dom ; and it also may be inferred from his dedicating it to one of his Gentile converts. This indeed appears to have been its peculiar design ; for, writing to tliose who were far remote from the scene of action, and ignorant of Jewish aPfairs, it was requisite that he should descend to many particulars, and touch on various points, which would have been unnecessary, had he written exclusively for the Jews. On this account he begins his history with the birth of John the Baptist (Luke i. 5 — 80.) as introductory to that of Christ ; and in the course of it he notices several particulars mentioned by St. Matthew (Luke ii. 1 — 9, &c.) Hence also he is particularly careful in specifying various circumstances of facts which were highly conducive to the information of strangers, but which it would not have been necessary to recite to the Jews, who could easily supply them from tlieir own knowledge. 528 ORIGIN OF THE EPISTLE TO THE HEBREWS— CHAPTER XV. J. P. 4775. ^'^■*i-^' CHAPTER XV. From the Commencement of the fifth and last Jomnei/ of St. Paul, to the Completion of the Canon of the v)hole Scrip- tures— With a brief Survej/ of the Iiistorjj of the Christian Church to the present time. SECTION I. Italy. St. Paul, while waiting in Italy for Timothj/, writes the Key to the Old Testament, the Ejiistle to the Hebrews ', to j)rovc to the ' ON THE ORIGIN AND DATE OF THE EPISTLE TO THE HEBREWS. We are informed by some of the early fathers, that the Ebionites not only re- jected the Epistles cf St. Paul, but reviled the apostle himself as a Greek and an apostate. As the Ebionites would probably retain by tradition many of the opi- nions of the Hebrew Christians, we may infer that his own countrymen re- proached St. Paul with the same appellations. They would charge him with abandoning his principles, and following the general custom of apostates, of opposing with virulence and bitterness the religion he had once defended. St. Paul well knew, that it woidd be useless to assert his sincerity to those who still retained the opinions he had relinquished : or to place before them the essential difference between forsaking the religious system in which a man has been edu- cated, from caprice or interest ; and forsaking it from a deep conviction of its falsehood, founded upon deliberate, impartial, and serious examination of its evi- dences. In his imprisonment at Home he had repeatedly discussed with the Jews the question of Christianity, and in many instances without effect. Where we do not convince, we generally incur reproach ; and this was evidently the case with St. Paul. lie did not therefore attempt to remove the impressions which had been circulated to his prejudice ; he wrote only a full and explicit statement of the doctrines and truths of the Christian religion contained in this masterly Epistle to the Hebrews. Here he proves the Deity of Christ, and the superior excellency of his Gospel when compared with the institutions of Moses, which were now abolished. That he might not excite prejudice against this masterly compendium of Christian truth, he omits his usual style of address. He mentions neither his name nor his apostolic functions. Addressing the Epis- tle to the Hebrews generally, in whatever part of the world they were to be found, though more especially the Hebrews of Palestine ; he writes anonymously, and neither directs his Epistle from any place, nor sends it to any particular Church by a special messenger. The omission of his name, too, is further satis- factorily accounted for by Clemens Alcxandrinus and Jerome. St. Paul would here intimate that as Jesus Christ himself was the peculiar apostle to the He- brews, (as acknowledged in this Epistle, chap. iii. 1.) St. Paul declined through humility to assume the title of an apostle. — See Lardner, vol. ii. p. 211. vi. p. 411,412. To which Thcodoret adds, that St. Paul being peculiarly the apostle of the uiicircumcision, as the rest were of the circumcision (Gal. ii. 9 ; Horn. xi. 1 3.) he scrupled to assume any public character when writing to their depart- THE EPISTLE ADDRESSED TO ALL JEWS— CHAPTER XV. 529 Jews, from their own Scriptures, the Humanity, Divinity, Atone- J. P. 4775. nient, and Intercession of Christy the Superiority of the Gospel ^^' ^- ^^• ment, that he might not be thought forward or obtrusive, as if wishing " to build upon another's foundation," which he always disclaimed (Rom. xv. 20. Lardner, ii. p. 412.) He did not mention his name, messenger, or particular persons to whom it was sent, because, as Lardner judiciously remarks, such a long letter might give umbrage to the ruling powers at this crisis, when the Jews were most turbulent, and might endanger himself, the messenger, and those to whom it was directed. But they might know the author easily by the style and writing, and even from the messenger, without any formal notice or superscription. Clement of Alexandria, Jerome, Euthalius, Chrysostom, Theodoret, Theo- phylact, and other fathers, were of opinion that the Epistle to the Hebrews was sent more particularly to the converted Jews living in Judfea, who in the apos- tle's days were called Hebrews, to distinguish them from the Jews in the Gen- tile countries, who were called Hellenists or Grecians (Acts vi. 1 ; ix. 29 ; xi. 20). The opinion of these learned fathers is adopted by Beza, Louis Capel, Carpzov, Drs. Lightfoot, Whitby, Mill, Lardner, and Macknight, Bishops Pearson and Tomline, Hallet, Rosenmiiller, Scott, and others. Michaelis con- siders it as written for the use of the Jewiish Christians at Jerusalem and in Palestine ; and observes that it is a question of little or no moment, whether it was sent to Jerusalem alone, or to other cities in Palestine ; because that this Epistle, though it was intended for the use of Jewish converts at Jerusalem, must equally have concerned the other Jewish converts in that country. This very ancient opinion is corroborated by the contents of the Epistle itself, in which we meet with many things peculiarly suitable to the believers in Judaea. 1st. In this Epistle the apostle does not, according to his usual practice, make frequent exhortations to brotherly love and unity, because it was sent to Chris- tian communities in Palestine, which consisted wholly of Jewish converts. It is true that the author speaks of brotherly love (xiii. 1.) where he says, " Let brotherly love continue ;" but he speaks only in general terms, and says no- thing of unity between Jewish and Heathen converts. Moreover, he uses the word " continue," which implies that no disunion had actually taken place among its members. . 2ndly. The persons to whom it was addressed were evidently in imminent danger of falling back from Christianity to Judaism, induced partly by a severe persecution, and partly by the false arguments of the Rabbins. This could hardly have happened to several communities at the same time, in any other country than Palestine, and therefore we cannot suppose it of several commu- nities of Asia Minor, to which, in the opinion of some commentators, the Epistle was addressed. Christianity enjoyed from the tolerating spirit of the Roman laws and the Roman magistrates, throughout the empire in general, so much re- ligious liberty, that out of Palestine it would have been difficult to have effected a general persecution. But, through the influence of the Jewish Sanhedrim in Jerusalem, the Christians in that country underwent several severe persecutions, especially during the high-priesthood of the younger Ananus, when St. James and other Christians suffered martyrdom. Srdly. In the other Epistles of St. Paul, more particularly those to the Ephe- VOL. II. Mm Italy. 530 ESPECIALLY ADDRESSED TO THE HEBREW CHRISTIANS. J. P. 4775. to the Law, and the real Object and Design of the Mosaic In- V. M. G2, Italy. stituttons. sians, Philippians, and Colossians, we shall find there is no apprehension of any apostasy to Judaism, and still less of blasphemy against Christ, as we find in the sixth and tenth chapters of the Epistle to the Hebrews. The two pas- sages of this Epistle (vi. 6 ; x. 29.) which relate to blasphemy against Christ, as a person justly condemned and crucified, are peculiarly adapted to the com- munities in Palestine ; and it is difficult to read these passages without inferring that several Christians had really apostatized and openly blasphemed Christ : for it appears from Acts xxvi. 11, that violent measures were taken in Palestine for this very purpose, of which we meet with no traces in any other country at that early age. Neither the Epistles of St. Paul, nor those of St. Peter, furnish any instance of a public renunciation of Christianity and return to Judaism ; and if such an occurrence had taken place, it could not have escaped their most seri- ous attention, and would have extorted their most severe reproofs. The circum- stance, that several, who still continued Christians, forsook the places of public worship (x. 25.) does not occur in any other Epistle, and implies a general and continued persecution, which deteiTed the Christians from an open confession of their faith. Under these sufferings the Hebrews are comforted by the promised coming of Christ, which they are to await with patience, as being not far dis- tant, (x. 25 — 38). This can be no other than the promised destruction of Je- rusalem (Matt, xxiv.) of which Christ himself said (Luke xxi. 28.) " When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh." Now this coming of Christ was to the Chris- tians in Palestine a deliverance from the yoke with which they were oppressed : but it had no such influence on the Christians of other countries. On the con- trary, the first persecution under Nero happened in the year fiS, about two years before the commencement of the Jewish war, and the second under Doraitian, about five-and-twenty years after the destruction of Jerusalem. 4thly. According to Josephus several persons were put to death during the high -priesthood of the younger Ananus, about the year 04 or C5. (See Heb. xiii. 7). 5thly. The declarations in Heb, i. 2. and iv. 12. and particularly the exhor- tation in ii. 1 — 4. are peculiarly suitable to the believers of Judaa, where Jesus Christ himself first taught, and his disciples after him, confirming their testimony with very numerous and conspicuous miracles. Cthly. The people to whom this Epistle was sent were well acquainted with our Saviour's sufferings, as those of Judaea must have been. This appears in Heb. i. 3 ; ii. 9. 18 ; v. 7, 8 ; ix. 14. 28; x. 11 ; xii. 2, 3 ; and xiii. 12. 7thly. The censure in v. 12. is most properly understood of Christians in Je- rusalem and Judaea, to whom the Gospel was first preached. 8thly. Lastly, the exhortation in Heb. xiii. 12 — 14. is very difficult to be ex- plained, on the supposition that the Ejjistle was exclusively written to Hebrews who lived out of Palestine ; for neither in the Acts of the Apostles, nor in the other Epistles, do we meet with an instance of expulsion from the synagogue merely for belief in Christ ; on the contrary, the apostles themselves were per- mitted to teach openly in the Jewish assemblies. But if we suppose that the Epistle was written to Jewish converts in Jerusalem, this passage becomes pet- ON THE AUTHENTICITY OF THIS EPISTLE-CHAPTER XV. 531 § 1. HEB. i. 1 — 4. Tlie Apostle begins by asserting, that the Jewish and Christian revelations were " fectly clear, and, Dr. Lardner observes, must have been very suitable to their case, especially if it was written only a short time before the commencement of the Jewish war, about the year 65 or (SG. The Christians, on this supposition, are exhorted to endure their fate with patience, if they should be obliged to re- tire, or even be ignominiously expelled from Jerusalem, since Christ himself had been forced out of this very city, and had suffered without its walls. If we sup- pose, therefore, that the Epistle was written to the Hebrews of Jerusalem, the passage in question is clear : but on the hypothesis, that it was written to He- brews who lived in any other place, the words " Let us go forth with him out of the camp, bearing his reproach," lose their meaning. The "approaching day," V. 25. can signify only the day appointed for the destruction of Jerusalem, and the downfal of the Jewish nation ; but this event immediately concerned only the Hebrews of Palestine, and could have no influence in determining the conduct of the inhabitants of any other country. . Michaelis, in an elaborate disssertation, (vol. iv. p. 186 — 268.) has endeavoured to set aside the authenticity of this epistle, by the following positions : — 1. That the style is so very different from that of St. Paul in his genuine epistles, that he could not possibly have been the author of this Greek epistle, p. 252. 2. That it was originally written in Hebrew, but whether by St. Paul or not is doubtful, p. 257. 3. That it was early translated into Greek, but by whom is unknown, p. 247. " An hypothesis," says Dr. Hales, " at once so dogmatical and sceptical, calcu- lated to pull down, not to build up or edify ; to unsettle the faith of wavering Christians, and to rob this most learned and most highly illuminated apostle of his right and title to the most noble and most finished of all his compositions, and this too upon the paradoxical plea of its acknowledged excellence, both of style and subject (which none assents to more cheerfully than Michaelis, p. 242, 243, 247.) imperiously demands our consideration ;" fortunately, this copious writer has furnished materials in abundance for his own refutation, from which we shall select a few. I. Objections drawn from dissimilarity of style are often fanciful and falla- cious. On the contrary, a striking analogy may be traced between this and the rest of St. Paul's epistles, in the use of singular and remarkable words and com- pound terms ; in the mode of constructing the sentences by long and involved parentheses, &c. with this difference, however, that this being more leisurely written, and better digested in his confinement, is more compressed in its argu- ment, and more polished in its style, than the rest, which were written with all the ease and freedom of epistolary correspondence, often in haste, during his travels. The following remarkable instances of analogy we owe to Michaelis. Ch. X. 33. 9£arpc?6/i6f 01, is an expression perfectly agreeable to St. Paul's mode of writing, as appears from I Cor. iv. 9. But since other writers may likewise have used the same metaphor, the appUcation of it in the present in- stance shews only that St. Paul might have written the epistle to the Hebrews ; M m 2 J. P. 4775. V.^.62. Italy. 532 ON THE AUTHENTICITY OF THIS EPISTLE— CHAPTER XV. J. P. 4775. given by the same God, and infers, therefore, tlmt they must agree together, V.JE. G2, Q„^ explain each other — The superiority of the Gospel is asserted, being given lUly. not that he really did write it, p. 25G. But, it is answered, there is a propriety in its use here that fits no other writer but St. Paul ; and this by Michaelis's own confession. It is here applied to the apostle's public persecutions ; "exposed on a theatre to public revilings and afflictions," exactly corresponding to his complaint to the Corinthians, in the parallel text, Qiarpov iyevvyOTifiev ry Kodfiifi, " We were made a theatre to the world ;" and how? the same epistle will inform us afterwards ; " after the (barbarous) custom of men, I fought with wild beasts at Ephesus," in the public theatre, (1 Cor. xv. 32.) literally, not figuratively ; according to the judicio\is remark of Benson, supported by Micha- elis himself, who assures us, that St. Paul's " deliverance from the lion's mouth" at Rome, afterwards, (2 Tim. iv. 17.) was " not from suffering death by the sword, but from being exposed in the amphitheatre to wild beasts, as several Christians had already been, and in a very cruel manner," for which he refers to Tacitus, Annal. 15. 44. in his note, p. 176. Ch. X. 30. 'Efiol iKciic7]aig, syio avTaTroSdffw, is a quotation from Deut. xxxii. 35. which differs both from the Hebrew text and from the Septuagint : and this passage is again quoted in the very same words, Rom. xii. 19. This agreement in a reading which has hitherto been discovered in no other place, (see the new Orient. Bibl. vol. v. p. 231 — 236.) might form a presumptive argu- ment, that both quotations were made by the same person ; and consequently, that the Epistle to the Hebrews was written by St. Paul. But the argument, says Michaelis, is not decisive; for it is very possible, that in the first century there were manuscripts with this reading, in Deut. xxxii. 35, from which Su Paul might have copied, in Rom. xii. 19, and the translator of this Epistle, in Heb. X. 38, same page, 256. A more decided instance of scepticism is rarely to be found. To any other the "presumptive argument" would appear irresistible, not to be overturned by a bare possibility, but a very high improbability ; since this remarkable render- ing is to be found in " no other place," but in these two passages, as he liimself acknowledges. The present Septuagint reading is found in both the Vatican and Alexandrine, and was probably therefore the original reading of the first century. The apostle's rendering, in both places, is more correct and critical than the Septuagint, in the first clause ev t'mspq, iKSiKrjcredjQ, which is only a paraphrase, not a translation, like his tfioi 'tKSiKijauj, of the Hebrew Dp3 »b, and in the second the joint rendering dvrairoSdjffo) is founded on a various reading, DblTK, supported by a parallel verse, Deut. xxxii. 41, and followed not only by the Septuagint, but by the Syriac, Vulgate, and Chaldee. It is there- fore greatly superior to the present Mazorcte, obtt'i, "and recompense," sup- ported only by the Arabic version, and followed by the I'^nglLsh Bible, evidently for the worse. And the apostle has further improved upon the Septuagint, in the conmion term t'lVTmroCiwau) by the emphatic prefix 'Eyt'o, which makes it stronger, as apjiropriatcd to the Almighty, than even the original Hebrew, which wants the personal pronoun. II. Michaelis asks, " Why did the author of the Syriac version translate this epistle from the Greek, if the original was in Hebrew?" p. 231. The Syriac version was the cariiest of ,ill, wrilicn in (he apostolic age, and in CHRIST THE MANIFESTED GLORY OF GOD— CHAPTER XV. 533 hy the promised Son of God, the appointed heir of all things — Who, being the J. p, 4775 manifested Glory, and incarnated representation of the invisible Father Al- V. M. G2. the day of the apostle Adaeus, Thaddseus, or Jude, according to the judicious Abulfaragi, and near the end of the first century, according to Michaelis, vol. ii. p. 30. If, then, this most ancient version vyas translated immediately from the Greek, surely the presumption is infinitely strong, that there was then no Hebrew original. This argument, indeed, furnished by himself, seems decisive also to prove the canonical authority of the Greek Epistle in the judgment of the Syriac translator ; for why should he adopt the Epistle, unless written by the apostle to whom the voice of the Church had assigned it? Surely John or Jude the apostle would not have suffered it otherwise to have been admitted into the sacred canon, either of the Greek or Syriac Testament. Assuming it, however, to have been written in Hebrew, Michaelis draws the following objection from a supposed blunder of the translator into Greek, to shew that he could not possibly be St. Paul, which most completely recoils upon himself, and proves irrefragably that the Greek was the original, and written by. the. apostle. " Chap. xii. 18. Ov yap TrpofffXtjXvOaTt iprjXa^wixkvtj) opei, 22. 'AXXa 7rpo(Tt\7]\v9ar£ Siwj/ op£t. " Here," says he, " the expression opei tprjXacptoiikvqt, monti palpabili, which is Opposed to 'Siutv opst, is certainly a very extraordinary one ; and I am wholly unable to give a satisfactory account of it, except on the supposition that the epistle was written in Hebrew. But on this supposition the inaccuracy may be easily assigned. Sinai, or the mountain of Moses, is that which is here opposed to Mount Sion. Now the expression 'to the mountain of Moses,' is in Hebrew nu'D ^r\b. This latter word the translator understood, and instead of reading and taking it for a proper name, he either read by mistake ira, palpatio, or pro- nounced by mistake niro, pulpatio. Hence, instead of rendering 'to the moun- tain of Moses,' he rendered 'to the tangible mountain.' " But this " mountain of Moses" is a creation of his own brain. For " Sinai in Arabia," the mountain here meant by the apostle, pursuing his former alle- gory. Gal. iv. 24 — 26, is no where so styled in Scripture, but rather " the mountain of God," Exod. iii. 1, &c. " the mountain of the Lord," Numb. XXX. 33. or " the holy mountain," Ps. Ixviii. 17, because it was honoured with the presence of the God of Israel. To call it, therefore, by the name of Moses, or indeed of any mortal, would have been sacrilege. To what, then, did the apostle refer in the remarkable term '^r}Xa^wixsv